Chinese
金黄色，以及为了表示慈悲和事业永不间断，或者三身不可分离，悬挂着哈巴的柱头等处的珍宝网和半网，伴随着日月之风的摇动，以及为了表示慈悲救度众生，设有箭杆，以及为了表示成为一切的至上者或者法性不可思议，设置了三层普贤佛塔，以及为了表示内外墙壁的布料上，所有希求的功德都不舍弃，而是作为智慧自显的庄严而享用，设有明眼母等供养天女，如色金刚母等，以乐空不二的供养云而嬉戏欢喜的各种姿态摇动，此外，为了表示心智的智慧之光永不停止，从而显现出不可思议的功德和事业，以幡幢、伞盖、胜幢等庄严的陈设来装饰。顶端的意思是珍宝顶等，也就是在上方，即宫殿的上方，大伞的中央，在虚空形式的圆形柱子上，为了表示一切如来的身语意功德事业，以及无尽的庄严轮的功德，都在法界中融为一体，在圆形宝瓶的形状上，由内部八根柱子支撑的四根交叉的金刚柱之上，由象征一拃的四根短柱支撑的小伞顶端，以莲花为座，装饰着珍宝法轮的网格，在充满美丽的净室之上，如来的功德是超越世间和出世间一切功德的彼岸，并且成为一切的顶端，为了表示不可衡量，珍宝顶发出万道光芒，如佛陀头顶的顶髻般不可见而美丽。广度是作为法界广度不可测量的象征，宫殿的宽度和高低的大小都不可见。特征是，为了表示一切法都不离法界觉性的状态，无论看向哪个方向，何处都有五种智慧之光清澈透亮。
English
Golden yellow, and to indicate that compassion and activity are continuous, or that the three bodies are inseparable, precious nets and half-nets are hung from the pillars of Kha-bad, etc., accompanied by the movement of the sun and moon wind, and to indicate that compassion saves beings, there is an arrow shaft, and to indicate that one has become the supreme of all or that the nature of reality is inconceivable, a three-tiered Pushpa stupa is set up, and to indicate that all the desired qualities are not abandoned on the outer and inner wall fabrics, but are enjoyed as ornaments of wisdom's self-appearance, there are wide-eyed mothers, i.e., offering goddesses such as Rupa Vajra Ma, etc., who play and rejoice with various gestures of joy, spreading clouds of offerings that are inseparable from bliss and emptiness, and furthermore, to indicate that the power of the wisdom of the mind is unceasing, and that immeasurable qualities and activities manifest, the arrangement of ornaments such as banners, umbrellas, and victory banners is used to decorate immeasurably. The meaning of the top is a precious jewel crest, etc., which is above, that is, above the palace, in the center of the great umbrella, on the round pillar in the form of space, to indicate that all the qualities and activities of the body, speech, and mind of all the Tathagatas, and all the qualities of the inexhaustible wheel of ornaments, are unified in the Dharma realm, on the shape of a round vase, above the four crossed vajra pillars supported by eight internal pillars, at the top of the small umbrella supported by four short pillars representing a span, with a lotus as the seat, decorated with the net of the precious Dharma wheel, above the pure room filled with beauty. The qualities of the Tathagata are beyond all the qualities of the world and beyond the world, and having become the top of all, to indicate that it is immeasurable, the precious crest emits a thousand rays of light, invisible and beautiful like the crown of the Buddha's head. The extent is invisible as a symbol of the immeasurable extent of the Dharma realm, the width and height of the palace. The characteristic is that, to indicate that all dharmas do not deviate from the state of Dharma realm awareness, wherever one looks, the five lights of wisdom are extremely clear.
Chinese
壇城顯現為不可逾越，每一種智慧各有五種，總計二十五種等等，以智慧和功德數量無法估量為象徵，壇城的數量也無窮無盡，如同虛空成為容器般清晰顯現。座位的形狀是，如此作為基礎的無量宮殿顯現為遍布一切虛空，在這些宮殿的每一個之中，所依之主尊五部佛的座床是：以四無畏摧伏四魔為象徵，中央為降伏者，即獅子座；以十力調伏十不善為標誌，東方為雙飲者，即大象座；以自在四神足，毫無阻礙地迅速從輪迴中解脫所化眾生為標誌，南方為駿馬，即馬王座；以圓滿十自在，獲得對顯現的自主為象徵，西方為舞者，即孔雀座；以四種事業救度為四生所攝的眾生為標誌，北方為妙音鳥座。他們都安住在這些寶座之上。如《寶性論》云：身無畏懼摧四魔，成就之相獅座居，語具十力伏十惡，成就之相象座居，功德神足無礙行，成就之相馬座居，語自在力勝者相，成就之相雀座居，事業四攝度四生，成就之相鵬座居。如是。又，顯現為這些動物形象，是為了象徵如意滿足所化眾生的願望，在抬起的珍寶座之上，為了象徵不為罪過所染，有蓮花座，為了象徵方便與智慧雙運，安住在日月座之上。如此對壇城的意義和象徵的解釋，是為了修行人在修持時能夠保持清淨的憶念。而此處所展示的，不僅僅是為了讓所化眾生理解這些意義，更是為了自顯圓滿受用功德的自然具足。
English
The mandala appears as insurmountable, with each wisdom having five aspects, totaling twenty-five, etc. As a symbol of the immeasurable number of wisdoms and qualities, the number of mandalas is also endless, appearing clearly as if all of space has become a container. The arrangement of the seats is such that within each of these immeasurable palaces, which serve as the foundation and appear to pervade all of space, the thrones of the five principal deities of the mandala are as follows: In the center, as a symbol of subduing the four maras with the four fearlessnesses, is the throne of the lion, the subduer. In the east, as a sign of taming the ten non-virtues with the ten powers, is the throne of the elephant, the two-drinker. In the south, as a symbol of swiftly liberating beings from samsara without obstruction by mastering the four miraculous feet, is the throne of the excellent horse, the king of horses. In the west, as an emblem of perfecting the ten powers and gaining autonomy over appearances, is the throne of the peacock, the dancer. In the north, as a sign of liberating beings gathered by the four births through the four types of activity, is the throne of the Shangshang bird. They all reside upon these thrones. As it is said in the Precious Lineage Treatise: 'The body is fearless, utterly destroying the four maras; as a sign of that accomplishment, he sits on a lion throne. The mind tames the ten non-virtues with the ten powers; as a sign of that accomplishment, he sits on an elephant throne. Qualities proceed unimpeded with the four miraculous feet; as a sign of that accomplishment, he sits on a horse throne. Speech is the manner of a victorious one, having perfected the ten powers; as a sign of that accomplishment, he sits on a peacock throne. Activity liberates the four births with the four activities; as a sign of that accomplishment, he sits on a garuda throne.' Thus it is. Furthermore, the appearance of these animal forms is to symbolize the wish-fulfilling fulfillment of the hopes of those to be tamed. Above the raised jeweled throne, there is a lotus seat to symbolize being unstained by the faults of wrongdoing, and they reside upon the sun and moon seats to symbolize the union of method and wisdom. Thus, the explanation of the meaning and symbolism of the mandala is for the sake of pure mindfulness during meditation for practitioners on the path. And what is shown here is not merely for the sake of those to be tamed understanding these meanings, but also for the spontaneous perfection of the qualities of self-appearing enjoyment.
Chinese
就像镜子上显现影像一样。二是时间圆满：超越了被调伏者的心识所摄的三时，法性本始圆满普贤王如来是无为的时间。例如，佛的自性是法性，远离戏论，即使在不可思议的境界中，也相对于可衡量的对境而安立为佛时。这里也是一样，一切法自性大圆满，无有处所转移改变，以自性恒常的时间来比拟。名称赞颂中说：通达三时无时者。 现观庄严论中说：大智慧的显现是自明的，是不动摇的时间。 宝积经中也说： 具光，心和法的真如从任何地方都不来，到任何地方都不去，任何地方都不住，所以是不确定的，是不可思议的时间。 三是导师圆满：本体从法性中不移动，因此，不改变的智慧身，具足三十二相和八十随好，安住于安住处，光明和完全圆满，以自显的眷属显现为五种传承导师。 也就是，对于觉性的智慧，五种果法和五种智慧等无量功德自然成就，这些在有情众生的时候，由于觉性功能被风所染污而不清净，显现为蕴、界、处之法，虽然与果法相似，显现为五蕴和五毒等，但五蕴等本身也不是显现为果法，也不是除此之外另有其他的。所说的意义是，为了适应被调伏者的意乐，在下部续部中，就像铁变成金一样，以处所转变的方式将本尊观想结合起来。 但在这里，对于执着于自显的无有显现的突发性法，一切显现为分别念的集合，在自性无有，原始本净的时候，如其自住的功德一样显现。 例如，梦中的显现和醒来时的显现，两者相似，但不是在那里发生转变。
English
Just as an image appears on the surface of a mirror. Second, the perfection of time: the Dharmata, the basis of complete perfection, Kuntuzangpo, is the unconditioned time, which transcends the three times encompassed by the minds of those to be tamed. For example, the nature of the Buddha is Dharmata, free from elaboration, and even in the inconceivable state, it is established as the time of the Buddha in relation to the measurable object. Here too, all dharmas are naturally perfectly complete, without any change or transformation of place, and are likened to the time that is eternally self-existent. In the "Namasamgiti" it says: "The one who realizes the three times and the timeless." In the "Abhisamayalankara" it says: "The great manifestation of wisdom is self-luminous, it is the unwavering time." Also in the "Ratnakuta Sutra" it says: "O Kashyapa, the suchness of mind and dharma does not come from anywhere, does not go anywhere, and does not abide anywhere, therefore it is uncertain, it is inconceivable time." Third, the perfection of the teacher: the essence does not move from the Dharmata, therefore, the unchanging wisdom body, endowed with the thirty-two major marks and eighty minor marks, abides in its place of abiding, is luminous and perfectly complete, and appears as the five teachers of the lineage of intention to its own retinue of appearances. That is, for the wisdom of rigpa, the five result dharmas and the five wisdoms, etc., are spontaneously accomplished, and when these are in the state of sentient beings, they are impure because the function of rigpa is defiled by wind, and they appear as the dharmas of the aggregates, elements, and sense bases, but although they are similar to the result dharmas, they appear as the five aggregates and the five poisons, etc., but these aggregates, etc., are not themselves appearing as the result dharmas, nor is there anything else other than this. The meaning of what was said is that, in order to suit the inclinations of those to be tamed, in the lower tantras, the deity visualization is combined in a way that resembles a transformation of place, like iron turning into gold. But here, for all the appearances of the spontaneous dharmas and conceptual constructs that are grasped as self in self-appearance, when they are naturally non-existent and pure in the primordial expanse, the qualities of their own state manifest as they are. For example, the appearances in a dream and the appearances when awake are similar, but there is no transformation of place there.
Chinese
由于智慧之光不间断，显现为缘起之法的蕴等不净之物，以及显现为佛身和智慧之法的清净之物，这两者与友伴等一些法相符，因此，虽然如经中所说，存在着分别的计数之神，但它们并非在那里发生转变。如此理解之后，由于外在显现为器世界的习气全部清净，因此显现为色究竟天和宫殿。此时，由于内在执持为有情众生的习气清净，因此显现为所依之神坛城的主尊是：中央是法界体性智不变，因此显现为身相是毗卢遮那佛，身色为深蓝色。对此，全知大士说：识的自性显现为各不相同，具有如镜中映现影像般的智慧，在不共续部中解释为毗卢遮那佛。同样，东方是如镜智，因为远离一切垢染，不被相的过失所染污，所以是身不动金刚白色。南方是平等性智，具有广大的功德，所以是功德宝生佛黄色。西方是妙观察智，随顺于利益众生，所以是语无量光炽燃莲花红色。北方是成所作智，以种种方式成办有情众生的利益，所以是不空成就佛绿色。这五位佛父都是三面六臂。他们的手印是：金刚镜中说：金刚、法轮、燃烧的宝剑，铃、莲花、珍宝，其他任何地方都是金刚智，最初是拥抱于心和左侧。如是等等。这些的清净也在《秘密藏续》中说：以方便和智慧双足平等的行仪，跏趺而坐，六智慧之手持有智慧珍宝的手印，光芒炽燃。这可以作为代表。这五种智慧是各自的境五界的自现，各自本族的佛母是界自在母，以及佛眼佛母，嘛嘛枳佛母，白衣佛母，誓言度母。她们的身色与佛父相同，一面二臂，右手持各自的标识，左手是界的手印，持有铃，她们都是圆满报身。