English
And the mind, The samadhi of discernment is abandoned, The formations are the four limbs. The four wisdoms are the accomplished fruit, The wisdom of the Dharmadhatu pervades all. Possessions, birth, and life are empowered, Wisdom, Dharma, mind, and actions, Through miracles, aspirations, and faith, The lord of all realms prevails. Through peaceful, enriching, empowering, and wrathful actions, Unobstructed actions are spontaneously accomplished, Acting without obstruction in anything. Even that supreme and special place, The realm of the lord is shown by Vāgīśvara. How many are the arrangements of the retinue, Known to be the realms and sources. Consciousness, objects, faculties, and, Times and non-perverted ones. In the nature of great enlightenment, Is the spontaneously accomplished mandala. Seeing, hearing, smelling, and tasting, The four consciousnesses arise in the mind. Objects to be seen, objects to be heard, objects to be smelled, and, Objects to be tasted, goddesses of desire, etc. Inseparably from the four consciousnesses, On the four beautiful breasts, Sun, moon, lotus, and precious seat. Seers, hearers, smellers, and, Tasters, heroes of the faculties, and, Goddesses of the past, present, future, and, Future uncertain, four goddesses. In an inseparable manner, they reside in four rows. Touch, tangible, touching, and, The realm of mind, which is the pacifier, and, Permanent, impermanent, non-self, and, Sign, non-sign, gentle, etc. In the four directions of the doors, they reside thus. Samantabhadra, the consciousness of mind, and, The Dharma, the activity, is all Samantabhadra, Residing in front and behind. That itself is the collection, perfectly complete, The object to be collected is the Dharma, The agent is Samantabhadra. The heart of the heart is the heart. All beings of the three realms, The aggregates, realms, and sources, etc. Unspeakable, not expressed by words, In such a wheel of the mandala, The fully enlightened king is determined. In the non-dual, spontaneously accomplished mandala, All beings always reside. The Sugatas, who show with bliss, Inseparable from the assembly of consorts, The supreme secret mandalas, This tantra is the essential meaning. The secret of all mandalas, Body, speech, mind, qualities, activities, mind, Are certainly extracted from the Vajra activity. The words expressing the wondrous mandala, E is the meaning of the sacred, Ema is…
Chinese
哇当昂！诶玛吙，名为甚深啊！坛城有十二种形态，即：如是性、自性、大悲调伏之坛城，三摩地、影像、殊胜三摩地影像，菩提心与殊胜菩提心，积聚与任运成就之坛城。法界即是如是性，以智慧而掌控，自性是方便之坛城。大悲生起即是大悲，彼即以大悲调伏之状态，于自显无别之坛城中，修持三摩地之相。以缘起而象征，故影像幻化之坛城，佛陀说为幻化。虚空清明而净治，彼亦说为自显。身语功德事业意，以象征彼之方便方式，以地等作为手印，被称为殊胜之影像。真实义之菩提心，如芝麻般遍布一切。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之菩提被完全摄集，菩提金刚由垢而出。殊胜如意宝，身语意乃无尽，具宝藏之庄严轮。被称为大圆满积聚。法身乃金刚胜，无作任运之自性。等性界之如是性。曼荼罗之名为精华义，达拉之名为获得。应理解为境与根。于一切行境中，曼荼罗，以金刚秘密而说，难以言说之彼，以言说之故，是金刚秘密之语。不可言说之自性，虽非以语词言说，指、灯、月、金，义、名、词与义相同。义是不可思议而非无。如贫者之宝藏与巨富之财。词如明镜灯之相，为利有情而宣说。因此，诸善逝如来，虽自身对自己说，为利益有情之故，佛陀说为言说。开场白之第一品。之后，导师胜王，开启坛城续之义，欲摄彼义，宣说父母二者。父亲以智慧...
English
Watu Ang! Emaho, it is called very profound! There are twelve forms of mandala, namely: Suchness, Self-nature, the mandala of subduing with compassion, Samadhi, Image, Superior Samadhi Image, Bodhicitta and Superior Bodhicitta, Accumulation and Spontaneous Accomplishment Mandala. The Dharmadhatu itself is Suchness, controlled by wisdom, Self-nature is the mandala of skillful means. Compassion arising is compassion, that is, in the state of subduing with compassion, in the mandala of self-appearance without distinction, meditate on the aspect of Samadhi. Because it symbolizes dependent origination, the mandala of illusory image is said by the Buddha to be illusory. The sky is clear and purified, and it is also said to be self-appearance. Body, speech, qualities, activities, mind, as a means of symbolizing them, earth and so on are made as mudras, and it is known as the superior image. The Bodhicitta of definitive meaning, like sesame seeds, pervades everything. The A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) of Bodhi is completely gathered, the Bodhi Vajra comes from impurity. The supreme wish-fulfilling jewel, body, speech, and mind are inexhaustible, the wheel of adornment with treasures. It is called the Great Perfection of Accumulation. The Dharmakaya is the supreme Vajra, the self-nature of unmade spontaneity. The Suchness of the equality realm. The name Mandala means essence, and the name Dala means obtaining. It should be understood as object and sense. In all realms of activity, Mandala, is spoken with Vajra secret, because that which is difficult to express is expressed, it is the word of Vajra secret. The nature of unspeakable, although not spoken in words, finger, lamp, moon, gold, meaning, name, word are the same as meaning. Meaning is inconceivable and not non-existent. Like a poor man's treasure and a rich man's wealth. Words are like the appearance of a mirror lamp, and are spoken for the benefit of sentient beings. Therefore, the Sugata Buddhas, although they speak to themselves, for the benefit of sentient beings, the Buddha speaks of speaking. The first chapter of the introduction. Then, the teacher, the supreme king, opened the meaning of the mandala tantra, wanting to summarize that meaning, he spoke of the two parents. The father with wisdom...
Chinese
那 论述。 以何方式论述什么， 论述的果实及四者。 一切万有的作者， 普贤意即金刚。 智慧金刚汇聚之相， 自明融入法界中， 有寂解脱一切万有， 以明点之相无有分别。 于导师金刚善逝， 普贤善逝自身， 为利有情而如是说。 于自明轮之坛城中， 宣说稀有之语， 有寂一切解脱之， 蕴之支分五种相。 法身是金刚之故， 故名五部如来。 一切有情的有情之， 界与生处一切相， 是勇士勇母之坛城。 五界法界自在五佛母， 总而言之三有的一切， 确是现证圆满之王。 如是说此语之时， 五部如来之坛城等， 为利有情而欢喜， 佛母论述法界之义。 以何方式如何说， 论述之果实及四者。 事业母即是普贤， 智慧即是法界自在。 为利有情而论述是， 三千世界微尘数，十方一切， 非实有，本自寂。 三有有情之境地中， 非是他方刹土。 烦恼时见众生， 五浊是众生之苦， 大乐之境即是彼。 取受之五蕴中， 善逝非是他处有。 因此一切是精华之最， 莫于他处寻觅佛。 如是说此语之时， 于大乐法界中成佛， 导师胜王自身知。 其后如来现证佛， 与明妃众无二无别， 二者了知要义， 广说经义。 大圆满证悟瑜伽士， 以二十种分别行， 确是现证圆满之王。 发起殊胜菩提心， 最初是有情之胜道。 具殊胜菩提之瑜伽士， 于一切法决定究竟义。 证悟究竟义之时， 唯名显现
English
Then, the discussion. How and what is discussed, The fruit of the discussion and the four. The doer of all things, Is Kuntu Zangpo, the mind itself is Vajra. The way the wisdom Vajra assembles, Entering the realm of self-awareness, All of existence and liberation, In the form of bindu, without separation. To the teacher, the Vajra Sugata, Kuntu Zangpo, the Sugata himself, For the sake of beings, speaks these words. In the mandala of the self-aware wheel, Words of wonder are spoken, Of all existence and liberation, The five aspects of the aggregates' limbs. Because the Dharmakaya is Vajra, It is known as the five kings. Of all beings' beings, The elements and sense bases, all aspects, Are the mandala of heroes and heroines. The five elements, the rich realm, the five queens, In short, all of the three realms, Are definitely the fully enlightened king. When these words are spoken, The mandalas of the five Buddha families, Become pleased for the sake of beings, The mother discusses the meaning of the realm. How, in what way, and what is spoken, The fruit of the discussion and the four. The activity mother is Kuntu Zangmo, Wisdom becomes the rich realm. The discussion for the sake of beings is, All the dust motes of three thousand worlds, all ten directions, Are not established as entities, primordially empty. In the realm of the three existences of beings, There is no other pure land. The afflictions, times, views, sentient beings, The five degenerations are the suffering of beings, The state of great bliss is none other than that. From the five aggregates of appropriation, The Sugata is not elsewhere. Therefore, all is the supreme essence, Do not seek the Buddha elsewhere. When these words are spoken, Enlightenment in the realm of great bliss, The supreme teacher himself knows. Then the king, manifestly enlightened, Inseparable from the assembly of consorts, Understanding the meaning of the two, Expounds the meaning of the scriptures. The Dzogchen realized yogi, With twenty aspects of conceptual activity, Is definitely the manifestly enlightened king. Generating the supreme Bodhicitta, Is initially the supreme path of beings. The yogi with supreme Bodhi, Definitively establishes the ultimate meaning of all dharmas. When the ultimate meaning is realized, Only names appear
Chinese
所有这些法，文字轮显现成佛。从显圆文字本身，生出无边禅定妙音。自性显现，不可思议坛城清晰。阐明咒语的文字宣说。其本身以心印手印显明。为了向未见之愚者显示，书写和以彩粉绘成堆。依赖这些坛城的人，给予殊胜灌顶是最殊胜的。圆满殊胜灌顶后进入会众。会众修持功德不可思议。广弘殊胜会众，是具窍诀心要者的行为。会众时以赞歌赞颂。如果不能以寂静调伏，则展开金刚忿怒的坛城。以忿怒咒语显示身相，于坛城中安立。对其供养。寂静忿怒浩瀚供养之时，安住于律仪极为重要。具有誓言的士夫，以四种事业利益他人。以忿怒之歌赞颂。胜义世俗菩提心，以两种方式显示而说。稀有的菩提心，是诸佛的秘密心意。五种智慧的自性是，生灭住定去来等，胜义中无有，皆是世俗障。胜义世俗障无别之义，如来为殊胜义而说。不可言说之时，以本尊心咒轮欢喜。不解义、慈悲和，成办义之世俗三种。国王王后及眷属，说四种难以理解的秘密。心中难以理解的秘密和，所有各种法，自性是其秘密，各自法的自性，各自体性了悟是秘密。不示于非法器是秘密。所说是不解之义。诸法自性本是佛，然不解其理，遍布错觉。为遣除执着而生慈悲。为显示自性秘密，开演无量法门。从无自性的法性中，众生错觉显现，除了我执之外，错觉的实体又在哪里呢？譬如虚空的结，我执束缚牢固。
English
All these dharmas, the wheel of letters manifests enlightenment. From the very complete letter itself, boundless samadhi music arises. The nature of manifestation, the inconceivable mandala is clear. The letters of the mantra that clarify are spoken. That itself is clear with the heart seal hand gesture. In order to show the unseen to the ignorant, writing and colored powder are arranged in piles. People who rely on these mandalas, giving supreme empowerment is the most supreme. After completing the supreme empowerment, enter the assembly. The merits of the assembly practice are inconceivable. Spreading the supreme assembly widely is the act of those who possess the essential instructions. At the time of the assembly, praise with songs. If one cannot be subdued by peaceful means, then display the mandala of the Vajra Wrathful One. Showing the form with wrathful mantras, establish it in the mandala itself. Offerings are made to that. At the time of offering peaceful and wrathful, vastness, it is extremely important to abide by the vows. That person who possesses vows, benefits others with the four activities. Praise with wrathful songs. Ultimate and conventional Bodhicitta, is taught by showing in two ways. The wonderful Bodhicitta, is the secret mind of all Buddhas. The nature of the five wisdoms is, arising, ceasing, abiding, focusing, going and coming, etc., in the ultimate sense there is none, all are conventional obscurations. The meaning of the inseparability of ultimate and conventional obscurations, the Sugata spoke for the sake of the supreme meaning. At the time of speaking the unspeakable, please the principal mantra wheel of oneself. Not understanding the meaning, compassion, and the three aspects of conventionality that accomplish the meaning. The king, queen, and retinue, speak of four secrets that are difficult to understand. The secret that is difficult to understand in the mind, and all kinds of dharmas, the self-nature is its secret, the self-nature of each dharma, understanding each characteristic is secret. Not showing it to non-vessels is secret. What is said is the meaning of not understanding. Although the nature of all dharmas is Buddha, not understanding that, delusion pervades. Compassion is generated to reverse attachment. In order to show the secret of self-nature, he performed inconceivable dharma doors. From the nature of dharmas without self-nature, the appearance of sentient beings' delusion is also, apart from mere self-grasping, where is the actual delusion itself? For example, like a knot in the sky, the bondage of self-grasping is tight.