Chinese
因此，通过确定那个唯一的真如，身体和概念的所有部分都被加持为原本清净的坛城，这是自然手印的扩展，即第八品。 ༈ 因此，为了阐明这三个意义，有图像的坛城分为两部分：简要说明坛城的讲述方式，以及详细解释它的自性。 第一部分是：展示身手印的坛城，然后，如来以不可思议的智慧，为了利益众生而怀着极大的喜悦，布置了普贤王如来金刚秘密誓言的坛城，并进入了灌顶的次第，与佛母一起，特别说了这些话。 第二部分分为三部分：在最胜者的坛城中灌顶，在劣者的彩粉坛城中灌顶，以及总结在哪里灌顶的意义。 第一部分分为两部分：在佛母的坛城中灌顶和在佛父的坛城中灌顶。 第一部分分为三部分：布置坛城并进行火供，供养显现而无自性的供品，进入并灌顶。 第一部分分为两部分：布置坛城和进行火供。 第一部分分为两部分：展示坛城和陈设供品。 第一部分分为五个方面，第一，在何处布置坛城：至极秘密的大乐难以知晓和理解，是极其微细的意义。它是在今生获得成就不可或缺的誓言之精华，因此，从何处产生和保持它呢？在具有标志的佛母大乐之身扩展的手掌，完全清净的虚空佛母之中，是灌顶坛城的位置。 第二，坛城的尺寸是，大乐无二的智慧，所有佛陀的心之神圣坛城本身。手指的尺寸应为喜、胜喜、离喜之喜以及俱生喜四种喜的尺寸。 第三，放置线条是，净化那个位置的脉，也就是五种种子，即五种产生之因，五毒转化为智慧，以及五种香，即它们本身在位置上清净的五种智慧，以及五种珍宝，即五蕴。
English
Therefore, by ascertaining that very Suchness, all parts of body and concept are blessed into the mandala of original purity, this is the extension of the natural mudra, the eighth chapter. ༈ Thus, in order to clarify these three meanings, the mandala of images is divided into two parts: a brief explanation of how the mandala is spoken of, and a detailed explanation of its nature. The first part is: showing the mandala of the body mudra, then, the Tathagata, with inconceivable wisdom, with great joy for the benefit of beings, arranges the mandala of the Vajra Secret Samaya of Samantabhadra, and enters into the sequence of empowerment, together with the Mother, specifically speaks these words. The second part is divided into three parts: empowering in the mandala of the supreme being, empowering in the mandala of the inferior colored powders, and summarizing the meaning of where to empower. The first part is divided into two parts: empowering in the mandala of the Mother and empowering in the mandala of the Father. The first part is divided into three parts: arranging the mandala and performing the fire puja, offering offerings that appear but have no self-nature, entering and empowering. The first part is divided into two parts: arranging the mandala and performing the fire puja. The first part is divided into two parts: showing the mandala and arranging the offerings. The first part is divided into five aspects, first, where to arrange the mandala: the supremely secret great bliss is difficult to know and understand, it is a very subtle meaning. It is the essence of the samaya that is indispensable for attaining supreme accomplishment in this life, therefore, from where does it arise and maintain it? In the palm of the hand that expands the body of the Mother of Great Bliss with signs, in the completely pure space of the Mother, is the location of the empowerment mandala. Second, the size of the mandala is, the wisdom of the great bliss that is non-dual, the sacred mandala of the heart of all Buddhas themselves. The size of the fingers should be the size of the four joys of joy, supreme joy, joy of separation from joy, and co-emergent joy. Third, placing the lines is, purifying the channels of that place, that is, the five seeds, that is, the five causes of arising, the five poisons transformed into wisdom, and the five incenses, that is, the five wisdoms that are pure in their place, and the five jewels, that is, the five aggregates.
Chinese
山是如此的雄伟壮丽，从康（藏文：ཁཾ）字生出湖泊和莲花等等，各种颜色美丽，形状优美的池塘，充满了具有美味、清凉等八种功德的水，覆盖着鲜花，鸟儿发出悦耳的鸣叫声。从勃隆（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）字生出无数珍宝宫殿，装饰着各种形状、颜色和布局。从昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字生出花园的基址，上面悬挂着珍贵的珠宝花环，以及天界的如意树林，树林上悬挂着丝绸和各种宝石编织成的网。从舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字生出一切声音，自然发出美妙的歌声、赞美和吉祥的祝愿等诗句。从昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字生出各种款式的衣服，以及供品、幡幢、旗帜、上衣等各种服饰和珍宝伞盖。从创（藏文：ཏྲཱཾ，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：创）字生出头饰、颈饰、项链、臂环、瑟莫多等无数种装饰品。从欧（藏文：ཨོ་，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：欧）字生出具有百种美味的各种食物和甘露饮料中的上品。从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出所有众生的身体，都装饰着适合他们各自的衣服和饰品。所有如微尘般数量的男女诸神，都以足部的舞蹈、手部的姿势和乐器的歌声等无量的方式来取悦。如此这般的供养云，充满十方所有的虚空界，将轮回和涅槃的界限所包含的基础、道路、果位的坛城，都以这些供养云一一盛大地供养。第二，如何供养的方式是：具缘瑜伽士以明晰的禅定之殊胜，逐渐地或者同时地，广大如法界般地净化并供养。第二，其圆满次第是胜义智慧的供养：为了舍弃对禅定供养的实执，这些供养云也仅仅是自己的心而已，在任何地方都没有实体。而这颗心也如虚空般，其自性不住于任何事物，在远离一切戏论的状态中，供养者、供养物、供养三者的本体
English
The mountain is so majestic and magnificent, from the Kham (Tibetan: ཁཾ) syllable arise lakes and lotuses, etc., ponds of various beautiful colors and excellent shapes, filled with water possessing eight qualities such as deliciousness and coolness, covered with flowers, and birds singing melodiously. From the Bhrum (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: Bhrum) syllable arise countless precious palaces, adorned with various shapes, colors, and arrangements. From the Am (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Literal Chinese Meaning: Am) syllable arise the foundations of gardens, with precious jewel garlands hanging, and groves of wish-fulfilling trees of the gods, with nets woven from silk and various jewels hanging on the trees. From the Hrih (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese Meaning: Hrih) syllable arise all sounds, naturally emitting beautiful songs, praises, and auspicious wishes, etc., verses. From the Am (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Literal Chinese Meaning: Am) syllable arise various styles of clothing, as well as offerings, banners, flags, upper garments, etc., various garments and precious jewel umbrellas. From the Tram (Tibetan: ཏྲཱཾ, Sanskrit Devanagari: त्रां, Sanskrit Romanization: trāṃ, Literal Chinese Meaning: Tram) syllable arise countless kinds of ornaments such as headdresses, necklaces, pendants, armlets, and semodo. From the O (Tibetan: ཨོ་, Sanskrit Devanagari: ओ, Sanskrit Romanization: o, Literal Chinese Meaning: O) syllable arise various foods with a hundred excellent flavors and the best of nectar drinks. From the Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum) syllable arise the bodies of all sentient beings, all adorned with clothes and ornaments that are appropriate for each of them. All the gods and goddesses, equal to the number of tiny particles, please with countless ways such as foot dances, hand gestures, and musical songs. Such offering clouds completely fill all the realms of space in the ten directions, and the mandala of the ground, path, and fruition, encompassed by the realms of samsara and nirvana, are offered individually and extensively with these offering clouds. Second, the way of offering is: the fortunate yogi, with the special clarity of samadhi, gradually or simultaneously, purifies and offers as vast as the Dharmadhatu. Second, its completion stage is the offering of ultimate wisdom: in order to abandon the clinging to the reality of the samadhi offering, these offering clouds are also merely one's own mind, and there is no substance in anything else. And that mind, like the nature of the sky, does not abide in anything, and in the state of being free from all extremes of elaboration, the essence of the offerer, the offering, and the act of offering
Chinese
观想以未成立之方式供养大印。第二，大秘密之供养有二，方便大乐之供养与智慧不住二边之供养。初者有二，真实供养与彼之利益。初者：业手印，若具明了之智慧与三摩地，或不具足，瑜伽士亦应生起为天，加持虚空秘密，加持会供等。于莲花之顶，生起如芥子许之白红明点于坛城中。如三千世界一切，以圣者之神变，安住于芥子中之方式。自法界迎请无量诸佛之坛城于莲花之坛中，以融入之手印劝请，以嬉戏之乐供养。彼坛城之诸天欢喜，思维获得不可思议之大成就，殊胜誓言之果位。第二，彼之利益有二，暂时与究竟。初者有二，令一切佛欢喜者，以大乐之自性，供养母空之坛城故，十方四时一切诸佛之坛城皆欢喜。又，以大自性，嬉戏于自明之智慧之乐供养故，界与处，本来自成佛之四十二坛城等之诸天皆欢喜。又，以父供养母，母供养父，以大自性之供品供养故，方便与智慧之诸天皆欢喜，应知此外内密三者。第二，令一切有情满足者，如是，以安乐之嬉戏，身体显现之城市，欲界，语半显现之城市，色界，意不显现之城市，无色界，以三界所摄之受与分别之有情一切，以大智慧之四喜与无二之四法性，以及远离戏论之大光明遍满。第二，获得究竟之果位成佛者，以幻化网，方便与智慧无二之稳固三摩地故，彼
English
Meditate on offering the Great Seal in a manner of non-establishment. Second, the offering of the Great Secret has two aspects: the offering of Great Bliss of Method and the offering of Wisdom that does not abide in either extreme. The first has two parts: the actual offering and the explanation of its benefits. First: The Karma Mudra, if possessing clear wisdom and samadhi, or even if not possessing them, the yogi should generate as a deity, bless the secret space, and bless the gathering, etc. On the top of a lotus, generate a white and red essence the size of a mustard seed in the mandala. As if all the three thousand worlds, through the miraculous power of the noble ones, were contained within a mustard seed. From the Dharmadhatu, invite countless mandalas of the Victorious Ones into the lotus courtyard, urge them with the mudra of merging, and offer with the bliss of play. The deities of that mandala are pleased, and one should contemplate attaining the inconceivable great accomplishment, the supreme state of Samaya. Second, the benefits of that have two aspects: temporary and ultimate. The first has two parts: Pleasing all the Buddhas is achieved by offering the mandala of the Mother Space with the nature of great bliss. All the mandalas of the Buddhas of the ten directions and four times will be pleased. Also, by offering with the bliss of playing in the self-aware wisdom of the great self, the deities of the forty-two mandalas, such as the realms and sources that are enlightened from the beginning, will be pleased. Furthermore, by the father offering to the mother, and the mother offering to the father, with the offering substance of the great self, the deities of method and wisdom will be pleased; this should be understood as outer, inner, and secret. Second, satisfying all beings: Thus, with the play of bliss, the city of the body's appearance, the desire realm, the city of speech's half-appearance, the form realm, the city of mind's non-appearance, the formless realm, all sentient beings of feelings and thoughts gathered by the three realms, will be pervaded by the four joys of great wisdom, the four non-dual Dharmata, and the great luminosity free from elaboration. Second, obtaining the ultimate fruit of Buddhahood: Through the stable samadhi of the illusory net, the non-duality of method and wisdom, that
Chinese
其果位乃是于十方四时中逝去的诸佛，令所有佛之坛城皆欢喜，以慈悲垂视三界众生的殊胜智慧得以显现。又或者说，所有佛之坛城，将蕴、界、处清楚观想为本尊，此为究竟，并且三门显现为身语意之自性。第二，不住于二边的智慧之供养是：如是父母二者无别地入于等持，为了使烦恼的执着和庸俗的分别念于自处清净，自身和明妃的身体、语言、心意以及以乐空为代表的一切内外诸法的自性，不住于所取的任何对境，也不缘于能取的任何心识，虽无而显现，以如眼翳般的行相，以无二的方式结合。于法界无生之虚空中，观修心性不灭之智慧虚空，于无别的法性义之自性中安住并嬉戏。第三，进入并灌顶之方式分二：进入和灌顶。第一又分二：上师自己进入，即从修习如是之定开始，做完所有仪轨前行之准备后，会供和瑜伽自在金刚上师自己以定之智慧先进入坛城。弟子进入，即上师进入后，弟子们以进入之十七法进入坛城。第二，灌顶分二：献供和以智慧次第结合而实际灌顶。第一又分二：第一，实际献供是：进入之法事先进行后，具足殊胜善缘之种姓之子，将包括国土在内的王位以及自己的身体、儿女、妻妾和财物，金银等各种珍宝，这些若有两份，则献上最珍贵的那份，总之献上自己心中喜爱的物品。第二，利益是：若以瑜伽自在金刚上师所喜爱的五种受用供养，则十方四时