Chinese
曼拏罗 从是出大相应法 戏笑言说及歌舞 皆是佛语方便门 自他二行相应中 现诸众生利益事 自性光明本清净 此即心月曼拏罗 贪本清净如莲华 诸烦恼怨悉除断 最初语言所表示 此即大轮曼拏罗 自性光明本清净 而菩提心无有上 成诸众生利益事 此即妙月曼拏罗 智慧清净所庄严 从彼金刚喻定生 解脱光明平等光 此即日轮曼拏罗 五佛平等若相应 五智和合诸作用 五眼清净善观视 此即五佛曼拏罗 金刚杵能破一切 执钩表示相应行 而彼金刚胜妙箭 善哉善作欢喜事 宝等庄严悉具足 日光发生大明照 建立金刚胜妙幢 此即开发金刚笑 巧业金刚一切性 法尔不破相应行 现利牙相得相应 一切印契皆成就 四种明妃普相应 嬉戏行住而无碍 那哩所纺新妙线 依其分量善秤界 当住身语心观想 而以智线作界道 依法安布曼拏罗 四方四门四楼阁 四线等量分坛隅 祢逾贺及尾提相 半全璎珞并宝拂 七宝华鬘等严饰 坛中安布妙莲华 心曼拏罗为最上 楼阁即是真实智 智峰高显而起立 观彼坛相外四方 一切有情周遍出 慈悲喜舍四种心 此即表示四种线 现代汉语译本 曼拏罗（Mandala，坛城） 从这里产生伟大的相应之法。 嬉戏、谈笑、言语以及歌舞，都是佛陀教诲的方便之门。 在自身与他人的行为相互相应之中，展现出利益一切众生的事业。 自性的光明原本就是清净的，这就是心月曼拏罗（Citta-candra-mandala，心月坛城）。 贪欲的本性也是清净的，如同莲花一般，一切烦恼怨恨都能彻底断除。 最初的语言所表达的，这就是大轮曼拏罗（Mahacakra-mandala，大轮坛城）。 自性的光明原本就是清净的，而且菩提之心是至高无上的。 成就利益一切众生的事业，这就是妙月曼拏罗（Subhacandra-mandala，妙月坛城）。 以智慧清净所庄严，从那金刚比喻的禅定中产生。 解脱、明了、平等的光芒，这就是日轮曼拏罗（Suryamandala，日轮坛城）。 五佛（Five Buddhas）的平等如果相应，五智（Five Wisdoms）和合产生各种作用。 五眼（Five Eyes）清净而善于观察，这就是五佛曼拏罗（Five Buddhas Mandala，五佛坛城）。 金刚杵（Vajra，金刚杵）能够摧破一切，执钩表示相应的行为。 而那金刚殊胜美妙的箭，善哉！善哉！做出令人欢喜的事情。 宝物等庄严全部具足，日光发生，大光明照耀。 建立金刚殊胜美妙的幢幡，这就是开发金刚的欢笑。 巧妙事业的金刚一切自性，本来就不可摧破，是相应的行为。 显现锐利的牙齿之相，得到相应，一切印契都能成就。 四种明妃普遍相应，嬉戏、行走、安住而没有障碍。 那哩（Nari）所纺织的新妙丝线，依据它的分量好好地衡量。 应当安住于身、语、意的观想，而用智慧之线作为界道。 依法安布曼拏罗，四方四门四楼阁。 四线等量划分坛城的角落，祢逾贺（Niyoga）以及尾提（Vidhi）之相。 半璎珞、全璎珞以及宝拂，用七宝华鬘等来庄严修饰。 在坛城中安布美妙的莲花，心曼拏罗是最殊胜的。 楼阁就是真实的智慧，智慧之峰高高耸立。 观想那坛城之相，外四方，一切有情众生周遍显现。 慈、悲、喜、舍四种心，这就是表示四种线。
English
English version Mandala From here arises the great Dharma of correspondence. Playfulness, laughter, speech, and dance are all expedient means of the Buddha's teachings. In the mutual correspondence of one's own actions and those of others, the work of benefiting all beings is manifested. The light of one's own nature is originally pure; this is the Citta-candra-mandala (Mind-Moon Mandala). The nature of greed is also pure, like a lotus flower; all afflictions and resentments can be completely cut off. What is expressed by the initial language is the Mahacakra-mandala (Great Wheel Mandala). The light of one's own nature is originally pure, and the Bodhi mind is supreme. Accomplishing the work of benefiting all beings, this is the Subhacandra-mandala (Auspicious Moon Mandala). Adorned with the purity of wisdom, it arises from that Vajra-like samadhi. Liberation, clarity, and the light of equality, this is the Suryamandala (Sun Mandala). If the equality of the Five Buddhas corresponds, the Five Wisdoms combine to produce various functions. The Five Eyes are pure and good at observing; this is the Five Buddhas Mandala. The Vajra (Diamond Scepter) can destroy everything; holding the hook signifies corresponding actions. And that Vajra's excellent and wonderful arrow, well done! Well done! It does things that bring joy. Treasures and other adornments are all complete; sunlight arises, and great light shines. Establishing the Vajra's excellent and wonderful banner, this is developing the Vajra's laughter. The Vajra's nature of skillful activity is originally indestructible; it is a corresponding action. Manifesting the appearance of sharp teeth, obtaining correspondence, all mudras are accomplished. The four Vidyadharis (Wisdom Goddesses) universally correspond, playing, walking, and dwelling without obstruction. The new and wonderful thread spun by Nari, according to its measure, measure it well. One should dwell in the contemplation of body, speech, and mind, and use the thread of wisdom as a boundary. According to the Dharma, arrange the Mandala, with four sides, four doors, and four pavilions. Divide the corners of the altar with four lines of equal measure, the aspects of Niyoga and Vidhi. Half-necklaces, full-necklaces, and jeweled whisks, adorn and decorate with seven-jeweled garlands and the like. Arrange wonderful lotuses in the Mandala; the Citta-mandala (Mind Mandala) is the most supreme. The pavilions are true wisdom; the peak of wisdom stands tall and prominent. Contemplate the appearance of that Mandala; on the outer four sides, all sentient beings appear everywhere. The four minds of loving-kindness, compassion, joy, and equanimity, these represent the four lines.
Chinese
所说四线若平等 于法正念即相应 若一切见不解脱 由智线故而得脱 坛中莲华所庄严 即表最上净戒行 四方中心五墙界 即表信等五胜根 曼拏罗门周遍说 即表八解脱法门 四门所有四楼阁 是即表于四正断 其坛所有四尾提 是即表于四念处 而彼四种祢逾贺 是即表于四神足 七宝华鬘妙庄严 是即表于七觉支 四门八柱所应知 是即表于八圣道 由彼三摩地智故 能令二障得解脱 坛中所有妙宝拂 是即表于胜道智 坛中全分璎珞者 即表全断诸烦恼 璎珞体即是胜智 故诸烦恼能除断 所有半分璎珞者 即表半断诸烦恼 自他二行相应故 盖缠烦恼半分断 无我平等如虚空 无贪妙智复最上 贪心净故亦无二 此即名为智庄严 若以无贪得菩提 菩提即与贪心异 菩提心体既无差 是故贪无贪不二 世间贪无贪二种 应以方便善观想 印成就法从贪生 及余一切皆成就 若住世间调伏心 乃起相应平等行 不调伏心既清净 此即贪亦是供养 所有广说诸行相 是即分别境界相 若住身语心印门 所印即是真实智 观想此印若相应 于诸印中常自在 而此印法若了知 观想诸印皆 现代汉语译本 如果所说的四条线是平等的，那么对于佛法的正念就相应了。 如果一切见解都不能解脱，那么通过智慧之线就能得到解脱。 坛城中用莲花来庄严，就表示最上等的清净戒行。 四方和中心的五重墙界，就表示信等五种殊胜的根。 曼拏罗（Mandala，坛城）的门周遍地宣说，就表示八解脱法门。 四个门所有的四个楼阁，就表示四正断。 坛城所有的四个尾提（Vedi，祭坛），就表示四念处。 而那四种祢逾贺（Niyoga，瑜伽），就表示四神足。 用七宝华鬘美妙地庄严，就表示七觉支。 四个门和八根柱子所应当知道的，就表示八圣道。 由于三摩地（Samadhi，禅定）的智慧，能够使两种障碍得到解脱。 坛城中所有美妙的宝拂，就表示殊胜的道智。 坛城中完整无缺的璎珞，就表示完全断除各种烦恼。 璎珞的本体就是殊胜的智慧，所以各种烦恼能够被去除断灭。 所有一半的璎珞，就表示只断除了一半的烦恼。 因为自己和他人的两种行为相应，所以盖覆和缠缚的烦恼断除了一半。 无我平等如同虚空，无贪的妙智又是最上的。 因为贪心清净的缘故，也就没有了二元对立，这就被称为智慧的庄严。 如果用无贪之心得到菩提（Bodhi，觉悟），那么菩提就与贪心不同。 菩提心的本体既然没有差别，所以贪和无贪不是二元对立的。 世间的贪和无贪这两种，应当用方便法门好好地观想。 印（Mudra，手印）的成就法从贪欲产生，以及其余一切都能成就。 如果安住在世间调伏自己的心，才能生起相应和平等的行为。 不调伏的心既然清净了，那么贪欲也就是供养。 所有广泛宣说的各种行为相状，就是分别各种境界的相状。 如果安住在身、语、心三印的法门中，所印证的就是真实的智慧。 观想这个印如果相应，那么在各种印中就能常常自在。 而这个印的法如果了解了，观想各种印就都能（自在）。
English
English version If the four lines mentioned are equal, then right mindfulness of the Dharma corresponds. If all views cannot lead to liberation, then liberation is attained through the line of wisdom. The lotus flowers adorning the Mandala (sacred enclosure) represent the supreme pure conduct of precepts. The fivefold walls of the four directions and the center represent the five excellent roots of faith, etc. The gates of the Mandala (sacred enclosure) extensively proclaim the eight gates of liberation. The four pavilions at the four gates represent the four right efforts. The four Vedi (altars) of the Mandala (sacred enclosure) represent the four foundations of mindfulness. And those four kinds of Niyoga (yoga) represent the four psychic powers. The beautiful adornment of the seven-jeweled garland represents the seven factors of enlightenment. The four gates and eight pillars that should be known represent the eightfold noble path. Due to the wisdom of Samadhi (concentration), the two obscurations can be liberated. The wonderful jeweled whisk in the Mandala (sacred enclosure) represents the supreme wisdom of the path. The complete and flawless necklace in the Mandala (sacred enclosure) represents the complete cutting off of all afflictions. The essence of the necklace is supreme wisdom, therefore all afflictions can be removed and cut off. All the half necklaces represent the half-cutting off of all afflictions. Because the two actions of oneself and others correspond, the afflictions of covering and binding are half cut off. Selflessness is equal like space, and the wonderful wisdom of non-greed is the most supreme. Because the mind of greed is purified, there is also no duality; this is called the adornment of wisdom. If Bodhi (enlightenment) is attained with non-greed, then Bodhi (enlightenment) is different from the mind of greed. Since the essence of the Bodhi (enlightenment) mind has no difference, therefore greed and non-greed are not dual. The two kinds of greed and non-greed in the world should be well contemplated with skillful means. The accomplishment of Mudra (hand seal) arises from greed, and all the rest are accomplished. If one dwells in the world and tames one's mind, then corresponding and equal actions arise. Since the untamed mind is purified, then greed is also an offering. All the extensively explained aspects of actions are the aspects of distinguishing various realms. If one dwells in the gates of body, speech, and mind Mudra (hand seal), what is sealed is true wisdom. If contemplation of this Mudra (hand seal) corresponds, then one is always at ease among all Mudra (hand seal). And if the Dharma of this Mudra (hand seal) is understood, contemplation of all Mudra (hand seal) will (be at ease).
Chinese
成就 于诸境界相和合 知已相应平等行 如其诸相若相应 一切悉地皆圆满 一切秘密中幖帜 右即表示于慧门 左为悲门义亦然 如其所表常观想 二手相合结印时 即表二种三摩地 二足所有幖帜相 即表自他二利行 五指平等若相应 表庄严五曼拏罗 五佛现成正等觉 其所表示如次第 中指即表虚空生 头指表示地天坛 无名指及大小指 水大风天坛如次 于脐轮处观想时 表示金刚界佛母 若复于心作观想 即表萨埵金刚尊 眉间表示宝金刚 颈上表示法金刚 顶表羯摩金刚尊 如其所表善观想 五佛现成正等觉 五智圆满皆成就 五种色相若相应 五曼拏罗而出现 若于前声有所闻 是即表于前名句 如其后声有所闻 此即表示于后义 又于前声有所闻 此即表示于因义 如其后声有所闻 此即表示于果义 诸佛世尊无二法 是中因果不可得 根本无性法门中 是故诸法皆常住 自心觉了即是佛 能觉所觉心亦忘 诸佛如来境界中 而菩提心无有异 一切众生光明性 于一切处相平等 而众生性本清净 菩提由斯而建立 于心无动善关锁 而坚固性自成就 髻中想住等引心 被 现代汉语译本 成就 在各种境界的显现和合时，觉知它们并以相应的平等心对待。 如果这些显现相互协调，那么所有的成就（Siddhi）都将圆满。 一切秘密之中，右边代表智慧之门，左边代表慈悲之门，应当时常观想它们所代表的意义。 双手相合结成手印时，代表两种三摩地（Samadhi）。 双足所具有的标志，代表自利利他的行为。 如果五指平等相应，代表庄严的五曼荼罗（Mandala）。 五佛（Five Buddhas）显现成就正等觉，他们所代表的意义如下： 中指代表虚空所生之佛，食指代表地天坛，无名指和小指依次代表水大和风天坛。 在脐轮处观想时，代表金刚界佛母（Vajradhatu Buddhamatri）。 如果在心中观想，代表萨埵金刚尊（Sattvavajra）。 眉间代表宝金刚（Ratnavajra），颈上代表法金刚（Dharmavajra）。 头顶代表羯摩金刚尊（Karmavajra），应当很好地观想他们所代表的意义。 五佛显现成就正等觉，五智圆满成就。 如果五种颜色相应，五曼荼罗便会显现。 如果听到前面的声音，代表前面的名句。 如果听到后面的声音，代表后面的意义。 如果听到前面的声音，代表原因的意义。 如果听到后面的声音，代表结果的意义。 诸佛世尊没有二法，其中因果不可得。 在根本无自性的法门中，所以一切法都是常住的。 自心觉悟就是佛，能觉之心和所觉之境都会忘却。 在诸佛如来的境界中，菩提心（Bodhicitta）没有差异。 一切众生的光明本性，在一切处都是平等的。 众生的本性本来就是清净的，菩提由此而建立。 心中没有动摇，善于关闭感官之门，坚固的自性自然成就。 在发髻中观想安住于等引心（Samahita-citta）。
English
English version Accomplishment When various realms and appearances come together, know them and treat them with corresponding equanimity. If these appearances are in harmony with each other, then all accomplishments (Siddhi) will be fulfilled. Among all secrets, the right side represents the gate of wisdom, and the left side represents the gate of compassion. One should constantly contemplate the meanings they represent. When the two hands are joined together to form a mudra, it represents two kinds of Samadhi. The marks on both feet represent the practice of benefiting oneself and others. If the five fingers are equally in harmony, it represents the magnificent five Mandalas. The Five Buddhas manifest and attain perfect enlightenment, and their meanings are represented as follows: The middle finger represents the Buddha born from space, the index finger represents the Earth Heaven Mandala, and the ring finger and little finger represent the Water Element and Wind Heaven Mandala in that order. When visualizing at the navel chakra, it represents Vajradhatu Buddhamatri (Vajra Realm Mother). If visualizing in the heart, it represents Sattvavajra (Being Vajra). Between the eyebrows represents Ratnavajra (Jewel Vajra), and on the neck represents Dharmavajra (Dharma Vajra). On the crown of the head represents Karmavajra (Action Vajra). One should contemplate well the meanings they represent. The Five Buddhas manifest and attain perfect enlightenment, and the five wisdoms are fully accomplished. If the five colors are in harmony, the five Mandalas will appear. If one hears the preceding sound, it represents the preceding name and phrase. If one hears the following sound, it represents the following meaning. If one hears the preceding sound, it represents the meaning of the cause. If one hears the following sound, it represents the meaning of the result. The Buddhas and World Honored Ones have no duality, and cause and effect cannot be obtained within them. In the Dharma gate of fundamental non-self-nature, therefore all dharmas are permanent. Realizing one's own mind is Buddhahood, and the mind that realizes and the realm that is realized are both forgotten. In the realm of the Buddhas and Tathagatas, there is no difference in Bodhicitta. The luminous nature of all sentient beings is equal in all places. The nature of sentient beings is originally pure, and Bodhi is established from this. Without movement in the mind, skillfully closing the gates of the senses, the nature of steadfastness is naturally accomplished. Visualize dwelling in Samahita-citta (equanimous mind) in the hair knot.