English
That sacred mandala should be drawn. Then, in order to explain the mandala of Vajradhara, it is said, "On a perfectly round mandala," and so on. The so-called "on a perfectly round mandala" refers to indicating the central palace, that is, depicting it as perfectly round. The inside of the deities should be surrounded by half of a small part. Inside it, surround a small part, and in total, half plus two small parts is the Vajra fence. The so-called "establishing four lines, called nine mandalas" means that in the center of the Vajra fence, each small part is placed separately, because the respective lines are not erased, so there are four directions and four corners, a total of eight. The center is the ninth. On each of the small parts placed separately, there are four Vajra pillars and eight Vajra posts. The so-called "with broken corners, middle corridors, and door arches" means that the broken corners are the inside of the deities, and the outside of the Vajra vase. The middle corridor is the deities themselves. The door arches and so on should have horse paths, and be decorated with various jewels, and the palm trees and swans should be depicted in detail. Then, placing hand gestures on the mandala is the same as the third-level order of the general mandala. Separately indicating their respective colors and postures, it is said, "In the center is Buddha Vajradhara," and so on. The so-called "in the center is Buddha Vajradhara" refers to the position in the center of the lotus, that is, that position is the Buddha who has abandoned all afflictions, the true meaning of being undeluded, and Vajradhara who is inseparable from time, abiding in such a state. The so-called "the posture of embracing the sphere of space" means that emptiness and compassion are inseparable, therefore it is the richness of the sphere of space, abiding in the posture of embracing. So, what is his seat? In the center of the palace, on the lion throne, on the sun, moon, lotus, and jewel seat, he truly abides. The so-called "all kinds of supreme perfections are completely clear" means that with various ornaments such as head ornaments, armlets, bracelets, and necklaces, the supreme perfections are complete and clear. The color of the body is dark blue, and it is visualized as being surrounded by five rays of light. The so-called "in front of him is the manifesting mind" refers to the front of Vajradhara, that is, the east.
Chinese
应当观想于彼等支分处所。所谓“与金刚界合一”者，即以与金刚界富母相拥之姿，安住于大力象之座上，身色白色，五光交织，色白光耀。如是宣说。所谓“珍宝心位于右侧”者，即金刚持面向东方，其右侧为何处，即南方之支分，应当观想于彼处。所谓“与珍宝界富母相伴”者，即与如意满足众生所需所愿之珍宝界富母，以相拥之姿，安住于神变马之座上。所谓“如瞻部那达黄金之光”者，即身色黄色，如黄金之光，五光交织，其后方为法之心。所谓“法之心”者，即金刚持之后方为西方，西方之支分为观想法之心的处所，应当于彼处观想。所谓“与法之心母相伴”者，即与利益众生却不为轮回过患所染之法之心母，以相拥之姿，安住于孔雀王之座上。身色白色，以一切饰物庄严，故显示为红色，如红莲花之色。所谓“业之心位于左侧”者，即金刚持之左侧为何处，即北方之支分，于彼处观想业之心。所谓“与业之界富母相拥”者，即与于一切法自性生起之状态中行事业之业之界富母，以相拥之姿，安住于大鹏鸟之座上。身色绿色，如因陀罗尼蓝之色。所谓“内外心与心母等”者，即应当观想于坛城之间的回廊中，东方回廊中，于白莲花座上，菩提萨埵地藏菩萨，身色白色，右手持燃烧之珍宝，左手持茎，与白色的拉色女相拥而坐。南方回廊中，虚空藏菩萨，身色蓝色。
English
One should meditate on the location of those limbs. The so-called "union with the Vajra realm" means that in the manner of embracing the Vajradhatu goddess, one dwells perfectly on the seat of the mighty elephant, the body color is white, intertwined with five rays of light, the color is white and radiant. This is what is said. The so-called "Jewel Mind is on the right" means that the Vajra Holder faces east, and what is on his right is the southern limb, which should be meditated upon. The so-called "accompanied by the Jewel Realm Goddess" means that the Jewel Realm Goddess who fulfills the wishes and desires of sentient beings is embraced, and she dwells perfectly on the throne of the miraculous horse. The so-called "like the light of Jambu gold" means that the body color is yellow, like the light of gold, intertwined with five rays of light, and behind it is the Mind of Dharma. The so-called "Mind of Dharma" means that the back of the Vajra Holder is the west, and the western limb is the place to contemplate the Mind of Dharma, and one should meditate there. The so-called "accompanied by the Dharma Mind Mother" means that the Dharma Mind Mother, who benefits sentient beings but is not tainted by the faults of samsara, is embraced, and she dwells perfectly on the throne of the peacock king. The body color is white, adorned with all ornaments, therefore it is shown as red, like the color of a red lotus. The so-called "Action Mind is on the left" means that the left side of the Vajra Holder is the northern limb, and the Action Mind should be meditated upon there. The so-called "embraced by the Action Realm Goddess" means that the Action Realm Goddess, who performs actions in the state of all dharmas arising from their own nature, is embraced, and she dwells perfectly on the great throne of the Garuda. The body color is green, like the color of Indra-nila. The so-called "inner and outer minds and mind mothers" means that one should meditate in the corridors between the mandalas. In the eastern corridor, on the white lotus seat, the Bodhisattva Ksitigarbha, with a white body color, holds a burning jewel in his right hand, and holds the stem in his left hand, embracing the white Lase woman and sitting. In the southern corridor, Akashagarbha Bodhisattva, with a blue body color.
Chinese
勇士手持利剑，以拥抱蓝色玛丽的方式，安住在蓝色莲花座上。西方的走廊里，菩萨观世音自在，身色红色，手持莲花，红色吉尔蒂缠绕在身上，安住在红色莲花座上。北方的走廊里，菩萨金刚手，身色绿色，手持金刚杵交叉，绿色尼尔蒂缠绕在身上，以拥抱的方式安住在绿色莲花座上。这些是内在的勇士和勇母。东南方位的走廊里，菩萨弥勒，身色灰白，手持龙树，白色杜贝缠绕在身上，安住在灰白色莲花座上。西南的走廊里，菩萨除盖障，身色黄色，手持经书，黄色布施（藏文：པུཥྤེ་，梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：花）缠绕在身上，安住在黄色莲花座上。西北的走廊里，菩萨普贤，身色红色，手持珍宝，红色阿洛克（藏文：ཨ་ལོ་ཀེ་，梵文天城体：आलोके，梵文罗马拟音：āloke，汉语字面意思：光明）缠绕在身上，安住在红色莲花座上。东北方位的走廊里，菩萨文殊童子，身色绿色，手持乌巴拉花，绿色甘德（藏文：གེནྡེ་，梵文天城体：गन्धे，梵文罗马拟音：gandhe，汉语字面意思：香）缠绕在身上，安住在绿色莲花座上。这些之外的是勇士和勇母。这些被教导为外内勇士勇母。无论内外都如此绘制，指的是在绘制内外勇士勇母的坛城时，应该在内部的隔断上绘制。外部的勇士和勇母应该在外部的隔断上绘制。在观修的时候，应该在走廊的方位和角落里观修。中间的走廊里有化身等，指的是中间走廊的东方，在黄色莲花座上，化身释迦牟尼佛，身色黄色，手持锡杖而住。东南方位的走廊里，在白色莲花座上，化身帝释天佛，身色白色，手持琵琶而住。南方的走廊里，在深蓝色莲花座上，化身地狱之佛，身色深蓝黑色，名为阎罗，手持火水。
English
The hero holding a sword in his hand, embracing the blue Male, sits on a blue lotus seat. In the western corridor, the Bodhisattva Avalokiteśvara, with a red body, holding a lotus in his hand, with a red Girti entwined around his body, sits on a red lotus seat. In the northern corridor, the Bodhisattva Vajrapani, with a green body, holding a crossed vajra in his hand, with a green Nirti entwined around his body, sits in an embracing manner on a green lotus seat. These are the inner heroes and heroines. In the southeast corner corridor, the Bodhisattva Maitreya, with a whitish body, holding a Naga tree in his hand, with a white Dhupe entwined around his body, sits on a whitish lotus seat. In the southwest corridor, the Bodhisattva Sarvanivaranaviskambhin, with a yellow body, holding a book in his hand, with a yellow Puspe (Tibetan: པུཥྤེ་, Devanagari: पुष्पे, Romanized Sanskrit: puṣpe, Literal meaning: flower) entwined around his body, sits on a yellow lotus seat. In the northwest corridor, the Bodhisattva Samantabhadra, with a red body, holding a jewel in his hand, with a red Aloke (Tibetan: ཨ་ལོ་ཀེ་, Devanagari: आलोके, Romanized Sanskrit: āloke, Literal meaning: light) entwined around his body, sits on a red lotus seat. In the northeast corner corridor, the Bodhisattva Manjushri, with a green body, holding an Utpala flower in his hand, with a green Gendhe (Tibetan: གེནྡེ་, Devanagari: गन्धे, Romanized Sanskrit: gandhe, Literal meaning: scent) entwined around his body, sits on a green lotus throne. Outside of these are the heroes and heroines. These are taught as the outer and inner heroes and heroines. "Draw them likewise, whether inner or outer," means that when drawing the mandala of the inner heroes and heroines, they should be drawn on the inner section. The outer heroes and heroines should be drawn on the outer section. During the stage of meditation, one should meditate in the direction and corners of the corridor. "In the intermediate corridors are emanations," refers to the east side of the intermediate corridor, where the emanation Shakyamuni Buddha, with a yellow body, holding a staff in his hand, sits on a yellow lotus seat. In the southeast corner corridor, the emanation Indra Buddha, with a white body, holding a lute in his hand, sits on a white lotus seat. In the southern corridor, the emanation Hell Buddha, with a dark blue body, named Yama, holding fire and water, sits on a dark blue lotus seat.
Chinese
手持（法器）。西边的门廊是化身旁生之能仁，身色紫黑色，名为阿瓦牛头者，手持经书，安住于紫莲花座上。西北的门廊是化身非天之能仁，身色蓝色，名为塔桑热斯者，手持宝剑，安住于蓝莲花座上。北边的门廊是化身饿鬼之能仁，名为卡瓦玛者，身色绿色，手持珍宝匣，安住于绿莲花座上。东边和西边的门廊，观修普贤父母，身色白色，手持金刚杵。佛母手持铃。门即是与门母等一起者，东边的门是忿怒尊胜者，身色深蓝黑色，手持人头高举，在火焰燃烧的中央，马面铁钩母缠绕其身而住。南边的门是忿怒阎罗敌，身色烟色，手持棍棒，与母猪面索母以交抱之姿，安住于火焰中央。西边的门是忿怒马头明王，身色红色，手持颅器和索。与母日月铁链母以交抱之姿，安住于火焰之中。北边的门是忿怒甘露旋，身色绿色，手持金刚交杵，与母焚烧铃母缠绕其身，安住于火焰之中。如是按照如何广说的那样，对于其余的坛城也应如是知晓，此坛城是殊胜的坛城，因为一切坛城皆从此生出，是佛金刚持之令人愉悦的殊胜坛城。如是宣说，是为开示珍宝燃烧之补特伽罗。之后，为了开示白莲花般的补特伽罗，宣说了佛转轮王的坛城，应当知晓转变何者为主尊，书写和天神的颜色等，如前广说，故当为众人所知晓。为了开示转轮王的坛城，佛转轮
English
Holding (the attributes). In the western portico is the Nirmana-kaya Tirthika Thubpa, with a dark purple body, called Ava Ox-head, holding a book in his hand, and residing on a purple lotus seat. In the northwest portico is the Nirmana-kaya Asura Thubpa, with a blue body, called Tagzang Ris, holding a sword in his hand, and residing on a blue lotus seat. In the northern portico is the Nirmana-kaya Preta Thubpa, called Kha-bar-ma, with a green body, holding a jewel box in his hand, and residing on a green lotus seat. In the eastern and western porticoes, contemplate Samantabhadra, father and mother, with white bodies, holding a vajra in his hand. The mother holds a bell in her hand. The doors, together with the door goddesses, are as follows: In the eastern door is the wrathful Vijaya, with a dark blue-black body, holding a raised human head in his hand, and in the midst of blazing flames, the horse-faced iron hook mother clings to his body and resides. In the southern door is the wrathful Yama's Destroyer, with a smoky body, holding a club in his hand, and the mother, pig-faced lasso mother, embraces him, residing in the center of the flames. In the western door is the wrathful Hayagriva, with a red body, holding a skull-cup and a lasso in his hand. The mother, sun-moon iron chain mother, embraces him, residing in the midst of the flames. In the northern door is the wrathful Amrita Kundali, with a green body, holding a crossed vajra in his hand, and the mother, ash-making bell mother, clings to his body, residing in the midst of the flames. As this has been extensively explained, so it should be understood for the other mandalas as well. This mandala is a sacred mandala, for all mandalas arise from it. It is the delightful and sacred mandala of Buddha Vajradhara. Thus it was said, and it is shown to the person of blazing jewels. Then, in order to show the person like a white lotus, the mandala of Buddha Chakravartin was spoken. It should be known to transform whoever is the main deity. The writing and the colors of the deities, etc., have been extensively explained above, so it should be known to all. In order to show the mandala of the Chakravartin, Buddha Chakra...