Chinese
对于围墙等，是指丈量等。一般的财富，殊胜的是中等，小的是小等。大中的大，是对殊胜的弟子，由圣上师以灌顶的智慧逐渐区分。这三部论典也无错乱地解说：小的时候，说的是线条的次第；中等的时候，说的是用线条色彩加持后书写，安立标志的方法；广大的时候，说的是以颜料涂抹的次第完整书写的方法。第二，成就坛城有三：坛城的生起，迎请，融入无二。第一是：发心以及如是等等的等持的无边游戏之最，直到虚空界限的坛城生起之中，各个本尊的位置上，各自的种子字ཋ等，或者代表本尊的符号，颜色堆积的明点，与身色相符，或者心咒吽（ཧཱུྃ，Hum，种子字）和穆（མཱུྃ，Mūṃ，种子字）等，或者手印金刚和轮等等，或者任何一种，从本尊各自的身语意圆满具足而生起，这就是粉末坛城加持为等持智慧坛城，由此成就不可思议的意义，暂时共同的四种事业，以及奇妙究竟的本尊坛城得以成就，这是诸佛共同誓立的大誓言。如此，从土地、树木、石头等等的物质，不好的外在事物中，也能够使具有身语意手印形象的事物，与所化众生的根器相应，获得解脱的次第，各自获得三种菩提。那么，从清净的智慧等持所净化的心之物，本来就是光明，更何况从中成就佛果呢？因为心性本身就是原始的佛，仅仅是显现出来就能够成就。如是也于《断行智经》中说：若能了悟自心，即是佛陀。因此，应当修持不从他处寻求佛陀之见解。以及《普作王续》中说：心性即是圆满佛。第二，迎请是：十方
English
For enclosures and the like, it refers to measurements and so on. Ordinary wealth, the most excellent is medium, and the small is said to be small. The greatest of the great is gradually distinguished by the wisdom of the noble guru who empowers the most excellent disciple. These three treatises are also explained without confusion: in the small case, the order of lines is explained; in the middle case, the method of placing marks on lines and colors that have been blessed is explained; in the extensive case, the method of writing completely with the order of applying colors is explained. Second, there are three aspects to accomplishing the mandala: the generation of the mandala, the invitation, and the merging into non-duality. The first is: within the generation of the mandala, which is the supreme of the boundless play of samadhi, such as generating the mind of enlightenment and suchness, reaching the limit of the sphere of space, in the places of the respective deities, the respective seed syllables ཋ, etc., or symbols representing the deities, bindus of piled colors matching the body color, or heart mantras Hum (ཧཱུྃ，Hum，seed syllable) and Mūṃ (མཱུྃ，Mūṃ，seed syllable), etc., or hand gestures vajra and wheel, etc., or any of these, from which the body, speech, and mind of the respective deities are fully and completely generated, this is called the dust-colored mandala blessed into the samadhi-wisdom mandala, by which amazing meanings are accomplished, the four temporary common activities, and the wonderful ultimate deity mandala will be accomplished, this is the great oath vowed by all the Buddhas. Thus, from the material substances of earth, wood, stone, etc., the bad external things, even those with the form of body, speech, and mind mudras can, in accordance with the capacity of the disciples to be tamed, obtain the order of liberation, and each obtain the three enlightenments. Then, what need is there to mention the accomplishment of Buddhahood from the mind-object purified by pure wisdom samadhi, which is inherently luminous? Because the mind itself is primordially Buddha, it is accomplished merely by clarifying it. As it is said in the *Transcendent Wisdom*: If you realize the mind, you are a Buddha. Therefore, you should meditate on the understanding that you do not seek a Buddha from elsewhere. And in the *All-Creating King Tantra*: Mind itself is the perfect Buddha. Second, the invitation is: the ten directions
Chinese
四时坛城一切之大主，于何种本性之实相亦不可得，且远离戏论，乃心之坛城，从法身之性中，如欲迎请智慧之坛城。仅以信乐随念迎请，即是迎请，且亦为一切知之大悲所加持，主要乃串习自心之显现故。然心即是佛，故若串习且明晰，则坛城成就乃合理。三、无二融入者：生起定之坛城，与原始自性任运成就之坛城二者，安住于自显之体性无别，于自性誓言之坛城中，迎请生起智慧萨埵之坛城，以彼融入之相，如水入水般，以平等和合之方式融入，十方四时一切为利有情而逝者，一切诸佛往昔所行之事，行持时，于何者作如来之意念，于彼之前，如来即安住，如是语道之修持，成就果后，如是成办利他之事之事业坛城，以大悲降临，完全融入誓言坛城，且视其为近子，故迎请而融入乃誓言之最胜。三、坛城修成之果有三：立宗成就从心而生之合理性，彼如何修持之方便，宣说以彼方便成就之果。初中有三，初譬如天之如意树与如意宝珠，以及其他显现为外境之物中，出生一切所欲，一切皆显现稀有与功德各自不同，然彼等之外境，并无真实成立之物质存在，如童子火生之宝藏，与未生怨之房屋交换，然仍随逐其外境，以及井生之井中。
English
The great lord of all mandalas of the four times, who is not perceived in any state of nature and is free from elaboration, is the mandala of the heart. From the state of the Dharmakaya, the wisdom mandala is invited as desired. It is said that inviting is merely to have faith and longing, and it is also blessed by the compassion of the all-knowing. Mainly, it is to familiarize oneself with the mere manifestation of one's own mind. Since the mind is the Buddha, it is reasonable that the mandala is accomplished by familiarizing and clarifying it. Third, merging into non-duality: the mandala of generation-stage samadhi and the mandala of the spontaneously accomplished original nature abide inseparably in the essence of self-appearance. In the mandala of the nature of samaya, the generation-stage wisdom-being mandala is invited, and by the characteristic of entering and merging, the two mandalas are merged in the manner of mixing water with water. From all directions and times, those who have gone for the benefit of beings, all the Buddhas have previously practiced. When practicing, the Tathagata abides in front of whoever thinks of the Tathagata. Thus, after the fruit of the mantra recitation is accomplished, the activity mandala that accomplishes the benefit of others in the same way descends with compassion and completely enters the samaya mandala, and is regarded as a close son. Therefore, inviting and merging is the supreme samaya. Third, there are three results of accomplishing the mandala: establishing the reason why accomplishments arise from the mind, showing the means of how to accomplish it, and stating the result of accomplishing it by that means. There are three in the first: first, the example is like the wish-fulfilling tree of the gods and the wish-fulfilling jewel, and also from other things that appear as external objects, all desires arise. All appear with different wonders and qualities, but there is no real substance of matter that is truly established in those external objects. For example, the treasure house of the youth Fire-born, even if exchanged with the house of Ajatashatru, still follows its external appearance, and from the well of Well-born.
Chinese
如果自己伸出手，就能得到食物和衣服等，而不是别人给予。对于如意宝珠和如意树，如果天神和非天取用，就能实现所有愿望，而不是别人。那么，这些事物是因何而变成这样的呢？是因为过去布施所留下的习气种子，存在于自己的阿赖耶识中，成熟为福德的果报，这种稳固的显现成熟，并且与那些因缘相遇，从而显现出所需所愿都能实现。同样，从无始以来，阿赖耶识中显现为境的习气，使得世界显现为各种不同的物质；显现为身体的习气，使得显现为自己的五蕴；显现为意义的习气，使得内外之法、有情众生的界，以及自己的识蕴等显现为多种多样，但实际上并没有成立不同的实体，就像梦境一样。第二，关于意义，同样，心的自性，在意义的实相中，获得身语意功德事业的坛城，以及不可思议的神变、奇妙的法和暂时的成就、四种事业等等，也不是自己前往到达那里，或者从其他地方取来。而是这样，外在的器世界宫殿，内在的本尊和佛母，自己观想为本尊身等生起次第的方便，在对大悲心的心之串习极度稳固的状态中，以智慧圆满次第远离一切戏论的串习之力，修习二取无别的双运，在这种生起和圆满次第的状态中，身和智慧的坛城自然而然地成就和显现。这也就是，从自性离戏的智慧法界如来藏的法身状态中，以方便的印玺密集显现，从而使色身的坛城显现为自显，这是因为变成了自然成就的智慧的游舞。对于法身的智慧来说，从色身的智慧游舞的状态中，为了与所化众生所显现的世界相符，化身的智慧游舞也同样显现，但并没有从法身智慧中移动，就像水中的月亮一样，所以称为积聚。如《中阴经》所说，一切形象
English
If one extends one's own hand, food, clothing, and so on will appear, not from someone else. For wish-fulfilling jewels and wish-fulfilling trees, if gods and non-gods take them, all desires will be fulfilled, not by others. So, what causes these things to become like this? It is because the seeds of habitual tendencies from past generosity reside in one's own mind, the alaya consciousness, and mature into the stable manifestation of the fruit of merit. When these conditions are met, it appears that needs and desires are fulfilled. Similarly, from beginningless time, the habitual tendencies of the alaya consciousness appearing as objects cause the world to appear as various material elements. The habitual tendencies of appearing as a body cause the appearance of one's own aggregates. The habitual tendencies of appearing as meaning cause the inner and outer phenomena, the realms of sentient beings, and one's own aggregates of consciousness to appear in many forms, but in reality, they do not establish separate entities, just like a dream. Secondly, regarding meaning, similarly, the nature of mind, in the reality of meaning, the mandala of body, speech, mind, qualities, and activities, as well as the miraculous displays of wonders, the amazing Dharma, and the temporary attainments, the four activities, and so on, are not obtained by going there oneself or by bringing them from somewhere else. Rather, like this, the outer container world palace, the inner essence deities and goddesses, oneself visualizing as the deity's body, and so on, the means of the generation stage, in a state of extremely stable habituation of the mind to great compassion, through the power of habituation to the perfection stage of wisdom, which is free from all extremes of elaboration, by practicing the indivisible union of the two truths, in such a state of generation and perfection stages, the mandala of body and wisdom spontaneously arises and appears. That is, from the Dharmakaya state of the wisdom of the Dharmadhatu, which is naturally free from elaboration, the mudra of skillful means is densely arranged, so that the mandala of the Rupakaya appears as self-manifestation, because it has become the play of spontaneously accomplished wisdom. For the wisdom of the Dharmakaya, from the state of the wisdom play of the Rupakaya, in order to be in accordance with the world that appears to be tamed, the wisdom play of the Nirmanakaya also appears in the same way, but it does not move from the Dharmakaya wisdom, like the moon in water, so it is called accumulation. As the Intermediate Mother Sutra says, all forms
Chinese
甚至一切智智也是如梦、如幻、如水中月、如眼翳。一切相智的智慧也是如梦、如幻、如水中月和眼翳。如是说。有些人将佛陀和其智慧二者视为储藏，次第修习，这与报身的体性无关。第三，彼如何成办利他之事呢？如果认为智慧的游舞是储藏，那么它成办利他之事是不合理的，因为显现为储藏本身即是成办意义。如是说，与众生的意乐相符，诸如胜者能仁六尊等显现，救护众生脱离痛苦，成办十二行等意义。从法身的自性中，自然显现的自显报身之加持力，对于十地菩萨，也示现自性化身五部佛圆满报身，这也是导师的悲悯和众生自心福德串习的力量，如意宝树的比喻那样显现。入行论中说：寂静身如如意树般显现，如如意宝般无分别，为度众生故恒常赐予世间财富，此离戏论而显现转变。如是说。因此，自性未成立为真实的情况下，化身能够成办利他事业的方式，是任运成就的悲悯光辉所拥有的事业游舞自然显现，如日月的光辉照亮四大部洲，莲花开放，在水池中显现影像一般。彼即是智慧的幻化，是身语意金刚自性，对一切法自在，是伟大威猛殊胜的顶峰。金刚经中说：智慧幻化自显现，金刚威猛誓言胜，身语意之成就大，普照一切诸有情。如是说。第二，指示如何修持彼之方法，即由不误入歧途之上师善知识所摄持，从中获得甚深灌顶，安住于誓言和律仪，精通修持之口诀，以圆满的精进能够修持，即成就悉地的五种仪轨。