English
Realizing the nature of reality by untying the knots, like Arya Deva, a disciple of Nagarjuna. The longer one is that those who temporarily lack the opportunity to realize, in order to purify obscurations, circumambulate the stupa of the Sugata, and at the same time recite the essence of dependent origination, and strive to accumulate and purify, thereby realizing, like the guru of Je Tsongkhapa, Dondrup Rinchen. Secondly, in terms of conduct, the fifth chapter of the Tantra says, "Becoming nectar and arising," etc., up to "This samadhi will perform." And from the eleventh chapter, "Limbs, senses, consciousness, all," etc., up to "The mandala of wonderful arising is pleased." And from the twelfth chapter, "With the mudra of dancing and playing," etc., up to "Everything, everything will be accomplished," have all been taught. There are also three aspects to that: The essence is: the conduct that becomes the activity of the three doors of the path, grasped through the special means of skillful means and wisdom. There are two types: meditative equipoise and subsequent attainment. First, the conduct of meditative equipoise is: abiding single-pointedly in the samadhi of each of the five paths and four vidyadharas mentioned earlier. The conduct of subsequent attainment is: the three conducts to be explained below, and so on. The way of conduct is: by practicing with the wisdom of the view of selflessness and the union of skillful means and great compassion, the three doors become pure. The etymology is: conduct from the Sanskrit word "Carya," which means to practice properly in relation to time and place. The divisions are: at the beginning, cautious conduct, like the conduct of a young monk; then, having gained some stability, being able to mix meditative equipoise and subsequent attainment, practicing in a way that can overcome the obstacles to realization, like the conduct of a mad ascetic; having gained greater stability, learning only for the benefit of others, like the conduct of a king holding the earth, there are three ways of conduct. Specifically, there are two types: the conduct of a yogi on the path of skillful means and the conduct of a cautious person on the path of liberation. The latter is also divided into: First, at the time of establishing the view, the conduct of faith and diligence, entering into listening and contemplation with faith, and thoroughly practicing with tireless diligence. The conduct in accordance with wisdom is great emptiness, meditating on emptine
Chinese
在入定后修习，并在后得位中保持其自性清明。与方便相应的行持是慈悲和幻化，在入定中修习如同慈悲和幻化，在后得位中将一切所行之处都视为幻化。唯一的行持是，在入定中修习唯一的本尊，并在后得位中将此道融入生活。具有戏论的行持是，在入定和后得两种状态下，都将一切所行之处训练为本尊的自性。会供的行持是，在会供轮的场合，入定和后得两种状态下，都不执着于五种妙欲而行持。神通的行持是在四种持明者的境界中，以神通的显现和化身来利益众生。如是宣说了七种渐次解脱道的行持后，顿悟的行持是对一切法都不取舍的行持。第三，坛城的布置是：此续的第一品已经阐述了寂静自性的坛城，如前所述。从第六品开始，“智慧四方与中央观察”，直到“坛城无量自然成”，阐述了增上三摩地的坛城。第十五品阐述了忿怒自性的坛城，如前所述。从第十七品开始，“燃烧的坛城四方”，直到“做什么，准备好”，阐述了增上三摩地的坛城。从第九品开始，“极其微细的殊胜誓言”，直到“手印画成芝麻大小”，阐述了寂静和忿怒的增上形象坛城。第十一品和第十二品阐述了会供坛城。其中也有三种：本体是，将布置的本尊坛城完整显现。定义是，从“曼荼罗”这个词来说，有接受或持有的意思，因为它是功德的基础，或者因为它接受并获得功德。分类是，在此处广说，这里分为七种：自性坛城1、形象坛城2、增上形象3、三摩地坛城4、增上三摩地5、菩提心6和殊胜会供7。如是分为七类8。
English
Having meditated in meditative equipoise and maintaining its self-radiance in the post-meditation state. The conduct in accordance with skillful means is compassion and illusion, meditating on compassion and illusion in meditative equipoise, and viewing all activities as illusion in the post-meditation state. The single-pointed conduct is the single mudra, meditating on the deity of the single mudra in meditative equipoise and carrying that very path into life in the post-meditation state. The conduct with elaboration is training all activities in both meditative equipoise and post-meditation as the nature of the deity. The conduct of gathering is the occasion of the gathering practice, engaging in both meditative equipoise and post-meditation without attachment to the five objects of desire. The conduct of miraculous powers is, in the state of the four vidyadharas, performing the welfare of beings through the display of miraculous powers and transformation. Having explained the seven conducts of the gradual path to liberation in this way, the conduct of instantaneous liberation is the conduct of having no acceptance or rejection of all phenomena. Third, the arrangement of the mandala is: The first chapter of this tantra has already explained the mandala of peaceful nature, as previously stated. From the sixth chapter, "The four directions of wisdom are examined in the center," until "The immeasurable mandala is spontaneously accomplished," the mandala of higher samadhi is explained. The fifteenth chapter explains the mandala of wrathful nature, as previously stated. From the seventeenth chapter, "The burning mandala with four spokes," until "What should be done, be prepared," the mandala of higher samadhi is explained. From the ninth chapter, "The extremely subtle supreme samaya," until "The mudra is drawn as small as a sesame seed," the mandala of the higher image of peaceful and wrathful deities is explained. The eleventh and twelfth chapters explain the gathering mandala. There are also three aspects to this: The essence is, the complete appearance of the arranged deity mandala. The definition is, from the word "mandala," it means to take or hold, because it holds the basis of qualities, or because it takes and obtains them. The divisions are, in this context, extensively explained. Here, it is divided into seven: the nature mandala 1, the image mandala 2, the higher image 3, the samadhi mandala 4, the higher samadhi 5, bodhicitta 6, and the supreme gathering 7. Thus, it is divided into seven categories 8.
Chinese
解释说，首先，在自性坛城中，有自性坛城和自性果究竟的坛城两种。第一种是，一切法本来就是自性清净的，是安住实相的坛城。第二种是，自证智显现，在色究竟天处，身和智慧无二无别的坛城中安住。第二，形象坛城是，胜义的形象显现为世俗的本尊坛城。第三，增上形象坛城是，金刚事业次第中说：地基平整和度量线，色彩和绘画及形相，开光火供坛城中，进入和安住的功德。这样有十种意义。第一，地基平整中也有，观察地基，观察自性，挖掘，控制，净化，加持，守护，和掌握等八种。第一，观察地基中，首先是天空。道次第中说：八角等等尖端多，不像河流般崩塌，平整像牛乳般清澈，太阳非常安住之处，要知道是天空的特征。中间观察地基的周边是，观察方位之山和，观察边隅之敌两种。第一种是，道次第中说：东西向南倾斜平缓，高和低是西北方。这样说的。第二种是，怖畏电光中说：死主凶猛的矛尖和，罗刹女哭泣的泪痕和，夜叉忿怒的掌印和，妖魔盗贼的藏身处和，这些在东南等右旋的四个边隅没有。第三，观察下面的地基是，道次第中说：茂盛的山林具备，非常平整且有油性，河流从右方流淌，稍微有些风且少，花朵树木鸟鸣观察。这样说的。第二，观察自性有善和恶两种。善良的是，道次第中说：吉祥草和花朵树木，青色和颜色具备的。这样说的。恶劣的，外形恶劣的是，道次第中说：像唐卡锯子一般和，低矮和崩塌的特征和。这样说的。内在恶劣的是，其中说：沙砾灰尘木炭和，瓦片骨头
English
Explaining, firstly, within the mandala of intrinsic nature, there are two types: the mandala of intrinsic nature and the mandala of the ultimate fruition of intrinsic nature. The first is that all phenomena are primordially pure in their intrinsic nature, being the mandala of the abiding reality. The second is that, with the manifestation of self-cognizant wisdom, one abides in the Akanishta realm, in a mandala where body and wisdom are inseparable. Secondly, the mandala of images is where the ultimate image appears as the conventional mandala of deities. Thirdly, the additional mandala of images is as stated in the Vajra Action Sequence: 'The ground being level, and the measuring lines, colors, and drawings, and forms, the consecration, the fire offering, in the mandala, are the qualities of entering and abiding.' Thus, there are ten meanings. Firstly, within the leveling of the ground, there are also eight aspects: examining the ground, examining its own characteristics, excavating, controlling, purifying, blessing, protecting, and holding. First, regarding examining the ground, the first aspect is the sky. In the Stages of the Path, it says: 'With eight corners and many points, not collapsing like a river, level and clear like milk, where the sun firmly abides, know that to be the characteristic of the sky.' Regarding examining the surroundings of the middle, there are two aspects: examining the mountains of the directions and examining the enemies of the intermediate directions. The first is as stated in the Stages of the Path: 'The east and south slope gently, high and low are the northwest.' The second is as stated in the Fierce Lightning: 'The fierce spear tip of the Lord of Death, and the tear stains of the crying Rakshasa, and the palm prints of the wrathful Yaksha, and the hiding place of the demon thieves,' these are absent in the four intermediate directions clockwise from the southeast. Thirdly, examining the ground below is as stated in the Stages of the Path: 'Abundant mountains and forests are present, very level and oily, rivers flow from the right side, slightly windy and less windy, examine the flowers, trees, and bird sounds.' Secondly, examining its own characteristics has two aspects: good and bad. The good is as stated in the Stages of the Path: 'Auspicious grass, flowers, and trees, possessing black and colors.' The bad, the bad in external shape, is as stated in the Stages of the Path: 'Like a Thangka saw, and the characteristics of being low and collapsing.' The bad internally is as stated therein: 'Gravel, ash, charcoal, tiles, bones,'
Chinese
我说身体的量度，或者身体是三种量度。 又说，一肘是十六指，或是二十或二十五指。 又或是弓、叫喊、一由旬？如所说的那样。 第三是线：第九品中说，以智慧来安置线。 以及木钉、线绳、颜料粉等，从那里到：有智慧的大师应谨慎地做。这样说到。 那也是，线的意思是不变。那有系桩和圆桩两种。线绳也有两种：本初线，寂静的用莲花的茎，忿怒的用大茎。两者的誓言线是用干净的棉毛，用勇士的价值买来的。 本初线的绳子，五种颜色一组，五组缠绕成二十五或五组缠绕。誓言线的绳子，九股缠绕或三股缠绕。 安置的方法也是，将誓言线清楚地观想为身语意的自性后，为了那三者各自都具有五种智慧，将本初线安置在坛城的基础的虚空中。安置的方法也是，不混淆旋转的方向来安置。 第四是颜料：续部第九品中说，为了向未见到的愚昧者显示颜料。 等，如调伏的仪轨那样欢喜。这样说到。第五是绘画：续部第九品中说，具有中心的轮辐，四轮辐具有轮缘，四个角和正方形，有走廊和门环。如所说的那样，以坛城广大、中等、简略三种中的任何一种，如调伏的仪轨那样来做。 第六是安置形象：续部第九品中说，安置具有身语意的形象。因此，主要的是身，眷属是手印，次要的是字。 第七是加持，有三种：第一是支分的加持，事业瓶、金刚铃、颅器水、线、颜料等。具有支分的加持，瓶、弟子、本尊衣着三者说到。坛城的加持是通过事业九次第等的方式。 第八是火供：续部第九品中说，对于具有形状、颜色、名称的，化为口部的火神，以食物、饮料、美味的供品，给予四种事业的供养。 第九是进入坛城：以修供为先导，首先是上师自己。