Chinese
如果与内身结合，就是智慧，也就是母亲的法生处，与三角（ཆོས་འབྱུང་，梵文天城体：धर्मोदय，梵文罗马拟音：dharmodaya，汉语字面意思：法生）结合。观修十辐轮，如果与被称为人间的外部世界结合，如经中所说：‘它的外面是空虚，远离三有，没有功德，并且因此而低劣。’就像所说的那样，世界之外被空虚的环境所包围，如果与内部结合，就是母亲的身体的意思。如果认为世界周围的空虚环境怎么能与十辐轮相符呢？圆形是它的实际形状，十辐代表十方。虚空就是金刚帐篷的名字，因为不可摧毁，所以是金刚，上下四方都被包围，所以也称为外帐篷。因此，在《如意树成就法》中说：‘内外事物产生的地方，就是虚空界和智慧的法生。’因此，外面对于人间来说是金刚帐篷，里面是母亲的身体，就像经释的观点一样。因此，内外的区别是，如果与外面的世界结合，那么十辐之外的虚空就是法生，十辐本身就在其中观修，因为在无边虚空的中央有世界的虚空环境。如果与内身结合，那么十辐之内的虚空就是法生，因为生处是身体的一部分，在身体之外是不合理的。因此，因为这两者是选择，一个不阻止另一个，但不必同时观修，所以不观修法生虚空界双重的形象，除非是口诀的特殊之处，否则也不必观修三角形的形象，因为虚空界圆形本身就是法生圆形。另一种方式是，十辐圆形本身也可以说是法生十角形，有一种情况是允许的，如嘉瓦的主人，全知大能者的心间成就法中所说：‘从空性中，在虚空界中，从ཡཾ་（藏文：ཡཾ，梵文天城体：य，梵文罗马拟音：yaṃ，汉语字面意思：扬）产生风’等等所说的意思也是如此，但暂时不解释。因此
English
If applied to the inner body, it is wisdom, that is, the mother's dharma origin, combined with the triangle (ཆོས་འབྱུང་，梵文天城体：धर्मोदय，梵文罗马拟音：dharmodaya，汉语字面意思：dharma origin). Meditating on the ten-spoked circle, if applied to the external world called the human realm, as stated in the tantra: 'Its outside is emptiness, devoid of the three existences, without qualities, and inferior because of that.' As it is said, the edge of the world is surrounded by an empty environment, and if applied internally, it means the mother's body. If one wonders how the empty environment of the world can be compatible with the ten-spoked circle, the circle is its actual shape, and the ten spokes represent the ten directions. That sky is named the Vajra Tent, because it is indestructible, it is Vajra, and because it surrounds all directions, it is also called the outer tent. Therefore, in the Sadhana Wish-Fulfilling Tree, it says: 'The place where external and internal objects arise is the realm of space and the dharma origin of wisdom.' Therefore, externally for the human realm it is the Vajra Tent, and internally it is the mother's body, just like the view of the tantra commentary. Therefore, the distinction between external and internal is that if combined with the external world, then the space outside the ten spokes is the dharma origin, and the ten spokes themselves are meditated upon within it, because in the center of the boundless space there is the spatial environment of the world. If combined with the inner body, then the space within the ten spokes is the dharma origin, because the place of origin is part of the body, and it is not reasonable outside the body. Therefore, because these two are choices, one does not prevent the other, but it is not necessary to meditate at the same time, so one does not meditate on the dual form of the dharma origin and the space realm, and unless it is a special feature of the oral instruction, one does not need to meditate on the triangular form either, because the circular space realm itself is the circular dharma origin. In another way, the ten-spoked circle itself can also be said to be a ten-angled dharma origin, and there is a time when it is permissible, as stated in the heart-essence sadhana of the Lord of the Conquerors, the Great Omniscient One: 'From emptiness, in the realm of space, from ཡཾ་（藏文：ཡཾ，梵文天城体：य，梵文罗马拟音：yaṃ，汉语字面意思：Yaṃ） arises wind,' etc., that is also the meaning, but it will not be explained for now. Therefore
Chinese
如果说“乌若”，那不是，十辐轮或法生是外面的虚空，而十相自在的虚空不是外面的，而是与其余九个相混合而存在，因此需要用那达的表示方法来表示。这里也是，雅等七个字母不是无生命的，而是各自与元音阿字结合，这才是字母的十相自在的阿字。那么，那些字母上也有半月、圆点、那达，会不会更加变成太阳和罗睺的种子呢？并非如此，因为“普贤智慧即是空性”所说的意义，就是给那些字母加上了顶轮，而不是十相自在中的身、智慧、虚空三者所代表的，所以没有那个过失。总的来说，有十辐轮的虚空是母的身体，以及在其内与生处相结合的一种方式；还有虚空无边是身体，十辐轮与生处相结合；以及颠倒这些等等，有各种结合的方式。其他四大的坛城生起方式很容易理解。四个坛城都是圆形的，高度都是十万的一半。所谓用吉祥来表示，吉祥就是斯瓦斯蒂卡（梵文，स्वस्तिक，svastika，吉祥的），也就是雍仲的图案。这些就像存在于外面的世界一样，一个包含在一个里面，并且像楼房一样相同，观想成鸡蛋一半剖开的样子也可以，或者像译师洛哲嘉参所认为的那样，在观修坛城的时候，观想成佛塔四层阶梯的圆形也可以。如外一般内，如身一般他，彩粉之坛城。这样说，意思是外、内、他三者各有其对应之物，而不是说在所有方面都必须相同。上下用各种金刚来装饰，这表示，像外面的世界一样，能稳固地存在到劫末，或者像智慧一样，表示能安住于清净不变的自性中。在那上面观想须弥山，其他的山、海、洲等则不必观想。须弥山根部一万六千由旬，顶端逐渐增至五万由旬，虽然应该这样说，但从根部开始稍微逐渐增大了，中央顶端的位置是须弥山的
English
If it is said "Ur Ro," that is not it. The ten-spoked wheel or Dharma origin is the outer space, while the space of the Tenfold Powerful One is not outer, but exists mixed with the other nine, so it is necessary to represent it with the method of Nada. Here also, the seven letters Ya, etc., are not lifeless, but each is combined with the vowel A, which is the A of the Tenfold Powerful One of the letters. Then, since those letters also have a half-moon, a dot, and Nada, will they become even more the seeds of the sun and Rahu? That is not the case, because the meaning of "Primordial Wisdom is emptiness" is that those letters are given a head circle, and they are not representative of the body, wisdom, and space of the Tenfold Powerful One, so there is no fault. In general, there is one way in which the space of the ten-spoked wheel is the mother's body, and the birthplace is combined within it; and the infinite space is the body, and the ten spokes are combined with the birthplace; and reversing these, etc., there are various ways of combining. The other ways of generating the mandala of the four elements are easy to understand. All four mandalas are round, and the height is half of a hundred thousand. The auspiciousness that is represented by auspiciousness is the Swastika (Sanskrit, स्वस्तिक, svastika, auspicious), which is the Yungdrung pattern. These, like those that exist in the outer world, are contained one inside the other, and are the same as the upper floors. It is good to meditate on the appearance of an egg cut in half, or, as the translator Lodrö Gyaltsen believes, when meditating on the mandala, it is also possible to meditate on the round shape of the four-tiered stupa. As outside, so inside. As the body, so the other. The mandala of colored powder. This is said to mean that the outer, inner, and other have their corresponding objects, but it does not mean that they must be the same in all respects. The various vajras that adorn the top and bottom represent that, like the outer world, they can remain stable until the end of the kalpa, or, like wisdom, they represent that they can abide in the nature of purity and immutability. Meditate on Mount Meru on top of that, and there is no need to meditate on other mountains, seas, and continents. Mount Meru has a base of sixteen thousand yojanas and a top that gradually increases to fifty thousand yojanas, although it should be said that it gradually increases slightly from the base, and the position of the central top is that of Mount Meru.
Chinese
之所以称之为“精华”，是因为它有两万五千（25000）个。五万（50000）个，是指以角的外缘环绕天空的情况，是从中间对半分开的尺寸。角的生长基础被认为是圆形的百分之一。须弥山的度量是十万（100000）个，从一半以上的五万（50000）个的交界处，角生长的基础向外生长，其上出现了第五个顶端。提到这些对于理解禅修的意义非常重要，详细的了解应该从其他地方获得。那座须弥山的东面是蓝宝石（Indranila），南面是红宝石（Padma raga），北面是月亮水晶（月光石），西面是红玉髓（Karketana），即黄色透明水晶。中央，也就是从根部到顶端的须弥山的核心是绿宝石（Marakata），即绿色。其上各种各样的莲花与须弥山的中心大小相同，其余的很容易理解。然后，所有这些聚集在一起，变成了重叠的十相自在的文字。由此，世界就像以前一样立即形成，而不是像“扬（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，字面意思：风）”、“让（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，字面意思：火）”等各自产生一个。而是每一个都从十个文字的所有部分产生。一般来说，就像引用的五个一样，风等坛城和须弥山之上堆叠的房屋，或者说金刚帐篷，即使只创造一次世界也是可以的。但是，在这个关于修行方法章节的详细解释中，无可否认地讲述了创造两次的方式。策唐巴·琼努华（Rhetangpa Zhonnu Palwa）认为这些话是详细的解释和意义的总结，只创造一次，这是一种肤浅的解释。此外，在此处的大疏中，当提到这些内部的清净时，“秘密莲花就像薄伽梵的莲花一样。”这样说，并不是说“莲花”，而是说“像”，只是用相似来解释，须弥山之上的莲花所象征的意义，母亲的秘密莲花与薄伽梵的座位莲花所象征的意义是相似的。这仅仅意味着十相自在的莲花和主尊的座位的莲花，无论相同与否，都不会有矛盾。并且，与“世界已经形成”的说法，以及“像……一样形成”的观点之间，
English
It is called "essence" because it has twenty-five thousand (25000). Fifty thousand (50000) refers to the case where the outer edges of the horns encircle the sky, which is the size of being halved from the middle. The base of the horns' growth is considered to be one hundredth of a circle. The measurement of Mount Meru is one hundred thousand (100000), and from the junction of fifty thousand (50000), which is more than half, the base of the horns' growth grows outward, and the fifth peak appears on top of it. Mentioning these is very important for understanding the meaning of meditation, and detailed understanding should be obtained from elsewhere. The east side of that Mount Meru is sapphire (Indranila), the south side is ruby (Padma raga), the north side is moon crystal (moonstone), and the west side is carnelian (Karketana), which is yellow transparent crystal. The center, that is, the core of Mount Meru from the root to the top, is emerald (Marakata), which is green. On top of it, the various lotuses are the same size as the center of Mount Meru, and the rest is easy to understand. Then, all of these gather together and become the letters of the superimposed Ten-Powered Ones. From this, the world is immediately formed as before, not like "Yam (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，字面意思：Wind)", "Rang (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，字面意思：Fire)" and so on, each producing one. Rather, each one is produced from all parts of the ten letters. Generally speaking, just like the five cited, the mandalas of wind and so on, and the houses stacked on top of Mount Meru, or the Vajra tent, it is possible to create the world only once. However, in this detailed explanation of the chapter on practice methods, it is undeniable that the method of creating twice is described. Rhetangpa Zhonnu Palwa believes that these words are a detailed explanation and a summary of meaning, and creating only once is a superficial explanation. Furthermore, in the Great Commentary here, when mentioning the purity within these, "The secret lotus is like the lotus of the Bhagavan." Saying this, not saying "lotus", but saying "like", just explaining with similarity, the meaning symbolized by the lotus on top of Mount Meru, the meaning symbolized by the mother's secret lotus and the lotus seat of the Bhagavan's seat are similar. This only means that the lotus of the Ten-Powered Ones and the lotus of the main deity's seat, whether the same or not, will not be contradictory. And, between the statement that "the world has been formed" and the view that "it is formed like...", this
Chinese
這實際上沒有矛盾。因為只有具備地、水、火、風四元素和須彌山才能被稱為世界。有些人說，如果蓮花、太陽、月亮三者是主尊的座墊，那麼主尊的座墊由（藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡）字所生，這樣一來，十相自在就不完整了。這種說法是因為他們忘記了之前的生起次第是如何進行的，並且不明白後來的十相自在完全融合在一起，從而生起四元素和須彌山的道理，這完全是胡說八道。然而，將蓮花、太陽、月亮、羅睺等作為宮殿帳篷的座墊，或者在四元素須彌山之上做帳篷，然後將蓮花等作為主尊的座墊，這兩種方式都是可以的，不應互相否定。即使蓮花等是金剛帳篷的座墊，有時也可以說成是須彌山之上的金剛地基，這也沒有矛盾。因為它們被巨大的金剛地基壓著，除了中央蓮花等所在的位置之外，所有的金剛地基都與須彌山相連，蓮花等都被隱藏起來了。\\ \\ 第二，關於居住的無量宮的描述，包括：金剛帳篷的描述、壇城的尺寸描述、高度的描述、裝飾的描述、顏色的描述，共五個方面。首先是：應當觀想在須彌山之上，由（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字生出金剛帳篷。如《無垢光榮經》所說：「同樣地，在其之上建造的房屋，都散發著無垢的光芒，或者是由金剛所生，即由（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字所生的金剛帳篷，要知道它是子宮，是與金剛相伴的蓮花。」經文又說：「或者，它是金剛自性的帳篷。」這說明目的相同，只是形式不同，可以選擇其中一種。為了保護，可以觀想金剛房屋，即寬敞宏偉的封閉式豪宅。此時，房屋的底座是金剛地基，牆壁和屋頂則起到帳篷的作用。或者，可以直接觀想金剛帳篷本身。帳篷的梵語詞是“pañjara”，也指網、箱子和食盒等容器。這種說法在印度普通民眾中也很流行。因此，金剛地基就成了無量宮的基礎。