Chinese
方位是方位的颜色。神幡和欲幡显现白色，那是其下的基底是方位的颜色，但在其上叠加了白色，例如像墙壁一样。供养的地面也与本尊坛城直接相关，所以像本尊坛城的神幡一样，应做成方位的颜色。这一切的下基是金刚地基蓝色，但在其上铺设了各种珍宝的颜色。认为那是须弥山的颜色和金刚地基的颜色是错误的。因此，供养的地面有黑平、黄平、绿色等，在汉藏两地都有出现，并立为罗睺罗坛城和金刚地基等的论证，但那是背离了续部的意旨。如果是上师的口诀，也可能完全不相违背。五大环境是各自元素的颜色。金刚墙是蓝色的，火焰的连环也应做成五种或六种颜色交替，但认为像是方位划分一样是不对的。语和身的墙壁等，在息增怀诛等善业中，应按虚空、风、火、水、地的生起次第进行。那个次第也应以何者为主，则首先需要何者。那也以内为主，应从内向外计算，不应从外向内计算。在猛厉的事业中，需要与此相反的收摄次第，但在灌顶、开光、念诵等时候，与息增相符。关于意坛城，仅在注释中说有白色、红色、黑色，因此认为从内向外是白红黑三色。汉藏的一些大学者也这样认为，有些人为了支持那个观点，就想当然地认为首先是身，然后是语，然后是意成就等等，说出一切明示暗示都相违背的无关联的话语。又有些人说三层墙壁代表身语意三者，身在外而意在内没有定准，就像说珍宝是意，秘密是语一样。这是因为没有理解意语身是生起次第，身语意是收摄次第的样子。那也是胎生
English
The direction is the color of the direction. The god banner and desire banner appear white, which means that the base below it is the color of the direction, but white is superimposed on it, for example, like a wall. The ground for offering is also directly related to the mandala of the deity, so like the god banner of the mandala of the deity, it should be made into the color of the direction. The base of all this is the blue vajra ground, but the colors of various jewels are laid out on it. It is wrong to think that it is the color of Mount Meru and the color of the vajra ground. Therefore, the ground for offering has appeared in both Han and Tibetan areas in black smooth, yellow smooth, green, etc., and is established as an argument for the Rahula mandala and the vajra ground, etc., but that is deviating from the intention of the tantras. If it is the oral instruction of the guru, it may not be completely contradictory. The five great environments are the colors of their respective elements. The vajra fence is blue, and the chain of flames should also be made of five or six alternating colors, but it is wrong to think that it is like a division of directions. The walls of speech and body, etc., in peaceful, increasing, powerful, and subjugating virtuous activities, should be done according to the order of arising of space, wind, fire, water, and earth. In that order, whichever is the main one should be needed first. That should also be based on the inner being the main one, and should be calculated from the inside out, not from the outside in. In fierce activities, the reverse order of absorption is needed, but in the case of empowerment, consecration, recitation, etc., it is in accordance with peaceful and increasing. Regarding the mind mandala, it is only said in the commentary that there are white, red, and black, so it is thought that from the inside out there are three colors of white, red, and black. Some great scholars of Han and Tibet also think so, and some people, in order to support that view, naturally think that first the body, then the speech, and then the mind are accomplished, etc., and say irrelevant words that contradict all explicit and implicit things. Also, some people say that the three-layered fence represents the three kayas of body, speech, and mind, and there is no certainty that the body is outside and the mind is inside, just like saying that the jewel is the mind and the secret is the speech. This is because they do not understand that mind, speech, and body are the order of arising, and body, speech, and mind are the order of absorption. That is also viviparous.
Chinese
最初在受生时，处于中阴状态时是心，由此产生受生的风时是语，风和心融入父母的精血时是身，这是根本的意语身生起次第。三门具有形相显现之时，在母胎中一个月左右是意，之后风形成是语，其后脸、手、感官、血肉等逐渐形成是身。如此，所谓身语意不是出生的次第，而是产生出生的顺序是意语身的次第。胎生之人在死亡时，粗大的身体感觉消失，但风还没有停止，所以有语，风停止后，最终处于死心的状态。其显现、增盛、获得三种也是身语意的顺序，仅仅是收摄次第。有些人认为，善业是生起次第，猛业是收摄次第，因此念诵和灌顶等是所有共同的，所以，心间是收摄次第，身语是生起次第。如果这样说，那么行为相违背的业的法混合在一起，是任何事业都不能成就的原因，不会成为共同的成就之因。因此，自宗的观点是，心间也是从内向外依次是黑红白色的墙壁。还有些印度人，一些藏族宁玛派，以及后世的一些人，也像坛城的地基被分成九个格子一样，将方位平均分配，说东方和东南是黑色等等，从东方支撑马头的柱子到北方的柱子，南方的柱子用东方的柱子将中间隔成黑色等等，也想把其他方向也进行类比。那也是在某种程度上，即使只是名相也不行，虽然不能断然否定，但是，作为其论证，说“以主尊面部的区分来涂颜料”。以及在神像的场合也说“以主尊面部的区分，东方和火是黑色等等”。说这也能代表地基，那么神像中绿色和蓝色的地方也会变成绿蓝色，还有后世的某些人说，因为主尊的身体向右倾斜，所以会遍及根本面部的东方和东南两个方向，所以才会那样。说倾斜的面部有上方和下方。
English
Initially, when taking birth, the mind is in the intermediate state, and when the wind arises from that to take birth, it is speech, and when the wind and mind merge into the essence of the parents, it is body. This is the fundamental order of arising of mind, speech, and body. When the three doors have the appearance of form, in the womb for about a month it is mind, then the formation of wind is speech, and after that the face, hands, senses, flesh, bones, etc., gradually form the body. Thus, the so-called body, speech, and mind are not the order of birth, but the order of producing birth is the order of mind, speech, and body. At the time of death for those born from the womb, the coarse sensation of the body ceases, but the wind has not yet stopped, so there is speech, and after the wind stops, it ultimately remains in the state of the dying mind. The three of appearance, increase, and attainment are also in the order of body, speech, and mind, and are merely the order of dissolution. Some say that virtuous actions are the order of arising, and fierce actions are the order of dissolution, so recitation and empowerment, etc., are common to all, so the heart center is the order of dissolution, and the body and speech are the order of arising. If you say that, then the mixing of the laws of actions that contradict each other is the cause of not accomplishing any action, and it will not become a common cause of accomplishment. Therefore, the view of our own system is that the heart center also has walls of black, red, and white in sequence from the inside out. Also, some Indians, some Tibetan Nyingma, and some later ones, also divide the foundation of the palace into nine grids, dividing the directions equally, saying that the east and southeast are black, etc., from the pillar supporting the horse's head in the east to the northern pillar, the southern pillar uses the eastern pillar to separate the middle into black, etc., and they also want to compare the other directions. That is also to some extent, even if it is just a name, it is not okay, although it cannot be completely denied, but as its proof, it is said, "Apply colors according to the divisions of the main deity's face." And in the case of the deity's signs, it is also said, "According to the divisions of the main deity's face, the east and fire are black, etc." Saying that this can also represent the foundation, then the green and blue places in the deity's signs will also become greenish-blue, and some later ones say that because the main deity's body is leaning to the right, it will cover both the east and southeast directions of the root face, so that's how it is. Saying that the leaning face has above and below.
Chinese
即使出现了旋转的姿态，也不需要左右转动面容，因此那也是不相关的。因此，汉藏两地的最大的时轮金刚，都在角线交界处设置方位颜色的区分。而且，这在所有广为人知的续部坛城中也都有出现，因此，我们自己的宗派也进行角线交界处的方位颜色区分。此外，在《智慧品》第一百四十一品中，当讲述八面时，说道：西北方的面呈淡黄色或半白半黄，以此成办增益事业；西南方的面呈红黄色，以此使人迷惑；东南方的面呈红黑色，以此进行怀柔；东北方的面呈黑白色，以此成办驱逐。因此，这里没有将北方和东北方作为息增，而是将北方和西北方作为息增等等。并且，那时没有将北方和西北方都做成白色，而是西北方做成白黄混合或半色都可以，因为西北方的地面是半白半黄，这一点非常清楚。由此，其他的也都可以类推。就像这样，（经文中）也说道：对于息法，白色的面容，首先对于增法，白色和金色相同，在等分的手中。对于忿怒法，黄色是火的等分，对于迷惑法，金色和太阳相同，在水藏中，即是勾招。等等。 第三，解释各个本尊的坐垫。解释说，主尊的住所的莲花是杂色莲花，是绿色的，而且也象征着有各种各样的杂色，这是不好的。因为对于杂色和绿色，在观修、绘画以及符号和意义方面，没有任何困难和容易的区别。因此，不需要那样的符号方法。如果是杂色，直接画杂色就可以了，为什么要用绿色来象征呢？因此，象征天空的界或五大元素的集合是可以的，颜色就是绿色本身。在其上方，月亮、太阳、罗睺星的坛城从上到下层层堆叠。如《自在品》第六十四品的注释中所说：在中心之上是ཨཾ་（藏文，梵文天城体：am，梵文罗马拟音：aṃ，汉语字面意思：嗡）、ཨཿ（藏文，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊）、ཨ་（藏文，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：阿）月亮、太阳、罗睺星的坐垫。正如所说，观修三重坛城是主要的。经中说：吉祥的嗡字所生的，胜者的主尊的莲花上，月亮、太阳、火焰之上
English
Even if a rotating posture occurs, there is no need to turn the face left or right, so that is also irrelevant. Therefore, all the largest Kalachakra mandalas in both China and Tibet set apart the directions and colors at the corner line boundaries. Moreover, this also appears in all the well-known tantric mandalas, so our own school also distinguishes the directions and colors at the corner line boundaries. Furthermore, in the 141st chapter of the Wisdom Chapter, when the eight faces are discussed, it is said: The northwest face is pale yellow or half white and half yellow, thereby accomplishing the activity of increasing; the southwest face is reddish-yellow, thereby causing delusion; the southeast face is red-black, thereby performing subjugation; the northeast face is black-white, thereby accomplishing expulsion. Therefore, here, instead of making the north and northeast peaceful and increasing, the north and northwest are made peaceful and increasing, and so on. And at that time, instead of making both the north and northwest white, the northwest is made a mixture of white and yellow, or half-color, which is fine, because the ground in the northwest is half white and half yellow, which is very clear. From this, others can also be inferred. Just like this, it is also said (in the text): For pacifying, the white face, first for increasing, white and gold are the same, in the equally divided hand. For wrathful, yellow is the equal division of fire, for delusion, gold and the sun are the same, in the water treasury, which is summoning. And so on. Third, explaining the seats of each deity. Explaining that the lotus, the abode of the main deity, is a variegated lotus, which is green, and also symbolizes having various kinds of variegation, is not good. Because for variegation and green, in terms of meditation, painting, and symbols and meanings, there is no difference between difficult and easy. Therefore, such symbolic methods are not necessary. If it is variegated, it is enough to draw the variegation itself, why use green to symbolize it? Therefore, symbolizing the element of space or the collection of the five elements is acceptable, and the color is green itself. Above it, the mandalas of the moon, sun, and Rahu are stacked one on top of the other. As the commentary on the 64th chapter of the Empowerment Chapter says: Above the center are the seats of aṃ (藏文，梵文天城体：am，梵文罗马拟音：aṃ，汉语字面意思：嗡), āḥ (藏文，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊), a (藏文，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：阿), the moon, the sun, and Rahu. As it is said, meditating on the triple mandala is the main thing. The tantra says: On the lotus of the lord of the victorious ones, born from the glorious syllable Om, above the moon, sun, and fire