Chinese
一切都安住于本体一与多且分离的状态中。《六道》云：此乃宣说。因此，对于六道或三界十方的一切，觉性自显的伟大，在五种智慧的坛城中扩展并清晰显现的主宰者，从显现中取出，意即为了向所化众生展示，从下面出现的这些意义，为了眷属们，如同用语言表达般清晰地宣说。第二，此品之正文有二：广说正文与略说正文。首先，广说正文有三个共同要点：禅定的坛城，殊胜禅定的坛城，以及自性身的坛城。首先，宣说禅定的坛城，即“智慧方……大乐行”。其中说道：智慧四方与中央，坛城不可思议任运成。意思是，自性觉性的智慧本身，如果考察其四方与中央这五者，那也是清晰而不分别的如镜般的智慧，无有善恶与大小的平等性智慧，不混杂的个别辨识智慧，完全圆满的成事智慧，超越一切边际的空性智慧。如此，五种智慧的坛城，其本体超越了心识的衡量，即不可思议且任运成就，乃是自性大圆满的境界。大圆满证悟之瑜伽士，于一切生起坛城中行。意思是，证悟并亲证了自性大圆满境界之义的瑜伽士，对于功德一切生起的五种智慧大坛城，应当行持或修习。这是按照次第的解释，如果按照顿悟的口诀来解释，大圆满证悟之瑜伽士，意思是，任何瑜伽士，将轮涅的一切法都证悟为圆满自性秘密心髓，真谛无别殊胜的法身，这是见。坛城不可思议任运成，意思是，分别念聚合之身与智慧的坛城，超越了思虑的范畴。
English
Everything abides in a state of being one with the essence, separate from many. It is said in 'Six Realms': This is declared. Therefore, for all of the six realms or the three realms in the ten directions, the greatness of awareness's self-appearance, spread out in the mandala of the five wisdoms and clearly shown by the master, is extracted from the manifestation, meaning that in order to show it to the beings to be tamed, these meanings that appear from below, for the sake of the retinue, are declared as clearly as if expressed in words. Secondly, there are two parts to the chapter's text: the extensive explanation of the text and the condensed explanation. First, the extensive explanation of the text has three common points: the mandala of samadhi, the mandala of superior samadhi, and the explanation of the mandala of the nature body. First, the explanation of the mandala of samadhi is: "Wisdom direction... great conduct." That exists, and it says: Having examined the four wisdom directions and the center, the inconceivable and spontaneously accomplished mandala. It means that if the wisdom of self-awareness itself is examined as the four directions and the center, then that is also clear and non-conceptual, like a mirror-like wisdom. The wisdom of equality without good or bad, great or small. The wisdom of individually discriminating without mixing. The wisdom of completely perfecting accomplishing activities. The wisdom of emptiness that transcends all limits. Thus, the essence of the mandala of the five wisdoms is beyond the measurement of the mind, that is, inconceivable and spontaneously accomplished, is the state of the Great Perfection of naturalness. The yogi who realizes the Great Perfection, practices in the great mandala of all arising. It means that the yogi who realizes and actualizes the meaning of the state of the Great Perfection of naturalness should practice or meditate on the great mandala of the five wisdoms, which is the source of all qualities. That is explained by the commentary according to the gradual approach. If it is explained by the instructions according to the sudden approach, The yogi who realizes the Great Perfection, means that any yogi who realizes all the phenomena of samsara and nirvana as the Great Perfection, the secret essence of naturalness, the indivisible truth, the supreme dharmakaya, that is the view. The inconceivable and spontaneously accomplished mandala, means that the mandala of the aggregates of thoughts, body and wisdom, is beyond the realm of thought.
Chinese
不修正心而安住于任运自成，是为禅修。行于普生大坛城。这是说，通过见与修双运之门，将一切显现声响之法享用为身与智慧大坛城，是为行。观照四方及中央之智慧。这是说，如此行持之果，自显为五智，是为果。如是见修果行四者，于义不作区分而修持，称为于果上作道用，是密咒嘛哈瑜伽之殊胜法。又，对此如《解小品》所说，以“观照”作为所说之基础，以谁观照？由大圆满证悟之瑜伽士观照。观照什么？观照不可思议任运自成之坛城。如何观照？观照为四方及中央五智之相。为何观照？为行持普生大坛城而观照。全知法王大慈狮子如是说。第二个总义，宣说增上等持之坛城，有三：所依宫殿之坛城，能依本尊之坛城，以及宣说坛城之伟大。初、宣说所依宫殿之坛城，有二：宫殿本体及庄严，以及宣说座垫。初、宣说宫殿本体及庄严，即“轮有四辐…”以二者庄严。此中，以观修增上等持坛城为主，首先通过闻思之门，了知共同的见解之相，然后在实际修持时，如第二品所说，发起殊胜菩提心，并如第四品所说，修习文字，从五大之种子字生起五大次第累积之须弥山等。于其上，如第七品所说，从（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）生起智慧宫殿而修持。那么，如何修持呢？“轮有四辐具 краевед, 以四角装饰及中间走廊。”这是说，以轮辐
English
Remaining in spontaneous perfection without correcting the mind is meditation. To act in the great mandala of arising. This means that through the union of view and meditation, all phenomena of appearance and sound are enjoyed as the great mandala of body and wisdom, which is action. Contemplate the four wisdoms and the center. This means that the result of such practice is the self-appearance as the five wisdoms, which is the result. Thus, the four aspects of view, meditation, action, and result are practiced without distinguishing them in meaning, which is called using the result as a path. This is a special teaching of Secret Mantra Mahayoga. Furthermore, according to the commentary Pintartha, "contemplate" is taken as the basis of the explanation. Who contemplates? The yogi who has realized Dzogchen contemplates. What is contemplated? The inconceivable, spontaneously accomplished mandala is contemplated. How is it contemplated? It is contemplated as the aspect of the four wisdoms and the five centers. Why is it contemplated? It is contemplated for the sake of practicing the great mandala of arising. This was said by the omniscient Dharma Lord, the Great Loving Lion. The second general topic is the explanation of the mandala of higher samadhi, which has three aspects: the mandala of the supporting palace, the mandala of the supported deity, and the explanation of the greatness of the mandala. First, the explanation of the mandala of the supporting palace has two aspects: the essence of the palace with its ornaments, and the explanation of the seat. First, the explanation of the essence of the palace with its ornaments is: "A wheel with four spokes... adorned with two." Here, focusing on the meditation of the mandala of higher samadhi, first, through the gate of hearing and thinking, the general appearance of the view is realized. Then, during the actual practice, as it appears in the second chapter, generate the supreme bodhicitta, and as it appears in the fourth chapter, train the mind in letters, and from the seed syllables of the five elements, generate the Mount Meru and other elements in successive layers. On top of that, as it appears in the seventh chapter, meditate on the wisdom palace arising from (Tibetan: བྷྲུཾ，Devanagari: भ्रुं，IAST: bhrūṃ，Literal meaning: seed syllable). So, how should one meditate? "A wheel with four spokes, with a circumference, adorned with four corners and a middle corridor." This means that the wheel spokes
Chinese
四者居于中央的中心位置和第五者。为了象征法性远离执着，设有金刚墙和圆形围墙。为了象征四圣谛，用四个角隅装饰。为了象征真谛的无二性，设有走廊。如《俱舍论》所说：“四方四角有门饰。”意思是说，为了象征广大功德的增长，宫殿的形状是四方形的。为了象征从四解脱定的进入，设有四个带拱门的凸出门。各种乐器如云团。《俱舍论》中说，由于以方便法将不确定的基础引导成各种各样的事物并使之满足，所以是乐器，如第一品中所说，形色天女等各种各样的东西像云团一样密集。在自性成就方面，从十方聚集起来供养。如《光明经》中说：“最下面的裙子覆盖一切，智慧墙上布满狮子头，无畏的哈喇镶嵌着珍珠，美丽的装饰着法鼓，有网和半网轮，形色等天女聚集，用各种供养乐器，使虚空界充满如云团。”这很明显。瑜伽士观修方面，在五线之外，在红色欲妙之上，在上面的鸟檐之下，十六根短柱的肩膀上，从网和半网的缝隙中像云团一样供养。以四十二坛城装饰。四十二坛城，在自性成就方面，诸佛成就之时，宫殿和座垫也随之成就。瑜伽士观修方面，在四十二座垫上，以具有四十二坛城部分的诸佛坛城，以光芒和化身的散发来装饰。第二是关于座垫的开示。狮子、象等珍宝。意思是说，为了象征佛陀心中自然成就的四无畏，在宫殿中央的轮之中心有八个狮子座。为了象征佛陀身上自然成就的十力，在东方轮的辐条上有八个象座。为了象征佛陀的功德自然成就的四神足
English
The four are located at the center of the center, and the fifth. To symbolize that the nature of reality is free from attachment, there is a vajra fence with a circular enclosure. To symbolize the Four Noble Truths, it is adorned with four corner pieces. To symbolize the non-duality of the two truths, there is a corridor. As it is said in the Abhidharmakosha, "Four-sided, four-cornered, with door decorations." This means that to symbolize the increase of great qualities, the shape of the palace is square. To symbolize the entry from the four samadhis of liberation, there are four protruding doors with arches. Various musical instruments are like clouds. As it is said in the Abhidharmakosha, since the uncertain basis is guided into various things and satisfied by skillful means, it is a musical instrument. As explained in the first chapter, various things such as the goddess of form are as dense as a cloud. In terms of self-accomplishment, offerings are gathered from the ten directions. As it is said in the Light Sutra, "The lowest skirt covers everything, the wisdom wall is filled with lion heads, fearless haras are inlaid with pearls, beautiful drums are decorated, there are nets and half-net wheels, goddesses of form and so on gather, with various offering instruments, making the space realm full like clouds." This is obvious. In terms of the yogi's meditation, outside the five lines, above the red objects of desire, below the upper eaves, on the shoulders of the sixteen short pillars, offerings are made like clouds from the gaps in the net and half-net. Adorned with forty-two mandalas. The forty-two mandalas, in terms of self-accomplishment, when the Buddhas are accomplished, the palace and cushions are also accomplished. In terms of the yogi's meditation, on the forty-two cushions, the Buddhas' mandalas with forty-two mandala parts are adorned with radiance and emanations. Second is the teaching about the cushions. Lions, elephants, and other jewels. This means that to symbolize the four fearlessnesses naturally accomplished in the Buddha's mind, there are eight lion thrones in the center of the wheel in the center of the palace. To symbolize the ten powers naturally accomplished in the Buddha's body, there are eight elephant thrones on the spokes of the eastern wheel. To symbolize the four miraculous feet naturally accomplished in the Buddha's qualities.
Chinese
作为自然成就的象征，南方轮子的轮辐上有八骏宝座；作为佛陀的语言具有十力自然成就的象征，西方轮子的轮辐上有八鹏宝座；作为佛陀的事业具有四业无碍的象征，北方轮子的轮辐上有八 आकाश-डिङ्ग（藏文：ནམ་མཁའ་ལྡིང་，梵文天城体：आकाश-डिङ्ग，梵文罗马拟音：ākāśa-ḍiṅga，汉语字面意思：虚空飞翔）宝座。它们的姿态是，每个众生都面朝外，尾巴向内交叉，四个方向各有两两，共八八之数，以抬起巨大的珍宝宝座的姿态存在。在那之上，有作为智慧无自性的象征的日轮座，有作为方便显现无碍的象征的月轮座，有无论如何运用都不会被罪过的过失所染污的象征的莲花座，以及作为需求愿望自然成就的象征的日月莲花座，也由珍宝的宝座腿抬起而安住。如此，在各个神祇的位置上，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，门神只有日轮，本尊则观修莲花即可。第二，观修所依之本尊坛城有三：宣说安住方式及安住处，宣说手印及法器，宣说身色及姿态。第一，宣说安住方式及安住处：于座圆满等，与妃眷众一同安住。那里有说到“于座圆满”等。所谓“于座圆满”，指的是五部父尊为了象征自他事业的圆满，以双跏趺坐而坐；五部母尊为了象征舍弃自利事业而投入利他事业，以 রাজ-इङ्गित（藏文：བརྟུལ་ཞུགས་ཀྱི་སྐྱིལ་མོ་ཀྲུང་，梵文天城体：राज-इङ्गित，梵文罗马拟音：rāja-iṅgita，汉语字面意思：王者姿势）拥抱父尊。“菩萨的姿态”，指的是菩萨父母们，虽然自利事业已经圆满，但利他事业尚未圆满，因此呈现出骑乘的姿态，即半跏趺坐，明妃们从左侧拥抱。“门神父母”为了调伏刚强难化的众生，以勇士的姿态面朝外而安住。普贤父母则……