Chinese
将闭口和莲花盛开之义的开口，认为是全知者之意而书写，这是因为轻率地说出他人过错的来源，反而给自己带来了被他人嘲笑的巨大原因。注释中说：“牛的面容是寂静的。”在注释“铃的口常闭合”时，以及在注释“莲花盛开的口”时，也请看清楚铃的口常张开。铃也如上所述，形式上是铃本身，但必须将其视为各种佛母的自性。其他五种物品准备的场合，通过坛城仪轨本身就能理解。第三，弟子留住：如果五种物品留住的地方就是那个地方，那么将物品收拢到其他地方。再次，在床垫留住时，即使像所说的那样将坛城放在原来的地面上，用帷幕隔开或者用盖子盖住也可以，因为目的相同。如果在坛城房间之外，则没有禁止，所以不必收拢物品，而是根据情况使用。经续注释中所说的弟子留住的真实情况是：丢弃牙签，用六字真言保护，以及祈请金刚萨埵，仅此三种法。事先祈祷，以及为了成为法器而说法，即使结合从这部经续中出现的任何内容也是好的，因此，如果只想做时轮金刚的自宗，并且弟子也只相信这些，那么仅凭这些就是消除一切过失、圆满一切功德的准备。但对于喜欢繁琐的人来说，用秘密共同的仪轨来补充，就像坛城仪轨中所说的那样。如果考察这个宗派，会看到许多印度上师和藏族人，从秘密宝藏中出现的受戒传承中，去除了五种姓的类别，而接受时轮金刚的六种姓受戒。他们这样做是因为不理解“如何三世怙主们……”等等，以及“未度者我度之……”等等，都包含在这部经续中“菩提我所生”之内。但由于相互混合，导致既不是二者合一，也不是二者皆非的意义上的错误。
English
Writing that the meaning of closing the mouth and opening the lotus is considered to be the meaning of the all-knowing, is because carelessly speaking about the source of others' faults, instead brings a great reason for oneself to be laughed at by others. The commentary says, "The face of the ox is peaceful." In the commentary on "The mouth of the bell is always closed," and in the commentary on "The mouth of the lotus is blooming," please also see clearly that the mouth of the bell is always open. The bell is also as mentioned above, in form it is the bell itself, but it must be regarded as the nature of various mothers. For the occasions of preparing the other five substances, it can be understood through the mandala ritual itself. Third, the disciple remains: If the place where the five substances remain is that place, then the substances are gathered to another place. Again, when the mattress remains, even if the mandala is placed on the original ground as it is said, it can be separated by a curtain or covered with a lid, because the purpose is the same. If it is outside the mandala room, there is no prohibition, so there is no need to collect the items, but use them as appropriate. The true situation of the disciple remaining as stated in the tantra commentary is: discarding the toothpick, protecting with the six-syllable mantra, and invoking Vajrasattva, only these three dharmas. Praying in advance, and speaking the Dharma in order to become a vessel, it is good to combine whatever appears from this tantra itself, so if you only want to do the Kalachakra self-tradition, and the disciple also only believes in these, then only these are the preparation for eliminating all faults and perfecting all qualities. But for those who like complexity, supplementing with the secret common ritual is as stated in the mandala ritual. If you examine this sect, you will see many Indian masters and Tibetans, from the initiation lineage that appears from the secret treasure, removing the categories of the five families, and accepting the Kalachakra six-family initiation. They do this because they do not understand that "How the protectors of the three times..." etc., and "Those who have not been delivered, I will deliver..." etc., are all contained within "Bodhi I have generated" in this tantra. But due to mutual mixing, it leads to an error in the sense of neither being two nor being not two.
Chinese
而且，在补充的时候，对于“具有一切律仪者，应视为真实”的词句意义，因为不知道睡眠时如何安排而放置等等，只是引用片段。有些人认为受持五种或六种姓氏的律仪三次，就能圆满获得密咒律仪，这就会产生仅仅在准备阶段就已经圆满获得密咒律仪的过失。其他都容易理解，因为想要写一些坛城仪轨的总义，所以这里就不说了。我们自己的上师们的实践，就是上面所说的时轮自宗的准备仪轨。似乎也做自入。修供时也认为需要八种余依全部齐全，如果能做到就那样做。第四，睡眠余依是：五种物质不混杂地存在的情况下，在坛城地点的南方铺设床垫，念诵嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） 吽（藏文：ཧོཿ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等咒语很多，头朝西，脚朝东，导师自己以狮子卧式躺卧，就会在梦中见到吉祥和不吉祥的征兆。见到佛菩萨、天神天女欢喜嬉戏，金刚忿怒尊和金刚空行母们摧毁邪魔等的征兆，就非常吉祥，如果什么也没见到，就是中等，对于这两种情况，就在第二天早上画线，绘制坛城。如果见到非常明显的魔障之类的，见到幻术之类的，做出危害其他人的姿态，或者显现其他不好的征兆，导师就离开床垫，坐在坛城地面的东方，向金刚空行母们布施食子，想着坐在尸陀林地面上享用食子，祈祷平息障碍。这只是象征，如果能做到，也向六十护法和百族瑜伽母众供养食子。之后，从清净金刚口开始，也要圆满观想守护轮，以积累资粮二者先行，生起五种现证菩提或仅仅是种子字和手印，自己观想为大威德金刚大律仪。之后立即安放装饰和手印也可以。
English
Moreover, when supplementing, regarding the meaning of the words "One who possesses all vows should be regarded as genuine," they merely quote fragments, such as placing them without knowing how to arrange them during sleep. Some believe that by taking the vows of five or six families three times, one can fully obtain the mantra vows, which would lead to the fault of having already fully obtained the mantra vows only during the preparatory stage. The others are easy to understand, and since I want to write a general meaning of the mandala ritual, I will not discuss it here. The practice of our own previous lamas is just the preparatory ritual of the Kalachakra system mentioned above. It seems that they also do self-initiation. During the accomplishment offering, they also believe that all eight remaining conditions must be complete, and if it can be done, it should be done that way. Fourth, the remaining condition of sleep is: In the state where the five substances are present without being mixed up, a mattress is laid in the southern part of the mandala site, and after reciting many mantras such as Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) Hum (藏文：ཧོཿ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), with the head facing west and the feet facing east, when the teacher himself lies down in the lion's sleeping posture, he will see auspicious and inauspicious omens in dreams. It is very auspicious to see Buddhas, Bodhisattvas, gods, and goddesses rejoicing and playing, and Vajra Wrathful Deities and Vajra Dakinis destroying demons, etc. If nothing is seen, it is mediocre. For these two situations, lines should be drawn and the mandala drawn the next morning. If very obvious types of demons are seen, if illusions are seen, if gestures are made that harm other people, or if other bad omens appear, the teacher should leave the mattress, sit on the eastern side of the mandala ground, give tormas to the Vajra Dakinis, think of sitting on the charnel ground and enjoying the tormas, and pray for the pacification of obstacles. This is just a symbol. If possible, offer tormas to the sixty protectors and the assembly of the hundred families of yoginis as well. After that, starting from the purification of the Vajra mouth, one should also fully visualize the protection wheel. With the two accumulations of merit and wisdom preceding, generate the five manifest enlightenments or just the seed syllables and hand symbols, and visualize oneself as the great Samvara Vajrabhairava. Immediately after that, it is also okay to arrange the ornaments and hand symbols.
Chinese
名为“摧毁抛弃者”的是：从东南向西北所画的对角线要确定尺寸。西南西南，西北西北，该线的南段，导师在智慧的方位上行进；该线的北段，东北东北，东东东南，弟子在方便的土地上行进。如果反过来则不行，因为在外围的火风交界处，罗睺的头尾驻留，如果那些投入战斗的人越过那里，就像被他人摧毁一样，如果这里也从那里越过，导师或弟子会遭受巨大的损害，因此被称为“完全摧毁”。这里经文中说：“智慧方便的支分在中央完全摧毁，那应该在坛城中抛弃。”还说，如果线断裂，上师会衰弱，如果越过完全摧毁，孩子们也会遭殃。第四个是，在此处，对于清净的类别之一，在修法的场合所说的这个也应该理解，一肘与世间界的十万由旬相连。一肘就是一个门限。对此，大地的坛城是半个门限。在外围，大地的中央区域与两万五千由旬相连。水、火、风三者各有一个门限，在外围也与五十万的区域相连。外围的二十五万个天空，虽然没有圆满，但为了象征天空的微细界，坛城做了半个门限，因此五个环绕区域有两肘。从大地的环绕区域内到身体脉线的中间也是两肘。然后，主尊位置的直径也是两肘，一边六肘，另一边也相同的坛城十二肘，是十二真谛完全清净。或者，十六肘的线，或者与半肘的门限相连，半肘十六，十六门限，也是那十六种相的清净。又或者，线的尺寸，按照现在的可见情况，即使在妙音护法的上方，对于禅修来说，也是供养的土地和大地环绕区域的交界，那里有八肘。在那之外，是土地和
English
That which is called "Destroying Abandoner" is: The diagonal line drawn from southeast to northwest must have its dimensions determined. Southwest southwest, northwest northwest, the southern segment of that line, the teacher proceeds in the direction of wisdom; the northern segment of that line, northeast northeast, east east southeast, the disciple proceeds on the ground of skillful means. If it is reversed, it is not possible, because at the junction of fire and wind on the outside, the head and tail of Rahu reside, and if those who engage in battle cross over there, just as they are destroyed by others, if here also they cross over from there, the teacher or disciple will suffer great harm, therefore it is called "Completely Destroying." Here in the tantra it says, "The limbs of wisdom and skillful means are completely destroyed in the center, that should be abandoned in the mandalas." It is also said that if the line breaks, the lama will weaken, and if one crosses over the completely destroying, the children will also suffer. The fourth is that here, for one of the categories of purity, this which is spoken of in the context of the practice method should also be understood, one cubit is connected with one hundred thousand yojanas of the world realm. One cubit is one gate limit. To that, the mandala of the earth is half a gate limit. On the outside, the central area of the earth is connected with twenty-five thousand yojanas. Water, fire, and wind each have one gate limit, and on the outside they are also connected with fifty thousand areas. The twenty-five hundred thousand skies on the outside, although not complete, but in order to symbolize the subtle realm of the sky, the mandala is made half a gate limit, so the five surrounding areas have two cubits. From within the surrounding area of the earth to the middle of the body's channels is also two cubits. Then, the diameter of the main deity's position is also two cubits, six cubits on one side, and the mandala of twelve cubits, which is the same on the other side, is the complete purification of the twelve truths. Or, the line of sixteen cubits, or connected with the gate limit of half a cubit, half a cubit sixteen, sixteen gate limits, is also the purification of those sixteen aspects. Or again, the measurement of the line, according to the visible situation of today, even above the guardian deity Myosung, for meditation, it is the boundary between the ground of offering and the surrounding area of the earth, and there are eight cubits there. Beyond that, is the land and
Chinese
天空的周围，每个门都是一个单位。水、火、风三种，每个门都是两个单位。从标准长度增加五倍，每个方向的周围是五个单位，即四肘。两个方向加起来是八个单位。这和线绳的长度加起来是十六肘。据说这就是十六的纯净。第五个是，在续部的注释中，说了有繁和无繁两种线。第一种，是从指和半指的数字来测量，进行精细计算，所以有点难懂。后一种，是从大小来测量，进行粗略计算，所以容易懂。大小粗细的尺度没有不同。现在的线法也是以无繁为基础。这样，在《略续王经》的灌顶品中说：线是六和九十，这些都从梵天的线中，把各方向的部分完全给予。从“太阳诸门的中央，以及天空和大地，东方的一部分和西方也是”到“之间有六个颂，是灌顶品的第三十五个偈颂等。那时的大疏也是，灌顶品简略第三的开头，“此时在以前坛城的地上向西”到“坛城的线要立起来”之间，按着《略续》的字句，主要说了有繁的线。在根本续中说：在四方相等的地上，分成十六份，要舍弃身的坛城。再次分成十六份，做语等的坛城。然后舍弃语的坛城，分成十六份，再次做意的坛城。这样三个方向都是正确的，是三个坛城的自性。然后用二和水等来衡量，在那三个坛城上立线。这样说了。在《略续》中也说：二和水藏，一和水藏，一日时六顶端，火时半时半，时间和时间完全分开，时间和六也，罪过的部分依次。在心中是脐带的一半和莲花瓣，然后是金刚柱的连环，变成莲花金刚的连环，土地以及门和门楣等。