English
Furthermore, the method of acting from the appearance itself is the emergence of letters from the tip of the rays. Moreover, since countless rays radiate, the method is inconceivable and immeasurable. Although there is no other difference in meaning from that complete transformation, one contemplates oneself as the play of deities and consorts in the mind, and from that, one generates the vessel palace and pure land that are different from it, which is the play of the mind. When contemplating in this way, the radiation and absorption of the inner self appearing as deities and letters, and the vessel palace and pure land generated by the mind outside of the inner self, and the basis of gathering and dispersing, arranging them in the mind as Buddhas and sentient beings, even the radiation and absorption of contemplating all these mandalas as countless and inconceivable, the play of the arrangement of self-appearing wisdom, is the nature of the mind being primordially pure and enlightened, fearless of anything, because karma and afflictions are originally absent, and it is sealed by the supreme seal of the meaning of reality, Samantabhadra. The generation stage is also spontaneously accomplished as the perfection stage without inherent existence, so one remains in that state, without elaboration, and thus abides in the meaning. Second, the way in which all phenomena are sealed by the seal of Samantabhadra is explained: From the method of the mind of clear light appearing as letters, the method of one's own suchness appearing as the object of mind arises. And those methods of appearing as various phenomena are immeasurably manifested, and those are also, although there is a difference in meaning, the appearance of various different appearances is the inner mind and the inner outer appearing as various white and red dharmadhatu mandalas, appearing as the play of inconceivable wisdom, therefore it is called sealed by the supreme seal of fearless Samantabhadra, who is originally enlightened. Furthermore, from the method of the wheel of letters, the method of radiating letters of method, immeasurable radiation, although there is no difference from the mind, the mind makes the place of radiation and the object of radiation into different dharmas, the inner self's mind and, all the dharmas appearing to the mind outside of the inner self, contemplating the mandala of empowerment through the radiation and absorption of transforming into letters, the play of inconceivable wisdom, this is the supreme seal of fearless Samantabhadra, and this also applies to contemplating letters. Third, summarizing the meaning: In this way, any yogi who understands the spread of letters, whose mind is like an elephant intoxicated by alcohol
Chinese
是关于手印和真言的坛城的详细解释。第一部分分为两部分：总义和正文之义。第一部分又分为两部分：总说坛城的定义，以及分别阐述其分类。第一部分是：坛城（Maṇḍala）一词，意为中心及其周围的环绕。第二部分分为三部分：基、道、果之坛城。第一部分是：器为宫殿，情为本自成佛之诸佛本性，此即安住于坛城。此外，外显现为外境乃是母续之坛城，内显现为蕴聚乃是父续之坛城，所有念头和生处皆本自安住于菩提萨埵之坛城中。第二品中说：唉玛火！金刚蕴之支分，被称为五圆满佛陀。诸多生处和界，实为菩提萨埵之坛城。地、水、眼和玛玛吉（Māmakī）。火、风、白衣和度母。虚空界之自在母。三有本自成佛之净土。一切无余诸法，皆非佛陀之外。佛陀之外无法获得法。又如《胜乐根本续》所说：一切有情众生，皆安住于本具之坛城中。如是，显现是身的坛城，声响是语的坛城，所有忆念觉知皆本自安住于意的坛城中。《普作王续》中说：奇哉！导师之导师普作王，所设之心髓身之坛城是，所有显现和存在之诸法，皆安立于无生法界之自性中。所设之心髓语之坛城是，所有声响和存在之诸法，皆将词句安立于无生界中作为语。所设之心髓觉性之坛城是，所有忆念觉知念头，皆了知为无生普作之自性。如是之坛城本自任运成就，因此被视为一切之根本。如彼续中所说：奇哉！中心是不谬之义的心髓，环绕是轮回涅槃大乐圆满具足，因此坛城是心髓一切之根本，坛城
English
This is a detailed explanation of the mandala of hand gestures and mantras. The first part is divided into two parts: the general meaning and the meaning of the text. The first part is further divided into two parts: a general explanation of the definition of a mandala, and a specific explanation of its divisions. The first part is: The word Mandala means the center and what surrounds it. The second part is divided into three parts: the mandala of the ground, path, and result. The first part is: The vessel is the palace, and the essence is the nature of the deities who are enlightened from the beginning, which resides in the mandala. Furthermore, the outer appearance as the outer environment is the mandala of the mother tantra, the inner appearance as the aggregates is the mandala of the father tantra, and all thoughts and birthplaces inherently reside in the mandala of the Bodhisattva. The second chapter says: Emaho! The limbs of the Vajra aggregates are known as the five complete Buddhas. All the many birthplaces and elements are the mandala of the Bodhisattva. Earth, water, eye, and Māmakī (地，水，眼，玛玛吉， पृथ्वी, जल, चक्षु, मामकी, pṛthvī, jala, cakṣu, māmakī, Earth, Water, Eye, Māmakī). Fire, wind, white clothes, and Tara. The independent mother of the space realm. The three realms are inherently the pure land of enlightenment. All without exception are dharmas. There is nothing other than the Buddha himself. There is no dharma other than the Buddha himself. The Buddha himself cannot be found. It is said, and as the Root Tantra of Chakrasamvara says: These beings naturally reside in the accomplished mandala. It is said. Furthermore, appearance is the mandala of the body, sound is the mandala of speech, and all memory and awareness inherently reside in the mandala of the mind. In the Kunje Gyalpo Tantra, it says: Kye! The teacher of teachers, the all-creating king, the mandala of the essence of the body is arranged as: All phenomena that appear and exist are arranged in the nature of the unborn Dharmadhatu. The mandala of the essence of speech is arranged as: All phenomena that sound and exist are arranged as words in the unborn realm as speech. The mandala of the essence of awareness is arranged as: All memories, awareness, and thoughts are known as the nature of the unborn all-creator. Such a mandala is spontaneously accomplished from the beginning, therefore it is shown as the root of all. As it says in that very text: Kye! The center is the unerring essence of meaning, the surrounding is the complete possession of samsara, nirvana, and great bliss. Therefore, the mandala is the root of all essences, the mandala.
Chinese
理解为全部融入于此身。如此说。第二，如果从道的坛城来划分，有三种：譬如形象的坛城，意义是身语意的坛城，显示了三种坛城的差别。第一种是，胜乐轮中说：虚假的两种自性是什么？那是从所要成就的灌顶来说的。因此，这里也包括了钝根和中根两种，凭借禅定清晰的缘故而安立。即彩绘的坛城，和沙坛城，以及附带的线和花束坛城，显示了两种自性，两组，共四种。那也是它本身所说：安住于图画中的事业，以及在线上以色彩喜悦的次第。这样显示的。第二种有三种：身语意的坛城。第一种是身的坛城：身体显现为本尊，从唯一的勇士等开始，到坛城圆满的本尊和宫殿中清晰地生起。这本身说到：十方四时显现圆满，清净不可思议的刹土，以及无有边际的宫殿，轮的庄严和乐器的集合，所有不可思议的坛城。这样说的。语的坛城是根本本尊的咒语被眷属的咒语围绕，念诵并使其清晰。这本身说到：清晰即是语金刚胜。这样说的。意的坛城是，五毒转化为五智作为道用，不舍弃轮回而于此处清净。智慧四方中央观察，不可思议任运成就的坛城，大圆满证悟的瑜伽士，行持一切生起的大坛城。如此说。第三，显示三种坛城的差别有三种：所依是宫殿的坛城，能依是本尊的坛城，无二大智慧的坛城。第一种是，中央的中心被四方的排列所围绕是坛城，是处所圆满。第二种是，中央的主尊被眷属的集合所围绕是本尊的坛城，是导师圆满。第三种是，自生的智慧被觉知忆念的智慧所围绕是智慧的坛城。这本身
English
Understand that all are integrated into this body. Thus it is said. Secondly, if we divide the mandala of the path, there are three: the mandala of example and image, the mandala of meaning, which is body, speech, and mind, showing the differences of the three mandalas. The first is, as stated in Chakrasamvara: What is the nature of the two artificialities? That is spoken of in terms of the empowerment to be accomplished. Therefore, here also, both dull and middling faculties are included, and it is established by virtue of the clarity of samadhi. Namely, the painted mandala, the sand mandala, and, incidentally, the line and flower cluster mandalas, showing two natures, two sets, a total of four. That is also what it itself says: The activity residing in the picture, and the order of delighting in colors on the line. This is how it is shown. The second has three: the mandalas of body, speech, and mind. The first is the mandala of body: the body is manifested as the deity, from the single hero onwards, clearly generating the deities and palaces that completely fill the mandala. This itself says: The ten directions and four times are perfectly manifested, pure and inconceivable realms, and a palace without boundaries, the ornaments of the wheel and the assembly of musical instruments, all inconceivable mandalas. Thus it is said. The mandala of speech is the mantra of the root deity surrounded by the mantras of the retinue, reciting and clarifying them. This itself says: Clarity itself is the supreme speech vajra. Thus it is said. The mandala of mind is: transforming the five poisons into the five wisdoms as the path, purifying the place without abandoning samsara. Examining the four wisdom directions and the center, the inconceivable and spontaneously accomplished mandala, the yogi who has realized the Great Perfection, practices the great mandala of all arising. Thus it is said. Thirdly, showing the differences of the three mandalas, there are three: the mandala of the support, the palace; the mandala of the supported, the deities; and the non-dual great wisdom mandala. The first is: the center of the middle surrounded by the arrangement of the directions is the mandala, the perfection of the place. The second is: the central main deity surrounded by the assembly of the retinue is the mandala of the deities, the perfection of the teacher. The third is: the self-born wisdom surrounded by the wisdom of awareness and recollection is the mandala of wisdom. This itself
Chinese
萨！大自在的智慧中，观视五轮之智。如是说。《普作续》云：奇哉！导师之导师，普作王我，以无生菩提心之坛城，无去无来，周遍普设，以证悟入于无生之义。如是。彼亦是，自生之智慧，远离动摇、能取所取之一切戏论，乃自住之智慧，普贤之自性。其自性中，所生之五毒等分别聚，乃是技艺之智慧，如来五部等四十二佛所开示者。觉性安住与生起，本即开示为坛城。如是知晓之瑜伽士，恒常不离普生大坛城之自性。三、果之坛城，乃是道之究竟，获得普贤之果位之时，于彼时，基位解脱之身与智慧无有分离而说。此中云：一切智之智慧身，彼时五身任运成。如是。法身与报身，三身五智之坛城，身语意功德事业大坛城等任运成就。二、论之义有二，宣说坛城之因，以及彼中所生之坛城之解说。初者，文字云之坛城安立后，自现之一切如来之自性，无一与多之自性，普贤之坛城中所显现的一切，以调伏所化之六道世界一切十方，如是如来之大坛城生起而欲宣说，故说此等。二者有三，总说基位自性任运成就之坛城，分别解说道位禅定修习之坛城，果位以大智慧之坛城而归纳其义。初者，外为地水火风，内为色受想行识，秘密为痴慢贪嗔四者本自
English
Sa! In the wisdom of the great self, one beholds the five wisdoms of the retinue. Thus it is said. The Kunjed says: Kye! The teacher of teachers, the all-creating king, I, with the mandala of unborn bodhicitta, spread everywhere without going or coming. Through realization, one enters the meaning of unborn. Thus it is. Moreover, self-originated wisdom is the nature of Samantabhadra, the self-abiding wisdom, free from all the elaborations of moving and grasping. The aggregates of thoughts, such as the five poisons that arise from that state, are the wisdom of skill, the forty-two Buddhas, including the five Tathagatas, and so forth. The abiding and arising of awareness itself is taught as the mandala from the beginning. The yogi who knows this never separates from the nature of the great all-creating mandala. Third, the mandala of the result is said to be the attainment of the state of Samantabhadra after the path has been completed, at which time the body and wisdom that are liberated on the ground are inseparable. In this it says: The wisdom body of the all-knowing, at that time the five bodies are spontaneously perfected. Thus it is. The Dharmakaya and Sambhogakaya, the mandala of the three bodies and five wisdoms, the great mandala of body, speech, mind, qualities, and activities, and so forth, are spontaneously accomplished. Second, there are two meanings of the text: stating the cause for manifesting the mandala, and explaining the mandala that arises from it. The first is: After establishing the mandala of the letter clouds, the nature of all the self-appearing Tathagatas, the nature of non-duality, all that appears in the mandala of Samantabhadra, seeing all the ten directions of the six realms of beings to be tamed, desiring to manifest the great mandala of the Tathagatas themselves, these are spoken. Second, there are three: generally teaching the mandala of the spontaneously accomplished ground nature, specifically explaining the mandala of the path of meditative absorption, and summarizing the meaning in the mandala of great wisdom as the result. The first is: outer: earth, water, fire, wind; inner: form, feeling, perception, formation, consciousness; secret: the four, ignorance, pride, attachment, and jealousy, are from the beginning