Chinese
也轉變成一百六十二個壇城，有些在講說慈悲灌頂時，三十二尊神的眾神，以主尊金剛薩埵和不動佛的區分，轉變成兩個壇城，十個護摩的壇城也歸入詞句完整的壇城中，同樣地，在《成就次第》中說：「等等人主諸神與，諸女神之成就法，於此壇城自之王，依種姓力一切業，皆轉變。」及其釋文中也說：「諸神與女神之成就法，於此壇城唯一勇士皆轉變，自之王種姓力者，即依如來等種姓力，一切業之類別皆轉變成成就法。」又從前文繼續說：「三十六瑜伽母眾轉變，復次念誦及護摩，自之種子。」文中說到，其釋文中也說：「三十六瑜伽母眾，及其他墓地之究竟者，將轉變成闡述之成就法。」文中提到，在各個細微的事業時，從主尊到墓地之間的每一尊神都轉變成壇城，因此有十忿怒母，十佛父佛母，十忿怒尊，十龍，十極忿怒母，十二菩薩父菩薩母，十二大神，八瑜伽母，語和身的瓣上的四百一十二尊神，總計轉變成五百八十二個壇城。同樣地，由於自己信奉的關係，每一尊神的成就法也同樣地轉變，此外，還有六十金剛力士護法的壇城，以及轉變成由十忿怒尊圍繞的兩個壇城，還有百種姓瑜伽母的壇城，三十二手印的壇城，以及在水銀提煉時所說的贊巴拉的壇城，以及密集金剛六族的諸神全部都轉換主尊，從九尊神到九個壇城，到三十四尊神到三十四個壇城之間轉變，總之
English
It also transforms into one hundred and sixty-two mandalas. Some, when explaining the empowerment of compassion, the assembly of thirty-two deities, with the main deity Vajrasattva and the distinction of Akshobhya, transforms into two mandalas. The ten homa mandalas are also included in the mandalas with complete phrases. Similarly, in the 'Sadhana Sequence,' it says: 'Etc., the lords of men, the gods and goddesses, each of their sadhanas, in this mandala, by the power of one's own royal lineage, all actions transform.' And in its commentary, it also says: 'The sadhanas of the gods and goddesses, in this mandala, the single heroes transform, by the power of one's own royal lineage, that is, by the power of the Tathagata and other lineages, all categories of actions transform into sadhanas.' Again, continuing from the previous text, it says: 'The thirty-six yoginis transform, again mantra recitation and homa, one's own seed.' It is said in the text, and in its commentary, it also says: 'The thirty-six yoginis, and others, the ultimate ones of the charnel ground, will transform into the sadhana to be explained.' It is mentioned in the text that in each subtle activity, each deity from the main deity to the charnel ground transforms into a mandala. Therefore, there are ten wrathful mothers, ten Buddha fathers and mothers, ten wrathful deities, ten nagas, ten extremely wrathful mothers, twelve Bodhisattva fathers and Bodhisattva mothers, twelve great gods, eight yoginis, and the four hundred and twelve deities on the petals of speech and body, totaling five hundred and eighty-two mandalas. Similarly, due to one's own devotion, the sadhana of each deity also transforms in the same way. In addition, there is the mandala of the sixty Vajra force protectors, and the two mandalas transformed by the surrounding of the ten wrathful deities, and the mandala of the hundred-lineage yoginis, the mandala of the thirty-two hand symbols, and the mandala of Zambhala mentioned during the mercury extraction, and all the deities of the six families of Guhyasamaja all transform the main deity, from nine deities to nine mandalas, to thirty-four deities to thirty-four mandalas, in short.
Chinese
总的来说，密集金刚有一百三十二个。这样，不算之前的二十八个，通过解释来增加，经续的词句中所示的坛城有七百一十八个。 第三，从意义上获得的方面来说，有忿怒母十尊的坛城，以及八个瑜伽母各有十尊本尊的八个坛城，以及对于时神们有三十尊本尊的十二个坛城，而且主尊时轮金刚本身，也因胜者六种姓转变的差别而变成六个大坛城。绘制坛城的时候，对于身语意全部具备的一个坛城，意坛城是十二肘，语坛城是十六肘，身坛城是二十肘，所说的实际所示的大小，只是意语身清净结合的方式而已。其他不同的形态和本尊数量等差别虽然没有明确说明，但通过意义获得的智慧，现在实际宣说的语灌顶坛城是智慧金刚的坛城，因此其他的那些坛城，会出现以身语意金刚为主的坛城。如同前生仪轨的绘制方式一样，自生仪轨也可以修持。现在以智慧金刚为主，像做不动佛和金刚萨埵的体性一样，在修持意金刚时，在修持因果金刚持的时候，这个要反过来。语金刚是宝生佛为因，不空成就佛为果的坛城，身金刚是毗卢遮那佛为因，无量光佛为果的坛城会出现。无论哪个成为坛城的主尊，那个就应当作为一切部族的遍主。对于意来说，现在主尊的颜色在蓝色的位置会出现绿色，其他相同。语和身的黑色，也大多与此相同，红色和白色，脸部的差别依次转变的方式，以及前四手的转变方式是部族区分。或者，因果金刚持两者虽然部族不同，但身体的形态不转变，做成红色和白色，那时意金刚也是黑色的。同样，十个火供的坛城也与此相似。
English
In summary, there are one hundred and thirty-two mandalas for Guhyasamaja. Thus, excluding the previous twenty-eight, adding through explanation, there are seven hundred and eighteen mandalas shown in the words of the tantras and commentaries. Thirdly, regarding the aspects obtained through meaning, there is the mandala of the ten wrathful mothers, and eight mandalas for the eight yoginis, each with ten deities, and twelve mandalas for the time deities, each with thirty deities. Moreover, the main deity, Kalachakra himself, also transforms into six great mandalas due to the distinction of the Victorious Ones' six lineages changing positions. When drawing the mandala, for one mandala that completely possesses body, speech, and mind, the mind mandala is twelve cubits, the speech mandala is sixteen cubits, and the body mandala is twenty cubits. The stated actual size shown is merely the manner of combining the purity of mind, speech, and body. Although other differences in form and the number of deities are not explicitly stated, through the wisdom obtained from meaning, the currently explained speech empowerment mandala is actually the wisdom vajra mandala. Therefore, in those other mandalas, mandalas primarily made of body, speech, and mind vajras will arise. Just as the front generation ritual is drawn, the self-generation ritual can also be practiced. Now, taking wisdom vajra as the main focus, just as one practices the nature of Akshobhya and Vajrasattva, when practicing the mind vajra, during the practice of cause and effect Vajradhara, this should be reversed. The speech vajra is the mandala with Ratnasambhava as the cause and Amoghasiddhi as the result, and the body vajra is the mandala with Vairochana as the cause and Amitabha as the result. Whichever becomes the main deity of the mandala, that should be regarded as the lord of all families. For the mind, in the place of the current main deity's blue color, green will appear, otherwise the same. The black color of speech and body is also mostly the same as this, and the manner in which the differences in the faces of red and white gradually change, and the manner in which the first four hands change, is the distinction of the families. Alternatively, although the two cause and effect Vajradharas are of different families, the form of the body does not change, and they are made red and white, and at that time, the mind vajra is also black. Similarly, the ten fire offering mandalas are also similar to this.
Chinese
所修的坛城出现十个，宣说了瑜伽母三十六尊的坛城，因此也实际获得了勇士三十六尊的坛城。如大戒中所说，小戒中也获得了佛母的坛城。胜乐金刚中说了主尊的转变，因此幻化网三者也获得了主尊的转变。同样，主尊时轮金刚自身也因面容和手数量的多寡，而转变成多种分类。在智慧品中说：“金刚们的面容差别转变，胜者的主尊之手以音调的差别。”此释文中说：一族的面容一个，三族的清净面容三个，五族清净则面容五个，六族的清净面容六个，称为怖畏金刚。同样，从八面开始，直到哈拉哈拉百面为止，诸界的清净成为主尊。又如《修法品》中说：“一等无量面，手足众多，颜色处于黑暗的尽头。”此释文中说：此处以一面或等等之词，有两面或四面、五面或无量面。又说了两面。在《智慧品》中说：“智慧方便是十面，三种功德之力的缘故，四面有十二面。”释文中说：这样十二面和二十四手，就是薄伽梵时轮金刚。其中一面者，如勇士合集和俱生合集等，只是根本的面和手。两面者，如前方面蓝色，后方面绿色，或根本面蓝色上面绿色，有四手，手持金刚铃和钺刀颅器。那两个以佛母二手代表，即俱生合集所象征。三面者有六手，面色和手印与金刚萨埵父母相同。四面者与一般相同，八手，右边金刚剑三尖剑弯刀，左边铃、盾牌和喀章嘎、颅器。佛母也是四面八臂，与一般相同。五面者也与一般相同，只是上面是剩余的绿色，八手的法器如上所说，最后两个
English
The mandala to be meditated upon appears as ten, and the mandala of thirty-six yoginis is spoken of, so the mandala of thirty-six heroes is also actually obtained. As it is said in the Great Vow, the mandala of the Mother is also obtained in the Lesser Vow. In Guhyasamaja, the transformation of the main deity is mentioned, so the three networks of illusion also obtain the transformation of the main deity. Similarly, the main deity, Kalachakra himself, also transforms into many categories due to the number of faces and hands. In the Wisdom Chapter, it says: "The differences in the faces of the Vajras change, the hands of the Lord of the Conquerors are by the differences of tones." In this commentary, it says: One face for one family, three faces for the purity of three families, five faces for the purity of five families, and six faces for the purity of six families, called Bhairava. Similarly, from eight faces onwards, until Hala Hala with a hundred faces, the purity of the realms becomes the main deity. Also, as it says in the Sadhana Chapter: "One and so on, infinite faces, many hands and feet, the color at the end of darkness." In this commentary, it says: Here, with one face or etc., there are two faces or four, five, or infinite faces. It also speaks of two faces. In the Wisdom Chapter, it says: "Wisdom and means are ten faces, due to the power of the three qualities, four faces have twelve faces." In the commentary, it says: Thus, twelve faces and twenty-four hands are the one Bhagavan Kalachakra. Among them, one face is like the Hero Assembly and the Co-emergent Assembly, which are just the basic face and hands. Two faces are like the front face being blue and the back face being green, or the basic face being blue with green on top, having four hands, holding vajra and bell, and curved knife and skull cup. Those two are represented by the two hands of the Mother, which is symbolized by the Co-emergent Assembly. Three faces have six hands, the face color and hand gestures are the same as Vajrasattva and his consort. Four faces are the same as the general one, eight hands, the right hands holding vajra, sword, trident, and curved knife, the left hands holding bell, shield, khatvanga, and skull cup. The Mother is also four-faced and eight-armed, the same as the general one. Five faces are also the same as the general one, except that the top face is extra green, the hand implements of the eight hands are as mentioned above, and the last two
Chinese
如来的体性方面，如敌杖，梵天首和黑汝嘎一样是牛皮。此有明妃三面六臂。六面者，六面六臂六足，与橛金刚忿怒尊相似。八面者，四方之面为方色，四隅之面为半身像，或者颜色混合。彼时有十六臂，虽无明确的法器，但认为与喜金刚相似，说是从二十四臂的法器中取舍。我的想法是，如果与时轮金刚的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）印十六臂相同，是否更好呢？四面二十四臂是通常的主尊，而二十六臂则是时轮金刚颅骨尊。十二面二十四臂者，四金刚各有三面，与方位的如来面色相同。法器也以此类推。此也显现有二十六臂，同样也有二十二面、十面和十一面的清净相。其他据说有到百面的，但因未明确说明特征，故不对其进行分析。因此，从上面所说的一个本尊身坛城，到身语意圆满的坛城之间，如果加上主尊面臂的不同差别，也会变得无边无际。然而，许多细微的坛城种类，一般来说，对于了解续部的意义如何存在是有帮助的，但对于修行实修来说，其必要性较小，因此应把握主要的关键。吉祥星宿坛城中，各个坛城各自不同，就是之前所说的那些。也有将所有坛城合为一个来修，作为一个单独的坛城，这并不矛盾，也认为是好的。有些人另外布置一个殊胜的宫殿，做成四门，在四个方向布置三个坛城，但有两个不够，就放入两个供养坛城。据说将这些都做成包括欲界天等在内的坛城，然后在外面用一个大的围墙围起来就可以了。
English
As for the nature of the Tathagata, like the enemy staff, Brahma's head, and Heruka, it is a bull hide. This has a consort with three faces and six arms. The six-faced one has six faces, six arms, and six legs, resembling the wrathful deity of Vajrakila. The eight-faced one has faces of the four directions with the colors of the directions, and faces of the four intermediate directions as half-figures, or mixed colors. At that time, there are sixteen arms. Although there are no clear hand implements, it is considered similar to Hevajra, and it is said that they are taken from and discarded among the twenty-four arms. My thought is, would it be better to make it the same as the sixteen arms with the Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) mudra of Kalachakra? The four-faced, twenty-four-armed one is the main deity of the usual form, while the twenty-six-armed one is the skull-bearing Kalachakra. The twelve-faced, twenty-four-armed one has three faces each for the four Vajras, resembling the faces of the Tathagatas of the directions. The hand implements are also explained accordingly. This also appears to have twenty-six arms, and similarly, there are also pure aspects of twenty-two faces, ten faces, and eleven faces. Others say that there are up to a hundred faces, but since the characteristics are not clearly explained, we will not analyze them. Therefore, from the single deity mandala mentioned above to the mandala of complete body, speech, and mind, if we add the different distinctions of the main deity's faces and arms, it will become infinite. However, many subtle types of mandalas are generally helpful for understanding how the meaning of the tantras exists, but for practice and accomplishment, their necessity is small, so we should grasp the main key points. In the glorious constellation mandala, the separate mandalas are different from each other, which are the ones mentioned earlier. There is also the practice of combining all the mandalas into one, making it a separate mandala, which is not contradictory and is also considered good. Some people arrange an extraordinary palace separately, making it with four doors, and arrange three mandalas in each of the four directions, but two are not enough, so they put in two offering mandalas. It is said that all of these are made into mandalas including the desire realm and so on, and then a large surrounding wall is enough to enclose everything.