English
Completely realizing in one place and perfecting in meditation. Again, the same meaning is complete when gradually practicing in the mandala of superior samadhi. These meanings are accomplished and practiced through the assembly mandala. Also, these two numbers are practiced as the path of means through the bodhicitta mandala. Fourth, the necessity and time are commonly taught, and in the time of inviting, offering, empowering, activities, and accomplishing, meditating on the mandala can accomplish the benefit of oneself and others; if one does not meditate, it cannot be accomplished. Because it is accomplished after meditating. For this reason, inviting the wisdom mandala, if it is related to a human support, then empowerment; if it is related to a deity, then it is the time of abiding; meditating on samadhi with and without characteristics requires a mandala; and the four types of pacifying, increasing, subjugating, and destroying, are needed at the time of completely accomplishing the benefit of oneself and others through the four types of activities; offering and completing the accumulation, the method of achieving common and supreme fruits requires a mandala, therefore, the meanings of the above seven mandalas should be practiced with very diligent effort. Fifth, the method of accomplishment, inviting. Here, starting from the ritual of the superior image's earth. In the Vajra Karma sequence, it says: The ground is level, and the measurements and lines, the colors and the manner of painting, abiding, fire offering, and entering, the qualities and ten aspects should be known extensively. Therefore, the earth ritual, the measurements of the mandala, the lines, the colors, the method of painting, establishing the signs, abiding, the fire offering, the entering ritual, the qualities, and the ten aspects should be practiced through these ten methods. Also, how is the ritual of the superior image performed? The ten methods that the superior image has in the self-nature mandala and the other seven mandalas, all the other mandalas also have these ten meanings, how are they distinguished? They are distinguished from the aspect of activity that does not obstruct means and does not grasp wisdom. Therefore, the methods of the remaining mandalas will manifestly be accomplished, that is, at the time of the self-nature ground, the above ten methods
Chinese
这是于修道位的意义所在，在果位时，这个意义才得以圆满。以禅定可以一次性地修习它，以增上禅定可以次第修习它。从观想的角度来说，它完整地安住于分别念智慧之中。坛城聚会能够成办并修持这个意义。菩提心坛城有十个方面。第一，地基平等，即明妃具有特征。如《灰烬续》所说：“大手印是虚空界。”第二，尺度是明妃的空界四指。如经中所说：“自性安住于四指的尺度中。”第三，线是安乐智慧不变。如经中所说：“安乐智慧是心之坛城。”第四，颜色是明妃莲花的红色。第五，绘制是三角形、四方形、圆形、半月形等。如经中所说：“具有颜色和形状。”第六，安放形态是安放在金刚和尖端上。如经中所说：“在金刚指尖上，如芝麻般安放在虚空宫殿中，安放如须弥山般的印。”第七，加持是依靠欲望的论典来增广安乐。如经中所说：“方便的仪轨是加持。”第八，火供是虚空火坑，尖端是火神，金刚是倾倒器，莲花是自在倾倒器，菩提心是供品。如经中所说：“秘密的火供按仪轨供养。”第九，进入之法是进入其中。如经中所说：“进入者也应祈请。”第十，功德是先前在色究竟天中进入最终道者与具缘者相同。如《心要》所说：“大乐的坛城，做两次或五次姿势，如果具备并进入，则欲望如意，平等实现。”第六，是解释词义和正直。在七坛城的情况下，主要的核心与什么相关，就是坛城。它的眷属与什么相关，因此称为坛城，这是确定的词义或语音意义。如《广大篇章》第三品中所说的那样著名，因此没有疑惑。也就是自性坛城和观想坛
English
This is the meaning of being in the path position, and at the time of the fruition, this meaning is completed. With samadhi, it can be practiced all at once, and with higher samadhi, it can be practiced gradually. From the perspective of visualization, it is completely abiding in the wisdom of discriminating awareness. The mandala assembly can accomplish and practice this meaning. The Bodhicitta mandala has ten aspects. First, the ground is level, which means the consort has characteristics. As the Ash Sutra says: "The great mudra is the realm of space." Second, the measure is four fingers of the consort's space. As it says in the same text: "The nature abides in the measure of four fingers." Third, the line is the unchanging bliss wisdom. As it says in the same text: "Bliss wisdom is the mandala of the heart." Fourth, the color is the red color of the consort's lotus. Fifth, the drawing is in the form of triangles, squares, circles, crescents, etc. As it says in the same text: "It has color and shape." Sixth, the placement of the form is on the vajra and the tip. As it says in the same text: "On the tips of the vajra fingers, like sesame seeds placed in the palace of the sky, place a mudra like Mount Meru." Seventh, the consecration is to increase bliss through the scriptures of desire. As it says in the same text: "The ritual of means is the consecration." Eighth, the homa is the space homa pit, the tip is the fire god, the vajra is the pouring vessel, the lotus is the empowering pouring vessel, and the Bodhicitta is the offering substance. As it says in the same text: "The secret homa is offered according to the ritual." Ninth, the method of entering is to enter into it. As it says in the same text: "The one who enters should also pray." Tenth, the merit is the same as those who previously entered the final path in Akanishta and those who have the fortune. As it says in the Essence: "The mandala of great bliss, making two or five postures, if one possesses and enters, then desires are fulfilled as wished, and equality is realized." Sixth, is the definition of the word and straightforwardness. In the case of the seven mandalas, the main core is related to what, that is the mandala. Its retinue is related to what, therefore it is called mandala, which is the definite meaning of the word or the phonetic meaning. As it is famous in the third chapter of the Extensive Chapter, there is no doubt. That is, the nature mandala and the visualization man
Chinese
关于“轮”、“三摩地之坛城”这三者的定义是：在《རྒྱས་པ་（广释）》中说：“自性觉悟无边际，四智放射轮之相。”自性圆满的定义是：“过去恒常是中心，世间万象说是轮。”还有，殊胜之身像，殊胜之三摩地，以及组合之坛城，这三者的定义是：在那里面说：“金刚萨埵是中心，四部诸神与天女绕。”菩提心坛城的定义是：在那里面说：“一切精华时为中心，所有支分说是轮。十八界中精华性，彼等是轮安乐界。菩提心是安乐智，有依如其所依性。”如是说。这样，在主尊和眷属各自分别的时候，由于没有从法性平等性中动摇，所以远离了多边的极端；虽然没有动摇，但是由于显现为主尊和眷属的形态，所以远离了一方的极端，从而脱离了被束缚于某一方向的执着。第七是功德和正直。像这样，如果不能修持坛城的意义，就不能获得智慧增长、烦恼减少的暂时和究竟的果位。会有任何想做的事都无法成功的过失。第六是供养，分为两部分：计数。第一是教导，正直。第六支是令人愉悦，供养的总结是这样的：供养的必要目的，供养的本体的确认，供养有多少种类，在什么情况下需要，不供养的过失，以及供养的功德等等，这六个总的要点，在下面详细解释，要如实地了解。第二是解释，分为六个方面：计数。第一是必要目的，正直。献上供养，可以清净自他的业障，圆满二资粮，使诸佛欢喜，弥补违犯誓言的过失。今生来世获得殊胜和共同的成就。此外，供养的功德，世尊在经续中都已宣说。为了不发生违犯誓言的过失，应当精勤于供养。
English
The definitions of "circle," "Samadhi Mandala," and the three are: It is said in the commentary: "Self-awareness is without beginning or end, the nature of the wheel radiating four wisdoms." The definition of perfect self-nature is: "The past is always the center, and the various phenomena of the world are said to be the wheel." Furthermore, the superior image, the superior Samadhi, and the Mandala of the assembly, the definitions of these three are: It is said therein: "Vajrasattva is the center, the four families of gods and goddesses surround him." The definition of the Bodhicitta Mandala is: It is said therein: "All essence is the center in time, all limbs are said to be the wheel. The essence in the eighteen realms, these are the wheel, the realm of bliss. Bodhicitta is the wisdom of bliss, the dependent is as its support." Thus it is said. In this way, when the main deity and the retinue are distinct, because they do not move from the nature of equality, they are free from the extreme of multiplicity. Although they do not move, they appear clearly as the form of the main deity and the retinue, thus they are free from the extreme of one side, and thus free from being bound by the attachment to one direction. Seventh is virtue and righteousness. In this way, if one does not practice the meaning of the Mandala, one will not obtain the temporary and ultimate fruits of increasing wisdom and decreasing obscurations. There will be the fault of not being able to accomplish whatever one intends. Sixth is offering, which is divided into two parts: counting. First is teaching, righteousness. The sixth branch is to please, the summary of offering is as follows: the necessary purpose of offering, the confirmation of the essence of offering, how many kinds of offerings there are, when it is needed, the faults of not offering, and the merits of offering, etc., these six general points will be explained in detail below, and should be understood as they are. Second is explanation, which is divided into six aspects: counting. First is the necessary purpose, righteousness. By offering, one can purify the obscurations of oneself and others, complete the two accumulations, please the assembly of deities, and make up for the faults of breaking vows. In this life and the next, one will obtain supreme and common accomplishments. Furthermore, the merits of offering have been declared by the Bhagavan in the sutras and tantras. In order to avoid the faults of breaking vows, one should diligently engage in offering.
Chinese
第二，本体。正直。供养所供养的对境，由供养者（的）堪布供养所要供养的物品，这三者聚合之时，供养境的福田欢喜且心满意足，这就是供养的实物或本体。第三，种类。正直。譬如世间百姓以恭敬的方式用足底来取悦国王的行为相似，虽然佛不需要取悦者和所取悦者，但为了正直引导所化调的对道有信心的补特伽罗，对寂静和忿怒的本尊，恭敬地献上手的供养，手印歌舞的供养，歌（的）智慧，舞（的）智慧，乐器（的）智慧，词（的）苏拉陀，即十六天女的供养，外供有，手和，普贤和，洗足水和，四天女交错等欲妙，内供有，药、酒、朵玛这三者，以及殊胜的等持。秘密供养有，断除嗔恨的供养，结合贪欲的供养，愚痴誓言物的供养。或者，一切供养都可归纳为外、内、密三种，外欲妙物品的供养是实际陈设的，内（以）意念等持的供养是修习的，秘密誓言物自性的供养，这些供养必须具备献供生命之神（的）观修，对此，供养的实物无论显现为何，其本体是心的法性，不离戏论且不动摇，这是胜义谛的真谛，在不动的状态中，显现与所行之事物相融合，这是世俗谛，此时如水与水波般无二，这是无别真谛。如是修习三谛无别之方式。如果未被等持之精华所掌握，供养会变成自食其果，因此，被等持所掌握至关重要。第四，何种情况下需要。正直。上述外、内、密三种供养的详细分类，在自性坛城等七种坛城的位置上，为了必须献上供养，以及其他随顺需求目的，忏悔罪业之时，积累资粮之时。
English
Second, the essence. Straightforward. When the object of offering is offered to, the offering is made by the Khenpo (officiant) who makes the offering, and the object to be offered is offered, the field of the offering becomes joyful and content, which is the substance or essence of the offering. Third, the types. Straightforward. For example, it is similar to the behavior of subjects pleasing the king with their feet in a respectful manner in the world. Although the Buddha does not need a pleaser or someone to be pleased, in order to guide the disciples, those individuals who have faith in the path, with respect to peaceful and wrathful deities, respectfully offer hand gestures, hand mudra dance offerings, wisdom of song, wisdom of dance, wisdom of musical instruments, the words of Surata, that is, the offering of the sixteen goddesses. Outer offerings include hand gestures, Samantabhadra, foot washing water, the four goddesses intertwined, and other desirable objects. Inner offerings include medicine, alcohol, and torma, and the supreme samadhi. Secret offerings include the offering of cutting off hatred, the offering of combining desire, and the offering of ignorance as samaya substances. Alternatively, all offerings can be summarized into outer, inner, and secret. The outer offering of desirable objects is actually arranged. The inner offering of intention and samadhi is practiced. The secret offering is the offering of the self-existing samaya substances. These offerings must be accompanied by the meditation of the life deity of offering. In this regard, no matter how the object of offering appears, its essence is the nature of mind, free from elaboration and unwavering, which is the truth of ultimate truth. In the state of immovability, it clearly manifests as being mixed with the objects of practice, which is the relative truth. At this time, it is non-dual like water and water waves, which is the indivisible truth. Thus, meditate on the three truths in an indivisible manner. If it is not grasped by the essence of samadhi, the offering will become self-defeating. Therefore, it is crucial to be grasped by samadhi. Fourth, in what circumstances is it needed? Straightforward. The detailed classifications of the three outer, inner, and secret offerings mentioned above, in the positions of the seven mandalas, including the self-existing mandala, in order to have to offer offerings, and also following the purpose of needs, at the time of confessing sins, and at the time of accumulating merit.