Chinese
一切本未以道和亲近所修饰，于身与智慧中成佛之自性中，通达续部之义大圆满之义。智慧四方中央为标志，所应通达者。所表征乃四辐轮中央与五。所表之乃五智慧，中央法界体性智，东方镜智，南方平等性智，西方妙观察智，北方成所作智。此亦因方位相同，数量相同，意义相同，标志相同之故。行生起大坛城。通达之义为何？四十二部多最初于自性任运成就之故，从明觉生部多一切，如从海中生星辰，于一时圆满观修也。 общей сложности 一般而言，宫殿有三，法性自性之坛城，所缘影像，思维三摩地。自性有二，自性之坛城，自性果究竟之坛城。影像有二，影像与殊胜影像。三摩地之坛城有二，三摩地之坛城与殊胜三摩地之坛城。其上有菩提心之坛城与供养会供之坛城。其中此处为自性之坛城。四辐轮具轮缘。宫殿是，中央心为圆形法界，即蓝色。四辐乃四智慧，即金色之四辐轮，无戏论之轮缘为圆形金刚墙。一切摄伏之辐条红色。具四事业故为绿色三角。殊胜智慧具智慧瘤。每一智慧亦有不可思议智慧之标志，有四智慧瘤，东方海螺之，南方黄金之，西方铜之，北方绿松石之智慧瘤显现。此亦智慧较其他智慧特殊而增上之表征。四三角所严饰之中庭，以四事业之三角严饰中央宫殿。于无别之义中
English
Everything is originally unadorned by paths and intimacy. In the nature of becoming enlightened in body and wisdom, the meaning of the tantra is realized as the meaning of the Great Perfection. Wisdom is marked by the four directions and the center, which are to be understood. The symbol is the four-spoked wheel with the center as the fifth. What is symbolized are the five wisdoms: the central Dharmadhatu wisdom, the eastern mirror-like wisdom, the southern equality wisdom, the western discriminating wisdom, and the northern accomplishing wisdom. This is because the directions are the same, the numbers are the same, the meanings are the same, and the symbols are the same. Practice the great mandala of arising. What is the meaning of realization? Because the forty-two Bhutas are initially spontaneously accomplished in oneself, all Bhutas arise from awareness, just as stars arise from the ocean. It is contemplated to be perfected in one moment. Generally, there are three types of celestial mansions: the mandala of the nature of reality, the image of the object of focus, and the thought of samadhi. There are two types of nature: the mandala of nature and the mandala of the ultimate result of nature. There are two types of images: the image and the superior image. There are two types of samadhi mandalas: the samadhi mandala and the superior samadhi mandala. Above them are the bodhicitta mandala and the offering assembly mandala. Among these, this is the mandala of nature. The four-spoked wheel is complete with a circumference. The celestial mansion is: the central core is the round Dharmadhatu, which is blue. The four spokes are the four wisdoms, which are the four golden spokes of the wheel. The round circumference without elaboration is a vajra wall. The red spokes subdue everything. Because it possesses the four activities, it is a green triangle. The superior wisdom possesses wisdom tumors. For each wisdom, as a sign of inconceivable wisdom, there are four wisdom tumors: in the east, a conch shell; in the south, gold; in the west, copper; in the north, turquoise. These appear as wisdom tumors. This is also a sign that wisdom is distinguished and superior to other wisdoms. The courtyard is adorned with four triangles, and the central palace is adorned with four triangles of the four activities. In the meaning of non-duality
Chinese
智者们以一种方式汇集真理，因为胜义谛和世俗谛没有区别，所以走廊四面相通。四方具备门框，显示了宫殿的形状。为了象征自证本身圆满具备佛陀的伟大功德，外形呈现为四方形。也就是因为空性、无相、无愿和自性光明，所以有四扇门。因为成为具有八重次第乘的处所，所以有八个马厩。为了象征空性不坏，所以被金刚墙围绕。为了象征摧毁恶毒者，所以布满了燃烧的火焰。༈ 各种乐器犹如云朵，显示了化身的庄严。在那宫殿里，在班杂拉嘎的墙壁和珍宝屋檐之间，在红色的欲望妙布上，五种欲望功德的天女如云般聚集，显现却无自性，清晰却不遮蔽。四十二坛城庄严，显示了主尊的庄严。宫殿的主尊是四十二位佛。那么坛城的庄严是如何成为诸佛的呢？一般来说，庄严有很多种，但在这里，就自性任运成就而言，宫殿和诸佛没有先后。这里出现先后是考虑到所化众生的想法。因为所化众生智慧浅薄，无法在瞬间完成，所以按次第陈述。因此，如果考虑到先产生宫殿，然后诸佛在外显现，就称为庄严。具有四十二位佛的形象，具有四十二种化身的形象，被称为四十二化身庄严。或者，诸佛变成了宫殿的庄严，就像空房子被主人装饰一样。狮子座的展示是：中央是般若波罗蜜多，因为获得了四种无畏，所以是狮子座。大象在东方，是禅定波罗蜜多，象征着不变。因为具有十力，所以是白色的大象座。马在南方，是布施波罗蜜多，象征着四神足，所以是青色的骏马座。琼鸟，在西方，是戒律波罗蜜多的象征，象征着十自在。
English
The wise gather in one way to the truth, because ultimate truth and conventional truth are indistinguishable, so the corridors are connected on all sides. Everywhere is square and has door frames, showing the shape of the palace. As a symbol that self-awareness itself spontaneously possesses all the great qualities of the Buddha, the outer shape is square. That is, because of emptiness, signlessness, wishlessness, and self-luminousness, there are four doors. Because it has become a place with eight levels of vehicles, there are eight horse stables. As a symbol of the indestructibility of emptiness, it is surrounded by a vajra fence. As a symbol of destroying the malicious, it is covered with blazing flames. ༈ Various musical instruments are like clouds, showing the splendor of manifestation. In that palace, between the walls of Pancaraga and the precious eaves, on the red desire cloth, the goddesses of the five desirable qualities gather like clouds, appearing but without inherent existence, clear but unobscured. Adorned with forty-two mandalas, showing the adornment of the owner. The owner of the palace is the forty-two Buddhas. So how does the adornment of the mandala become the Buddhas? In general, there are many adornments, but here, considering the spontaneously perfect nature, there is no before or after between the palace and the Buddhas. The occurrence of before and after here is in accordance with the thoughts of the beings to be tamed. Because the beings to be tamed are of small intellect and cannot accomplish it in an instant, they are described in order. Therefore, if one considers that the palace is created first, and then the Buddhas appear outside, it is called adornment. Having the form of forty-two Buddhas, having the form of forty-two manifestations, it is called the adornment of forty-two manifestations. Alternatively, the Buddhas become the adornment of the palace, just as an empty house is decorated by its owner. The lion throne is shown as: in the center is the Prajnaparamita, because it has obtained the four fearlessnesses, it is the lion throne. The elephant in the east is the Dhyana Paramita, symbolizing immutability. Because it possesses the ten powers, it is the white elephant throne. The horse in the south is the Dana Paramita, symbolizing the four miraculous feet, so it is the blue excellent horse throne. The Garuda, in the west, is a symbol of the Shila Paramita, symbolizing the ten powers.
Chinese
以美丽的花纹装饰的琼鸟和孔雀的各色坐垫。此处有三种坐垫：以象征意义来摧毁伟大的坐垫是：八乘八的众生将尾巴在内交织，在坐垫下用耳朵听法，这是菩萨为了净化所知的障碍而将身体献为坐垫。彰显土地殊胜的坐垫是：十一是普光，十二是不染莲花者，十三是以大字集合镇压土地，即日月莲花。转法轮的坐垫是：下方的法轮有四辐，或者珍宝的宝座腿上有如意宝珠，下方法轮表示以佛法调伏众生。因此，具有意义和象征的五层坐垫是：菩萨和菩萨母是日月莲花。对于佛陀是单层莲花。对于门卫是金刚岩石上方的单层太阳。在纳木喀琼的大宝座上，北方以精进波罗蜜多的象征来表示各种事业，即香香纳木喀琼的坐垫，身体呈黄色，翅膀摇曳。太阳代表智慧空性，是太阳的坐垫。月亮代表方便不间断，是月亮的坐垫。莲花代表无垢，是各种坐垫中的莲花。珍宝。如意宝珠涌现，是燃烧的珍宝坐垫。༈ 阿是不生，如是。因的等持的阿落在中央的坐垫上，阿的意义是法性不生，是普贤的种子字。体性是如是空性，一切的基础，法界的自性。啥是心的智慧显现。阿之后啥在右边显现的意义是，心的智慧显现。是普贤的种子字。体性是意生智慧，善逝的心。由此产生三种神变。阿和啥二者显现是语文字的仪轨。二者融合变成金刚和铃。帕是心手印的仪轨。二者融合变成细微身，细微身是圆满身的仪轨。二者融合通过念诵咒语生起普贤父母。普贤等持智慧光芒。佛母
English
Various cushions of Garuda and peacock decorated with beautiful patterns. Here are three types of cushions: The cushion that destroys greatness through symbolism is: Eighty-eight beings interweave their tails inward, listening to the Dharma with their ears under the cushion. This is because the Bodhisattva offered their body as a cushion to purify the obscurations of knowledge. The cushion that proclaims the distinction of the earth is: Eleven is Samantaprabha, twelve is the undefiled lotus holder, and thirteen suppresses the earth with a great collection of letters, which are the sun, moon, and lotus. The cushion for turning the wheel of Dharma is: The Dharma wheel with four spokes at the base, or the legs of the precious throne have wish-fulfilling jewels, and the wheel at the base indicates that beings are tamed by the Dharma. Therefore, the five-tiered cushion with meaning and symbolism is: For Bodhisattvas and Bodhisattva consorts, it is the sun, moon, and lotus. For the Buddha, it is a single lotus. For the gatekeeper, it is a single sun above a vajra rock. On the great throne of Namkha Ding, in the north, various activities are represented as a symbol of the perfection of diligence, which is the cushion of Shangshang Namkha Ding, with a yellow body and fluttering wings. The sun represents wisdom emptiness, it is the sun cushion. The moon represents uninterrupted skillful means, it is the moon cushion. The lotus represents being unstained, it is the lotus among various cushions. Precious jewel. Wish-fulfilling jewels arise, it is the cushion of blazing jewels. ༈ A is unborn, thusness. The A of the samadhi of cause descends onto the central cushion. The meaning of A is that Dharma nature is unborn, it is the seed syllable of Samantabhadra. The essence is thusness, the basis of everything, the nature of the Dharmadhatu. Sha is the arising of the wisdom of the mind. The meaning of Sha arising to the right of A is that the wisdom of the mind arises. It is the seed syllable of Samantabhadra. The essence is mind-born wisdom, the mind of the Sugata. From this, the three miracles arise. The manifestation of A and Sha is the ritual of the speech syllable. The merging of the two becomes the vajra and bell. Pa is the ritual of the mind hand seal. The merging of the two becomes the subtle body, the subtle body is the ritual of the complete body. The merging of the two generates Samantabhadra and Samantabhadri through reciting mantras. Samantabhadra's samadhi wisdom radiance. The consort
Chinese
化现于圆满莲花之中，对于那纤细之身，念诵“吽 吽 吽 班杂 智达 吽”。 普贤王如来双手双足结跏趺坐，以一切庄严而庄严。 身蓝色，具足等持之手印，安住于等持之意境中。 手指根根分明，是智慧放射而明亮的象征。 大手印之身双运圆满。 念诵“阿 阿 阿 班杂 萨埵 萨玛雅 斯当”。 普贤王如来佛母一面二手，身蓝色，拥抱其父，双足安住于莲花跏趺坐中，与父身等同圆满，是远离过失之意的象征。 我是所有佛陀的 身、语、意和金刚之主， 因此，我是遍及十方、三时、坛城的大主宰， 因为我本初即是普贤王如来。 瑜伽士将自己观想为吉祥普贤王如来， 这并非是临时造作， 而是因为本初即是佛性， 是吉祥普贤王如来， 我将成为如来之子。 ༈ 因为我本初即是佛，所以我将成为如来之子有五种方式： 与何佛相应， 与何意义相符， 从何门进入， 证悟何意义， 获得何智慧。 与自性任运成就之佛相应， 因为我本初即是自性任运成就之佛，所以观想为自性之本尊。 与何意义相符？ 与本初即是和意义相符。 本初即是，譬如世间存在的始祖，既是天神又是杀子者， 诸佛之始祖即是自性任运成就之佛，也就是吉祥普贤王如来。 从何门进入？ 与玛哈瑜伽和阿努瑜伽相结合而进入。 证悟何意义？ 证悟觉性本初即是佛之意义。 获得何智慧？ 获得觉性自明之智慧。 那么，我和吉祥普贤王如来父母本初即是佛，那四十二尊佛是临时显现之佛吗？ 如果那样，因为是突然出现的，所以意义不能成立，因此不合理。
English
Having transformed into the center of the complete lotus, for that subtle body, reciting "Hum Hum Hum Vajra Citta Hum." Samantabhadra sits with both hands and feet in meditative equipoise, adorned with all ornaments. The body is blue, possessing the mudra of meditative equipoise, abiding in the state of meditative equipoise. The fingers are distinct and clear, symbolizing the radiating and clear wisdom. The great mudra body is complete in union. Reciting "Ah Ah Ah Vajra Sattva Samaya Tvam." The consort Samantabhadri, with one face and two hands, blue in color, embraces her father, with her feet resting in the lotus posture, complete and equal to the father's body, symbolizing freedom from faults. I am the master of all Buddhas' body, speech, mind, and vajra, therefore, I am the great master of all directions, times, and mandalas, because I am inherently Samantabhadra. The yogi visualizes himself as glorious Samantabhadra, this is not like something done temporarily, but because it is inherently the nature of Buddha, it is glorious Samantabhadra, I shall become the son of the Tathagata. ༈ Because I am the Buddha from the beginning, there are five ways in which I shall become the son of the Tathagata: With which Buddha to associate, With which meaning to accord, From which door to enter, Which meaning to realize, Which wisdom to attain. Associate with the Buddha who is spontaneously accomplished, Because I am the Buddha who is spontaneously accomplished, therefore, meditate as the deity of self-nature. With which meaning does it accord? It accords with being primordial and with meaning. Being primordial is like the ancestor of the world, who is both a god and a slayer of his son, The ancestor of all Buddhas is the Buddha of spontaneous accomplishment, that is, glorious Samantabhadra. From which door to enter? Enter by combining with Mahayoga and Atiyoga. Which meaning to realize? Realize the meaning that awareness is primordially Buddha. Which wisdom to attain? Attain the wisdom of self-illuminating awareness. Then, if I, the glorious Samantabhadra, father and mother, are Buddhas from the beginning, are those forty-two deities Buddhas who appeared suddenly? If so, because it is sudden, the meaning cannot be established, therefore it is not reasonable.