English
The dharmadhatu bhaga (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning: bhaga, bhaga, bhaga, auspicious) is inseparable, hence equally united and pure. Thus it is. The self-nature conventional mandala is: In the second meaning, from outer and inner vessels and beings, for outer and inner vessels and beings, the self-nature mandala is inherently from. As it is said, its mandala is one's own wisdom wheel, which arises as four wisdoms. Secondly, the self-nature ultimate fruition mandala has two aspects: peaceful and wrathful. Both of these also have five aspects: body, speech, mind, qualities, and activities. As the root tantra says: The perfection of body, speech, and mind is great; qualities and activities are completely perfect. As it is said, its mandala is transcendence of suffering, and the wheel appears as the worldly aspect. Secondly, the image mandala: some consider the image of ultimate truth to arise in the conventional deity mandala. Others consider it to represent the subtle and gross conceptual father and mother deities. A scripture that agrees with both is: In the fourth meaning, it says: The true image mandala is understood as the great and vast method; the individual characteristics are understood as wisdom; the non-dual connection is the great method. Thus it is. Its center is self-aware wisdom, and the wheel is the four wisdoms. Thirdly, the superior image mandala is superior through actions and deeds. In the Vajra Karma Sequence, it says: The ground is level, the measuring lines are complete, the colors and forms of drawing, the fire offering of entering consecration, and the ten qualities should be known to increase. As it is said, it is also divided into five occasions according to the need: offering and accomplishing the peaceful and wrathful deity assembly is the offering mandala; empowerment is the empowerment mandala; the mandala for accomplishing common and supreme attainments; the mandala for accomplishing the activities of pacifying, increasing, magnetizing, and subjugating; and the consecration of body, speech, and mind is the mandala of the support of merit. Its center is Vajrasattva and other principal deities of the family, and the wheel is gods and goddesses. Fourthly, the samadhi mandala is the inseparability of the three truths. In the extensive twentieth chapter, it says: Likewise, the samadhi mandala gathers everything into the dharmadhatu, and after dissolving it into one's own heart, everything is the great mudra of the dharmakaya. As it is said, the center is self-aware wisdom,
Chinese
不间断的轮涅槃显现为四种智慧。第五，殊胜三摩地坛城：通过禅修的行为而殊胜，即次第禅修四种资粮道瑜伽。其坛城是金刚萨埵等，眷属四部包括天神和天女。第六，菩提心坛城也分为：外菩提心坛城——脉，内菩提心坛城——明点，秘密菩提心坛城——安乐智慧。第七，荟供积聚坛城：寂静和忿怒二者，一、三、五堆的坛城是金刚萨埵等，眷属是四部天神和天女。特殊之处和。正直。七坛城中的第一个，自性坛城也分为：自性基础坛城本身，以及自性果究竟坛城二者。其中，以所化众生顺生和逆生的显现差别，产生了寂静和忿怒坛城。这二者又以所化众生各自的意乐来区分：有些对身，有些对语，有些对意，有些对功德，有些对事业有信乐的力量，虽然眷属没有差别，但以五部中主要修持哪个来区分，因此寂静和忿怒二坛城也有身语意功德事业五坛城。种类。正直。而且，根本自性坛城也从作用和状态的角度来区分种类：供养、灌顶、事业和修持这四者，与自性基础坛城相结合来区分种类，或者与以身语意功德事业为主来区分的种类相一致地结合来区分。供养等四者跟随身语意功德事业五者，因此供养有五种，灌顶有五种，事业有五种，修持有五种，共二十种。这是寂静和忿怒二者区分的十种种类。十种乘以四，即四十种。或者从自性基础的角度来区分：自性基础中，身语意功德事业任运成就安住的五种。这五种在果究竟寂静和忿怒二者中。每个各有五种，共十五种。同样地，供
English
The uninterrupted wheel manifests as the four wisdoms. Fifth, the mandala of superior samadhi: superior through the act of meditation, namely, meditating sequentially on the four yogas of the accumulation path. Its mandala consists of Vajrasattva and so forth, the retinue of the four families including deities and goddesses. Sixth, the mandala of bodhicitta is also divided into: outer bodhicitta mandala—channels, inner bodhicitta mandala—bindus, secret bodhicitta mandala—blissful wisdom. Seventh, the mandala of gathering accumulations: both peaceful and wrathful, the mandalas of one, three, or five heaps are Vajrasattva and so forth, the retinue being the four families of deities and goddesses. Special features and. Straightforward. The first of the seven mandalas, the nature mandala, is also divided into: the nature base mandala itself, and the nature result, the ultimately perfected mandala, these two. Among these, the peaceful and wrathful mandalas arise due to the difference in the appearances of disciples arising in accordance with or against the order. These two are further distinguished by the individual inclinations of the disciples: some have faith in body, some in speech, some in mind, some in qualities, some in activities, so although there is no difference in the retinue, they are distinguished by which of the five families is primarily practiced, therefore the two peaceful and wrathful mandalas also have five mandalas of body, speech, mind, qualities, and activities. Categories. Straightforward. Moreover, the root nature mandala is also categorized from the perspective of function and state: the four, offering, empowerment, activity, and accomplishment, are combined with the nature base mandala to categorize them, or they are combined and categorized in accordance with the categories distinguished primarily by body, speech, mind, qualities, and activities. The four, offering and so forth, follow the five, body, speech, mind, qualities, and activities, therefore there are five kinds of offering, five kinds of empowerment, five kinds of activity, and five kinds of accomplishment, totaling twenty. These are the ten categories distinguished by the two, peaceful and wrathful. Ten multiplied by four, that is, forty. Or, categorizing from the perspective of the nature base: in the nature base, the five in which body, speech, mind, qualities, and activities are spontaneously accomplished and abide. These five are in the two, result, ultimately perfected, peaceful and wrathful. Each of these has five each, totaling fifteen. Similarly, offer
Chinese
再者，五种灌顶，五种事业，五种修法，总计三十五种。在自性坛城的类别之后，其余六种坛城的类别也应如此类推而知。法王仁波切认为，这七种坛城都计算身、语、意、功德、事业五种，共三十五种。七种坛城分为寂静和忿怒两种，共十四种。在此之上，加上五种供养，五种灌顶，五种事业，五种修法，共二十种。加上前面的十四种，共三十四种。坛城无别的体性是总基和三十五种。虽然这样认为，但考察经典，与上述相同，说“在其后附加六种”。因为这样说的缘故。必要和共同的时间中显示，以及迎请、供养、灌顶、事业、修法这四种时间中，通过修习坛城，自己和他人成办事情，如果不修习就不能成就，因此要迎请智慧坛城，以及与所依相关的灌顶或者开光的时间，以及修习有相和无相的禅定时需要坛城，以及通过四种亲近修持和四种事业的方式圆满成办自己和他人的事情时需要坛城，以及供养后圆满二资粮，成办共同和殊胜果位的方法需要坛城。因此，无论谁，都应以极其认真的态度修持这七种坛城的意义。修法的方法和迎请。此处，对于增补的影像之法，从做地基仪轨的次第开始，坛城大小的尺寸，线条颜色，绘制方法，安立身语意的标识，坛城开光，火供，入法，入法的功德等十个方面进行修持。增补的影像之法的仪轨做法，如自性坛城等其余七种，对于其余的增补影像，凡是有十种做法的，那么对于其余的坛城也都有这十种做法的意义。如何区分这些呢？
English
Furthermore, five empowerments, five activities, five practices, totaling thirty-five. After the category of the self-nature mandala, the categories of the remaining six mandalas should also be understood by analogy. Dharma Lord Rinpoche believes that all seven mandalas include five aspects each of body, speech, mind, qualities, and activities, totaling thirty-five. The seven mandalas are divided into peaceful and wrathful, totaling fourteen. On top of that, add five offerings, five empowerments, five activities, and five practices, totaling twenty. Adding the previous fourteen, there are thirty-four. The indivisible nature of the mandala is the general basis and thirty-five. Although this is the view, examining the scriptures, it is said to be consistent with the above, saying, "Add six to it afterwards." Because it is said that way. Necessity and common time are shown, and in the four times of invitation, offering, empowerment, activity, and practice, by practicing the mandala, oneself and others accomplish things, and if one does not practice, it cannot be accomplished, therefore one must invite the wisdom mandala, and the time of empowerment or consecration related to the support, and the mandala is needed for meditating on samadhi with and without signs, and the mandala is needed when one perfects the affairs of oneself and others through the four ways of approaching and practicing and the four kinds of activities, and the method of perfecting the two accumulations by making offerings and accomplishing common and supreme fruits requires a mandala. Therefore, whoever it is, should practice the meaning of these seven mandalas with a very serious attitude. The method of practice and invitation. Here, for the method of the additional image, starting from the order of performing the ground ritual, the size of the mandala, the colors of the lines, the method of drawing, the placement of the signs of body, speech, and mind, the consecration of the mandala, the fire offering, the entering of the Dharma, the merits of entering, etc., should be practiced in ten aspects. The ritual methods of the additional image Dharma, such as the self-nature mandala and the other seven, for the remaining additional images, wherever there are ten methods, then all the remaining mandalas also have the meaning of these ten methods. How are these distinguished?
Chinese
那么，从不间断方便和不执著智慧的行持方面来区分，这样一来，其余坛城的行持就能显现成就。其中的道理是：第一，地基平等，即证悟法性平等并安住于其中。第二，尺度，应按照智慧所能测量的尺度来修习。第三，线，自明觉显现为坛城而不变动。第四，颜色，将心识八识聚象征为五种智慧。第五，书写，心性本具平等性，身和智慧的坛城平等性不混杂而圆满显现。第六，安置，显现为身坛城，声音为语坛城，念头为意坛城，毫不间断地安置。第七，加持，如常忏般生起、降临、融入，进行供养等次第。第八，火供，将大乐的意义施予相续，焚烧自相续的分别念。第九，进入坛城，通过常忏来明晰，并不间断地修持。第十，进入的功德，与先前在色究竟天证得究竟道者具有同等福分。也就是说，自性基位时，上述十者存在，而当果位圆满时，则显现出来。以三摩地同时修习该坛城，以殊胜三摩地次第修习，以形象从分别念聚安住于智慧的角度而圆满，聚积资粮之地即是成办其义。菩萨的坛城有十种：第一，地基平等，是具有相好的明妃。如《灰烬经》所说：“大手印虚空界。” 尺度是：明妃的空性四指。如经中所说：“四指的尺度中，自性存在。” 线是：不变的安乐智慧。如经中所说：“安乐智慧心坛城。” 颜色是：明妃的莲花是红色的。书写是：安住于埃旺玛雅四种状态。如经中所说：“具有颜色和形状。” 安置是：在金刚和鼻尖上安置身语意的形象。如经中所说：“金
English
Then, distinguishing from the aspect of practicing without interruption of skillful means and without clinging to wisdom, in this way, the practice of the remaining mandalas will manifestly be accomplished. The reason for this is: First, the ground is equal, which is realizing the equality of dharmata and abiding in it. Second, the measure, one should meditate according to the measure that wisdom can measure. Third, the line, self-awareness itself appears as a mandala and does not change. Fourth, the colors, the eight aggregates of consciousness are symbolized as the five wisdoms. Fifth, writing, the nature of mind is equality itself, the mandala of body and wisdom is equality, unmixed and completely clear. Sixth, placement, appearances are the body mandala, sounds are the speech mandala, thoughts are the mind mandala, placed without interruption. Seventh, consecration, like the constant confession, generate, descend, dissolve, and perform the order of offerings. Eighth, fire offering, bestowing the meaning of great bliss upon the continuum, and burning the self-continuum's conceptual thoughts. Ninth, entering the mandala, clarifying through constant confession, and practicing without interruption. Tenth, the qualities of entering, having the same fortune as those who previously attained the ultimate path in Akanishta. That is to say, at the time of the basis of self-nature, the above ten exist, and when the fruit is perfected, they manifest. Meditating on that mandala simultaneously with samadhi, meditating gradually with superior samadhi, being complete from the perspective of the image abiding in wisdom from the aggregates of conceptual thoughts, the place of accumulating the accumulation is accomplishing its meaning. The Bodhisattva's mandala has ten aspects: First, the ground is equal, which is the vidya with characteristics. As it says in the Ashes Sutra: "Mahamudra, the realm of space." The measure is: the consort's space is four fingers. As it says in that same text: "In the measure of four fingers, self-nature exists." The line is: unchanging bliss wisdom. As it says in that same text: "Bliss wisdom, the mind mandala." The color is: the consort's lotus is red. Writing is: abiding in the state of the four Ae-Vam-Maya. As it says in that same text: "Having color and shape." Placement is: placing the images of body, speech, and mind on the vajra and the tip of the nose. As it says in that same text: "Gol