Chinese
不僅僅是龐約（地名），而是四十八大境域清淨的身體各部分，本應安立四十八位本尊，但並非如此。並且，自宗的具德上師們，也不作身體壇城的開演，所以暫且將此擱置。從聶羅（人名）傳承的那一派，古格扎嘉（地名和人名）造作總集灌頂的修法時，削減了四十八位勇士，六脈輪的四十八位瑜伽母，做成雙面四臂等等，實在錯謬極大。這是因為聶羅所說的四十八空行，誤以為僅僅是空行母。將父尊的面容和手印等，誤認為是天女的，是粗鄙之法。由於每個脈輪只有八個種子字，就想著不需要十六位本尊，似乎是這樣的理解，卻不知每個種子字都要生起一對父母雙運。總之，聶羅的文字中，外壇城自身也有少許不正確之處。那個宗派的傳承是：貝美措、涅美華珍、曲吉雍內、比迦雅達、喀且班欽、布彌室利、夏夏達巴、阿巴繞嘎米達、名為聶羅者。其後有曲怎巴、鄂旺巴、強僧巴、薩桑帕巴、俄欽等傳承，據說。傑卓喬也聽聞過。將阿嘎米解讀為阿巴亞嘎繞，實在是錯謬。因此，更具淵源的，也有從雅隆譯師傳承的：杜夏切瓊、納楞扎巴、索日巴、吉美雍內、雅雅嘎巴、達夏瓦拉比嘉達德瓦、夏迦室利、比瑪拉室利、雄給譯師。從那之後各自散開，洛喬巴、巴敦巴、托敦西繞多傑、烏玉巴桑傑桑波、聶巴德列巴、傑內寧瓦仁欽堅參、拉欽扎仁巴、南喀楚臣巴、美敦嘉威沃、直至貢瑪策尼巴，從那之後也有可以傳承的情況，但自宗是在八功德水湖邊挖掘鹽井一般，加持無別，詞句和意義二者的傳承都沒有衰敗，是吉祥時輪金剛大壇城啊。
English
Not only is it just Bomyor (place name), but in each part of the pure body of the forty-eight great realms, forty-eight deities should be established, but this is not the case. Moreover, the qualified supreme lamas of our own tradition do not elaborate on the body mandala, so for the time being, this is put aside. When Gugye Drakgyal (place and personal name) of the lineage from Nyelo composed the sadhana of the great samvara, he reduced the forty-eight heroes, and made the forty-eight yoginis of the six chakras with two faces and four arms, etc., which is a great mistake. This is because Nyelo's saying of forty-eight dakinis was mistaken for just dakinis. Mistaking the faces and hand gestures of the father deity as those of a goddess is a crude teaching. Since each chakra only has eight seed syllables, it seems that they thought sixteen deities were not needed, and they seemed to understand it that way, but they did not know that each seed syllable must generate a pair of father and mother in union. In short, in Nyelo's writings, there are some inaccuracies even in the outer mandala itself. The lineage of that tradition is: Pemé Tso, Nyimé Paljin, Chökyi Jungné, Vikhyata, Kaché Panchen, Bhumi Shri, Shasha Tapapa, Aparakarmita, called Nyelo. After that, there are the lineages of Chözinpa, Ngakwangpa, Chang Sengpa, Sa Sang Phakpa, Ngorchen, etc., it is said. Je Drolchok also heard it. It is a great mistake to interpret Abarkami as Abhayakara. Therefore, there is also a more authentic lineage from Yarlung Lotsawa: Dushap Chechung, Nalen Drapa, Sauripa, Jikmé Jungné, Yayakapa, Dashavala Vikhyata Deva, Shakya Shri, Vimala Shri, Shungké Lotsawa. From then on, they dispersed in various ways, Lochokpa, Bagtonpa, Thokton Sherab Dorje, Uyukpa Sangye Zangpo, Nyalpa Deleg Pal, Kyegné Nyingwa Rinchen Gyaltsen, Lachen Drak Rinpa, Namkha Tsultrimpa, Merto Gyalwo, up to Gongma Tsé Nga Pa. From then on, there may be times when it is possible to transmit, but our own tradition is like digging a salt well on the shore of a lake with eight qualities, the blessing is inseparable, and the transmission of both words and meaning has not deteriorated, it is the great mandala of the glorious Kalachakra.
Chinese
和……相似，而是从蒋扬确旺传承下来的。此外，对于大誓言（sdom chen）非常努力，法王南嘉扎桑主要听取了宗喀巴大师的亲传弟子嘉瓦觉桑巴的教诲。此外，菩提萨埵嘉耶、杰帕沃、杰布敦、堪钦达玛希利等传承下来，也听取了法王云丹炯乃巴的教诲并广为传播。之后，通过香敦衮巴瓦南喀华桑巴传承，谢饶扎西从杰卓秋处听受。虽然有如此众多的传承，但所谓从智洛传承下来的，虽然似乎有灌顶的传承，但实际的灌顶和时轮金刚的仪轨并不相同，也不是像用铜和黄铜混合的念珠仪轨，而是某种不同的东西。其他传承都是时轮金刚仪轨的灌顶传承。一般来说，在翻译时轮金刚的各位译师中，卓译师和雅隆译师两人获得了此坛城的灌顶传承。其他许多早期译师，虽然在当时可能存在，但没有传承和文献。如ra 派、擦米派、恰派等，虽然普遍存在时轮金刚的灌顶、口诀和事业，但没有此坛城的特殊灌顶传承。这是第一个考察。此大誓言（sdom chen）的主要内容，就是名为时轮金刚金刚怖畏金刚（dus 'khor rdo rje 'jigs byed）的那一个。在黑汝嘎中，是金刚萨埵黑汝嘎。吉祥金刚力是不动明王黑汝嘎，一般来说，黑汝嘎有内除六种，但从确立黑汝嘎的角度来看，不动明王黑汝嘎本身被认为是真正的黑汝嘎，因此说“如末劫之云黑汝嘎”，是指金刚力本身就是黑汝嘎。这是第二个考察。关于大誓言（sdom chen）的身相，有些人认为头发是红黄色向上竖起的，虽然有与金刚力相似的优点，但这是三世佛（gShegs khro sems dpa' gsum）中的如来部，因此此续部的坛城中的如来部，似乎需要发髻。我们传承的上师们也认为需要发髻，全知钦波的本尊画像中，
English
Similar to..., but it is transmitted from Jamyang Chokyi Wangchuk. Furthermore, greatly exerting effort on the Great Vow (sdom chen), Dharma King Namgyal Drakzang mainly listened to the teachings of Gyalwa Jowo Zangpo, the direct disciple of Je Tsongkhapa. Moreover, Bodhisattva Gyal Yeshe, Je Phak O, Je Buton, Khenchen Dharma Shri, and others transmitted it, and also listened to Chöje Yönten Jungne and widely propagated it. Then, through Shangtön Künpalwa Namkha Palzangba, Sherab Tashi received it from Je Drolchok. Although there are various lineages like this, the so-called lineage from Driblo, although it seems to have the continuity of empowerment, the actual empowerment and the Kalachakra ritual are not the same, nor is it like a rosary ritual mixed with copper and brass, but something different. Other lineages are the empowerment lineages of the Kalachakra ritual itself. Generally, among the various translators who translated the Kalachakra, the two translators, Dro Lotsawa and Yarlung Lotsawa, received the empowerment lineage of this mandala. Many other early translators may have existed at that time, but there is no lineage or literature. As for the Ra tradition, Tsami tradition, Chak tradition, etc., although the empowerment, instructions, and activities of the Kalachakra were generally prevalent, there was no specific empowerment lineage of this mandala. This is the first examination. The main content of this Great Vow (sdom chen) is only that which is called Kalachakra Vajrabhairava (dus 'khor rdo rje 'jigs byed). Among the Herukas, it is Vajrasattva Heruka. Glorious Vajra Power is Akshobhya Heruka. Generally, there are six types of inner removal in Heruka, but from the perspective of establishing Heruka, Akshobhya Heruka itself is considered the real Heruka, therefore it is said, "Like the clouds of the final eon, Heruka," which means that Vajra Power itself is Heruka. This is the second examination. Regarding the physical form of the Great Vow (sdom chen), some consider the hair to be reddish-yellow and raised upwards, although it has the advantage of being similar to Vajra Power, but this is the Tathagata family among the Three Sugatas (gShegs khro sems dpa' gsum), therefore, in the mandala of this tantra, the Tathagata family seems to require a topknot of matted hair. The previous lamas of our tradition also consider a topknot necessary, and in the painted image of the tutelary deity of the Omniscient Great One,
Chinese
头发蓬乱的颜色是红黄色。一般来说，忿怒尊的头发颜色，黄色、金黄色、红色、红黄色、黄褐色等，意义相同。因此，眉毛和胡须也需要稍微做成红黄色等，身体粗短等则不应做，应与时轮金刚多种主尊相似。这是第三种观察。对每个面部做出不同的表情也不合适，这是第四种观察。关于佛母的肤色，经中说：“与怖畏时顶髻母相似，空行母拉喔达给（梵文：Lāvaḍā），清净者。”对于这句话的意义，有些人解释说，劫末之火是天空的元素，所以必须是绿色的。因此，说佛母是绿色的，就像小律仪的佛母被说成是绿色一样，似乎是好的。然而，没有理由说怖畏时的火仅仅是天空的元素，也没有理由说天空元素的火是绿色的，也没有其他理由说佛母是绿色的。如果前者成立，那么怖畏时的云也应该变成绿色，那么所有说与劫末之云相似的都将变成绿色了。还有些人根据那句话将肤色做成红色，这些都可以用世间共称的量来证明。如果将那句话的意义应用于佛母的肤色，那么经文的意义就正确了。而且，在吉祥胜乐轮根本续的修法中，十地菩萨所造的修法中也说，佛母适合红色，这与黑色的方便和红色的智慧之语相互增上的结合一致。但是，如果在这里解释佛母，则不应将其应用于肤色。例如，金刚亥母的肤色有黑色、黄色、白色等，也说像劫末之火一样光芒四射，这是光芒和威力强大的比喻。这样的话，有些旧译本中有“与劫末之云相似”的说法，而且据说后来的汉文版本不正确，因此将此解释为主要尊的肤色是正确的。对于轮之自在遍入天的本尊，不需要考虑所遍入的六界相互之间的本尊结合方式。因此，这里也像多种主尊一样，父尊肤色是蓝色，母尊是黄色，这与时轮金刚二十六臂尊有所区别。
English
The color of the disheveled hair is reddish-yellow. Generally, regarding the hair color of wrathful deities, yellowish, golden-yellow, red, reddish-yellow, and yellowish-brown all have the same meaning. Therefore, the eyebrows and mustache should also be made slightly reddish-yellow, etc. The body should not be made thick and short, etc., but should be similar to the main deity of the Kalachakra Multicolored One. This is the third examination. It is also inappropriate to make different expressions on each face, this is the fourth examination. Regarding the color of the consort's body, it is said, "Similar to the Vajraḍākinī with a topknot during the time of terror, the ḍākinī Lāvaḍā, the purifier." Some interpret the meaning of this statement as the final fire of the eon is the element of space, so it must be green. Therefore, saying that the consort is green, like the consort of the Lesser Vows being described as green, seems good. However, there is no reason why the fire of the time of terror is only the element of space, and there is no reason why the fire of the element of space is green, and there is no other reason why the consort is green. If the former is valid, then the clouds of the time of terror should also turn green, so all that is said to be similar to the clouds of the end of time would be green. Some also make the body color red based on that statement, and these can be proven by worldly fame. If the meaning of that statement is applied to the consort's body color, then the meaning of the scripture is correct. Moreover, in the sadhana of the Condensed Chakrasamvara Tantra, which was composed by a Bodhisattva of the Tenth Ground, it is also said that the consort is suitable for red, which is consistent with the pure union of black as method and red as wisdom increasing each other. However, if the consort is explained here, it should not be applied to the body color. For example, Vajravarahi's body color can be black, yellow, white, etc., and it is also said to blaze with splendor like the fire of an eon, which is an example of great splendor and power. In that case, some old translations have the phrase "similar to the clouds of the end of time," and it is said that the later Chinese versions are incorrect, so it is correct to explain this as indicating the main deity's body color. For the deities of the Lord of the Wheel, the Pervader, it is not necessary to consider the way the deities of the six pervaded elements combine with each other. Therefore, here also, like the Multicolored One, the father deity's body color is blue and the mother deity is yellow, which is different from the twenty-six-armed Kalachakra.
Chinese
没有的缘故。第五个观察。 六个轮子中，有些认为有外面的圆环是不合理的，因为经续和注释中没有这样说。在画线的时候，每个轮子都是分成六小份，其中两份是中心，四份是轮辐，这样说是矛盾的。因为中心有手印的鬘，如果有圆环，那么那里也需要有，但是没有这样说。第六个观察。 还有些人认为十六个尸林，就是八个门和八个台阶。这与时轮大坛城中，在火风的周围有尸林的说法相矛盾。如果说在门房和台阶上安置尸林的标志，比如尸体和骨架等，那是前所未闻的事情。如果不能安置，那么说尸林也成了笑话。因此，说东方门的尸林等等，是指东方门那边的环境。从脉线之外，都是尸林的主母空行们游行享用的地方。她们的住所是门槛，因为相对于自身来说，那里既是主要的地方，又是近处。是最好的地方，而且门槛也不会空着。如果不安置有门的楼阁，那么就没有游廊和四大环境。那么在虚空轮之外的金刚地上就会出现尸林。那时，十六空行也住在尸林里。有无带门的殿堂，安置尸林和尸林主母的方式不同，这与时轮的大中小三种誓言，金刚亥母的成就法，以及遍入藏所造的，还有金刚手上释的坛城这三者都相同。在《密集胜乐略续》的心释中说：“食肉母在东方的大尸林中到处游行。”等等。如果问后来的时轮派噶瓦巴们，尸林的界限是什么？回答是：嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），滴（藏文：ཏིག，梵文天城体：टिक्，梵文罗马拟音：ṭik，汉语字面意思：滴）巴（藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：巴）有有无无不一样。第七个观察。 还有，六个轮子各自，认为各自的三分之一是中心