Chinese
由于能够将所有显现和行为都运用为智慧的游舞，因此阐述了行持安忍波罗蜜多的时机。第四，关于坛城，分为本体、分类、进入这些的方式以及必要性四个方面。第一方面是：从非他异中显现他异，内外以及内外的外，坛城不可思议是智慧的游舞，无畏普贤是手印之王。如是宣说。如果从“曼荼罗”这个词来解释，“曼荼”是精华或精髓，“罗”是取和执持，即成为执持精髓功德的基础，或者另一种方式，如果直接按照词源翻译，意思是完全圆满和周遍环绕，因此称为坛城。即主要者被眷属环绕，或者指法王世尊及其眷属宫殿，因此，在此处指的是作为功德之最胜基础，完全清净的所依和能依的自性显现的任何事物。第二，如果分类，则有基础坛城、道坛城和果坛城三种。第一，基础自性坛城，是指器情世界，包括所依和能依，原本就存在于本尊之中。对此，又可以从一类到不可思议幻化网之间进行区分。其本体是清净、平等、真谛无别，无有止息地显现为随所应化的景象。第二，道修持的坛城，有作为象征的范例形象坛城和所象征的意义，即身语意坛城两种。第一种包括：粉末、彩绘、线条和堆砌四种。第二种，身坛城，身体显现为本尊，从唯一的勇士到圆满的本尊和宫殿的显现；语坛城，本尊主尊和眷属的咒语清晰，并且口中念诵；意坛城，五毒转化为五智，从而不舍弃轮回而于轮回中清净。第三，果究竟的坛城，是指当道圆满时，获得普贤王如来的果位，身和智慧无有分离。对此，也有身三坛城和五智坛城，以及身语意功德事业五坛城等分类。此外，分为七坛城等，也无不包含在此基础、道、果三坛城之中。又分为三种方式：
English
Since all appearances and actions can be endured to be used as the play of wisdom, the occasion for practicing the perfection of patience is explained. Fourth, regarding the mandala, there are four aspects: essence, classification, how to enter into these, and necessity. The first is: From non-otherness, otherness appears, inner and outer, and the outer of the inner, the mandala is an inconceivable play of wisdom, fearless Samantabhadra is the best of mudras. Thus it is said. If derived from the word "mandala," "manda" means essence or quintessence, and "la" means taking and holding, that is, it becomes the basis for holding the qualities of the essence, or in another way, if translated directly according to etymology, it means completely round and completely surrounded, therefore it is called a mandala. That is, the main one is surrounded by attendants, or it refers to the Dharma King, the Bhagavan, together with his retinue and palace, so here it refers to whatever appears as the nature of the basis and the based, which is the basis of the supreme qualities and is completely pure. Second, if classified, there are three types of mandalas: the base mandala, the path mandala, and the fruit mandala. First, the base nature mandala is when the environment and beings, including the support and the supported, are inherently present as deities. Furthermore, it can be divided from one category to the Inconceivable Magical Net. Its essence is pure, equal, and the indivisibility of truth, appearing unceasingly as whatever arrangement tames beings. Second, the path mandala of meditation has two types: the symbolic example image mandala and the signified meaning, the body, speech, and mind mandalas. The first includes: powder, painting, lines, and clusters. The second, the body mandala, the body is clear as a deity, from the single hero to the complete deity and palace; the speech mandala, the mantra of the main deity and retinue is clear and spoken in the mouth; the mind mandala, the five poisons are made into the path as the five wisdoms, so samsara is not abandoned but purified in place. Third, the fruit of the ultimate mandala is when the path is completely perfected, the state of Samantabhadra is attained, and body and wisdom are inseparable. There are also classifications such as the three bodies and five wisdoms mandalas, and the five mandalas of body, speech, mind, qualities, and activities. In addition, the classification into seven mandalas, etc., is all included in these three mandalas of base, path, and fruit. Again, there are three ways of classifying:
Chinese
所依宫殿的坛城，是中心以四方排列围绕的寂静处，即处所圆满。能依本尊的坛城，是以主尊为中心，眷属本尊众围绕，即师徒眷属圆满。无二大智慧的坛城是，自生智慧为忆念觉知的识所围绕。也就是，不动的、能取所取的、离戏的内住智慧普贤王如来，从其体性中显现的五毒等分别念，是妙用智慧，显现为五方如来等四十二尊佛。觉性安住之处，即是本初显现的坛城。这是法与时圆满。另外，还有自性坛城、等持坛城和影像坛城三种，以及身语意智慧金刚坛城四种等，以次第有多种分类。此续的后文中说： “此是自性坛城，影像殊胜之影像三，等持殊胜之等持，菩提心与胜妙会。” 说了七种坛城。第一种，一切法本初清净的处所，是法性基之坛城；远离了突如其来的垢染，基如实显现，是究竟果之坛城，虽然有两种分类，但实际上基与果无别，清净平等大坛城，是不作任运成就的自性坛城。第二种，显现为不清净轮回之法的一切，称为影像坛城，因为与清净的所依能依在形象上相似，而体性本初清净。第三种，为了表示清净的所依能依，用彩粉等所作的宫殿形象，以及佛像、经书、佛塔等成为手印的表相，这些比不清净轮回的表相在名言上更殊胜，所以称为殊胜影像坛城。为了灌顶、修供、事业，描绘殊胜影像坛城，有前行、正行、后行三个阶段，第一阶段要了解天地虚空的差别。
English
The mandala of the supporting palace is a peaceful place surrounded by the arrangement of directions at the center, which is the perfection of the place. The mandala of the supported deity is the main deity surrounded by the retinue of deities, which is the perfection of the teacher and retinue. The mandala of great non-dual wisdom is the self-born wisdom surrounded by the consciousness of memory and awareness. That is, the unchanging, grasping, non-elaborate, indwelling wisdom of Kuntuzangpo. The conceptualizations such as the five poisons that arise from its essence are the wisdom of skill, which are shown as the five Tathagatas and the forty-two Buddhas. The very abiding of awareness, the very arising, is shown as the mandala from the beginning. That is the perfection of Dharma and time. Furthermore, there are three mandalas: the self-nature mandala, the samadhi mandala, and the image mandala. There are also four mandalas: the body, speech, mind, and wisdom vajra mandalas, and so on, with various classifications according to the order. In the latter part of this tantra, it says: "This is the self-nature mandala, the image, the superior image three, the samadhi, the superior samadhi, the bodhicitta, and the supreme assembly." It speaks of seven mandalas. The first is the mandala of the ground of reality, in which all dharmas are primordially pure. The second is the mandala of the ultimate result, in which the ground is manifested as it is, free from adventitious stains. Although there are two divisions, in reality, the ground and the result are inseparable, and the great pure and equal mandala is called the self-nature mandala, which is spontaneously accomplished without effort. The second is called the image mandala, in which all phenomena appear as impure samsaric dharmas, because they are similar in appearance to the pure support and supported, but their essence is primordially pure. The third is called the superior image mandala, because it is superior in name to the impure samsaric signs, in order to represent the pure support and supported, such as the palace in the form of colored powders, and the statues, scriptures, stupas, and so on, which have become the signs of mudras. In order to draw the superior image mandala for the purpose of empowerment, sadhana, offering, and activity, there are three stages: preliminary, main, and subsequent. The first stage is to know the difference between heaven, earth, and space.
Chinese
通过各种方式勘察土地，如果认为合适，就从显现和不显现的土地所有者那里请求土地，并竖立起增生的金刚橛、莲花、橛，从而获得土地的支配权；进行占卜，埋藏宝藏，进行平衡和赎罪的活动；通过火供、咒语、手印和五种三摩地进行彻底净化；用五种武器划定界限，从而守护土地；将父神和母神嬉戏的光芒融入土地，观想其为坛城的自性，从而占据土地，通过这六个步骤，使土地适合作为绘制坛城的基础。对于实际操作，将加持过的金刚橛、丝线、颜料粉末等聚集起来，与具有资格的同伴一起，以不错误的方式进行包括旋转方向等在内的工序，绘制出与坛城大小相符的线条；涂抹颜色；安置标志；进行开光；在那里进行各种供养，直至最终的火供，通过这五种方式，使其适合作为成就的基础。第三，在这种坛城中，自己进入并对弟子进行灌顶等所有工序。第四，观想一切法无有分别，安住于身语意的自性中的自性坛城，这被称为三摩地坛城。第五，从那个基础上，特别是观想慈悲寂静和降伏魔怨忿怒的坛城，无论哪个都行，以不混淆所依和能依的方式，获得完整清晰的显现，按照修法中所说的那样观想前行、正行、后行的次第，这被称为殊胜三摩地坛城。第六，依靠使脉、气、明点成为道路，自生俱生大乐的智慧显现，这被称为菩提心坛城，是道路坛城中的殊胜者。第七，具有天瑜伽的男女为了甚深修持而聚集在一起，这被称为会众坛城。第三，像这样，坛城这个词汇概括了金刚乘的基础、道路、果位的所有意义，因此，是应该了解和修持的。
English
Through various means, examine the land. If it seems suitable, request the land from the visible and invisible owners of the land. Erect and plant the flourishing vajra kila, lotus, and kila, thereby gaining dominion over the land. Perform divination, bury treasures, and engage in balancing and expiatory activities. Purify thoroughly through fire offerings, mantras, mudras, and the five samadhis. Establish boundaries with the five weapons, thereby protecting the land. Absorb the light of the playful father and mother deities into the land, contemplating it as the nature of the mandala, thereby occupying the land. Through these six steps, make the land suitable as the basis for drawing a mandala. For the actual practice, gather blessed vajra kilas, threads, colored powders, and so forth. Together with a qualified companion, perform the procedures, including the direction of rotation, without error. Draw lines that correspond to the size of the mandala, apply colors, place the symbols, perform the consecration, and make various offerings there, culminating in the final fire offering. Through these five means, make it suitable as the basis for accomplishment. Third, in such a mandala, enter oneself and perform all the procedures, including bestowing empowerment on the disciples. Fourth, contemplate all phenomena as indivisible, abiding in the nature of the self-nature mandala of body, speech, and mind, which is called the samadhi mandala. Fifth, from that basis, in particular, contemplate either the compassionate peaceful or the wrathful mandala that subdues demons, whichever is appropriate. Obtain a complete and clear appearance without confusing the support and the supported. Contemplate the preliminary, main, and subsequent stages as they appear in the sadhana, which is called the superior samadhi mandala. Sixth, relying on making the channels, winds, and bindus into the path, the wisdom of spontaneously born great bliss manifests, which is called the bodhicitta mandala, the most excellent of the path mandalas. Seventh, men and women endowed with divine yoga gather together for the sake of profound practice, which is called the assembly mandala. Third, in this way, the term "mandala" encompasses all the meanings of the basis, path, and fruition of the Vajrayana. Therefore, it is to be known and practiced.
Chinese
并且，也是需要获得的，因为要了解作为基础的自性坛城，以及通过修习来实践和成就道之坛城，并且要获得果之智慧坛城。此外，它也是需要了解的自性、需要成就的自性、需要获得的自性，因为所有显现存在的法都离不开作为所知的基础、根源和真谛无二之义，所以是它的自性；所有道的修习都是需要成就的坛城的自性或事物本身；由于基果无二，因此基础和道之阶段的所有显现，实际上都自然成就为所获得之果的自性。此外，它也是无法了解的、无法成就的、无法获得的，因为基础清净、平等、真谛无二的实相，远离一切言说、思虑、表达，因此是超越心智的。因此，它无法以执着的方式去了解。由于它是本自存在的，所以不需要通过现在的方式去成就，而且如果考察需要成就之法，由于它是空性的，所以无法成就。由于它是本自圆满的，所以没有新获得的，而且在胜义谛中，由于不可得需要获得之法，所以也是无法获得的。如此，在显现名言上存在成就，而在实相胜义上则安住于无成就，以证悟二谛深奥之义的智慧，成就一切无成就。如是所说，应当进入了解坛城之理。第四，对于大士们成就法之王位，因为因之主要者即是法王本身。依靠此，所有密咒之道皆生起，并且道与果的一切都转变为它的自性，因此极其重要。总而言之，此坛城是：作为通过见解来了解，通过禅修来修习的基础而成立的。行为也必须不离此而行持。是灌顶生起之处，是依靠修持而进入的基础，是供养积累之境，是事业和密咒手印等的基础，并且不离此即是誓言，因此遍及一切应学之处。