Chinese
远离一切的五种智慧自明显现，因为是无上的，所以是坛城的至高者。虽然将它们安立为五种，但仅仅是自显现的缘故，没有因、果、果实和灰烬。第二个坛城是为了显示普贤佛母明点的口诀，所以说：秘密明点坛城界。等等。在秘密的中心，五位界自在母的明点显现为五种智慧的坛城，这是因为阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的缘故，并且因为是一切的因，所以仅仅是界。因此，生起者是智慧种姓之母，伟大者是种姓的如来。等等。因此，五种精华的粗细显现为五部父尊和母尊。菩提心是金刚的集合，根、境、时、识等。这是说，以其支分字母所象征的事物也显现为金刚的生处，并且它使一切都显现为手印的坛城，因此，因为行境完全清净，所以在普贤的坛城中。这样说的。大自在者，以超胜的意之五种智慧观照。这是说，因为一切事物仅仅是意自生的智慧，所以称为大自在者。而且，因为在第一个坛城中以特殊的仪轨进行了区分，所以称为超胜者。它本身已经成就为五种智慧。而且，虽然以字母“拉”和“萨”附加到第三个和第二个上，但由于处所和事业不同，而本体没有差别，所以智慧的观照仅仅是以不见的方式见到。如果不是这样，那就是从大乘的禅定中退失了。当从中获得安乐的时候，也收摄意的相续，甚至不缘取阿赖耶自己的体性，从而远离一切边而自明显现，这仅仅是获得了阿赖耶普贤佛母的体性。第三个坛城是为了显示清净结合的口诀，所以说：心髓明点平等结合。等等。是从上面的声音显现中也产生了明点。它们的放射光向上行，触及受用的明点，这就是清净结合的口诀。
English
The five wisdoms that are self-illuminating, free from all things, are the supreme of mandalas because they are unsurpassed. Although they are established as five, they are merely causes due to self-appearance; there is no cause, effect, fruit, or ashes. The second mandala is for showing the oral instructions of the bindu of Samantabhadri, therefore it is said: Secret Bindu Mandala Sphere. And so on. In the secret center, the bindus of the five sphere-rich mothers appear as the mandala of the five wisdoms, and this is because of A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and because it is the cause of all things, it is only the sphere. Therefore, the arising one is the mother of the wisdom family, the great one is the Thus-Gone One of the family. And so on. Therefore, the subtle and coarse of the five essences appear as the five families of fathers and mothers. Bodhicitta is the collection of vajras, faculties, objects, times, and consciousnesses. This means that the objects represented by its limb letters also appear as the birthplaces of vajras, and it makes everything appear as the mandala of mudras, therefore, because the field of activity is completely pure, in the mandala of Samantabhadra. Thus it is said. The great self, contemplating with the five wisdoms of the surpassing mind. This means that because all things are merely the self-born wisdom of the mind, it is called the great self. Moreover, because it is distinguished by special rituals in the first mandala, it is called surpassing. It itself has already been accomplished as the five wisdoms. Moreover, although the letters "la" and "sa" are attached to the third and second, although the places and actions are different, the essence is not different, so the view of wisdom is only seeing in a way of not seeing. If it is not like that, then one has fallen from the samadhi of the Great Vehicle. When happiness is obtained from that, the continuum of mind is also gathered, and even without focusing on the nature of one's own ground, it is self-illuminating, free from all extremes, and this is only obtaining the nature of the ground, Samantabhadri. The third mandala is for showing the oral instructions of pure union, therefore it is said: Heart Essence Bindu Equal Union. And so on. From the appearance of sound from the above, the bindu also arises. The rays of light from them go upwards and strike the bindu of enjoyment, and this is the oral instruction of pure union.
Chinese
以安乐智慧之嬉戏，供养智慧之喜悦。此言，彼完全转变，六味之安乐显现为六智而满足，乃嬉戏之殊胜。彼以未曾体验之方式体验，乃供养稳固于处所，故一切亦不执着于享用。为示现第四轮广大遍布之口诀，以无漏之福德等语宣说。所说之六味等一切，皆不转为习气之故。智慧如幻而自显现。此言，彼乃刹那之故，亦转为二，亦施设幻象。故彼智慧于六光中燃烧而向上行。无边殊胜之嬉戏坛城。此言，彼融化大轮之明点，融入四十五等一切中，故使蕴等一切显现为身与智慧。如是说。彼为何之故耶？如是思，秘密明点即是体性。如是说，明点彼者虽安住于大乐之自性中，然难以证悟，乃成为大乐之相续之因。彼以业与自性二者为大乐之故。彼乃一切佛之实物。如是说。为示现彼之功德故，于十方四时现证之身语功德事业意，无余自性面见。如是说，如所说般修持体验，乃面见一切坛城之面，彼亦名为自面自见。从彼等圆满之圆满以方便宣说，以具坛城之坛城等语宣说者，以自性之坛城与，内与菩提心之坛城之义理解为体性者，于四坛城中生起安乐智慧之安乐味，其后于方便与智慧之二坛城中加持而嬉戏时，于月之坛城显现为珍宝之时，显现为五智之坛城，乃自性之光明，方便即与智慧结合。
English
Offering joy to wisdom with the play of bliss-wisdom. This means that when it is completely transformed, the bliss of the six tastes manifests as the six wisdoms and is satisfied, which is the supreme of play. Experiencing it in a way that has not been experienced is the offering that is strengthened in its place, so that everything is not held onto for enjoyment. In order to show the great pervasive instruction of the fourth chakra, it is said, "With undefiled merit," and so on. All the six tastes and so on that have been spoken of do not turn into habitual tendencies. Wisdom appears as an illusion. This means that it also changes into two because it is momentary, and illusion is also applied. Therefore, that wisdom burns in six rays and goes upwards. The infinite and supreme mandala of play. This means that it melts the bindu of the great wheel and dissolves into all things such as the forty-five, so that all things such as the aggregates appear as body and wisdom. It is said. Why is that? Thinking thus, the secret bindu itself is the essence. It is said that although that bindu abides in the nature of great bliss, it is difficult to realize, but it becomes the cause of the continuity of great bliss. Because that itself, with action and nature, is great bliss. That is the reality of all Buddhas. It is said. In order to show the qualities of that, it is said, "Perfectly complete in the ten directions and four times, body, speech, qualities, activity, mind, seeing the face of the complete self." Experiencing it as explained is seeing the face of all the mandalas, and that is called seeing one's own face with one's own self. Explaining the perfection of perfection from those with skillful means, saying "with the mandala possessing mandala," and so on, is understanding the meaning of the mandala of self-nature and the mandala of inner and bodhicitta as the essence. In the four mandalas, the taste of bliss of bliss-wisdom arises, and then when blessed and played in the two mandalas of skillful means and wisdom, at the time when the lunar mandala appears as a jewel, appearing as the mandala of the five wisdoms is the clear light of self-nature, and skillful means is joined with wisdom.
Chinese
因为在太阳的坛城中，一切的精华都汇集了。成为一切事物完全的因。如果掌握了善巧方便，那么五蕴等一切都会加持成为自然成就的坛城，具有这样的力量。那在芝麻尖端上显现，就是智慧与方便相结合。因为月亮的滋味没有消失，而且目标没有改变，所以在同一时间混合，获得了解脱二边的滋味后，以风等的大舞姿势，逆转十六地的次第。当到达自性本身的坛城时，一切都存在于二相中，一边耗尽，另一边以方便确定，因为不执着于显现，所以觉悟和证悟同时发生。从各自的安乐智慧中，显现出不可思议的身和智慧，但因为没有超出日月二合一的滋味，所以不分别二谛，自然成就五身双运，在自证中亲眼见到。这被称为以不见的方式，自己见到自己的面容。为了显示这些功德，说了“自在胜妙即是圣”。意思是说，在详细解释之后，对于一切事业和成就都能自在，这就是获得自在的明王。安住于坛城，即是坛城本身。圆满的坛城自然成就。一切坛城作为庄严聚集。这是说，通过对增上定和菩提心坛城的坚定信念，自性本身的坛城，作为自性自然成就的坛城而显现。因此，七坛城所包含的一切，都显得不混杂且完全圆满。这仅仅是说这些。那么，如果一切都显现为坛城，是否会担心慈悲会停止呢？在圆满坛城双运中说：“慈悲的坛城完全产生。”意思是说，如所说的那样，将两个坛城平等地结合为一体，因为六道众生与自己没有差别，这本身就是大慈悲，因此，一切时处都显得不混杂且完全圆满，所以不会阻止任何事物的运作。因此，
English
Because in the mandala of the sun, all essences are gathered. It becomes the complete cause of all things. If skillful means are grasped, then all aggregates, etc., will be blessed to spontaneously become a mandala, possessing such power. That which appears on the tip of a sesame seed is the union of wisdom and means. Because the taste of the moon has not disappeared, and the aim has not changed, by mixing them at the same time, having obtained the taste of liberation from the two extremes, with the great dance posture of wind, etc., reversing the order of the sixteen grounds. When arriving at the mandala of self-nature itself, everything exists in two appearances, one side being exhausted, and the other being determined by skillful means, because there is no clinging to appearances, awakening and realization occur simultaneously. From the bliss wisdom of each, inconceivable body and wisdom appear, but because it does not go beyond the taste of the union of sun and moon, therefore, without separating the two truths, the five bodies of union spontaneously accomplish, and are directly seen in self-awareness. This is called seeing one's own face by oneself in an invisible manner. To show these qualities, it is said, "The supreme sovereign is the holy one." This means that after detailed explanation, being able to freely control all activities and accomplishments is the king of knowledge obtaining freedom. Abiding in the mandala is the mandala itself. The perfect mandala is spontaneously accomplished. All mandalas are gathered as ornaments. This means that through firm faith in the mandala of higher samadhi and the mandala of bodhicitta, the mandala of self-nature itself appears as the mandala of self-nature spontaneously accomplished. Therefore, everything contained in the seven mandalas appears unmixed and completely perfect. This is only saying these things. Then, if everything appears as a mandala, is there a fear that compassion will cease? In the union of the perfect mandala, it is said, "The mandala of compassion completely arises." This means that, as explained, by equally uniting the two mandalas as one, because the six realms of beings are no different from oneself, this itself is great compassion, therefore, all times and places appear unmixed and completely perfect, so it does not prevent the operation of anything. Therefore,
Chinese
说“时轮坛城调伏主”。意思是，对于三时所包含的一切坛城，以自现不舍弃任何所化之众。如是说。或者有人会想，他们没有分别念吗？说“以幻化坛城度脱，无作而行坛城”。意思是，譬如魔术师所做之事，了解其历史者不会执着为实有，没有概念。他们也一样，因为了知一切皆是心性，所以不会执着于仅仅是如此这般的外部三物，而是行持不间断的任运。为了显示他们不是造作，说了“圆满智慧的坛城”等。意思是，自生的智慧，果实圆满，即是大圆满的坛城。虽然他们存在，但因为难以遣除执着，所以说“以闻思修之结合，自生顿成任运成”。意思是，安住于以三种智慧所说的三种诀窍之上，在执着消退之时，自生智慧的坛城在自证的显现中显现，因为安立为自性成就的坛城，所以仅仅是非造作。这乃是所有佛的，不超越之誓言，至高无上。意思是，没有获得此道，就无法以其他道成佛，并且一切的自性不从此道中超越。为了显示此乘的功德，说了“任何对此信解者，所有佛之坛城，于一切方时一切处，供养所有坛城之，将被认为是亲近子”。意思是，不依止罪恶之友，不颠倒增上智慧者，仅仅是对这个传承信解，所有佛在一切时都认为他是心之子，不会舍弃。如是说。于如田地尘数劫，精进修习作灌顶，供养所有坛城之，此乃大密之果。意思是容易理解，意思是，因为供养和修持一切坛城，所以体验到自性秘密的精华。如是说。那如何呢？六道
English
It says, "The Lord who subdues the Kalachakra Mandala." It means that in all the mandalas encompassed by the three times, one does not abandon any being to be tamed through self-appearance. Thus it is said. Or someone might think, do they not have conceptual thoughts? It says, "Liberating through the illusory mandala, one practices the mandala without action." It means that, for example, what a magician does, those who know its history do not grasp it as real, there is no concept. They are also the same, because they know that everything is mind itself, so they do not grasp at the external three things as merely being such and such, but rather they act in an uninterrupted, spontaneous manner. To show that they are not fabricated, it says, "The mandala of perfect wisdom," and so on. It means that self-born wisdom, the fruit being perfectly complete, is the Great Perfection mandala. Although they exist, because it is difficult to dispel attachment, it says, "Through the combination of hearing, thinking, and meditation, self-born, spontaneous, and naturally accomplished." It means that by abiding in the three key instructions spoken of by the three wisdoms, when attachment subsides, the mandala of self-born wisdom appears in the manifestation of self-awareness, and because it is established as a naturally accomplished mandala, it is merely non-fabricated. This is the supreme, unsurpassed oath of all Buddhas. It means that without obtaining this path, one cannot become a Buddha through other paths, and the nature of everything does not transcend this path. To show the qualities of this vehicle, it says, "Whoever has faith in this, all the mandalas of the Buddhas, in all directions, times, and places, offering to all the mandalas, will be regarded as a close son." It means that those who do not rely on evil friends, those who do not invert the increase of wisdom, merely by having faith in this lineage, all the Buddhas at all times consider him to be a son of their heart, and will not abandon him. Thus it is said. For as many eons as there are dust particles in a field, diligently training and consecrating, offering to all the mandalas, this is the fruit of the Great Secret. The meaning is easy to understand, meaning that because of offering and practicing all the mandalas, one experiences the essence of the secret nature. Thus it is said. How is that? The six realms