Chinese
“非为色究竟天之坛城。”意思是说，如此寂静的闲暇之下，大会聚集的坛城是坟地燃烧的宫殿，内外共九层，大殿之内有九个相连的小房间，因此也有九个门廊，外面的每个门都变成了支撑的台阶，是因的马蹬。每个门上的横梁都像台阶一样，是果的马蹬，就像下马时脚的伸缩一样，这是用比喻来修饰的，我也听过这种说法。像这样具有双重马蹬的宫殿，内外共九层，内部的中央是由金刚石制成的巨大岩山，坚不可摧的中央，有千瓣莲花盛开，具有方便大乐的自性，上下堆叠着满月和代表智慧佛母的太阳。其上，将众生的嗔恨和贪欲的自性，自在天作为丈夫，乌玛作为妻子，摆成二十一个男女交合的姿势。上面还有勇猛的虎，令人恐惧的狮子，残暴的豹，愤怒凶猛的熊，强壮的大象，威严的水牛，吝啬的摩羯，以及嗔恨的腹行类，即八大旁生。总之，这巨大的宫殿内外共九层的装饰和陈设等，基道果的法和结合方式等，都只能从广释论典中去理解。像这样，从第四个门廊到第九个门廊之间，是化身所摄持的方式，导师秘密眼释中这样说道：意义上的色究竟天是法界，表相上的坛城，以及证悟这些智慧的意义，秘密的空行母，观想的生起次第，世间的清净，五部佛的顶端。如此宣说了六种色究竟天，而这（坛城）是三摩地的坛城，或者说是观想的色究竟天，因此在衡量总义的观想之上，没有其他更高的了。而且，从第四个门廊到第九个门廊之间的所依和能依，为了对治邪道，化身不会将其视为自显的色究竟天。像这样的刹土，也是从解脱自身面目的障碍的力量功德中产生的自
English
"Not the Akanishta Mandala." This means that, in such peaceful leisure, the mandala where the great assembly gathers is a burning charnel ground palace with nine inner and outer layers. Inside the great hall are nine interconnected small rooms, so there are also nine porticoes. Each outer door becomes a supporting step, the causal stirrup. Each lintel above the doors is like a step, the resultant stirrup, like the extension and contraction of the foot when dismounting a horse. This is embellished with metaphors, I have also heard it said. Such a palace with double stirrups, with nine inner and outer layers, in the center of the interior is a great rocky mountain made of vajra adamant, in the indestructible center, a thousand-petaled lotus blooms, possessing the nature of skillful means and great bliss, with the full moon and the sun representing the wisdom mother stacked above and below. Above this, the self-nature of beings' hatred and desire, Ishvara as the husband, and Uma as the wife, are arranged in twenty-one male and female sexual union postures. Above them are the brave and fierce tiger, the terrifying lion, the cruel leopard, the wrathful and violent bear, the strong elephant, the majestic buffalo, the miserly makara, and the hateful reptiles, the eight chief animals. In short, the decorations and arrangements of this great palace with nine inner and outer layers, and the ways of connecting the ground, path, and fruition, can only be understood from the extensive commentary texts. Thus, the way in which the fourth to ninth porticoes are gathered by emanation is explained in the Secret Eye Commentary of the Teacher as follows: The Akanishta of meaning is the Dharmadhatu, the mandala of symbols, and the realization of the meaning of these wisdoms, the secret dakini space, the generation stage of contemplation, the purity of the world, the summit of the five Buddha families. Thus, six Akanishta are spoken of, but this (mandala) is the mandala of samadhi or the Akanishta of contemplation, therefore, above the contemplation that measures the general meaning, there is nothing else higher. Moreover, the support and supported from the fourth to ninth porticoes are not counted as self-appearing Akanishta by the emanation as an antidote to misleading paths. Such a pure land also arises from the qualities of the power of liberation from the obscurations of one's own face.
Chinese
被安排成宏伟壮观的样子。这是它的意思。根本偈颂：法身智慧外显的光彩，五种圆满具足报身成就之境。于彼处一切障碍皆已断除，唯有佛陀之传承所摄持。仅仅是游舞之故主眷上下平等，所有众生之心皆不分别，语为离言，身圆满相好。自显智慧，见解清净之眼。一者观照一者，何时亦无有遮障。这是它的意思。也就是，当法身智慧未完全消融之时，安住于童子瓶身，然而当智慧外显之时，其光彩即安住于五种圆满具足的报身。于彼处一切障碍皆已断除，已达解脱道之究竟。这是唯有佛陀之传承所摄持的，慈悲的游舞或根本生起之故，主眷上下一切三密平等。所有众生之心亦不分别念，语为断绝风息之流动，故离言说，身为空性显现，离戏论而圆满相好，自显智慧，也就是能所二取的见解清净，即以远离能取所取之眼，一者观照一者，何时亦无有遮障，法身以自性而恒常之光芒，报身以相续而恒常之净土中任运成就，化身相续不断地显现，故为恒常。这是它的意思。根本偈颂：三世诸佛之行境，以无上故，不摄于有寂故。清净之大心众生亦，不能得见，与胜者之智慧，相违之障碍尚未断除故。这是它的意思。于此，三世诸佛之界与功德之行境，如虚空般不可思议，以无上之故，且不为有寂二者所摄故，已超越言语所能表达之境。胜义谛之究竟，无法以譬喻与名相来触及，故即使是获得十地功德与十力之菩萨，或清净之大心众生亦无法如实得见，也是因为与胜者之智慧相违
English
It is arranged in a grand and magnificent manner. That is its meaning. Root verse: The radiance of the Dharmakaya's wisdom that shines outward, The place where the five perfections are complete, the Sambhogakaya is perfected. Where all obscurations are completely removed, Held only by the lineage of the Buddhas. Because it is merely a play, the main and retinue, high and low, are equal. The minds of all are non-conceptual, Speech is beyond expression, the body is complete with marks and signs. Self-appearing wisdom, eyes that see the purity of vision. One sees the other, and there is never any obscuration. This means that when the Dharmakaya's wisdom has not completely dissolved, it abides in the form of a youthful vase, but when wisdom shines outward, that radiance abides in the Sambhogakaya, complete with the five perfections. Where all obscurations have been completely removed, the ultimate path of liberation is reached. This is held only by the lineage of the Buddhas, because it arises from the play of compassion or the root, the three secrets of the main and retinue, high and low, are equal. The minds of all beings are also non-conceptual, speech is devoid of words because the movement of the breath is cut off, and the body is empty of appearance, free from elaboration, and complete with marks and signs. Self-appearing wisdom, that is, the purity of the vision of grasping and being grasped, that is, with eyes that are free from grasping subject and object, one sees the other, and there is never any obscuration. The Dharmakaya is constant by its very nature, and the Sambhogakaya is spontaneously accomplished in a pure land that is constant by its continuity, and the Nirmanakaya appears continuously, therefore it is constant. That is its meaning. Root verse: The realm of activity of the Buddhas of the three times, Because it is unsurpassed, because it is not included in samsara or nirvana. Even the great pure-minded beings Cannot see it, because the obscurations that contradict the wisdom of the Victorious One Have not yet been removed. This means that the realm of activity of the qualities and virtues of the Buddhas of the three times is inconceivable like the sky, because it is unsurpassed, and because it is not included in either samsara or nirvana, it transcends the realm of expression by words. The ultimate truth, which cannot be touched by examples or terms, so even Bodhisattvas who have attained the qualities of the ten bhumis and the ten powers, or great pure-minded beings, cannot see it as it is, because it contradicts the wisdom of the Victorious One.
Chinese
因为尚未去除细微的障碍，所以不是其他，仅仅是胜者的行境。这是它的意义。根本偈：过去、未来、现在三时中，超越定解于殊胜密严刹，安住之佛陀具四时之体性，主眷本体无别乃自显现。这是说，对于过去、未来、现在，即超越了有为法的时间，且法性是无为法，超越了有无、常断等定解的自显现，在具有意义的殊胜密严刹中安住的佛陀，过去、未来、现在三时和三时平等性，是第四时普贤王如来的时间，是超越了事物和相状的体性，主尊不是向上减少，眷属不是向下减少，而是全部本体无别的自显现。这是它的意义。根本偈：彼之自性中，为调伏有情故，安置调伏者为三，即自性化身、调伏众生化身与，种种化身三者中，自性者，乃胜者之智慧显现密严刹，法界显现报身之相好，如净玻璃内，映现之影像乃半化身报身之境。这是说，虽然法身远离戏论，但报身任运成就之光芒无有止息，于彼之自性中，为了调伏有情众生，安置调伏者为三种，是考虑到所调伏的众生也有三种。第一种是王子圣者等所调伏的殊胜者，是影像报身或也说是半化身报身，即法界的报身如虚空之月，这与水中之月有差别，主尊与法界显现相同，但眷属较少的差别。调伏众生和种种化身也将依次解释。其中第一种是超越清净刹土的密严刹，是圆满具足的大自在的无上密严刹，就像这样。根本偈：中央密严刹，东方现喜刹，南方具吉祥，西方莲花聚，北方事业圆成，五种。这是说，像这样，中央是密严法界，东方是现喜，南方是具吉祥，西方是莲花聚，北方是事业圆成，共有五种。这五者所依之神是：根本偈：色究竟天等
English
Because the subtle obscurations have not yet been removed, it is not other than the realm of the Victorious Ones alone. That is its meaning. Root text: In the past, future, and present three times, Transcending fixation, in the great Akanishta, The Buddhas who dwell possess the nature of four times, The chief and retinue are self-appearances of identical essence. This means that for the past, future, and present, that is, transcending the time of conditioned phenomena, and the Dharma-nature is unconditioned, transcending the fixation of existence and non-existence, permanence and annihilation, etc., the self-appearance, the great Akanishta of meaning, the Buddhas who dwell there, the three times of past, future, and present, and the equality of the three times, is the fourth time, the time of Samantabhadra, the nature that transcends things and characteristics, the chief is not diminished upwards, and the retinue is not diminished downwards, but all are self-appearances of identical essence. That is its meaning. Root text: From that very nature, in order to tame sentient beings, The tamer is arranged as three, namely, The self-nature emanation, the emanation that tames beings, And the various emanations, among the three, the self-nature is, The victorious one's wisdom appearance, the Akanishta, The Dharmadhatu appearance, the marks and signs of the Sambhogakaya, like a clear crystal, The image reflected within is the semi-emanation, the realm of the Sambhogakaya. This means that although the Dharmakaya is free from elaboration, the spontaneously accomplished radiance of the Sambhogakaya is unceasing, from that very nature, in order to tame sentient beings, the tamer is arranged as three, considering that the beings to be tamed are also of three kinds. The first is the excellent ones to be tamed, such as princes and noble ones, which are the image Sambhogakaya or also called the semi-emanation Sambhogakaya, that is, the Dharmadhatu's Sambhogakaya is like the moon in the sky, which is different from the moon in the water, the chief is the same as the Dharmadhatu appearance, but there is a difference in that the retinue is smaller. The emanation that tames beings and the various emanations will also be explained in order. Among these, the first is the Akanishta that transcends the pure realms, the supremely perfect great powerful, unsurpassed Akanishta, like this. Root text: In the center is Akanishta, in the east is Abhirati, In the south is Glorious, in the west is Lotus Arrayed, In the north is Karma Well Accomplished, five kinds. This means that, like this, in the center is the Akanishta Dharmadhatu, in the east is Abhirati, in the south is Glorious, in the west is Lotus Arrayed, in the north is Karma Well Accomplished, there are five kinds. The deities that rely on these five are: Root text: The King of Form and so on
Chinese
五部至尊。具足名号仪轨功德之海。具有寂静与忿怒的无量姿态。如是，中央为形色之王，即毗卢遮那佛。四方从东方开始依次为：不动佛、宝生佛、无量光佛、不空成就佛，此五部至尊各自具有确定的眷属，安住于名号仪轨等功德之海中。并且，这些佛尊都具有寂静与忿怒的无量姿态。其他续部中主要是不动佛，但此处在《智慧忿怒电轮续》中，如毗卢遮那佛在中央所说，全知龙钦巴尊者解释说，各自显现能分别的自性，如同镜子映现影像般具有智慧，因此说毗卢遮那佛更为殊胜。如是说。根本偈：五种智慧各自，具有四四眷属共二十五。法界智慧不动者，如虚空之相超越所知之边。大圆镜智离能取所取尘垢者，如无显现之行而为遍及之基。平等性智诸法皆无自性，轮回寂灭无别安住于寂灭之界。妙观察智法性如何，有法所知有多少恒常无碍。成所作智事业利他者，远离贪执之行任运成就。如是，五部佛各自也具有五种智慧，每一种智慧都具有四四眷属，共有二十五种。其中，法界智慧不动，虽然一切有情都具有，但不可言说，不是多种多样的，如虚空之相，超越所知之边际。大圆镜智是远离所取的影像和能取的分别念的尘垢，如无有显现之行，是多种多样的遍及之基础。平等性智是所有诸法都没有成立自性，轮回的恶和寂灭的善没有分别，安住在一切分别念都寂灭的界中。妙观察智是法性如何，有法所知有多少，超越世间的圆满一切，以及因果，声闻缘觉