Chinese
在（风）的时候，圆形的坐姿是圆形的风，莲花的坐姿是半月形。因为说是水的清净，所以风是圆形，水是半月形也没有错。在续部注释的时候，无论在哪里这样说，都不需要修改。对于极忿怒母们的坐垫，《大疏·惹译》中说：“在轮之上是乌鸦面母的贝鲁ଣ୍ྜའོ。”《阿ཞ་译》中也说：“在原始乌鸦的轮之上是贝鲁ଣ୍ྜའོ。”这样出现，从总体上来看，似乎也没有什么矛盾。藏地后来出现的众多时轮金刚，说八瑜伽母等的莲花之下需要有生命的原因是，极忿怒母的轮之下有生命，而且轮是莲花的替代，这是因为后面的理由根本不成立。按照那两个旧译本，前面的理由也不成立。而且在仲译、香邦觉囊译本中也说：“同样，在乌鸦面母的轮之下是贝鲁ଣ୍ྜའོ。”恰米和雅隆巴等也和这相同，这些也是因为印度梵文本不同的差别。还有些人认为，就像瑜伽母等也有莲花之上的生命一样，这里也同样可以替代，所以在轮之下有生命是不合理的。对此，有些人回答说，瑜伽母等的莲花花瓣上有轮的本尊众，而极忿怒母的轮没有那样，这就是差别。当谢仁巴等有些人说，轮是莲花的替代，所以莲花和轮无论在上在下都一样，已经成立了，再说有轮没轮的差别，就像说周遍上出现了实体过失，但是法不是一样的，这样进行区分，那就是胡说八道。因为已经承认轮是莲花的替代。如果说凡是替代相同的事物，就必须放在替代物和区域相同的地方，这是周遍，如果这样说，就像说已经成立了一样，如果你的那个是真的，那么那些没有成立为相同，也没有承认轮是莲花的替代。因为各个本尊的坐垫有不同的差别，没有必须只考虑相互相同的替代的理由。即使是替代，地点也相
English
In the case of (wind), the round posture is the round wind, and the lotus posture is crescent-shaped. Because it is said that the purity of water, the wind is round, and it is not wrong that the water is crescent-shaped. In the commentary on the tantras, wherever it is said like that, there is no need to modify it. Regarding the seats of the extremely wrathful mothers, the Great Commentary Ra Translation says, "On the wheel is the crow-faced mother's Bherunda." The A-zha translation also says, "On the wheel of the original crow is Bherunda." As it appears, from a general perspective, it does not seem to be contradictory. The reason why many Kalachakra that appeared later in Tibet say that there must be life under the lotus of the eight yoginis, etc., is that there is life under the wheel of the extremely wrathful mother, and the wheel is a substitute for the lotus. This is because the latter reason is not established at all. According to those two old translations, the former reason is also not established. Also, in the Dro translation and the Shang-pa Jonang translation, it is said, "Similarly, under the wheel of the crow-faced mother is Bherunda." Chami and Yarlungpa, etc., are also the same as this, and these are also differences due to different Indian texts. Some people think that just as yoginis, etc., also have life on the lotus, here also it can be replaced in the same way, so it is unreasonable to have life under the wheel. To this, some people answer that the lotus petals of yoginis, etc., have the assembly of deities of the wheel, but the wheel of the extremely wrathful mother does not have that, and that is the difference. When Sherinpa and some others say that the wheel is a substitute for the lotus, so it has already been established that the lotus and the wheel are the same whether they are above or below, and to say the difference between having a wheel or not is like saying that there is a fault in the pervasion, but the dharma is not the same. If you distinguish it like that, it is nonsense. Because it has already been admitted that the wheel is a substitute for the lotus. If you say that anything that is the same substitute must be placed in the same place as the substitute and the area, that is pervasive, if you say that, it is like saying that it has already been established. If that is true, then those have not been established as the same, and it has not been admitted that the wheel is a substitute for the lotus. Because each deity group has different seat differences, there is no reason to only consider the substitutes that are mutually the same. Even if it is a substitute, the location is the same.
Chinese
我甚至没有必要打印。东方诸神的座位的替代品是西方诸神的座位，但正如西方诸神的座位不必放在东方一样。索南南嘉巴又说，一般来说，轮和莲花是等同的，所以轮必须放在下面。有时，在猛烈的火焰轮的轮辐上，在吉祥星宿的情况下，也有必要放置轮。但如果根本没有这样的明确说明，就应该考察从何处获得。因此，他们没有理解必须知道的关键，即，我们自己的体系是，为猛烈的火焰母们制作轮，是为了摧毁各方的恶势力，这与守护轮的关键相同。如果它接触到地面，旋转就不容易，如果在不接触生物的情况下存在，就容易进行旋转的活动。因此，最好在猛烈的火焰母的上方放置生物。上下猛烈火焰母的战车，上下与忿怒尊的战车非常相似，只是大小不同，所以在真正的上下忿怒尊的战车上放置猛烈火焰母是不好的。因为这里有容易理解的必要，所以作为附带意义来讲述。在观修坛城时，除了牵引战车的那些之外，不必观修莲花和轮上下的生物。那些是在之后生起本尊的同时观修的，就像主尊脚下的神一样。因此，也不需要从种子字中生起那些生物，就像战车，以及牵引它的生物、魔和猛烈者一样。然而，如果认为一切器情万物的名称的第一个字母都是各自的种子字，所以要观修，那么，如果对宫殿的柱子、台阶、墙壁和装饰的差异等一切也都同样应用，会变得更好吗？因此，应该舍弃过度的繁琐，适当地做。第二，在讲述内外其他的清净结合时，断除了外在清净结合的疑惑，以及忆念内在和其他清净的方法。第一是，在《灌顶次第》第五十二页中，“从心间到第一道门之间，变成充满财富的酥油，是世界坛城”。
English
I don't even need to print it. The substitute for the seats of the eastern deities is the seats of the western deities, but just as the seats of the western deities do not have to be placed in the east. Sonam Namgyal also said that in general, the wheel and the lotus are equivalent, so the wheel must be placed below. Sometimes, on the spokes of the fierce fire wheel, in the case of the auspicious constellations, there are times when it is necessary to place the wheel. But if there is no such clear statement at all, one should examine from where it is obtained. Therefore, they did not understand the key to knowing what is necessary, that is, our own system is that making wheels for the fierce fire mothers is for destroying the evil forces of all directions, which is the same key as the protective wheel. If it touches the ground, it is not easy to rotate, and if it exists without touching living beings, it is easy to perform the activity of rotating. Therefore, it is best to place the wheel on top of the living beings for the fierce fire mother. The chariot of the upper and lower fierce fire mothers, the upper and lower are very similar in appearance to the chariot of the wrathful deity, but there is a difference in size, so it is not good to place the fierce fire mother on the actual chariot of the upper and lower wrathful deity. Because there is an easy-to-understand necessity here, it is told as an incidental meaning. When meditating on the mandala, except for those who pull the chariot, it is not necessary to meditate on the living beings above and below the lotus and the wheel. Those are meditated on at the same time as generating the deity later, just like the deity under the feet of the main deity. Therefore, it is also not necessary to generate those living beings from seed syllables, just like the chariot, and the living beings, demons, and fierce ones that pull it. However, if it is thought that the first letter of the names of all containers and contents are the respective seed syllables, so one should meditate, then, if the same is applied to everything such as the pillars, steps, walls, and differences in decorations of the palace, will it become better? Therefore, one should abandon excessive elaboration and do it appropriately. Second, in explaining the pure combinations of outer, inner, and other, the doubts of the outer pure combination are cut off, and the methods of remembering the inner and other pure combinations are explained. The first is, in the fifty-second page of the Empowerment Sequence, "From the heart to the boundary of the first door, it becomes ghee filled with wealth, the mandala of the world."
Chinese
啊！从门到匝绕匝嘎的尽头，三重有信心的眼睛都变成盐的珍宝之地。然后，国王的眼睛也从人的坛城那样变成风。在那之外，那些都是完全清净的，应当观看地、水、火、食、风。如是说。身坛城说有四十万由旬等，想要显示叫做世界界等同的坛城。在智慧品中说：一切山王的东方是清净的因陀罗尼罗，南方是莲花宝，西方是红宝石般的黄色，北方如持兔者般洁白，月亮如水精。中央是绿色，包含在其中，这里是大坛城的精华。首先是意之自性，然后从中央加倍也是语之自性。然后其他加倍，用箭乘以十，就是千由旬。在那之外，以时完全清净的轮之体性，然后是世界界的自性。如是说。想要显示须弥山顶等同的坛城。又在耶列中说：住在须弥山上的国王的黄色一半变成千由旬。同样，天神山也变成身体的量度，宽度是一半的量度。在那之上是金刚的形状，堆积成三部分，那也是一半。同样，下面是大地、水、火、风和火焰，以及金刚链。如是说，据说显示了须弥山一半等同的坛城。那些的意义是：任何坛城的门量都是二肘，每肘都与外面的世界界一百万由旬的清净相结合。因此，对于所画的坛城，从一肘到千肘等，一般来说，虽然对于修行者的手肘的量度没有确定，但是坛城自身确定为四肘，因为需要与四十万由旬相结合。因此，从中央到心坛城门的直线为止，两边的总和是一肘，因此直到财神女，也就是地坛城为止都是清净的。
English
Ah! From the gate to the end of Tsara Tsika, the triple confident eyes all become the treasure land of salt. Then, the king's eyes also transform into wind from the human mandala. Beyond that, those are all completely pure, one should observe earth, water, fire, food, and wind. Thus it is said. The body mandala is said to be four hundred thousand yojanas, etc., intending to show the mandala called the world realm equality. In the Wisdom Chapter, it says: "The east of all mountain kings is pure Indranila, the south is Padma Raga, the west is ruby-like yellow, the north is white like the rabbit-holder, the moon is like crystal. The center is green, contained within it, here is the essence of the great mandala. First is the nature of mind, then doubling from the center is also the nature of speech. Then others are doubled, multiplied by ten with arrows, that is a thousand yojanas. Beyond that, with time completely pure, the nature of the wheel, then the nature of the world realm." Thus it is said. Intending to show the mandala equal to the top of Mount Sumeru. Also in Yele it says: "For those dwelling on Mount Sumeru, half of the king's yellow becomes a thousand yojanas. Likewise, the divine mountain also becomes the measure of the body, the width is half the measure. Above that is the shape of a vajra, stacked in three parts, that is also half. Likewise, below are earth, water, fire, wind, and flames, along with a vajra chain." Thus it is said, it is said to show the mandala equal to half of Mount Sumeru. The meaning of those is: The gate measurement of any mandala is two cubits, each cubit is combined with the purity of one million yojanas of the outer world realm. Therefore, for the drawn mandala, from one cubit to a thousand cubits, etc., in general, although there is no certainty about the measurement of the practitioner's cubit, the mandala itself is determined to be four cubits, because it needs to be combined with four hundred thousand yojanas. Therefore, the sum of both sides from the center to the line of the heart mandala gate is one cubit, therefore it is pure up to the goddess of wealth, that is, the earth mandala.
Chinese
是的，因此主尊的莲花十二指半，即六指，是须弥山的心脏，有两万五千由旬，与中央山脊的根部粗细相同。向上是须弥山的山脊周围，或者可以认为是山脊的基础。须弥山顶的宽度是五万由旬，下面压着六个洲、海、山，是与如来增量和清净相连的。然后将心间的彩土、神幡、矮柱等与地界相连。然后是语坛城门墙的内侧，是三倍的庄严，即以八三二十四的方格代表咸水海的水坛城。然后是胜者的主宰，即所谓的二十四方格。有些人也用半个小部分的术语，实际上是指身体坛城的一个门限有二十四指半的尺度。在坛城绘制中，语坛城的头饰（kramaśirṣa）与正前方对齐，直到火坛城。然后从那里开始，直到身体坛城墙的内边缘，四个门的正面，都是四肘，因此直到风坛城的边缘都是完全清净的。在这里，身体的台阶以上不与世间的尺度相连，而是完全清净了普遍的五界。对此，藏人似乎使用了与世间界相同的术语。中间偈颂的意思是，从“绿色”开始，显示了须弥山的颜色。其中的“小”字并不指“绿色”，而是指须弥山顶的整个宽度，因此与“山之主”相连。“心脏”一词与下面的词相连，即心坛城、语坛城和身坛城依次是两倍两倍。须弥山的中心部分一万三千五百与心坛城相连，这似乎是须弥山中央山脊顶部的细微宽度。语坛城与须弥山心脏的宽度相连。身坛城与须弥山顶的宽度五万由旬相连。直到身体的墙壁，直到火焰的圆周，都是外部四大坛城，包括天空在内，都是清净的。