English
Above, from the syllable BHRUM (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思： भ्रूं) arises a palace made of various jewels, clear inside when viewed from the outside, and clear outside when viewed from the inside, possessing a nature that cannot be obscured by anything. Secondly, examine the four directions and center of wisdom. The mandala is inconceivable and spontaneously accomplished. The yogi of Great Perfection realization practices the all-arising mandala of great bliss. Thus it is said. What is to be realized is symbolized by a four-spoked wheel and a fifth in the center. What is symbolized are the five wisdoms: the wisdom of the Dharmadhatu in the center, the mirror-like wisdom in the east, the wisdom of equality in the south, the discriminating wisdom in the west, and the accomplishing wisdom in the north. These wisdoms are examined in the four directions and the center, which is achieved through consistency in direction, number, meaning, and symbol. How is it to be realized? In the center is Vajrasattva, surrounded by forty attendants. Although the minds of those to be tamed are inconceivable, for those with great wisdom, it naturally abides in spontaneous accomplishment, which is the spontaneously accomplished mandala. By whom is it realized? By the practitioner, the individual who is the basis, that is, the practitioner with supreme wisdom. From the beginning, without being transformed by paths or antidotes, he realizes all phenomena as body and wisdom in their self-nature, understanding the meaning of the tantras, that is, the meaning of the Great Perfection. What is the meaning of realization? The forty-two Buddhas are spontaneously accomplished within oneself from the beginning. Therefore, all Buddhas arise from awareness, just as stars arise from the ocean. Because one meditates on them simultaneously and completely, it is said to practice the great mandala. Thirdly, there are three stages of gradual generation: the characteristics of the mandala, the ornaments, and the seat. The first is: the wheel has four spokes and a surrounding rim, possessing a protuberance of superior wisdom, adorned with four corners, with an intermediate corridor, surrounded by a square, and possessing a door frame. Thus it is said. Generally, there are three types of palaces: the mandala of the nature of reality, the object of focus, and the samadhi of intention. There are two types of nature: the mandala of nature and the mandala of the ultimate result of nature. There are two types of image: the image and the superior image. There are two types of samadhi mandala: the samadhi mandala and
Chinese
这是殊胜三摩地之坛城。其上有菩提心之坛城和供养会众之坛城。由此，此为自性之坛城，即宫殿，中央核心为圆形，是法界，为深蓝色。四瓣为四智，是金色的四辐轮。无戏论之圆环，伴有金刚墙。怀摄一切之红色辐条，因具足四种事业，故为绿色边角。每一智慧又以四突起来象征不可思议的殊胜智慧，即东方为海螺之突起，南方为黄金之突起，西方为铜之突起，北方为绿松石之突起。此亦为胜于其他智慧，是从舍弃中超胜之象征。四事业之四角装饰着中央之宫殿。通达无别之义者，于真实中汇集为一，因胜义谛与世俗谛无别，故有四面相同之走廊。自证本身，即是圆满具足诸佛一切功德之象征，故外形皆为四方形。此亦为空性，无相，无愿，且自性光明，故具足四门，成为具有八乘次第之所，故有八个马厩。为不坏空性之象征，故以金刚墙环绕。为摧毁恶毒者之象征，故布满燃烧之火焰。第二是： 各种乐器如云聚， 以四十二坛城庄严。 此谓之，此有化身之庄严和主尊之庄严两种。第一种是：宫殿的班杂拉嘎墙和珍宝屋檐之间，红色丝绸上，有持着乐器等各种供品的五种欲妙天女，如云般密集，即显现而无自性，清晰而不遮蔽。第二种是主尊之庄严：宫殿的主尊是四十二坛城本尊。那么，作为坛城之庄严，诸佛降临的道理是什么呢？一般来说，庄严有很多种，但此处是自性任
English
This is the mandala of superior samadhi. Above it are the mandala of bodhichitta and the mandala of offering assemblies. From this, here is the mandala of self-nature, that is, the palace, the central core is round, it is the Dharmadhatu, which is dark blue. The four petals are the four wisdoms, it is a golden four-spoked wheel. The round circumference without elaboration, accompanied by a vajra wall. The red spokes that subdue everything, because they possess four activities, are green corners. Each wisdom also has four protrusions as symbols of inconceivable superior wisdom, that is, the east has a conch protrusion, the south has a gold protrusion, the west has a copper protrusion, and the north has a turquoise protrusion. This is also superior to other wisdoms, and is a symbol of surpassing from abandonment. The four corners of the four activities decorate the central palace. Those who are skilled in the meaning of non-duality gather into one in truth, because the ultimate truth and the conventional truth are non-dual, so there are corridors with the same sides. Self-awareness itself is a symbol of the complete accomplishment of all the great qualities of the Buddhas, so the outer shape is always square. This is also emptiness, signlessness, wishlessness, and naturally luminous, so it has four doorways and becomes a place with eight levels of vehicles, so there are eight horse stables. As a symbol of indestructible emptiness, it is surrounded by a vajra fence. As a symbol of destroying the malicious, it is covered with burning flames. The second is: Various musical instruments like clouds, Adorned with forty-two mandalas. This means that there are two kinds of adornments, the adornment of emanation and the adornment of the lord. The first is: between the panjaraga wall of the palace and the precious eaves, on the red silk, there are goddesses of the five desirable qualities holding various offerings such as musical instruments, densely packed like clouds, that is, appearing without self-nature, clear without obscuring. The second is the adornment of the lord: the lord of the palace is the assembly of forty-two mandala deities. So, what is the reason for the Buddhas to come as an adornment of the mandala? Generally speaking, there are many kinds of adornments, but here it is self-nature spontaneously
Chinese
如果从形成的角度来说，坛城和本尊没有先后之分。这里出现先后，是考虑到所化众生的想法，因为所化众生根器小，不能在瞬间完成，所以依次叙述。因此，先形成坛城，然后再形成外面的本尊，这被称为装饰。四十二尊本尊的装扮，被称为四十二种化身所装饰。或者，本尊成为坛城的装饰，就像空房子被主人装饰一样。第三是：狮子、大象、马和琼鸟。 空中飞翔的大鹏鸟。 日月莲花和珍宝。 这说明了。这里，三种坐垫中，以象征的巨大而充满的坐垫是，八个八个众生尾巴向内交叉，在坐垫下用耳朵听法，即菩萨消除所知障，将身体献为坐垫。也就是，中央以般若波罗蜜多获得四种无畏的象征是狮子座。东方以禅定波罗蜜多作为不变化的象征，具有十力，所以是白色的大象座。南方以布施波罗蜜多作为象征神通足四的象征，是蓝色的骏马座。西方以戒律波罗蜜多作为象征十力的象征，是美丽的琼鸟孔雀座，颜色各异。北方以精进波罗蜜多作为象征各种事业的象征，是香香空中飞翔的大鹏鸟大宝座，或者坐垫，每个身体的翅膀都在飘动。第二是超越地界的坐垫：十一是普光，十二是不染莲花，十三是字母轮大集合的土地，以压制象征智慧空性的太阳座。象征方便不间断的月亮座。象征没有过失的各种坐垫的莲花。第三是转法轮的坐垫：下面是法轮四辐或者珍宝燃烧的宝座腿，能产生各种需求，下面是法轮，表示用佛法调伏众生。因此，对于五方佛来说，堆叠了五个具有意义和象征的坐垫。普贤父母和勇士勇母是日月莲花。所有。
English
If considered from the perspective of formation, there is no precedence between the mandala and the deities. The appearance of precedence here is in consideration of the minds of the beings to be tamed, because the beings to be tamed have small faculties and cannot accomplish it in an instant, so it is narrated sequentially. Therefore, first forming the mandala and then forming the external deities is called ornamentation. The adornment of the forty-two deities is said to be adorned by forty-two emanations. Or, the deities become the ornament of the mandala, just as an empty house is decorated by the owner. The third is: Lion, elephant, horse, and garuda. The great wrathful khyung bird soaring in the sky. Sun, moon, lotus, and precious jewels. This is what it indicates. Here, among the three seats, the seat that is filled with the greatness of symbols is that eight by eight beings have their tails crossed inward, and under the seat, they listen to the Dharma with their ears, that is, bodhisattvas purify the obscurations of knowledge and offer their bodies as seats. That is, the central lion seat is a symbol of obtaining the four fearlessnesses through the Perfection of Wisdom. In the east, the white elephant seat is a symbol of immutability through the Perfection of Meditation, possessing the ten powers. In the south, the blue excellent horse seat is a symbol of representing the four miraculous legs through the Perfection of Generosity. In the west, the various colored garuda peacock seat is a symbol of representing the ten powers through the Perfection of Ethics. In the north, the great throne or seat of the shangshang khyung bird soaring in the sky, which symbolizes various activities through the Perfection of Diligence, with wings fluttering on each body. The second is the seat that transcends the distinction of the earth: eleven is all-illuminating, twelve is the undefiled lotus, and thirteen is the land of the great assembly of letter wheels, suppressing the sun seat that symbolizes the emptiness of wisdom. The moon seat symbolizes unobstructed means. The lotus of various seats symbolizes being untainted by faults. The third is the seat for turning the wheel of Dharma: below is the four-spoked wheel of Dharma or the legs of the precious burning throne, which produce various needs and desires, and below is the wheel, which shows that beings are tamed by the Dharma. Therefore, for the five Victorious Ones, five stacked seats with meaning and symbols are arranged. For Samantabhadra and Samantabhadri and the heroes and heroines, there are sun, moon, and lotus. All.
Chinese
在屋檐上只有一朵莲花，在门上方的金刚岩石上，只有一个太阳。 第二，依靠本尊修持，有两种方式：因为我是先前的佛，所以我将成为如来之子；为了使种姓不灭且自然成就，我将成为如来之子。 首先，关于我之子有五点：主要是生起，我之子的理由，生起秘密坛城，以咒语遣除障碍，以及阐述这些从因缘和合而生起。 第一点是：阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生），是无生之如是性；啥（藏文：ཀྵ，梵文天城体：श，梵文罗马拟音：śa，汉语字面意思：寂静）是心之智慧显现。由此，通过三种神变而生起，普贤的等持智慧放射。成为明妃，在圆满莲花之中，大手印之身双运圆满。 这是说，因为我是先前的佛，所以我将成为如来之子，这有五点：与哪位佛相应，与何种意义相符，从哪个门进入，证悟何种意义，以及获得何种智慧。 其中，佛与自性任运成就之佛相应。也就是说，因为我是自性任运成就之佛，所以观修自性本尊。与何种意义相符呢？与原始之义相符。原始之义，例如世间存在的始祖，大自在天父母，如同所有佛的始祖是吉祥普贤王如来。 从哪个门进入呢？与玛哈瑜伽、阿努瑜伽相结合而进入。证悟何种意义呢？证悟觉性本自成佛之义。获得何种智慧呢？获得觉性自明之智慧。 如果我，吉祥普贤王如来父母二者是先前的佛，那么这四十尊佛是神所化生的佛吗？如果那样，因为是突然出现的，所以不能成就意义，因此不合理。如果不是那样，为何称之为先前的佛呢？ 如果有人这样问，那么回答是，应当这样理解：如果不认识自性任运成就之佛，原始如是之普贤王如来，那么就不能确定觉性成佛，所以才这样说。没有证悟显现之佛，没有传承清净之佛。