Chinese
供养。诸大尊以头颅堆叠之状，或者以双运之状安住。三有以及寂灭九乘之道的路和果之法界，所有一切都于薄伽梵大吉祥尊足之座垫至上方头饰轮之顶间，自性圆满显现。即，欲界圆满于血之海，色界圆满于大千世界之土地上，无色界圆满于骨骼之须弥山，声闻、独觉、菩萨三者圆满于珍宝之岩，外续三部圆满于金刚之岩，生起次第瑜伽士圆满于白莲花上，圆满次第瑜伽士圆满于头饰之佛与十相自在，大圆满瑜伽士圆满于千穗光芒四射之顶髻等。如父续母续忿怒尊之状则居于中央，如双运之状则主尊大吉祥尊之前，胜乐嘿噜嘎身色蓝黑色，九面十八臂四足，与明妃忿怒母法界自在母以双运之状安住。三门执着及三有九地清净之九尊嘿噜嘎中，胜乐之前为金刚嘿噜嘎，八辐轮之四方为佛等四尊，四隅为血等四尊，即九尊皆三面六臂父母双运之状安住。四隆起和四断崖共八处，为八识聚清净之地，嘎日玛拉等八尊安住。第一重坛城之墙上，八境清净自性，四方为狮面母等四尊獠牙者，四隅为鹫面母等四尊有翅者，即八位女使安住。其四门为四河清净之地，马面白母等四位门母。第二重墙上，方隅之事物清净之地，光母日耀母等八位供养母，四门为四大清净之增益母等四位门母。第三重墙上，二十八根脊椎清净，东方为罗刹紫黑色等六位，南方为寂静红母等六位，西方为欢喜红母等六位，北方为杀戮绿黑色等
English
Offerings. The great supreme ones abide in the form of stacked skulls, or in the form of union. All the paths and fruitional dharma realms of the three realms of existence and the nine vehicles of peace, all appear naturally complete from the seat cushion at the feet of the Bhagavan, the Great Glorious One, to the top of the wheel of the crown of the head. That is, the desire realm is perfected in the ocean of blood, the form realm on the land of the great chiliocosm, the formless realm on the Mount Meru of skeletons, the three, Hearers, Solitary Realizers, and Bodhisattvas, are perfected on the precious rock, the three outer tantras are perfected on the vajra rock, the yogi of the generation stage is perfected on the white lotus, the yogi of the completion stage is perfected on the Buddha of the crown and the ten victorious emblems, the yogi of the Great Perfection is perfected on the radiating light of a thousand tufts, and so on. According to the form of the wrathful father and mother tantras, they reside in the center, and according to the form of union, in front of the main Great Glorious One, is the supreme Heruka, dark blue-black in color, with nine faces, eighteen arms, and four legs, abiding in union with the consort, the wrathful mother, the Dharmadhatu Ishvari. Among the nine Herukas who possess the three doors and purify the three realms and nine grounds, in front of the supreme one is Vajra Heruka, and on the four sides of the eight-spoked wheel are the four, Buddha and so on, and in the four corners are the four, Rakta and so on, that is, all nine are abiding in the form of three faces, six arms, father and mother in union. On the four protuberances and the four precipices, a total of eight places, are the eight aggregates of consciousness, the pure places, where the eight, Kari Mala and so on, reside. On the first circle's wall, the nature of the purity of the eight places, on the four sides are the four with lion faces and fangs, Simhamukha and so on, and in the four corners are the four with eagle faces and wings, Garuda-mukha and so on, that is, the eight female messengers reside. At its four doors are the four rivers, the pure places, the four doorkeepers, Horse-faced White Mother and so on. On the second wall, the pure places of the objects of the directions and corners, the eight offering goddesses, Barma, Sun-rayed and so on, and at the four doors are the four doorkeepers, the Four Elements purified, the Increasing Mother and so on. On the third wall, the twenty-eight vertebrae are purified, in the east are the six, Rakshasi, dark purple and so on, in the south are the six, Peaceful Red Mother and so on, in the west are the six, Joyful Red Mother and so on, in the north are the killing Green-black and so on.
Chinese
六。四个门口有黑母等四位门神，加上二十八位自在母，所有这三个外院，各自具有四位门神的坛城，都以身形、名称和妙相之光辉，以及语言威严之音声的光辉，和内心大慈悲的光辉而燃烧的姿态显现，以九种舞姿的韵味而庄严，在智慧的火焰燃烧的境界中，从离念大乐的自力中自然显现。这些被称为根本坛城，也就是自显圆满报身坛城，是基位本初清净的显现，本来自然成就，是究竟的密严刹土。因此，这里所说的二十四傲慢者等，也是为了调伏那样的所化众生，作为缘起的门，在法界中自然成就而显现。在那之外，由他显所摄的坛城有：事业迅速坛城、誓言海坛城、度脱金刚童子坛城、使者坛城四种。首先是事业迅速坛城：在第四外院，东方有空行母欢喜母等七位，南方有空行母摧毁母等七位，西方有空行母夜叉母等七位，北方有空行母猪面母等七位，四个门口有空行母瓶鼻母等四位，共有三十二位空行母。第二是誓言海坛城：位于第五外院，有金刚普闻母等七位母神，四个门口有赡洲迅速母等四位姐妹。第三是度脱金刚童子坛城：位于第六外院，每一方有三位，四个门口各有一位，以听命的姿态，东西方各有两位。即金刚生等六大金刚童子三组，共十八位。第四是使者坛城也有三种：忿怒尊游戏坛城：位于第七外院，胜乐金刚和傲慢母，青杖者和持钩者等，十六位忿怒尊父母在八个方位各三位，东西方内部和四个门口各一位。迅速意坛城：位于第八外院
English
Six. In the four doors are the four gatekeepers such as Black Mother, plus the twenty-eight Powerful Mothers. All these three outer courtyards, each with its own four gatekeepers, all the deities of the mandala, shine with the splendor of body, name, and auspicious signs, and with the splendor of the awe-inspiring sound of speech, and with the splendor of the great compassion of the heart, appearing in a playful manner, majestic with the grace of the nine dances, and in the realm where the flames of wisdom burn, they arise naturally from the self-power of great bliss free from concepts. These are called the root mandala, which is the self-appearing enjoyment body mandala, the basis of primordial purity, naturally accomplished from the beginning, the ultimate Akanishta. Therefore, the twenty-four arrogant ones and so on mentioned here also appear as the door of interdependent origination, naturally accomplished in the realm of reality, in order to tame those who are to be tamed in that way. Outside of that, the mandalas gathered by other-appearance are: the swift activity mandala, the samaya ocean mandala, the liberating ging mandala, and the messenger mandala. First, the swift activity mandala: In the fourth courtyard, in the east are seven dakinis such as the Joyful Dakini, in the south are seven dakinis such as the Destroying Dakini, in the west are seven dakinis such as the Yaksha Dakini, in the north are seven dakinis such as the Pig-faced Dakini, and in the four doors are four dakinis such as the Vase-nosed Dakini, totaling thirty-two dakinis. Second, the samaya ocean mandala: residing in the fifth courtyard, there are seven mothers such as Vajra Known to All Mother, and in the four doors are four sisters such as Jambudvipa Swift Mother. Third, the liberating ging mandala: in the sixth courtyard, there are three in each direction and one in each of the four doors, in the manner of receiving commands, with two each in the east and west. Namely, the six great gingas such as Vajra Arising, in three groups, totaling eighteen. Fourth, the messenger mandala also has three: the wrathful play mandala: residing in the seventh courtyard, the victorious one and the arrogant one, the blue staff wielder and the claw wielder, etc., the sixteen wrathful father-mothers, three each in the eight directions and intermediate directions, and one each inside the east and west and in the four doors. The swift mind mandala: in the eighth courtyard.
Chinese
在四方，身、功德、语、事业的使者各住六十位，共二百四十位，显现为方位的颜色。三昧耶海的坛城，位于第九层殿堂。也就是六十位女性使者，在四个方位上各十五位。从第四层殿堂到第九层殿堂，以听命者的姿态安住的这个坛城，是为了调伏引入歧途的难调伏者而以化身摄受的，因此，恶鬼等所化之机各自显现为自己的面目，因此不是自显现的色究竟天的坛城。因此，将这些安立于坛城的方式是：阿阇黎桑结桑瓦（sangs rgyas gsang ba，佛密）所说的六种色究竟天中，分别的色究竟天被摄集于胜观三摩地的坛城中。如果有人认为，现在是讲述果位功德的时候，所以不相关联，那么在道位时如此修习，无有障碍之道便会现前，然后在果位时，基位显现任运成就的征相色究竟天，法界与智慧无别的自显现报身刹土中现前成佛，从与法界义色究竟天结合的方面来说，此处说是义色究竟天。第三，归纳那二者的意义是：这些以自显现而安住的方式，法身的智慧无为，从自性恒常的状态中向外明显显现的自光圆满五种功德，在圆满报身的处所，恒常的刹土中任运成就。化身相续不断，安住于恒常的计划中，这是在学道的究竟之时，所有能遮蔽界的垢染都已断除的佛陀的相续所摄集的智慧游舞，显现为处所和导师眷属等，因此，所依刹土和宫殿，能依主尊和眷属虽然显现，但无有内外和上下之分，一切都是普贤王如来，自生智慧的一种游舞，平等且无有差别。如《吉祥密集金刚根本续王经》所说：从方便生出方便，方便不可思议。
English
In the four directions, sixty messengers of body, qualities, speech, and activity reside, totaling two hundred and forty, appearing as the colors of the directions. The mandala of the Samaya Ocean is situated on the ninth level of the palace. That is, the sixty female messengers are fifteen in each of the four directions. This mandala, which is situated from the fourth to the ninth level of the palace in the manner of obedient ones, is gathered by emanations in order to subdue the unruly ones who lead astray. Therefore, obstacles and other beings to be tamed appear as their own faces. Therefore, it is not a self-appearing Akaniṣṭha mandala. Therefore, the way to arrange these in the mandala is: Of the six Akaniṣṭhas spoken of by the master Sangye Sangwa (sangs rgyas gsang ba, Buddha Guhya), the Akaniṣṭha of conceptualization is gathered into the mandala of Samadhi. If one thinks that this is not related because it is the occasion to speak of the qualities of the fruit, then by meditating in this way during the path, the unobstructed path will become manifest, and then at the time of the fruit, the ground of manifestation, the spontaneously accomplished signs of Akaniṣṭha, in the self-appearing Sambhogakāya realm where the Dharmadhātu and wisdom are inseparable, one will manifestly attain Buddhahood, and from the aspect of joining with the Dharmadhātu meaning of Akaniṣṭha, it is said that the meaning of Akaniṣṭha is spoken of here. Third, the meaning of both of these is summarized: The way in which these abide in self-appearance, the wisdom of the Dharmakāya, uncompounded, from the state of being eternally the essence, the self-radiance that clearly appears outwardly, endowed with the five perfections, is spontaneously accomplished in the eternal realm of the Sambhogakāya. The continuous stream of Nirmāṇakāya abides in the eternal plan, which is the wisdom play gathered by the lineage of the Buddhas alone, who have abandoned all the stains that obscure the realm at the time of the completion of the path of learning, appearing as the place and the retinue of the teacher, etc. Therefore, although the supporting realm and palace, and the supported main deity and retinue appear, there is no inner or outer, superior or inferior, but all are Samantabhadra, the self-born wisdom, equal and without difference in one play. As it is said in the Great King of Tantras, the Glorious Guhyagarbha নিশ্চিতনির্ণয় Tantra: From means, means arise, means are inconceivable.
Chinese
從非差異中產生差異，內與內之外，無量智慧的壇城中嬉戲，無畏普賢王如來的殊勝手印。以上偈頌的前半部分與三身的顯現相應。如是，一報身圓滿三身之理。三身教示經中云：法身是自性的常恆，報身是相續的常恆，化身是不斷的常恆。如是，一切自顯報身的心，也未曾從法身的體性中動搖，故無分別。語超越了音聲詞句的自相，故遠離言說。身顯現為大威光，故相好圓滿明顯。一切自顯之法，以智慧清淨之眼，見諸色身互相觀視，任何時候都沒有遮障。譬如，串習圓滿次第大成就的顯現，雖然對自己的覺性是現量的，但卻沒有能顯和所顯。如是，此報身並非佛陀之外的其他眾生的境界。三世諸佛的界和功德的境界是至上的，因為在其之上沒有其他，並且由於未被輪迴所攝持，故無自相之事物，因此未墮入常邊。由於寂靜涅槃未被單方面攝持，故未墮入斷邊，因此超越了言說的境界，是究竟的勝義諦。由於不能以分別念衡量，也不能以譬喻和名相來表示，故從初地到十地的清淨大心菩薩聖者們也無法見到。為何如此呢？因為尚未捨棄與諸佛不可思議的智慧相違的界之障礙分。未能獲得觀見諸佛如所有和盡所有功德的慧眼。續部《寶性論》中云：無上智慧大悲等功德，以功德到彼岸的諸佛不可思議。因此，自生者的最後之相，大仙自在者們也無法了知。如是，過去和未來