English
Because it is proclaimed through the distinction of categories. The four faces can be distinguished as the four directions, but without eight faces, one should not make the distinction of eight directions. If one makes eight directions, one must also combine it with eight faces. In the case of eight faces, it is certain that making boundaries with diagonal lines will be established, but things like east-southeast being black will not be established. Similarly, in the tantra, it says: In the part of the directions, in the place of color, the lord of men, the Buddha, will apply colored powder through distinctions. This means that the color of the direction of the color place is done through the distinction of the four Buddha families. The four Buddhas exist in the four directions, not in the intermediate directions, so the intermediate directions are omitted incidentally. From the section of the fire corner, those close to the east are made the color of the east, and those close to the south are made the color of the south, etc., is the meaning. If the east and southeast are black, and the south and southwest are red, etc., then it must be said that in the part of the directions and intermediate directions, colored powder is applied through the distinction of the four Buddhas and the four mothers, that is, eight categories. Furthermore, in the case of complete destruction, skillful means and wisdom, and the movement of wisdom and skillful means will become excellent, and skillful means and skillful means will conflict internally, and wisdom and wisdom will conflict internally, which is complete destruction. Moreover, if you create confused boundaries on the diagonal line of fire and wind, according to your system, the southeast is black wind, and the northwest is yellow earth. Moreover, from the southeast diagonal line to the south median line, half of half is taken, which is slightly east. If the teacher goes to the place that extends south from the diagonal line, it will become complete destruction, because the teacher has come with skillful means to the place of skillful means of the wind element. Similarly, the disciple is the same in the half-east of the northwest. Therefore, the reason why the place of complete destruction is proclaimed on the diagonal line also very clearly prohibits this distorted direction color. Also, it is said like this: When placing the signs of the deities, it is said that the east and fire are black, etc., and it is said that that is also the distinction of the faces. They say that. This is also because those who are ignorant of the master's oral instructions may think it is similar, but it is not the meaning. Because in the southeast, which is divided into eight directions, all the deities are not black, and if they were, half of the retinue of the Lord of Death, Yama, would become black.
Chinese
因此，這裡的自宗，例如說，火隅之神所處的位置，是在隅角的區域之上。其中雖有紅色和黑色兩種成分，但黑色為主。因此，在那裡的神和標誌會變成黑色。因此，正東方完全是風的元素。正東南方的交界處，主要是風帶有火的迴旋。因此，有時也會說東南方是風，但主要應考慮到風。如果按照右旋的順序行進，從東方開始，到達東南方的交界處，雖然那個交界處兩種元素都具備，但風是從先前就伴隨而來，已經很久的原始元素，而火是剛接觸到的，所以風比火的力量更大。這可以應用到所有情況。也就是說，善業和成就至上被視為右旋，惡業被視為左旋，這裡則是右旋。另外，在神祇的標誌方面，東、東南黑等廣為人知並被提及。但由於沒有提到地面的方位顏色，因此可以確定地面的方位顏色是在隅角。那麼，《耶列二十七釋》中說，東方和火是黑色，南方和真諦是紅色，西方和風是黃色，北方和自在是白色。因為有明確的經文，所以有人認為地面的方位顏色，東、東南黑等就是這些。但那是勝樂金剛的特殊法，不能用於時輪金剛所說的其他壇城。那也是因為那個壇城有八個門，而且它的隅角也是實際的直徑。因此，在直徑上混淆方位，以及在門上使用一半的顏色，在任何壇城的體系中都是不允許的，因此，因為這個原因，它在那裡才是那樣的。因此，在完整的時輪金剛壇城中，有四方和四隅，而在勝樂金剛中，則有八方和八隅，這是通過八門和十六墓地的知識來實現的。如果沒有上師的口傳，只是希望增長智慧而隨意解釋，那麼產生錯誤的根源，這似乎是真實的。第四個要點是關於清淨的解釋。
English
Therefore, here, our own system, for example, the deity of the fire corner is said to reside on the area of the corner. Although it has both red and black components, black is the main one. Therefore, the deities and signs residing there will turn black. Therefore, the due east is only the wind element. The due southeast boundary is mainly wind with revolving fire. Therefore, sometimes the southeast is also said to be wind, but the main consideration should be wind. If we proceed in a clockwise manner, starting from the east and going to the southeast boundary, although both elements are present at that boundary, wind is the original element that has been accompanying from the beginning and has been there for a long time, and fire is newly encountered, so wind is stronger than fire. This can be applied to everything. That is, virtuous deeds and supreme accomplishments are considered clockwise, and non-virtuous deeds are considered counterclockwise, and here it is clockwise. Furthermore, in the case of the signs of the deities, east, southeast black, etc., are widely known and mentioned. However, since the ground's directional colors are not mentioned, it is established that the ground's directional colors are at the corners. Now, in the commentary on the twenty-seventh of Ye-le, it says that east and fire are black, south and truth are red, west and wind are yellow, and north and power are white. Because there is a clear scripture, one might think that the ground's directional colors, east, southeast black, etc., are only these. But that is a special dharma of the Great Samvara, so it is not suitable for other mandalas spoken of in the Kalachakra. The reason for that is that that mandala has eight doors, and its corners are also the actual diameters. Therefore, confusing directions on the diameter and using half colors on the doors are not allowed in any mandala system, so for that reason, it is like that there. Therefore, in the complete Kalachakra mandala, there are four directions and four corners, while in the Great Samvara, there are eight directions and eight corners, which is achieved through the knowledge of the eight doors and sixteen charnel grounds. It seems true that if one interprets arbitrarily without the oral instruction of a lama, hoping to increase wisdom, then the basis for error arises. The fourth point is about the explanation of purification.
Chinese
如是书写的坛城建立后，其中清净的次第有很多，其中一种与外在世界相联系的方法是：与世界等同的清净，这是众所周知的，其他地方已经说过了。另一种情况是：身体从髋部以下有八个六指宽的地方，即七层地狱和龙的住所，这八处清净是身坛城。语坛城是外在的须弥山，内在的是脊椎，从髋部到喉咙下方的界限。须弥山的喉咙和身体的喉咙，以及脸的下半部分，直到发际线都与真实的心坛城相连。须弥山的脸和身体的脸的上半部分是额外的善逝，主尊的住所是须弥山的顶端和身体的顶端清净。这是与高度相联系的。与身体的宽度相联系的是：所依心间的明点所依赖的自生智慧和无明，是大乐轮清净。心间的轮是心坛城。它的四门是四种状态。从喉咙到肚脐的尽头是语坛城，它的四门是四脉。从发际到小便处是身坛城，包括大小便和精液的孔以及顶轮是四门。据说后者是根脉续部的观点。也就是心有四种状态，气有四脉，身体有四种漏失的门，这些门也与身语意的法相联系。第五个要点是关于欲望的，对欲望进行分析：对于欲望，在《大疏》中说，东门的北方是地部，南门的东方是火部，北门的西方是风部，这样说了五个一组的种子字。而西门的南方只说了一个ཀྵཿ（藏文，kshah，梵文天城体，kṣaḥ，梵文罗马拟音，刹），没有说其他的。这是因为东西方的字母代表智慧，南北方代表虚空界。西方左边只有一个ཀྵཿ（藏文，kshah，梵文天城体，kṣaḥ，梵文罗马拟音，刹）的原因是，实际上是ལ་ཝ་ར་ཡ་ཀྵཿ（藏文，la wa ra ya kshah，梵文天城体，lava rayakṣaḥ，梵文罗马拟音，拉 瓦 Ra 亚 刹），虽然有五个字母，但最终四个位置在同一个顺序上重复两次是不好的，而且神也只有三十六个被遍及的欲望母神，所以五个字母的集合的本体被归纳为ཀྵཿ（藏文，kshah，梵文天城体，kṣaḥ，梵文罗马拟音，刹）字。因此，如此清晰的阐述也是粗略的解释吗？
English
After constructing the mandala as written, there are many stages of purification mentioned. One way to relate it to the external world is: the purification that is known as being equal to the world. This has been mentioned elsewhere. Another case is: below the hips of the body, there are eight places that are six fingers wide, namely the seven hells and the abode of the nagas. These eight purified places are the body mandala. The speech mandala is Mount Sumeru externally, and internally it is the spine, from the hips to the lower limit of the throat. The throat of Mount Sumeru and the throat of the body, and the lower half of the face up to the hairline, are connected to the actual heart mandala. The face of Mount Sumeru and the upper half of the face of the body are the additional Sugatas, and the abode of the main deity is the top of Mount Sumeru and the purified top of the body. This is related to the height. Relating it to the width of the body: the bindu of the supporting heart, which relies on the self-born wisdom and ignorance, is purified by the wheel of great bliss. The wheel of the heart is the heart mandala. Its four doors are the four states. From the throat to the end of the navel is the speech mandala, and its four doors are the four channels. From the hairline to the urine is the body mandala, including the orifices for excrement, urine, and semen, and the crown chakra is the four doors. It is said that the latter is the view of the root tantra. That is, the mind has four states, the prana has four channels, and the body has four leaking doors. These doors are also related to the dharmas of body, speech, and mind. The fifth point is about desire, analyzing desire: regarding desire, in the Great Commentary, it is said that the north of the east gate is the earth element, the east of the south gate is the fire element, and the west of the north gate is the wind element. Thus, five seed syllables are mentioned in each group. And in the south of the west gate, only one ཀྵཿ (Tibetan, kshah, Devanagari, kṣaḥ, Romanized Sanskrit, kṣaḥ, meaning "ksha") is mentioned, and nothing else. This is because the letters of the east and west represent wisdom, and the south and north represent the space element. The reason why there is only one ཀྵཿ (Tibetan, kshah, Devanagari, kṣaḥ, Romanized Sanskrit, kṣaḥ, meaning "ksha") on the left of the west is that, in reality, it is ལ་ཝ་ར་ཡ་ཀྵཿ (Tibetan, la wa ra ya kshah, Devanagari, lava rayakṣaḥ, Romanized Sanskrit, la va Ra ya kṣaḥ), although there are five letters, it is not good to repeat the same sequence twice in the same four positions, and there are only thirty-six desire goddesses to be pervaded, so the essence of the collection of five letters is summarized into the letter ཀྵཿ (Tibetan, kshah, Devanagari, kṣaḥ, Romanized Sanskrit, kṣaḥ, meaning "ksha"). Therefore, is this clear explanation also a rough explanation?
Chinese
不必转到其他地方，因为这是按照方位的次第和字母的界限来说的。此时分开来说，或者总合起来，在字数多少和理解难易上没有差别。也不要认为左右数量不相等就不美观，美观与否是随心所欲的分别，没有定准。数量相等也并非绝对必要，看星曜母（gza' yum）的坛城和《名义集》（mngon brjod）中上师单足的坛城等就知道了。因此，密咒续部的宣说者所说的一切都应该相信，不能用凡夫的智慧去否定或肯定。因此，对于《灌顶品》（dbang le）的注释中所直接指示的，也不加以改造，而承认为一种选择。那么，各方各面八个，四个角落各一个的排列方式是怎样的呢？这也不是为了美观而随意改造的，在《修法品》（sgrub le）的注释中说，与各自的化身相结合而宣说之后，一切都安放在自明和界限的方位上，这已经说明了。对此，在汉藏两地有各种不同的排列方式。诸佛的排列方式和种子字结合的方式在修法中已经说了，法器的排列方式在前面已经说了，这些都是上师口诀没有错谬之处。还有，从《鬘论》（'phreng ba las）中出现的排列方式如下：乌巴拉花、衣服和弯刀、轮、喀章嘎，东方的右边是弯刀、剑、弯刀一对，莲花、尸器、杖、夏克提、莲花等，南方的右边是战斧、箭和弯刀一对，轮、海螺、法轮、金刚杵、针和轮等，西方的右边是法轮、轮、弯刀一对，乌巴拉花、镜子、三尖矛、莲花、乌巴拉花等，北方的右边是琵琶、锤子、弯刀一对。总而言之，《克里亚桑穆达亚》（kriya samudra）只是它的追随者，萨度普扎（sAdhu putra）也几乎是追随它的，可能是翻译错误或文字错误，将法轮（chos 'byung）错写成了“普布”（phub），其他都一样。各方左侧台座上排列四个的方式，后来藏人做了各种不同的改变，这似乎大多是自己的臆造，所以不要