English
Being controlled and degenerating, or actually being deceived by demons and degenerating under their control, or causing harm and burden to the teacher and Dharma friends due to inherently bad nature, these eight causes lead to the violation of vows. If one strives to remedy the violation of the vows of ascetic discipline by using braids, then, at this time, depending on the extent of the violation, one will also experience the results in the future. If the violation is great in this life, the suffering will be intense in the next life; if the violation is small in this life, the suffering will be slight in the next life. Therefore, the faults of violating common vows and especially the vows of secret mantra itself will harm oneself and others, leading to falling into the lower realms and not experiencing common and supreme accomplishments. So, what is the difference between vows and conduct? Vows are the categories that must be fully guarded from now until enlightenment. Conduct, on the other hand, should not be learned above and below except for the conduct of one's own occasion. Alternatively, conduct is the part that mixes view, meditation, and action and brings them into the path, while vows apply generally to view, meditation, etc., and are guarded so as not to transgress their respective meanings. Fifth, regarding the mandala, there are two: enumeration. First is the teaching, statement. The fifth branch, the method of arranging the main deity and retinue in the mandala, in the ninth chapter of the extensive commentary on the tantra, states seven inner divisions: "Here is the nature mandala, the image beyond the image, the samadhi beyond samadhi, the bodhicitta and the supreme assembly." Thus it is said. The summary of all these is as follows: the nature of the mandala and the differences of the mandala, the types, the time when it is needed, the method of making the mandala, the definition or meaning of the mandala, the merits of specifically engaging in the mandala, and the faults of not engaging in it, these eight inner aspects are placed as the basis for the detailed explanation of the mandala that follows. Second, the explanation, which has eight aspects: enumeration. First is the nature, statement. Extracting the essence from the seven mandalas of the respective states of the mandala is the mandala. Arranging it as a retinue, where it is complete, that is the nature of the mandala. For the mandala.
Chinese
确定坛城的体性。首先，自性坛城有两种：自性基和自性果究竟。第一种又分为两种。第一，自性胜义的坛城，如《广大义四》所说：“自性坛城真实者，法界bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无分别，平等结合且清净。”又如《根本续》所说：“法性自性离戏论，万物皆是如是性，自性即是坛城性。”第二，世俗的坛城，如《义二》所说：“内外情器诸有情，自性坛城本具足。”又如《根本续》所说：“四十五坛城，安住于界与处，圆满成就佛所说。”因此，其坛城是自证之智慧，眷属是显现为四智。第二，自性果究竟的坛城有两种：寂静和忿怒。这二者又各有身、语、意、功德、事业五种，如《根本续》所说：“身语意之大圆满，功德事业皆圆满。”又如《根本续》所说：“究竟果位密严刹，安住坛城眷属相，彼亦寂怒二种相，定为身语意所变。”因此，其坛城是已逝者，眷属是显现为世间相。第二，形象坛城。拉杰·达认为，胜义的形象显现为世俗本尊的坛城。拉杰·兰认为，象征粗细证悟的本尊父母。二者共同的依据是《义四》所说：“形象坛城真实者，广大粗略视为方便，各自体性视为智慧，无二关联乃大方便。”因此，其坛城是自证智慧，眷属是四智。第三，增上形象坛城，是事业和行为的增上。如《金刚事业次第》所说：“地基平整与量度线，颜色与绘画之形态，加持火供与进入，十种功德应知晓。”如是所说，也是因应所需。
English
Identifying the nature of the mandala. First, the nature mandala has two aspects: the nature base and the nature result, which is ultimate. The first of these has two divisions. First, the nature of the ultimate mandala, as stated in the Fourth Expanding Meaning: "The true nature mandala is such that the dharmadhatu bhaga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is without distinction, equally united, and pure." Also, from the Root Text: "The nature of reality is free from elaboration; all things are likewise; the nature itself is the mandala." Second, the conventional mandala, as stated in the Second Meaning: "In outer and inner vessels and beings, the nature mandala is inherently present." Also, from the Root Text: "The forty-five mandalas abide in the elements and sense fields; the Victorious Ones have declared them to be spontaneously accomplished." Therefore, its mandala is the wisdom of self-awareness, and the retinue is the arising of the four wisdoms. Second, the nature result, the ultimate mandala, has two aspects: peaceful and wrathful. Each of these also has five aspects: body, speech, mind, qualities, and activities, as stated in the Root Text: "The great perfection of body, speech, and mind; qualities and activities are completely perfect." Also, from the Root Text: "In the ultimate result, the Akanishta, the form of the mandala and retinue in which they reside, is also of two kinds, peaceful and wrathful; it is definitely transformed into body, speech, and mind." Therefore, its mandala is the past, and the retinue appears in the form of the worldly. Second, the image mandala. Lha-je Da considers that the ultimate image appears as the conventional deity mandala. Lha-je Lan considers it to represent the deities, father and mother, of subtle and coarse realization. A common source for both is the Fourth Meaning: "The true image mandala is such that the great and coarse are understood as skillful means; the individual characteristics are understood as wisdom; the inseparable connection is the great skillful means." Therefore, its mandala is self-aware wisdom, and the retinue is the four wisdoms. Third, the superior image mandala is superior due to actions and activities. As stated in the Vajra Action Sequence: "The ground is level, with measured lines, colors, and forms of drawing; empowerment, fire offering, and entering; the ten qualities should be known to increase." As it is said, it is also due to the needs and purposes.
Chinese
分为五种情况：通过修持和供养寂静和忿怒本尊的坛城是供养的坛城；灌顶是灌顶的坛城；身语意的加持是福德之源的坛城；成就殊胜和共同的成就的坛城是成就的坛城；成就息增怀诛的事业是事业的坛城。其中的坛城中心是金刚萨埵等作为部族主尊所安立的；眷属是四部族的本尊和佛母。第四，三摩地耶坛城是指通过无别于三真的见修行来实修。如《秘密藏续》中说：观察智慧四方与中央，坛城不可思议任运成，大圆满证悟瑜伽士，享用普生大坛城。又如《广大二十品》中说：如是三摩地耶坛城，一切收摄于法界中，融入自身心中，一切皆是大法身手印。如是说，坛城中心是自明觉的智慧，眷属是无有任何阻碍显现的四种智慧。第五，增上三摩地耶坛城是指修行的行为增上，即次第修持资粮道、加行道四道，各自的等持法性超离心识，这就是坛城中心。在各自的阶段，六聚的光明空性和，流逝空性智慧幻化和，本尊和佛母的身色面容手印的显现等是眷属。也有人认为仅仅是生起次第的本尊观修。第六，菩提心坛城也分，外菩提心坛城，根本的会合处是坛城中心，支分是眷属。内菩提心坛城，会合处的明点是坛城中心，支分的明点是眷属。秘密菩提心坛城，俱生乐的智慧是坛城中心，十六喜和五智慧是眷属。如《窍诀总集》中说：为深奥故菩提心坛城，所依和能依二种名言，区分外内终极转变。第七，群聚会合的坛城是指，寂静和忿怒二者的群聚，中心是寂静和忿怒二者的群聚一、三、五的坛城，中心是部族一、三、五中的任何一个。眷属是四部族的本尊
English
Divided into five
Chinese
以及天女。此外，在根本续中说：供养是三种财富，组合为一、三、五。如是说。第二是差别，以及，正直，七个坛城中的第一个自性坛城也分为：自性基础坛城，以及，其自身圆满的果坛城两种。其中，以所化众生顺生和逆生的显现差别来区分，产生了寂静和忿怒的坛城两种。这两种坛城也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，虽然对眷属本尊没有差别，但以五部中哪一个作为主尊来区分。因此，寂静和忿怒的两个坛城各自都有身语意功德事业五种。第三是类别，以及，正直，根本自性坛城也从作用和状态的角度来区分类别，分为供养、灌顶、事业和修持四种。与基础坛城结合来区分类别，或者以果身语意功德事业的主尊来区分，与类别相符地结合来区分，供养等四种都随顺身语意功德事业五种的供养五种，灌顶五种，事业五种，修持五种，这二十种以寂静和忿怒两种来区分，类别为四个十种，即四十种。从自性的角度来区分，基础有身语意功德事业任运成就而住的五种，其自身圆满的寂静和忿怒两种各自有五种，即十五种。同样，供养有五种，灌顶有五种，事业有五种，修持有五种，总共加起来是三十五种。自性坛城的类别之后，其余六个坛城的类别也应知如是结合。也就是说，这四十五种类别，如同影像坛城的影像一样，在清晰而没有遮蔽的状态中显现。这两种的意义，更加完整地存在于影像坛城的象征之中。这两种类别的意义，就是三摩地耶坛城的
English
and goddesses. Furthermore, it says in the root text: "Offerings are three kinds of wealth, combinations of one, three, and five." Thus it is said. Second is the distinction, and, straight, the first of the seven mandalas, the nature mandala, is also divided into: the nature base mandala, and, its own perfection, the fruit mandala, two types. Among these, the distinction is made by the difference in the appearance of disciples arising in accordance with or against the natural order, resulting in the two mandalas of peaceful and wrathful deities. These two are also distinguished by the individual inclinations of the disciples, some towards the body, some towards the speech, some towards the mind, some towards the qualities, and some towards the power of faith in the activities. Although there is no difference in the retinue deities, they are distinguished by which of the five families is the main deity. Therefore, each of the two peaceful and wrathful mandalas has five aspects: body, speech, mind, qualities, and activities. Third is the classification, and, straight, the root nature mandala is also classified according to its function and state, into four types: offering, empowerment, activity, and accomplishment. Classifying the types in conjunction with the base mandala, or classifying them according to the main deities of the fruit body, speech, mind, qualities, and activities, combining them in accordance with the types, the four, such as offering, follow all five of the body, speech, mind, qualities, and activities, with five offerings, five empowerments, five activities, and five accomplishments. These twenty are divided by the two, peaceful and wrathful, resulting in four sets of ten types, i.e., forty types. Classifying from the perspective of nature, the base has five aspects: body, speech, mind, qualities, and activities, spontaneously present. Its own perfection has five each for the two, peaceful and wrathful, i.e., fifteen. Similarly, there are five offerings, five empowerments, five activities, and five accomplishments, totaling thirty-five. After the types of the nature mandala, the types of the other six mandalas should also be understood to be combined in this way. That is to say, these forty-five types appear in a clear and unobscured state, like the image of the image mandala. The meaning of these two is more completely present in the symbolism of the image mandala. The meaning of these two types is the samadhi mandala.
Chinese
完全在一个地方证悟并于禅定中圆满。又是同样的意义，在殊胜三摩地坛城中次第修持时完备。这些意义，以荟供坛城来成办并修持。又是这两个数量，以菩提心坛城作为方便道来修持。第四，共同宣说必要和时间，以及迎请、供养、灌顶、事业、成办这四者的时间里，修持坛城能成办自他的利益，不修持则不能成办。因为修持后才能成办。以这个理由，迎请智慧坛城，与人依处相关则灌顶，与本尊相关则是安住的时刻，修持有相无相的三摩地需要坛城，以及息增怀诛四种，通过四种事业圆满成办自他利益的时候需要，供养后圆满积聚，成就共同殊胜果位的方法需要坛城，因此，以上七种坛城的意义要以非常精进的方式来修持。第五，成办的方法，迎请。此处从殊胜影像的土地仪轨开始。金刚事业次第中说：地基平整与度量，颜色和绘画的方式，安住、火供和进入，功德和十种相要知道。因此，土地仪轨，坛城的度量，线，颜色，绘画方法，安立相，安住，火供，进入仪轨，功德和十种相要通过这十种方式来修持。又是殊胜影像的仪轨如何进行呢？自性坛城等其余七种坛城，殊胜影像具有的十种方法，其余坛城也都有这十种意义，如何区分呢？从不障碍方便和不执著智慧的作为来区分。因此，其余坛城的做法会显现成就，也就是，自性地基的时候，以上的十种做法