Chinese
如果考察智慧的自性为四方和中央五种，则显明而非分别念如同镜子。无好无坏是平等性。不混杂是各别自证智。完全圆满是成所作智。超越一切边际是法界性智，如是五种智慧的坛城，其自性是超越心识衡量，不可思议且自然成就，乃是自性大圆满的实相。证悟并显现此的瑜伽士，应行持或修习功德生起之大坛城，如是教导。这是按照渐次的解释来说明的。如果按照顿悟的口诀来说明：大圆满证悟的瑜伽士，是指任何瑜伽士将轮回和涅槃的一切法都圆满，证悟自性秘密心髓无二无别的殊胜法身，这是见地。坛城不可思议自然成就，是指将积聚的蕴聚、身和智慧的坛城超越思维的境地，不以心识造作而自然安住，这是修习。一切生起大坛城中行持，是指通过见修双运之门，将显现和声音的一切法都受用为身和智慧的大坛城，这是行持。智慧四方中央考察，是指如是行持的果报，自显为五种智慧，这是果。如是见修持果四者，在意义上无有差别，分开而修持，称为果为道用，这是密宗玛哈瑜伽的特点。又，对此，按照小释《宾达义》来说，以“考察”作为解释的基础，以何者？大圆满证悟的瑜伽士。在何处？在坛城不可思议自然成就之处。以何种方式？以智慧四方中央五种方式。为何目的？为了行持一切生起大坛城。如是全知者所说。第二个总义，殊胜三摩地的坛城有三：所依为宫殿，能依为本尊，坛城的广大。第一者有二：陈述，自性与缘起具备。正直，此处殊胜的三摩地
English
If we examine the nature of wisdom as five, the four directions and the center, then clarity without conceptualization is like a mirror. Without good or bad is equality. Unmixed is individual discriminating wisdom. Completely perfect is accomplishing activity wisdom. Transcending all limits is the wisdom of the dharmadhatu, thus the mandala of the five wisdoms, its very nature is beyond mental measurement, inconceivable and spontaneously accomplished, is the reality of the Great Perfection of self-nature. The yogi who realizes and manifests this should practice or meditate on the great mandala from which all qualities arise, thus it is taught. This is explained according to the gradual explanation. If explained according to the sudden instruction: The yogi who realizes the Great Perfection, means any yogi who perfects all the dharmas of samsara and nirvana, realizes the unsurpassed dharmakaya of self-nature secret essence, indivisible truth, this is the view. The mandala is inconceivable and spontaneously accomplished, means that the mandala of the aggregates, body and wisdom that are accumulated, transcends the realm of thought, and abides spontaneously without mental fabrication, this is meditation. To practice in the great mandala from which all arises, means that through the door of the union of view and meditation, all the dharmas of appearance and sound are enjoyed as the great mandala of body and wisdom, this is conduct. Examining the four directions and center of wisdom, means that the result of such conduct, self-appears as the five wisdoms, this is the result. Thus, the four, view, meditation, conduct, and result, are in meaning without difference, practicing them separately is called using the result as the path, this is the characteristic of Secret Mantra Mahayoga. Furthermore, according to the small commentary 'Bindartha', taking 'examining' as the basis of explanation, by whom? By the yogi who realizes the Great Perfection. Where? In the place where the mandala is inconceivable and spontaneously accomplished. In what way? In the way of the five, the four directions and the center of wisdom. For what purpose? For the purpose of practicing the great mandala from which all arises. Thus spoke the all-knowing one. The second general meaning, the mandala of superior samadhi has three: the support is the palace, the supported are the deities, and the greatness of the mandala. The first has two: enumeration, the nature and conditions are complete. Straightforward, here the superior samadhi
Chinese
如果进行本尊坛城的观修，首先要通过闻思的方式，对总体的见解有所领悟。在实际修持时，如第二品所说，发起菩提心。如第四品所说，修习字形，从五大的种子字中生起五大次第累积的须弥山等。在上面，如第七品所说，观修从（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）生起智慧宫殿。为了象征五种智慧，有四个轮辐和中央的中心，共五个。为了象征法性离戏，有金刚杵和外围。为了象征四谛，用四个角隅装饰。为了象征二谛无别，有走廊。为了象征广大的功德，有四方形的形状。为了象征从四种解脱的禅定中进入，有四个带凸门的门，因此具有外围。因为以方便使不确定的基础显现为多种多样并使之满足，所以有乐器。如第一品所说，形色天女等各种各样的，像云朵一样。在自性成就方面，从十方聚集。光芒次第中说：最末的莲瓣覆盖一切，智慧墙上狮子头显现，无畏口中珍珠闪耀，装饰华丽的屋檐具备，网状半网状的颈环具备，形色等天女聚集，各种供养乐器，虚空界充满如云朵。这很明显。瑜伽士观修方面，在五线之外，在红色欲望之上，在黄色屋檐之内，在上面的鸟翼之下，十六根短柱的肩上，在网状半网状的缝隙中，像云朵一样献上供品。四十二坛城是，在自性成就方面，当诸佛出现时，宫殿和座垫也自然成就。瑜伽士观修方面，在四十二个座垫上，幻化出四十二个光芒闪耀的化身来装饰。是座垫。正直。为了象征四种无畏自然成就，在宫殿的中央中心
English
If one is to meditate on the mandala of the deity, first, through hearing and thinking, one should realize the general form of the view. During the actual practice, as described in the second chapter, generate the mind of enlightenment. As described in the fourth chapter, practice the letters, and from the seed syllables of the five elements, generate the successively accumulated Mount Meru, etc., of the five elements. On top of that, as described in the seventh chapter, meditate on the palace of wisdom arising from (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: seed syllable). As a symbol of the five wisdoms, there are four spokes and the central hub, making five. As a symbol of the nature of reality being free from elaboration, there is a vajra and a surrounding enclosure. As a symbol of the four truths, it is adorned with four corner pieces. As a symbol of the non-duality of the two truths, there is a corridor. As a symbol of the expansion of great qualities, there is a square shape all around. As a symbol of entering from the samadhi of the four liberations, there are four doors with protruding doorways, thus possessing an enclosure. Because the uncertain basis is made to appear in various ways through skillful means and is satisfied, there is music. As described in the first chapter, various forms such as the goddess of form are like clouds. In terms of self-accomplishment, they gather from the ten directions. In the order of light, it says: The last lotus petal covers all, Lion heads appear on the wisdom wall, Pearls shine from fearless mouths, Beautiful eaves are possessed, Net-like and half-net-like neck rings are possessed, Goddesses of form and so on gather, With various offering instruments, The entire space is like a cloud. This is evident. In terms of the yogi's meditation, outside the five lines, on top of the red desire, inside the yellow eaves, below the bird's wings above, on the shoulders of the sixteen short pillars, in the gaps of the net-like and half-net-like structures, offerings are presented like clouds. The forty-two mandalas are: In terms of self-accomplishment, when the deities appear, the palace and the seat are also naturally accomplished. In terms of the yogi's meditation, on the forty-two seats, forty-two emanations radiating light adorn them. It is the seat. Straight. As a symbol of the spontaneous accomplishment of the four fearlessnesses, at the central hub of the palace
Chinese
象，作为十力圆满的象征位于东方的轮辐上；马，作为四神通圆满的象征位于南方的轮辐上；鹏，作为十自在圆满的象征位于西方的轮辐上；空行母，作为事业无碍的象征位于北方的轮辐上。它们的姿态是，每一个有情众生都以尾部相互交错的八个为一组，以抬起巨大的珍宝宝座的姿态存在。在那之上，太阳，作为智慧无自性的象征；月亮，作为方便无止境的象征；莲花，作为无论如何舍弃也不会被过失沾染的象征。这些也作为需求愿望圆满的象征，由珍宝宝座的腿抬起而安住。像这样，各个本尊的位置上，座位的上下次第是，如第一品所说，五部有五层，普贤父母有四层，菩萨有三层，门神是单独的太阳，能仁是单独的莲花，各自这样观想。第二，观想所依本尊的坛城有三：念诵，安住方式包括安住处，唱诵。那些座上的五部父尊是，以跏趺坐作为事业圆满的象征；五部母尊是，以苦行坐作为从自身利益的事业中退出而进入利益他人的事业的象征，拥抱父尊；菩萨们因为事业没有圆满，所以是半跏趺坐的姿态，佛母们从左侧拥抱。门神父母为了调伏恶毒者，以武士站立的姿态面朝外安住。普贤父母是为了事业圆满，父尊是金刚跏趺坐，母尊是莲花跏趺坐。六能仁为了利益六道众生而前往，所以站立安住。处所是，在轮上，国王五部父尊，王后与母尊一起，以主尊面朝东方为准，在四个轮辐之间，右侧东南方的轮辐之间，依次是见部的地藏菩萨和内（藏文：ནས）的音声所代表的含义。听闻部的金刚手菩萨本应在西南方的轮辐上，但根据《量度经》所说，次第是按照文字的顺序所说，排列是完全符合仪轨的。
English
The elephant, as a symbol of the complete accomplishment of the ten powers, is on the eastern spoke; the horse, as a symbol of the complete accomplishment of the four magical abilities, is on the southern spoke; the garuda, as a symbol of the complete accomplishment of the ten authorities, is on the western spoke; and the dakini, as a symbol of unobstructed activity, is on the northern spoke. Their posture is such that each sentient being is in a group of eight with their tails intertwined, in a posture of lifting a great precious throne. Above that, the sun, as a symbol of wisdom without inherent existence; the moon, as a symbol of unobstructed means; and the lotus, as a symbol of not being tainted by faults no matter how much it is abandoned. These are also supported by the legs of the precious throne as a symbol of the complete accomplishment of needs and desires. Thus, in the respective places of the deities, the order of the height of the seats is: as explained in the first chapter, five tiers for the five families; four tiers for Samantabhadra and Samantabhadri; three tiers for the bodhisattvas; a single sun for the gatekeepers; and a single lotus for the Buddhas. Secondly, there are three aspects to meditating on the mandala of the deities to be relied upon: recitation, the manner of abiding including the place of abiding, and chanting. On those seats, the five father Buddhas of the families are in the vajra posture as a symbol of the complete accomplishment of activity; the five mother Buddhas of the families are embracing the father Buddhas in the posture of asceticism as a symbol of withdrawing from the activity of self-benefit and entering into the activity of benefiting others; the bodhisattvas are in a half-vajra posture because their activity is not yet complete, and the consorts are embracing from the left side. The gatekeeper fathers and mothers are standing in a warrior stance with their faces turned outwards in order to subdue the wicked. Samantabhadra and Samantabhadri are in the vajra posture for the complete accomplishment of activity, with the father in the vajra posture and the mother in the lotus posture. The six Buddhas abide standing up in order to go for the benefit of the six realms. The place is on the wheel, with the five father Buddhas as kings and the queen with the mother Buddhas, with the main deity facing east. Between the four spokes, on the right, between the southeast spokes, are Ksitigarbha of the seeing section and the meaning represented by the sound of "ne" (Tibetan: ནས) in order. Vajrapani of the hearing section should be on the southwest spoke, but according to the Pramanakeli, the order is according to the order of the letters, and the arrangement is completely in accordance with the ritual.
Chinese
在东北角的肋位上，是听闻者金刚手。在背面的右侧西南肋位上，是嗅闻者虚空藏。在左侧菩提肋位上，是体验者观世音自在。与妃子拉西亚玛等眷属在一起。四个角隅上，东南部是见者弥勒，西南部是闻者除盖障，西北部是嗅者普贤，东北部是体验者文殊，都与妃子杜波等眷属在一起。光芒次第中说：东南是天，南方是人，西南西北是饿鬼旁生，北方和东北是非天和地狱。按照这样的安置次第。中间的走廊里是六能仁，前面东方和后面西方是作者普贤，以及作业普贤母，在坛城安置时，显示住在中间的走廊里。四个门框上，降伏恶者，东方是阎魔敌，南方是大威力，西方是马头明王，北方是甘露漩，都与妃子铁钩母等眷属在一起。那么，这里在寂静坛城的时候，忿怒尊不应该出现，如果这样问。从主要或最主要的角度来说，虽然是寂静坛城，但作为护门忿怒尊出现是没有矛盾的。又有些人说，本来普贤佛是续部的本主，却放在走廊里，而金刚萨埵是眷属的主尊，却安置在中央的中心，这样坛城就成了颠倒的过失了，如果这样问。没有过失，因为第六金刚持的自性智慧本身显现为身和四十二智慧尊，所以主眷没有好坏和大小之分，但是，为了开悟眷属的意义，作为道次第的导师，六能仁是从心中化现的，所以即使安置在走廊里，主眷也不会颠倒，因为在分别念的支配下，一切的作者都是意。对此，《大海经》中说：同样，从心性的差别中，自显现的胜者心等。这已经很明显了。尊者所问的观点是：主尊有两种，坛城的主尊是金刚萨埵。在《广大经》中也说：金刚萨埵是坛城的中心，四部族的本尊和佛母