Chinese
圆满自性大佛，示现者遍观一切应调伏的六道十方世界。为了彰显调伏者本师的伟大功德，五种智慧坛城的显现，为了眷属的缘故宣说此论。第二，正文分二：广说和略说。第一部分有三：三摩地坛城，殊胜三摩地身坛城，自性果位究竟身坛城。第一部分是：智慧方等一颂，虽然自证智慧的自性没有方位的分别，但从功德的角度来说，所诠释的显现为五种智慧。能诠释的安立为四方和中央五者的名相。因此，五种智慧的坛城，是超越无缘思议的境界，无须寻找，自然成就为无边诸法的遍行，是自性秘密藏中本自圆满的实相，法性自性的巨大坛城。证悟此坛城的瑜伽士，为了修学通达诸法生起之根本的自性大坛城作为三摩地的对境，而以修习之事业行持。第二部分有三：所依为宫殿，能依为本尊，宣说坛城的伟大。第一部分是：轮等一颂，观想下方无量智慧之轮的中央，是圆满智慧的珍宝宫殿。也是以五种智慧断除无明的象征，内里的基是四辐轮和中央的莲花心，共五者。其本身以远离戏论的法性而成为圆形，具有金刚墙的环绕。因此，以象征四谛的四个角来庄严。象征二谛无别的中间走廊环绕。以及作为伟大功德周遍增长的象征的四方形。具有象征四解脱门的四门和门饰，具有因果的阶梯等装饰，二无别的智慧之自性显现无碍的游舞，在五层楼的上方
English
The great perfect nature Buddha, the teacher, fully sees all the six realms and ten directions of the world to be tamed. In order to manifest the greatness and qualities of the taming teacher himself, the manifestation of the mandala of the five wisdoms, this treatise is spoken for the sake of the retinue. Second, the main text has two parts: extensive explanation and concise explanation. The first part has three: the Samadhi Mandala, the Superior Samadhi Body Mandala, and the Nature Fruition Ultimate Body Mandala. The first part is: Wisdom, direction, etc., one verse. Although the nature of self-cognizant wisdom has no directional distinctions, from the aspect of qualities, the signified appears as five wisdoms. The signifier is established as the names of the four directions and the center five. Thus, the mandala of the five wisdoms is beyond the realm of objectless thought and expression. Without seeking, it spontaneously arises as the pervader of all limitless dharmas. It is the spontaneously perfected reality in the essence of the secret nature, the great mandala of the Dharma-nature's own nature. The yogi who realizes this mandala, in order to train and familiarize himself with the great mandala of nature, the basis from which all dharmas arise, as the object of Samadhi, should engage in the activity of practice. The second part has three: the support is the palace, the supported is the deity, and the greatness of the mandala is explained. The first part is: Wheel, etc., one verse. Meditating on the center of the wheel of limitless wisdom below is the precious palace of perfect wisdom. It is also a symbol of cutting off ignorance with the five wisdoms, the inner base is the four-spoked wheel and the central lotus heart, a total of five. It itself becomes round due to the Dharma-nature being free from elaboration, and is surrounded by a vajra fence. Therefore, it is adorned with four corners symbolizing the four truths. The middle corridor, symbolizing the inseparability of the two truths, revolves around. And the square shape is a symbol of the all-pervasive increase of great qualities. It has four doors and door ornaments symbolizing the four liberations, and is adorned with decorations such as the ladder of cause and effect. The unobstructed play of the two-in-one wisdom's self-display is on top of the five-story building.
Chinese
用珍珠网悬挂，由狮子头抬起的珍宝伞盖，以及用布料制成的珍宝网和半网。从鸟的翅膀上悬挂下来的装饰物，顶部用花朵装饰。伞、幡、胜幢等各种装饰品遍布各处。不舍弃欲望，作为装饰显现，手持形象金刚母等供品的女神如云般密集。为了象征法界智慧无边无际，中央隆起，以圆形宝瓶的形态盘绕，顶端用金刚珍宝顶装饰。象征四种剩余智慧的四个凸起从四角突出等，应如第一品中所述了解。第二部分分为教义和解释两部分。简述为坛城等。即，庄严宫殿的庄严之主，以四十二位本尊的坛城庄严装饰，如同房屋的庄严是房主一样。详细解释分为四部分：座位于何处，如何安坐；安坐之处的特点；所持法器；身色、寂静姿态和光芒。第一部分是狮子等，共一颂。座位的特点是象征四种无畏等，中央法轮的中心和四个轮辐上分别是狮子、大象、马、鹏和飞天，即香香，每一个都由八个抬起的大宝座上。方便智慧清净的日月莲花座等，这些也由如意宝珍宝的七眼宝座抬起。在无量光佛处，这里出现鹏，而在讨论的基础中出现孔雀，这是因为在权力的宝座上，意义和象征相同，所以可以接受。就像孔雀能将毒转化为权力一样，鹏也能将龙的毒转化为权力。像这样，五部各有生命和珍宝的宝座，日月莲花等，讲述了五层叠加。因此，也必须象征其他，就像光芒次第中说的那样：日月莲花三重叠，心生；日单为忿怒，莲单为能仁；作与俱生普贤父母，日月莲花珍宝增。就像这样。那么，各自的座位上如何安坐呢？五部佛父代表成办二利事业圆满，五部佛母代表舍弃自利
English
Adorned with a pearl net hanging down, a jeweled canopy held up by lion heads, and jeweled nets and half-nets made of cloth. Ornaments hanging from bird wings, the top adorned with flowers. Umbrellas, banners, victory banners, and various other ornaments are densely arranged everywhere. Not abandoning desires, appearing as ornaments, goddesses holding offerings such as the Image Vajra Mother are as dense as clouds. To symbolize the boundless expanse of the Dharmadhatu wisdom, the center swells up, coiling in the form of a round vase, the top adorned with a vajra jewel crest. The four protrusions representing the four remaining wisdoms protrude from the four corners, etc., should be understood as explained in the first chapter. The second part is divided into two parts: doctrine and explanation. The brief explanation is the mandala, etc. That is, the lord who adorns the palace itself, adorned with the mandala of forty-two victorious ones, like the householder who adorns the house. The detailed explanation is divided into four parts: where the seat is and how to sit, the characteristics of the sitting place, the implements held, and the color of the body, peaceful demeanor, and light. The first part is the lion, etc., one verse. The characteristics of the seat are the four fearlessnesses, etc., representing the center of the central wheel and the four spokes with lions, elephants, horses, garudas, and flying beings, i.e., shangs, each of which is held up by a great throne of eight each. The pure method and wisdom are the sun, moon, and lotus seats, etc., which are also held up by the wish-fulfilling jewel throne legs with seven treasure eyes. In the realm of Amitabha, here a garuda appears, and in the basis of discussion, a peacock appears, because the meaning and symbol are the same on the throne of power, so it is acceptable. Just as a peacock can transform poison into power, so can a garuda transform the poison of nagas into power. In this way, the five families each have thrones of life and jewels, sun, moon, lotus, etc., explaining five layers of stacking. Therefore, it must also symbolize others, as it says in the Order of Light: Sun, moon, lotus, three layers, mind arises; sun alone for wrathful, lotus alone for thuba; action and co-emergent Samantabhadra parents, sun, moon, lotus, jewel increase. Like this. So, how do they sit on their respective seats? The five male Buddhas of the five families represent the complete accomplishment of the two benefits, and the five female Buddhas represent abandoning self-interest.
Chinese
为了投入意义，十位父母像国王一样坐在各自的坐垫上。菩萨们因为利益他人的事业尚未圆满，父亲们在右边，母亲们在左边稍微伸展的半坐姿，如同大臣一般。普贤父母的事业已经圆满，代表了所有坛城的行为方法和智慧，所以是金刚和莲花的坐姿。降伏者父母像军队首领一样，为了降伏恶毒者，脸朝外看着，摆出勇士的姿势。六能士因为一瞬间也不停留地前往利益众生，所以是站立的姿势坐着。第二是，转轮王等用脚来表示不足的三句偈：中央的轮的中心和四个轮辐上是五部国王和五位王后母亲。主尊面朝东方，从右边开始，按照前后左右的顺序排列。东南、东北、西南、西北四个轮辐的侧面，按照顺序，见者地藏、闻者金刚手、嗅者虚空藏、尝者观世音四位，以及依次是妖娆女、舞女、花鬘女、歌女的眷属。同样，四个角落从东南开始顺时针方向依次是：见者慈氏、闻者除盖障、嗅者普贤、尝者文殊，他们都与香女、花女、灯女、香水女的眷属同在。在走廊里，《光明次第》中说：东、南是天，南方是人，西南、西北是饿鬼和畜生，北方和东北是非天和地狱。按照这个顺序排列着六能士。此外，走廊的东边和西边，也就是主尊面朝东方的正面和背面的方向，显示着行者普贤和善行母的存在，这两位代表了所有坛城的行为。普遍流传的康区派认为他们位于坛城的中央是不对的，因为《解释续·明镜》中说：在走廊的前面和后面，普贤父母是天空的颜色。这与上述说法相违背。四个门框上是降伏恶毒者的忿怒尊，东方是降
English
To engage in meaning, the ten fathers and mothers sit on their respective cushions like kings. The bodhisattvas, because their work of benefiting others is not yet complete, the fathers on the right and the mothers on the left are in a slightly extended half-lotus posture, like ministers. The activities of Samantabhadra father and mother are complete, representing the method and wisdom of all mandalas, so they are in vajra and lotus postures. The subjugator fathers and mothers, like army commanders, subdue the wicked, looking outwards with a warrior's stance. The six Thubpas, without staying for even a moment, go to benefit beings, so they are seated in a standing posture. Secondly, there are three verses that are inferior in terms of feet, such as the Wheel King: in the center of the central wheel and on the four spokes are the five king families and the five queen mothers. The main deity faces east, starting from the right, and is arranged in order on the right and left of the front and back. On the sides of the four spokes of southeast, northeast, southwest, and northwest, in order, are the Seer Kshitigarbha, the Hearer Vajrapani, the Smeller Akashagarbha, and the Taster Avalokiteshvara, and the retinues of the coquettish woman, the dancer, the garland woman, and the singer, respectively. Similarly, the four corners, starting from the southeast in a clockwise direction, are: the Seer Maitreya, the Hearer Nivarana-vishkambhin, the Smeller Samantabhadra, and the Taster Manjushri, all of whom are with the retinues of incense women, flower women, lamp women, and perfume water women. In the intermediate space, the Light Sequence says: East and south are gods, south is humans, southwest and northwest are pretas and animals, north and northeast are asuras and hell. The six Thubpas are arranged in this order. Furthermore, the east and west of that intermediate space, that is, the front and back directions of the main deity facing east, show the presence of the actor Samantabhadra and the virtuous action mother, these two represent the actions of all mandalas. The popular Kham tradition that they are located in the center of the mandala is incorrect, because the Explanation Tantra Mirror says: In the front and back of the intermediate space, Samantabhadra father and mother are the color of the sky. This contradicts the above statement. On the four door frames are the wrathful deities who subdue the wicked, the east door is the Gshi
Chinese
北方忿怒尊，南方大威力，西方马头金刚，北方甘露漩，各自拥有铁钩、索、铁链、铃四母眷属。有人说，将本初佛安置在殿堂里，存在主尊颠倒的过失。这是因为他们丧失了能够清楚揭示自性的赞颂之语。因为并非只有经续讲授者才能成为坛城的主尊。例如，文殊幻网坛城的主尊并非释迦牟尼佛。第三，金刚等一颂，象征五种智慧的五部本性之手印是：以究竟的分别念也无法动摇的标志，是不动金刚；能自在地操控一切的标志，是不动如来的法轮；伟大功德自然成就的标志，是宝生如来的珍宝；无染地照见一切的标志，是不空成就如来的莲花；以四种事业斩断众生烦恼的标志，是不空成就如来的宝剑；智慧之境法界的印契是铃，所有这些都闪耀着光芒。五部如来，右手持各自的本性标志于胸前，左手持铃，依靠在明妃的腰间，与明妃相拥。五位明妃则相反，右手持铃拥抱佛父的右腰，左手持各自的本性标志于胸前。诸位菩萨的手印是：文殊菩萨因断除烦恼而智慧增长，所以持乌 উৎপལ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）花；弥勒菩萨因救护苦难而持龙树等，其他菩萨也以各自的本性为标志。例如，地藏菩萨是生出智慧的珍宝苗芽；虚空藏菩萨是斩断烦恼的宝剑；观世音菩萨是无垢的白莲；金刚手菩萨是摧毁烦恼的金刚；除盖障菩萨是了知烦恼为法性的法轮；普贤菩萨是满足愿望的珍宝稻穗。这里从外心开始，依次叙述手印等内容的原因是，其他六位菩萨的手印都包含在五部如来的手印中，就像左手的铃一样。八位明妃以美妙的姿态，手持令人愉悦的供品，如能清晰照物的镜子和香气不断的香蔓等。