Chinese
坛城空行母的班智达生起的注释。 坛城空行母的班智达生起的注释。 M A ṆḌA LA SYA DHĀ TU TI SMA。 坛城空行母安住。 印度语：萨尔瓦达玛曼荼罗比亚卡拉纳那玛。藏语：基道果一切法，本来圆满，基等七坛城中无有增损地授记之名。顶礼善妙自性者，吉祥受用圆满清净之普贤。从原始以来安住于菩提心之界限中。 彼者不识，于自他二者迷谬，十二缘起中轮番，于器情中六道中流浪。以理证教证之传承，及以口诀直接相续诸佛之悲悯。故于自心生起真实义之心髓而敬礼。以造作或真实之门而作意义之灌顶。 彼之所依坛城本来即安住于自心。以表诠之记号而安立，表诠意义安住于自心。 之方便，依于九部口诀二万卷，彼等意义略摄而著于文字。一切法之体性，自性菩提心之相。 体相，意义之精髓，无作之界限，自明之。 任运成就三者无别，本来即以意义圆满轮涅一切，故。 名为周遍圆满安住之界限。趋入总集金刚界之界限。 外内密三者于续部中所说。外之界限，诸有情本来安住者。 自明之功德任运成就故，无有阻碍。 彼之影像表诠意义，任何显现。一切事物生起然一切圆满于菩提心，故一切法于彼中解脱。经由表诠而于各自增上之事业中结合。 五色一一亦以五五二十五。 如各别乘之教言而安立，增上为影像之界限而安立。 者亦金刚界之本尊三十七尊乃五部，四处，贤劫之大菩萨十六尊。 供养天女八尊。四门中取四者乃。 犹如色究竟天之圆满受用之界限
English
Commentary on the Mandala Space Mother by the Pandit Bhava Bhadra. Commentary on the Mandala Space Mother by the Pandit Bhava Bhadra. M A ṆḌA LA SYA DHĀ TU TI SMA. The Mandala Space Mother dwells. In Sanskrit: Sarva Dharma Mandala Vyakarana Nama. In Tibetan: The name is to prophesy without exaggeration in the seven mandalas such as the basis, path, and fruit, all the dharmas of the basis, path, and fruit are originally complete. I prostrate to Samantabhadra, who is the master of goodness, whose glorious realm of enjoyment is completely pure. From the beginning, it has been abiding in the realm of the heart of enlightenment. That which is ignorant and confused about self and other, revolves in the twelve links of dependent origination, and wanders in the six realms in the vessel of beings. The compassion of the Buddhas is transmitted directly through the lineage of reason and scripture and through the oral instructions. Therefore, I bow down as the essence of the definitive meaning dawns in myself. The empowerment of meaning is done through the door of artificiality or reality. The mandala, which is the basis for that, has always been abiding in oneself. By placing it as a symbol, it symbolizes that the meaning abides in oneself. The means of relying on the nine sections of oral instructions in twenty thousand volumes, and summarizing their meanings in words. The essence of all dharmas, the nature of the aspect of enlightenment mind. The characteristic essence of meaning, the uncreated realm, the self-luminous. The three spontaneously accomplished ones are inseparable, and from the beginning, all samsara and nirvana are perfected by meaning. Therefore, It is called the realm of complete perfection. The very realm of the Vajradhatu that gathers together. The outer, inner, and secret are spoken of in the tantras. The outer realm is that which naturally abides in all beings. Because the qualities of self-awareness are spontaneously accomplished, there is no obstruction. Its image expresses the meaning, whatever arises. All things arise, yet all are perfected in the heart of enlightenment, therefore all dharmas are liberated in that very state. By expressing it through lineage, it is combined with each of the superior activities. Each of the five colors is also twenty-five with five fives. Establishing according to the teachings of each vehicle, the superior is established as the realm of the image. Also, the thirty-seven deities of the Vajradhatu are the five families, the four places, and the sixteen great bodhisattvas of the fortunate aeon. The eight offering goddesses. Taking four from the four gates is. Like the realm of complete enjoyment of Akanishta
Chinese
的形态。 用象征的符号来表达，无论是外内密咒的哪一种。 是共同和特殊进入的所依。 显示了主要脉轮安置在中央，周围由周围环绕。 内部安住于身体的脉、精髓、明点等。 也通过风的力量各自安住。 外部脐轮是化身轮，有六十或四条脉瓣。明点文字的形状也与之相同。 内部有四，中间有八个希ra脉。 这些的中央安住着短阿。 它与身体的营养精髓之风相连，是产生安乐的基础。 心间是法轮，有八条脉。 法性的三条，功德和智慧的各一条。 六个种子字和（法，藏文：ཆོས་，梵文天城体：dharma，梵文罗马拟音：dharma，汉语字面意思：法）嗡（藏文：ༀ་，梵文天城体：oṃ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是身，（自，藏文：རང་，梵文天城体：raṃ，梵文罗马拟音：raṃ，汉语字面意思：自）啊（藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊）是语，（慧，藏文：ཡེ་，梵文天城体：ye，梵文罗马拟音：ye，汉语字面意思：慧）吽（藏文：ཧཱུྃ་，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）是意。 中央是轮回涅槃无二无别任运成就的心髓吽。 功德的一条是思维迟钝、睡眠和习气的所依。 中央五种清净物聚集是命勤作意之风，即心的清净之清净物，依靠短阿而不流动，与命根一起安住。在寿命终结之时，与清净物一起流动，那是名识的所依。 因此是法身。 光明且无分别的安住之基础，因此与法身相应。 喉间是受用轮，有二十六条脉瓣。 其脉结盘绕，是语的种子字嗡，以及脉瓣上的十六元音字母。 与受用五种妙欲的所依脉相连，其自性光明安住的所依或心髓被归纳为受用。 头部是大乐轮，有三十二条脉瓣，与三十二辅音字母相应。 中央的脉结像伞柄，产生安乐，因此用母音字母吽头部朝下表示。 身体充满安乐的精华明点使身体产生安乐。 因此是大乐。 身是心间法，语是喉间受用，脐是化身三者，是与中脉相连的基础。 脐下四指处是秘密处，是火的基础。 三角形中央是拙火或猛烈的形象。 它的口朝
English
The form of. Expressed with symbolic signs, whichever of the outer and inner mantras. It is the support for entering into common and special. It shows that the main chakra is placed in the center and surrounded by the periphery. Internally, the vessels, essences, and bindus residing in the body. Also, they are individually placed by the power of wind. Externally, the navel chakra is the emanation wheel, with sixty or four petals. The shape of the bindu letters is also the same as that. Inside there are four, and in the middle there are eight shira vessels. In the center of these resides the short A. It is connected to the wind of the body's nourishing essence and is the basis for generating bliss. The heart is the Dharma wheel, with eight vessels. The three of Dharmata, one each of qualities and wisdom. The six seed syllables and (Dharma, Tibetan: ཆོས་, Sanskrit Devanagari: dharma, IAST: dharma, literal meaning: Dharma) Om (Tibetan: ༀ་, Sanskrit Devanagari: oṃ, IAST: oṃ, literal meaning: Om) is the body, (Self, Tibetan: རང་, Sanskrit Devanagari: āḥ, IAST: āḥ, literal meaning: Self) Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: āḥ, IAST: āḥ, literal meaning: Ah) is speech, (Wisdom, Tibetan: ཡེ་, Sanskrit Devanagari: hūṃ, IAST: hūṃ, literal meaning: Wisdom) Hum (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: hūṃ, IAST: hūṃ, literal meaning: Hum) is mind. In the center is the heart essence Hum, spontaneously accomplished, inseparable from samsara and nirvana. The one of qualities is the support for dullness of mind, sleep, and habitual tendencies. The gathering of the five pure elements in the center is the life-sustaining intentional wind, that is, the purity of the heart's purity, relying on the short A and not flowing, abiding together with the life force. At the time of the end of life, it flows together with the pure elements, that is the support of consciousness. Therefore, it is the Dharmakaya. The basis of abiding that is clear and non-conceptual, therefore it corresponds to the Dharmakaya. The throat is the enjoyment wheel, with twenty-six petals. Its vessel knot is coiled, it is the seed syllable Om of speech, and the sixteen vowel letters on the petals. Connected to the vessel that is the support for enjoying the five desirable qualities, the support where its nature of clear light abides, or the heart essence, is summarized as enjoyment. The head is the great bliss wheel, with thirty-two petals, corresponding to the thirty-two consonant letters. The vessel knot in the center is like an umbrella handle, generating bliss, therefore it is represented by the mother vowel letter Hum with the head pointing downwards. The essence bindu that pervades the body with bliss causes the body to generate bliss. Therefore, it is great bliss. The body is the Dharma of the heart, speech is the enjoyment of the throat, the navel is the emanation of the three, it is the basis connected to the central channel. Four fingers below the navel is the secret place, it is the basis of fire. In the center of the triangle is the form of Tummo or the fierce one. Its mouth faces
Chinese
红色和黄色的让字（藏文：རྃ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），发出热力。 是海市蜃楼般火焰燃烧的作用。 框架的根本是风， 是弓的形状，半月形，或者分离上下风，束缚下风，是约束的角。 伴随风的旗帜，是引发快乐的因素， 快乐显现，气息向外呼出，向内吸入，排泄大小便。 四个根本轮，借助火和风两种因素， 推动并使身体的精华成熟， 内在的蕴聚自然存在。 因此，内在的空隙，即上门，具有迎请智慧的福分，可以作为进入的所依。 秘密的空隙是根源金刚的处所莲花， 以及分别识，即下门，从三界的游戏中， 对于有贪欲者，象征自然存在之义， 各种结、圆形门、四方形，生处半月形，外院三角形，具有四种事业形状的莲花。 有海螺者、有牛者、有莲花者、有图纹者，四种姓的提婆女神，具有母亲的名号， 以击打、拖拉、嬉戏、摩擦等游戏的《卡拉纳》论典装饰。 老人、孩子、双性人、非比丘，以秘密和表意的语言命名处所的所依。 秘密，因此能够安住于精华空隙的意义中。 第二，自性清净的空隙， 因为对一切进行扩展，所以大手印无需勤作自然成就。 因此，没有轮的边际和主尊位于中央，是广阔的自性。 六种识聚及其六种对境，是未加改造的智慧游戏显现， 颜色鲜艳、形状清晰的色，以及不可言说，无论是已把握还是未把握的声音，都是自显现。 远离事物，即无自性，无论是美味还是不美味，以及除此之外的气味。 六种味道未经改造，从明点的法界中显现，但却是其自性。 各种触觉从明点中显现，因此法界本身就是聚集的莲花处。 各种记忆和觉知从其自身显现，并且一切都聚集于其自身，是十一法。 大乐（藏文：བདེ་，梵文天城体：सुख，梵文罗马拟音：sukha，汉语字面意思：乐）大（藏文：ཆེན་，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大）轮（藏文：དཀྱིལ་འཁོར་，梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：坛城），数量是六个根本。 仅仅是未加改造如实显现， 虽然显现为六种，但那大乐是清净无偏颇的唯一。
English
The red and yellow Raṃ syllable (Tibetan: རྃ་, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Raṃ), emits heat. It is the function of the mirage-like flame burning. The basis of the frame is the wind, It is the shape of a bow, a crescent moon, or separating the upper and lower winds, binding the lower wind, it is the horn of restraint. Accompanied by the banner of wind, it is the cause of arousing bliss, Bliss manifests, breath exhales outward, inhales inward, excreting urine and feces. The four root chakras, through the two elements of fire and wind, Stimulate and ripen the essence of the body, The aggregates within are naturally present. Therefore, the inner space, i.e., the upper gate, has the fortune to invite wisdom and can serve as a basis for entry. The secret space is the lotus, the place of the vajra of the senses, And the consciousness, i.e., the lower gate, from the play of the three realms, For those with desire, symbolizing the meaning of natural existence, Various knots, round doors, square shapes, birth place crescent-shaped, outer courtyard triangular, that lotus with the shape of the four actions. Having conch, having bull, having lotus, having patterns, the four castes of Deva goddesses, having the name of the mother, Decorated with the treatises of the games of striking, dragging, playing, rubbing, etc., the Karana. Old man, child, hermaphrodite, non-bhikshu, naming the support of the place with secret and symbolic language. Secret, therefore able to abide in the meaning of the essence space. Secondly, the space of self-nature purity, Because it expands everything, the Mahamudra is spontaneously accomplished without effort. Therefore, without the edge of the wheel and the main deity located in the center, it is the nature of vastness. The six aggregates of consciousness and their six objects are the unadulterated play of wisdom manifesting, Color bright and shape clear, and the inexpressible sound, whether grasped or not grasped, is self-manifesting. Separate from things, i.e., without self-nature, whether delicious or not delicious, and other smells. The six tastes are unadulterated, manifesting from the sphere of bindu, but it is its own nature. Various tactile sensations manifest from the bindu, therefore the sphere itself is the space of gathering. Various memories and awareness manifest from itself, and everything gathers in itself, are the eleven dharmas. Great (Tibetan: ཆེན་, Sanskrit Devanagari: महा, Sanskrit Romanization: mahā, Literal Chinese meaning: Great) Bliss (Tibetan: བདེ་, Sanskrit Devanagari: सुख, Sanskrit Romanization: sukha, Literal Chinese meaning: Bliss) Mandala (Tibetan: དཀྱིལ་འཁོར་, Sanskrit Devanagari: मण्डल, Sanskrit Romanization: maṇḍala, Literal Chinese meaning: Mandala), the number is six roots. Only the unadulterated, as it is, manifestly appears, Although appearing as six, that great bliss is pure, impartial, and one.