English
Becoming a support for accomplishing the benefit of oneself and others during times such as rain, is the common necessity. In particular, to eliminate others, to eliminate those inconsistent aspects, and to accomplish the necessity sought, because the means and support for accomplishment are the mandala. Second, the essence is: the appearance of the complete wheel of deities. As it says in the Thuk Thik: In seven states, take the essence. Whatever complete appearance, that is the essence. Thus it is said. Third, the meaning of the word is: From the word "Mandala," "Manda" means essence or center, and "La" means to take or hold. Therefore, it is the basis for holding the essence, or the meaning of taking the essence. As it says in the Commentary: The so-called "Manda" means essence. The so-called "La" means to take. Thus it is said. In another way, "Mandala" also includes the meaning of surrounding, so it should be combined with the context. Generally known as the mandala, because whatever is the main thing, the surroundings revolve around it. Regarding this, it says in the Thuk Thik: The main essence of the seven, whatever essence, its retinue is the definitive word. Thus it is said. If these seven are specifically marked, it says in the Extensive: The past is always the center, the various worlds are said to be the retinue. This is the meaning of the word for the self-nature mandala. Again, it says in the same: Vajrasattva is the mandala, the deities of the four families and the goddesses are the retinue. Therefore, the image and, the remaining two, the gathering mandala, the ultimate result mandala, are the meanings of the words for the five. In the Vajra Sequence, it says: Self-awareness, the center without beginning or end, the aspect of the wheel radiating the four wisdoms. This is the samadhi mandala. Again, it says in the same: All essences are the center in time, whatever limbs are said to be the retinue. This is from the three aspects of Bodhicitta, the outer channels and, the eighteen elements, the three realms are the essence itself, their retinue is the realm of bliss. Therefore, the inner bindu and, the deities of wisdom as they are, this is the secret, is the meaning of the word for the Bodhicitta mandala. Fourth, in terms of categories, there are three categories, seven categories, and twelve categories. The first is, as it says in the Dharma Meaning: The categories are self-nature, samadhi, and, the image mandala, three aspects. Thus it is said. Other than that, it can also be divided into three or five aspects of body, speech, and mind.
Chinese
诶！根据《后部续》所说，关于身语意的差别，认为坛城有三种形态。或者根据巴嘎等的差别，以及事业手印等的差别，无论如何都认为有五种形态。这是这样说的。第二种是，根据《广大仪轨》所说，这是自性坛城，以及影像增上的三种影像，禅定增上的禅定，菩提心和殊胜的会供。这是这样说的。第三种是，根据《释续小疏》所说，坛城有十二种形态，即如是性、自性、大悲调伏的坛城，禅定和影像，增上的禅定影像，菩提心和增上菩提心，会供和任运成就的坛城。这是这样说的。那么，这里应该安立哪一种呢？根据传承口诀的教规，按照中间的方式来讲解，因此，按照它的方式，有自性坛城、影像坛城、增上影像坛城、禅定坛城、增上禅定坛城、菩提心坛城、聚会会供坛城这七种。第一种是，根据根本续部所说，首先自性坛城是，自性性、任运成就和果位究竟时的三种。其中，第一种自性性的坛城是，一切法自性本来清净的实相，即，从它本身来说，法性自性离戏论，一切事物也是如此，所以是自性性的坛城。这是这样说的。第二种自性任运成就的坛城是，一切分别念本来安住于天神的坛城中，即，从它本身来说，四十五坛城，安住在界和处中，胜者说是任运成就。这是这样说的。第三种果位究竟的坛城是，在色究竟天法界中，身和智慧无二无别地安住的佛坛城，即，从它本身来说，果位究竟在色究竟天，安住的是坛城和眷属的形态。以及，从《法义》来说，诸佛的菩提心，证悟了无上，胜者所说的智慧，如是宣说为坛城心要。
English
E! According to the Uttaratantra, regarding the distinctions of body, speech, and mind, it is held that there are three forms of mandala. Alternatively, based on the distinctions of bhaga (藏文，梵文天城体，bhaga，梵文罗马拟音，bhaga，汉语字面意思，吉祥) etc., and the distinctions of karma mudra (藏文，梵文天城体，karmamudrā，梵文罗马拟音，karmamudrā，汉语字面意思，事业手印) etc., it is held that there are five forms in any case. This is how it is said. Secondly, according to the extensive text, this is the nature mandala, and three images that are superior images, meditation that is superior meditation, bodhicitta and the supreme assembly. This is how it is said. Thirdly, according to the small commentary, there are twelve types of mandalas, namely, suchness, nature, the mandala of compassionate taming, samadhi and image, superior samadhi image, bodhicitta and superior bodhicitta, assembly and spontaneously accomplished mandala. This is how it is said. So, which one should be placed here? According to the precepts of the lineage's oral instructions, it is explained in an intermediate way. Therefore, according to that, there are seven: the nature mandala, the image mandala, the superior image mandala, the samadhi mandala, the superior samadhi mandala, the bodhicitta mandala, and the assembly mandala. The first is, according to the root text, the nature mandala is initially, the three of nature itself, spontaneous accomplishment, and the occasion of ultimate fruition. Among these three, the first, the mandala of nature itself, is the reality of all dharmas, the nature of which is primordially pure. From that very nature, the nature of dharma is free from elaboration, and all things are likewise, therefore it is the mandala of nature itself. This is how it is said. The second, the mandala of spontaneously accomplished nature, is that all conceptual aggregates are primordially abiding in the mandala of deities. From that, the forty-five mandalas, abiding in the elements and sense bases, the Victorious Ones say are spontaneously accomplished. This is how it is said. The third, the mandala of ultimate fruition, is the buddha mandala in Akanishta Dharmadhatu, where body and wisdom abide inseparably. From that, ultimate fruition is in Akanishta, abiding in the form of mandala and retinue. And, from the Dharmartha, the bodhicitta of all buddhas, having realized the unsurpassed, whatever wisdom the Victorious Ones have spoken, is thus declared to be the heart essence of the mandala.
Chinese
萨。如是说。此非为道之顺缘，仅于坛城之类别中述及，于此不作繁衍。下于果位之时将知晓。二、影像之坛城者，拉杰达迪（人名）。认为胜义之影像生起于世俗天之坛城中。拉杰兰敦（人名）说，以粗细分别之分别念象征本尊父母。娘 टीका（注释）者则说，前述之二种观点皆是，因于色究竟天中安住，且如此观修而显现二者相同之故，故为影像。彼三者之教证一致，于《རྒྱས་པ་》中云：“影像坛城真实者， महान 粗大观为方便。 各自之体性，观为智慧。 二者无别之关联，乃大方便。”如是说。三、增上影像者，乃以坛城之事业与作用而增上，即于地上等建立手印之相。如是亦于《ཆོས་དོན་》中云：“金银铸造与海螺石雕， 角木削制与墙布绘画， 土泥涂抹与粉彩等。”如是。从所需所依之门而分，于《ཁོག་གཞུང་》中云：“增上影像有六种， 灌顶内外福资粮， 修与事业坛城也。”如是，有灌顶之坛城，供养之坛城，福德之所依即为རབ་གནས་（加持）之坛城，ཚོགས་སྒྲུབ་（会供修法）之坛城，共同之修法坛城，事业坛城。又，可归纳为灌顶、修法、事业与福德所依之四种坛城，于《སྤྱན་འགྲེལ་》中云：“一者为灌顶与修法， 事业与福德转成依。”如是说。其中，此处宣说建立所依之坛城之方式，即依于灌顶与ཚོགས་སྒྲུབ་（会供修法）二者。首先，阿阇黎应修持བསྙེན་པ་（近修），即如《此续》云：“极细之誓言殊胜。”因此，于与意相符之处，以安住于极细之等持之方式修持བསྙེན་པ་（近修），若为赐予弟子灌顶之目的，则以次第生圆之观修方式，修持任何一种具相、具时、具数之བསྙེན་པ་（近修）。若为ཚོགས་སྒྲུབ་（会供修法）之目的，则须以道 निश्चित རྫོགས་（决定圆满）之观修方式，于具足手印等以下获得稳固。
English
Sa. Thus it is said. This is not a condition for the path, it is only mentioned as a category of mandala, and no elaboration is made here. It will be understood later in the context of the result. Second, the mandala of image is Lhaje Dati (a person's name). It is believed that the ultimate image arises in the conventional deity mandala. Lhaje Lhandon (a person's name) says that the subtle and coarse conceptualizations symbolize the deity father and mother. The Nyang टीका (commentary) says that both of the previous views are the same because they reside in Akanishta and are clear when meditated upon in this way, hence they are images. The three of them agree in their scriptural authority. The extensive text says: "The true image mandala, the great and coarse are understood as means. The individual characteristics are understood as wisdom. The inseparable connection is the great means." Thus it is said. Third, the superior image is superior because of the activities and functions of the mandala, that is, the establishment of the mudra marks on the ground and so on. Thus it is also said in Chosdon: "Gold, silver casting, conch shell stone carving, horn wood carving, wall cloth painting, clay plastering, and powder color, etc." Thus it is. Divided from the perspective of what is needed as a basis, it is said in Khokzhung: "The superior image has six kinds: empowerment, inner and outer merit accumulation, practice and activity mandala." Thus, there is the empowerment mandala, the offering mandala, the merit support, that is, the Rabné (consecration) mandala, the Tsokdrup (assembly practice) mandala, the common practice mandala, and the activity mandala. Furthermore, it can be summarized into four types of mandalas: empowerment, practice, activity, and merit support. It is said in the Chenrel: "One is empowerment and practice, activity and merit turn into support." Thus it is said. Among these, here it shows the way to build the base mandala on which empowerment and Tsokdrup (assembly practice) depend. First, the Acharya should practice Nyenpa (close practice), as this tantra says: "The supreme vow is extremely subtle." Therefore, in a place that is in accordance with the mind, Nyenpa (close practice) should be practiced by abiding in extremely subtle Samadhi. If it is for the purpose of bestowing empowerment on the disciple, then practice any one of the Nyenpa (close practice) with characteristics, time, and number in the way of the generation and completion stage meditation. If it is for the purpose of Tsokdrup (assembly practice), then it is necessary to gain stability in the mudras and so on, in the way of道 निश्चित རྫོགས་ (determined completion) meditation.
Chinese
彼是。然后开始坛城的事业。寂静金刚事业次第中说：土地平整与量度线，色彩与绘画与形相，灌顶火供坛城中，进入与入之功德。如是十者中，第一为地基仪轨。此中说：或者土地极平整。如是，其中也有
English
That is it. Then begin the work of the mandala. In the Peaceful Vajra Karma Sequence, it says: "The ground is level and the measuring lines, colors and drawings and forms, consecration and fire offering in the mandala, entering and the qualities of entering." Among these ten, the first is the ground ritual. Here it says: "Or the ground is very level." Thus, there are also divisions: examining the ground, examining the nature of the ground itself, learning, controlling, purifying, blessing, protecting, and occupying the ground, which are eight. Likewise, in the Lamrim, it says: "The base and its own characteristics, learning, control, and, purification, blessing, protection, and occupation, are said to be the limbs of the first." Thus it is said. The first of these is, in the Fearful Lightning, it says: "Heaven and earth and the intermediate space, examine well and then do the works." Thus, among the three examinations of heaven, earth, and intermediate space, the first is the examination of the sky. In the Karma Sequence, it says: "Eight corners and many peaks, not flowing like a river, level and clear like milk water, the place where the sun dwells very much, the characteristics of the sky should be known." Thus it is said. Second, examining the intermediate mountain ridges, there is examining the mountains of the directions and, examining the enemies of the borders. The first is, in that itself, it says: "East and south sloping and smooth, high and low are west and north." Thus it is said. The second is, in that, it says: "Mandala control, enemies, borders should be examined." Thus it is said. The manner of that is also as it says in the Fearful Lightning: "Yama's fierce spear tip, the tears of a Rakshasa crying, the handprint of an angry Yaksha, the hiding place of a spirit thief," thus it is said, from the southeast in clockwise order, these are not in the four corners. Third, the examination of the ground below is, in the Lamrim, it says: "Lush, dense mountains and forests abound, very level and oily, the river is the direction of control, a little wind is small, flowers, trees, bird sounds are examined, history is said to be most auspicious." Thus it is said. Second, the examination of one's own characteristics has, bad and, good. The first is, in that, it says: "The purification of characteristics has three aspects," thus among the three, the outer bad is, in that, like a Thangka rough stone, the characteristics of low and sandy, and, hot springs, thorny stones, turtles, etc., thus it is said. The inner bad is, gravel, ashes, charcoal, and, tiles, bones, gravel, etc., thus it is said. Both are bad