English
Not being bound by afflictions, as it says in the nineteenth chapter of this very text: If one is completely certain in the Unsurpassed Vehicle, then no matter how one uses afflictions, they will become accumulations of merit, etc., and the vows of discipline will be perfected. And so on. The qualities of not reverting in samsara and attaining Buddhahood, as it says in the Extensive Text: The essence of supreme accomplishment is like the seal of the Makara fish; at the beginning, one understands the meaning, and in the end, it will not be empty; the field of activity is immeasurable in every way. And so on. These are explained in chapters three, five, eight, eleven, twelve, and thirteen. Secondly, regarding conduct, there are also four points: The purpose is to eliminate other obstacles, purify obscurations, and eliminate habitual tendencies; the aim is to perfect the accumulations and enhance view, meditation, and conduct. The definition is: for the sake of engaging the three doors of body, speech, and mind meaningfully. The essence is: commonly teaching the holding of the object, divided into two: the conduct of the path of means, asceticism, and the conduct of the path of liberation, mindfulness. The first, as it says in the third chapter of the Extensive Text: In order to reverse the conceptual thoughts of sentient beings, one should mainly accept medicine. And so on. The second, the path of liberation, has two aspects: the conduct of sudden enlightenment, as it says in the third chapter of the Extensive Text: The great conduct of a yogi is to engage without discrimination towards all beings. And so on. The conduct of gradual enlightenment has seven aspects: the conduct of faith and diligence, the conduct in accordance with wisdom, the conduct in accordance with means, the single-pointed conduct, the conduct with elaboration, the conduct of the assembly, and the conduct of the knowledge holder. The first, as it says in the Path to Enlightenment: One should strive especially to practice the ten aspects of hearing, thinking, and meditating. And as it says in the Small Path: For the sake of others, through their respective yogas, what meaningful things should one do? Not to mention the first ten, one should show and guide others. And so on. The second, as it says in the twenty-third chapter of the Extensive Text: Because there is nothing to do, one does the action of non-doing, engaging without abiding in a place of abiding. And so on. The third, as it says in the third chapter: Engage in the perfection of means, and do not waste compassion. And so on. The fourth, abide in a single-pointed conduct. And so on. The fifth, as it says in this very text: All limbs, senses, and consciousnesses should be known as the ripening Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). One should meditate on it as the perfect mandala itself. And so on. And as it says in the Path to Enlightenment: One should learn to engage with deities and goddesses. And so on. Sixth
Chinese
从这里开始，衣饰、饮食、歌舞和词句，在歌舞聚会的云团中，如果善于认识“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），就能获得奇妙的坛城。以及，从“歌舞聚会的手印”开始，到“一切一切都将成就”为止，是关于运用五种受用物。第七个有四部分，其中，成熟的种姓之行是：以嬉戏坛城的方式行事，圆满二资粮是为自己，这是为了自利。以专注来成办事业，应如不舍弃地安置，这是为了利他。长寿灌顶之行是：普遍游行是为了自己，这是为了自利。以四者的开端来行事，是贤者修行的种姓之位，这是为了利他。大手印之行是：以共同安住来清净障碍，这是为了自利。对于猎人和妓女等，以化身来调伏，这是为了利他。任运成就之行是：为了自身，金刚持等，在刹那间圆满学处后，摧毁习气，成为永恒的薄伽梵，这是为了自利。对于一些人，如入胎、诞生，以及迎娶、继承王位等，这是为了利他。伴随的过失和功德，是根据前面所说的四种必要目的的有无来决定取舍。这些在第五品、第六品、第八品、第九品、第十品、第十一品、第十二品、第十三品、第十八品、第十九品、第二十品中阐述。第三，关于坛城也有四部分，其中，必要目的是：排除不适合灌顶和修持的其他人，作为成办共同和殊胜成就之所依。定义是：因为坛城是被轮所围绕的。并且特别指定，自性坛城、形象坛城、三摩地坛城这三者的定义是：自明无边无际的坛城，四种智慧放射的轮之相。自性、果、究竟的定义是：过去常是坛城，各种世间
English
From this very point, clothing, ornaments, food, drink, songs, and words, in the cloud-like gatherings of dance and song, if one skillfully recognizes "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ), one will attain the mandala where wonders arise. And, from "the mudrā of dance and song gatherings" to "everything, everything will be accomplished," this is about utilizing the five objects of enjoyment. The seventh has four parts, among which, the conduct of the ripening lineage is: acting in the manner of playing in the mandala, perfecting the two accumulations is for oneself, this is for one's own benefit. Accomplishing activities through focus, one should place it as without abandoning, this is for the benefit of others. The conduct of longevity empowerment is: universally going is for oneself, this is for one's own benefit. Utilizing the meaning with the beginning of the four, it is the lineage position of practicing for the wise, this is for the benefit of others. The conduct of the great mudrā is: purifying obscurations by dwelling together, this is for one's own benefit. For hunters and prostitutes, etc., taming with emanated bodies, this is for the benefit of others. The conduct of spontaneous accomplishment is: for oneself, Vajradhara, etc., after perfecting the training in an instant, destroying habitual tendencies, becoming the eternal Bhagavan, this is for one's own benefit. For some, such as entering the womb, being born, and taking a wife and inheriting the kingdom, etc., this is for the benefit of others. The accompanying faults and merits are decided by following or turning away according to the presence or absence of the four necessary purposes mentioned above. These are explained in the fifth, sixth, eighth, ninth, tenth, eleventh, twelfth, thirteenth, eighteenth, nineteenth, and twentieth chapters. Third, regarding the mandala, there are also four parts, among which, the necessary purpose is: excluding others who are unsuitable for empowerment and practice, it serves as the basis for accomplishing common and supreme attainments. The definition is: because the mandala is surrounded by a wheel. And specifically designating, the definitions of the self-nature mandala, the image mandala, and the samādhi mandala are: the self-aware, boundless mandala, the form of the wheel radiating the four wisdoms. The definition of self-nature, fruit, and ultimate completion is: the past is always the mandala, various worlds
Chinese
如是宣说。如是说。殊胜影像和殊胜三摩地，以及会众坛城这三者的定义是：金刚萨埵是中心，四明妃是眷属。如是说。菩提心坛城的定义是：一切精华汇聚于中心，任何支分都说是眷属。十八界三界之精华，彼等是眷属，乃安乐之界。菩提心是安乐之智慧，有依如是，所依如是。如是说。共同宣说本体和所缘是：在《广大九》中说：此乃自性之坛城，影像殊胜之影像三者，三摩地殊胜之三摩地，以及菩提心与殊胜会众。如是说。在七坛城中，首先自性坛城有两种：自性本身和自性果究竟。第一种有两种：自性胜义之坛城，在《广大义四》中说：自性坛城真实者，与法界自性无别故，平等结合且清净。如是说。自性世俗之坛城，在《义二》中说：内外情器诸法中，自性坛城本然住。如是说。第二种自性果究竟之坛城有两种：寂静和忿怒。这二者也各有身语意功德事业五种，如是说：身语意之圆满大，功德事业一切圆满。如是说。第二种影像坛城是：拉杰达认为，胜义影像显现为世俗本尊坛城。拉杰兰认为，代表粗细分别之本尊父母。二者一致之经文如《义四》中说：影像坛城真实者，广大粗略观为方便，各自体性观为智慧，无二关联乃大方便。如是说。第三种殊胜影像坛城是：以事业和行为殊胜，如《金刚事业次第》中说：地基平整与度量线，颜色和绘画之形态，加持护摩之进入，以及十种功德令增长。如是说。
English
Thus it is spoken. Thus it is said. The definitions of the superior image, the superior samadhi, and the mandala of the assembly are: Vajrasattva is the center, the four vidyādharīs are the retinue. Thus it is said. The definition of the bodhicitta mandala is: All essences gather in the center, any branch is said to be the retinue. The essence of the eighteen realms and the three realms, these are the retinue, the realm of bliss. Bodhicitta is the wisdom of bliss, the dependent is as it is, the support is as it is. Thus it is said. The common explanation of the essence and the object of focus is: In the "Extensive Ninth," it says: This is the mandala of self-nature, the three images of the superior image, the samadhi of the superior samadhi, and the supreme assembly of bodhicitta. Thus it is said. Among the seven mandalas, the first, the mandala of self-nature, has two aspects: self-nature itself and the ultimate result of self-nature. The first has two aspects: the mandala of self-nature's ultimate meaning, as stated in the "Extensive Meaning Four": The true mandala of self-nature, is inseparable from the nature of dharmadhatu, therefore, it is equally united and pure. Thus it is said. The mandala of self-nature's conventional truth, as stated in the "Meaning Two": In all external and internal phenomena, the mandala of self-nature is inherently present. Thus it is said. The second, the mandala of the ultimate result of self-nature, has two aspects: peaceful and wrathful. Each of these two also has five aspects: body, speech, mind, qualities, and activities, as stated in this very text: The great perfection of body, speech, and mind, the perfection of all qualities and activities. Thus it is said. The second, the image mandala, is: Lha-je Da considers that the ultimate image appears as the conventional deity mandala. Lha-je Lan considers that it represents the deity father and mother of subtle and coarse thoughts. According to the scriptures that agree with both, as stated in the "Meaning Four": The true image mandala, the great and coarse are understood as means, the individual characteristics are understood as wisdom, the non-dual connection is the great means. Thus it is said. The third, the superior image mandala, is: superior through actions and deeds, as stated in the "Vajra Action Sequence": The ground is level, with measuring lines, colors and forms of drawing, the entering of consecration and homa, and it is said to increase with ten qualities. Thus it is said.
Chinese
如前所述，根据需要分为五个方面：寂静和忿怒本尊的修持和供养是供养的坛城；灌顶是灌顶的坛城；成就共同和殊胜悉地是成就的坛城；通过息增怀诛事业是事业的坛城；身语意的加持是福德之所依的坛城。第四是禅定的坛城。在《广大二十品》中说：如是禅定坛城，将一切都摄入法界中，融入自身的心中，一切都是法身大印。第五是殊胜禅定的坛城，是通过修习而殊胜的，即如是性、普遍显现和因的禅定。第一是，如此观想一切显现的法不执著为空性，是对执著事物和相状的对治。第二是，观想大悲心与虚空同等，是对执著空性断灭的对治。第三是，观想空性和大悲无二的本尊和智慧本尊的坛城，是对执著空性和大悲、或方便和智慧、或二谛、或显现和空性为不同的对治。其中也有两种，即学习微细的字和学习粗大的本尊身。学习本尊身有寂静和忿怒两种。两种都有身语意的坛城各三个。寂静本尊的身坛城，由第四品和第六品宣说。语坛城由第七品的咒语宣说。意坛城由第八品的手印宣说。同样，忿怒本尊的身语意坛城由第十六品和第十七品宣说。第六是菩提心坛城，外菩提心是脉和气，内菩提心是明点，秘密菩提心是乐的智慧。第七是聚会轮坛城，聚会轮有一、三、五种。如是自性坛城、形象坛城和禅定坛城这三种，是宣说自性显现的品