Chinese
章节一。第五，关于方位和时间等，有两颂。第六有三部分。第一，关于外在和内在的供养：歌词等，有一颂。第二，关于殊胜的禅定供养：供养的手印等，有六句不完整的颂。第三，关于秘密供养：明妃等，有三颂。第八，关于火供：形状和颜色等，有一颂。第九，关于进入坛城，有二：上师进入的法和弟子进入的法。第一：一切所作等，一句。第二：然后弟子等，一句。等同劫的等，有一颂。第十，关于进入坛城的功德：大乐等，有一颂。第二，通过它来展示忿怒尊和胜乐的坛城，有二：第一，忿怒尊坛城：忿怒尊的坛城等，一句。第二，胜乐坛城：极其微细等，三句。第二，关于灌顶，有三：供养财物，按照根器传授的方式，以及宣说秘密灌顶的坛城。第一：然后种姓的等，有两颂。第二：信心精进等，有一颂。第三有二：尺度，以及在那里安立相。第一，关于尺度，有二：莲花和金刚。第一，关于莲花的尺度：极其微细的等，有一颂。然后，关于金刚的尺度：或者手印等，有一颂。第二，安立相：指甲圆润等，有一颂。第三，关于修持，有三：修持者，成就的时间，以及修持的果。第一：五种仪轨是等，有一颂。第二有二：见道果位的时间，以及最终成就五身的时间。第一：时日等，三句。第二：那时等，两句。第三，关于修持的果，有二：成就的方式，以及果自身的体性。第一有二：展示成就的方式为自显现，以及通过比喻来展示它。第一：从智慧明点等，以不完整的句子有三颂。第二：如意等，有两颂。第二，关于果自身的体性，有三：不从因缘而生且能起作用
English
Chapter One. Fifth, regarding directions, times, etc., there are two verses. Sixth has three parts. First, regarding outer and inner offerings: lyrics, etc., there is one verse. Second, regarding the superior samadhi offering: offering mudras, etc., there are six incomplete verses. Third, regarding secret offerings: clear women, etc., there are three verses. Eighth, regarding fire offerings: shape and color, etc., there is one verse. Ninth, regarding entering the mandala, there are two: the dharma for the teacher to enter and the dharma for the student to enter. First: all actions, etc., one line. Second: then the student, etc., one line. Equal to kalpas, etc., there is one verse. Tenth, regarding the merits of entering the mandala: great bliss, etc., there is one verse. Second, through it, the wrathful deity and supreme mandala are shown, there are two: First, the wrathful mandala: the wrathful deity's mandala, etc., one line. Second, the supreme mandala: extremely subtle, etc., three lines. Second, regarding empowerment, there are three: offering wealth, the method of bestowing according to the vessel, and explaining the mandala of secret empowerment. First: then the lineage, etc., there are two verses. Second: faith and diligence, etc., there is one verse. Third, there are two: measurement, and establishing signs therein. First, regarding measurement, there are two: lotus and vajra. First, regarding the measurement of the lotus: extremely subtle, etc., there is one verse. Then, regarding the measurement of the vajra: or hand seals, etc., there is one verse. Second, establishing signs: rounded nails, etc., there is one verse. Third, regarding practice, there are three: the practitioner, the time of accomplishment, and the fruit of the practice. First: the five rituals are, etc., there is one verse. Second, there are two: the time of the path of seeing and the fruit, and the time of ultimately accomplishing the five kayas. First: days, etc., three lines. Second: at that time, etc., two lines. Third, regarding the fruit of practice, there are two: the manner of accomplishment, and the nature of the fruit itself. First, there are two: showing the manner of accomplishment as self-manifestation, and showing it through analogy. First: from the bindu of wisdom, etc., with incomplete sentences, there are three verses. Second: wish-fulfilling, etc., there are two verses. Second, regarding the nature of the fruit itself, there are three: not born from causes and conditions and capable of functioning.
Chinese
关于显现。 在唯一中开显离别的意义，即是自生智慧。以一切智智观视所化众生的方式。 第一，智慧界等二颂。 第二，一与多等一颂。 第三，颠倒等一颂，以及“说，特意”等。 第三个名称是，秘密等。 如是宣说真实论典，即是开显殊胜三摩地之坛城。之后，为了开显殊胜影像之坛城。 如来以无漏安乐智慧，大乐受用之自性，普贤王如来以身语意智慧金刚之秘密誓言安立，并为了开显彼之密意，入于三摩地，而说此偈。 观待坛城一肘等，极其微细，以表诠符号，表诠虚空安乐智慧之因的誓言，即是殊胜坛城。上师于天身大手印中显现，于手结等持之掌心，以意生起安乐智慧之坛城，即是胜妙明妃之虚空，彼即表诠红莲花四瓣，是为表诠四喜之四指之量。 五蕴清净为五身，五根清净为五自在，五行清净为五事业，五尘清净为五功德，五识清净为五智慧，五心清净为五欲，五语清净为五药，五界清净为五种姓，五大清净为五甘露，如是三十种物，极善和合，以黏土涂抹坛城之基，即是说要完全舍弃。 以线绘画明妃等，如天神般显现，于立誓言之线上，智慧之线则应画于空中。 之后，于中央圆形之中心，具有四辐轮及轮缘之内，于具有四辐轮之中心及五处，以各自具有轮缘之小四辐轮标帜，于外侧具有四缺角及四方形之形状，为了缺角之外，具有走廊及四门，具有门环、马槽等。 双运秘密坛城之莲花中心及四瓣
English
Concerning manifestation. Manifesting the meaning of separation in oneness is self-arisen wisdom. The way the Omniscient Wisdom views beings to be tamed. First, two verses such as the Wisdom Realm. Second, one verse such as One and Many. Third, one verse such as Inverted, and "Say, especially," etc. The third name is, Secret, etc. Thus, explaining the actual treatise is to reveal the mandala of superior samadhi. Then, in order to show the mandala of superior image. The Tathagata, with the uncontaminated bliss wisdom, the nature of great bliss enjoyment, Samantabhadra establishes the secret vows of body, speech, mind, and wisdom vajra, and in order to reveal that very intention, enters into samadhi and speaks this verse. Looking at the mandala one cubit, etc., it is extremely subtle, and the symbolic sign represents the vow of the cause of the bliss wisdom of space, which is the supreme mandala. The master appears in the divine body Mahamudra, in the palm of the hand in meditative equipoise. The mandala that generates the bliss wisdom of the mind, which is the space of the supreme consort, is represented by a red lotus with four petals, which is the measure of four fingers representing the four joys. Purifying the five aggregates into five bodies, purifying the five faculties into five freedoms, purifying the five elements into five actions, purifying the five objects into five qualities, purifying the five consciousnesses into five wisdoms, purifying the five hearts into five desires, purifying the five speeches into five medicines, purifying the five realms into five lineages, purifying the five great elements into five amritas, thus, these thirty substances are perfectly mixed, and the base of the mandala is smeared with clay, which means to completely abandon it. Drawing lines and making the vidyas appear as deities, the wisdom line should be drawn in the sky above the line of vows. Then, in the center of the central circle, inside the four-spoked wheel and the rim, in the center of the four-spoked wheel and in five places, each marked with a small four-spoked wheel with a rim, and on the outside, there are four corners and a square shape. Outside the corners, there are corridors and four doors, with door rings, mangers, etc. The lotus center and four petals of the two secret mandalas
Chinese
首先，在圆形的日轮上，以及五股金刚杵的顶端，在同样大小的月亮上，各自安放着像鹰嘴豆大小的莲花座，在每个莲花座上，都以芥菜籽大小的字，排列着父尊母尊的五个种子字。然后，将天神的印记缩小到芝麻大小来书写，并清晰地固定下来。此外，坛城的装饰，可以用锦缎等各种形状的布料，以及珍宝璎珞，还有具备上等美味的饮料和食物来环绕和庄严。供养时，以口诵歌词，身舞舞蹈，演奏乐器等供养的云团来充分供养和增广，以及以母尊等四位明妃，四位门母，内外八位心母，总共十六位天女，按照她们各自喜好的方式来供养。火供时，火炉的形状，息灾时为圆形等等，颜色为白色等等，中央的标志，息灾时为具有法轮和嗡字（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等等。其他情况也依此类推，生起作为供养和献祭之口的火神，将智慧尊迎请降临并融入，以各种美味的食物，结合四种事业各自的情况，来充分地进行供养。此外，幻化忿怒尊坛城的仪轨，息灾的情况也是如此，对于那些精通极其细微和深奥要点的，通过修习的瑜伽士来说，对于桑耶寺不变自成等殊胜禅定坛城，也应如前所述那样进行。这些的尺度是，从呼喊的距离等等，直到遍布虚空，都应以自己的智慧所能衡量的大小来进行观修。此外，以意幻来供养，不会超出的大手印是：以自心的显现，降下如意宝雨般的珍宝云团来进行供养。也就是说，从菩提心出发，将十方世界的一切都观想为清净的佛土。那里的功德是，具备柔软、舒适的触感，各种珍宝的大地平坦，以众多的眼睛图案美丽地描绘，并以珍宝的镶嵌来装饰。山脉都安住着能生出一切所需之物的珍宝堆，闪耀着光芒。海洋等等的颜色和形状
English
Firstly, on the circular sun disc, and on the top of the five-pronged vajra, on the moon of the same size, each is placed with a lotus seat the size of a chickpea, and on each lotus seat, with letters the size of mustard seeds, arrange the five seed syllables of the father and mother deities. Then, write the divine seals reduced to the size of sesame seeds, and clearly fix them. Furthermore, the decorations of the mandala can be surrounded and adorned with fabrics of various shapes such as brocade, as well as precious jewel garlands, and drinks and foods with excellent flavors. For offerings, fully offer and amplify with clouds of offerings such as reciting lyrics, dancing, and playing musical instruments, as well as offering to the four consorts such as the Mother Goddess, the four gatekeepers, and the eight inner and outer heart goddesses, a total of sixteen goddesses, according to their respective preferences. For fire offerings, the shape of the hearth is round for pacifying, etc., the color is white, etc., and the sign in the center is to have a wheel and the syllable Om (Tibetan: ༀ, Devanagari: ॐ, IAST: oṃ, literal meaning: Om) for pacifying, etc. In other cases, follow this analogy, generate the fire deity as the mouth for offerings and sacrifices, invite the wisdom being to descend and merge, and with the rituals of various delicious foods, combined with the respective circumstances of the four activities, make abundant offerings. Furthermore, the ritual sequence of the wrathful deity mandala of illusion, the pacifying situation is also the same, for those yogis who are proficient in the extremely subtle and profound key points, for the sublime Samye Lhundrup and other samadhi mandalas, it should be done as described above. The measure of these is, from the distance of a shout, etc., up to the extent of pervading space, it should be meditated upon according to the size that one's own intelligence can measure. Furthermore, the great mudra that does not deviate from how to offer with mental emanation is: offering with clouds of jewels that shower wish-fulfilling rain, which is the manifestation of one's own mind. That is, starting from bodhicitta, visualize all the realms of the ten directions as pure Buddha lands. The qualities there are, the nature of being soft, smooth, and comfortable to the touch, the ground of various precious jewels is flat, beautifully depicted with many eye patterns, and adorned with precious inlays. The mountains all abide as piles of jewels that produce all desires, shining with light. The colors and shapes of the oceans, etc.
Chinese
具有八支功德的池水，其味道极佳，清凉而宽广。恒常由珍宝所成的房屋，以各种装饰而美化。珍宝的装饰和丝绸的幡幢相连，形成天界的如意树林。悦耳的歌声和自发产生的佛法偈颂之声，以及各种各样的丝绸华盖、胜幢、衣服、伞盖等，还有项链、臂钏、手镯等珍宝装饰的特色。具有百味的食物和甘露般的饮料，以及各种美味的饮品。所有众生都以各自的身体装饰得美观，手持各种欲妙的男神和女神，数量如田地里的微尘一般，以身体的舞蹈和口中的歌声等，以不可思议的方式充满十方虚空界，并向诸佛的坛城一一广为供养，这是如何呢？有缘瑜伽士以禅定不清晰或清晰的差别，逐渐地或者同时地开展，并将三轮不执著地与法界和平等性相结合。应当观想将显现和存在作为供养的大手印。如果没有事业手印、智慧和清晰的禅定，则自己进行，或者不具备则观想为父尊，并加持空行秘密，例如圣者的神变，将三千世界放入芥子中并容纳的方式，在明妃的莲花尖端，如芥子般大小的地方，安置所有本尊和所依的坛城，完整且不混杂，从法界迎请自性坛城并融入，以方便智慧游戏的安乐来供养。由此使诸本尊欢喜，并赐予不退转的誓言，即殊胜的甘露，如此以安乐自性的大乐来供养明妃的虚空坛城。由此使所有的佛坛城都欢喜，并且以其加持力，使三界的一切众生，都充满大乐禅定的滋味，不仅如此，瑜伽士自己通过稳固于幻化网的禅定，其果报是在十方四时中，二利究竟而逝去的诸佛坛城。