Chinese
因为（土地）在山脚下显得宽阔，而且（经典中）说的是第五个和第三个围墙之间，所以这两个围墙内外不定，而且会变成交叉等等的过失。因此，（观想的范围）是在宽阔的平地上，土地看起来是圆形的范围，在一个好的地方，可以建立十万个非城市的零散村庄的区域范围。所以，阴影指的是太阳落山的地方。如果以房屋的阴影到达哪里来确定，这与（土地）看起来是圆形的是非常矛盾的。因此，对于此时的土地、三层围墙和这些尺寸，在西藏这边的后代时期，出现了许多不同的分别念，但实际上都是没有根据的。辩论也没有什么意义，所以没有必要重复已有的观点。设置围墙的咒语是嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、raḥ（藏文：རཿ，梵文天城体：रः，梵文罗马拟音：raḥ，汉语字面意思：raḥ），这是金刚四种和日月声音时间四种的种子字。因此，即使将两个铁围墙都加持成金刚四种的自性也可以。或者，将三个种子字作为内围墙，raḥ字作为智慧金刚外围墙的种子字也没有矛盾。所谓二百肘高的楼房，也有人说，如果进行详细计算，会少八肘。然而，这里说二百肘，很明显是显示宽度，而不是高度。这是因为可以与身语意的坛城的尺寸等进行类比。一层的高度是其宽度的一半。三层楼都和这相同。如果在每一层的屋檐上，以及顶层上设置哈尔米等，高度就会增加一倍。如果不做十忿怒尊的住所——十辐轮，那么就在中间楼层的中央设置主尊的座位。那时，金刚力的座位可以选择八辐轮或八瓣莲花。在墙壁内部稍微不接触的八个方向上是八忿怒尊，主尊的头顶不是正上方，而是稍微偏东的上层房间内是忿怒尊顶髻的座位，同样，下层房间内是名为金刚地基的（座位）。
English
Because (the land) appears wide at the foot of the mountain, and because (the scripture) speaks of the space between the fifth and third enclosures, the inner and outer of these two enclosures are uncertain, and it would lead to faults such as being crossed. Therefore, (the scope of visualization) is on a wide plain, where the land appears to be a circular area, in a good place, the extent of the area where a hundred thousand scattered villages, not cities, can be established. Therefore, the shadow refers to the place where the sun sets. If one identifies it by where the shadow of the house reaches, it is very contradictory to (the land) appearing circular. Therefore, regarding the land, the three-tiered enclosures, and these dimensions at this time, many different conceptualizations have arisen in later generations in this part of Tibet, but in reality, they are all unfounded. Debate is also of little importance, so there is no need to repeat existing views. The mantra for setting up the enclosure is oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), raḥ (藏文：རཿ，梵文天城体：रः，梵文罗马拟音：raḥ，汉语字面意思：raḥ), which are the seed syllables of the four vajras and the four of sun, moon, sound, and time. Therefore, it is fine even if both iron fences are blessed as the nature of the four vajras. Alternatively, there is no contradiction in using the three syllables as the inner enclosure and the syllable raḥ as the seed syllable of the outer enclosure of wisdom vajra. The so-called two-hundred-cubit-high building is also said to be eight cubits short if calculated in detail. However, here, the two hundred cubits clearly indicate the width rather than the height. This is because it can be compared to the dimensions of the mandala of body, speech, and mind, etc. The height of one floor is half of its width. All three floors are the same as this. If eaves and harmis, etc., are placed on each floor and the top floor, the height will double. If the abode of the ten wrathful deities—the ten-spoked wheel—is not made, then the seat of the main deity is placed in the center of the middle floor. At that time, the seat of vajra force can be chosen as an eight-spoked wheel or an eight-petaled lotus. In the eight directions slightly not touching the inside of the wall are the eight wrathful deities, and the top of the main deity's head is not directly above, but slightly east in the upper room is the seat of the wrathful crest jewel, and similarly, in the lower room is the (seat) called the vajra ground.
Chinese
靠近地面的是忿怒尊降阎魔尊的座。如果也在楼房里修持十辐轮，那么在楼房下层和中层两层的顶层中央，做一个房屋顶层面积三分之一大小的圆形天窗。两个天窗之间是轮的圆形中心，中层房屋的中央腰部正上方，八个轮辐的顶端几乎不接触楼层。上下两个空心辐条出现在上下楼层中，上面的顶端在顶层有一个中心孔，下面的顶端在地面上有一个中心孔。该轮的空心中心是主尊的座，下辐的空心内部靠近下方的粗细交界处是下方忿怒尊的座，靠近上方楼层的辐条粗细交界处是上方忿怒尊的座，并有与之相称的座。方向和角落的辐条像切断的剑尖一样，在各自的中央正上方是方向和角落忿怒尊的座。十二肘的莲花和四肘的太阳，是指金刚力的身量大小的肘。其余的通过字面意思就很容易理解。 第二是出自修法仪轨：忿怒尊之王金刚力，双手超过两位胜者，具有明智的面容和两足。红黄色的眼睛和红黄色的头发，具有胜者之王的顶髻，锋利的獠牙紧咬。以蛇为饰，极佳的虎皮裙，以及如主尊般的兵器之手。头顶上，所有胜者种姓的五种颜色的颅骨花鬘必定束缚。放射出无垢的光芒，在各种莲花和太阳之上，坛城具有各种颜色。双足以超凡的力量压制着鬼神之主，右腿伸展，姿势端正。如是所说。对此，仅此续部词句的注释中也说是由吽（ཧཱུྃ，hūṃ，吽，种子字）和金刚产生。那是根据不同的修法仪轨而说的。在保护轮的情况下，仅由种子字产生也可以，实际上两者都是选择。五种现证菩提
English
Near the ground is the seat of the wrathful one, Yamantaka. If one also meditates on the ten-spoked wheel inside a multi-story building, then in the center of the top of both the lower and middle floors of the building, make a round skylight about one-third the size of the building's top floor. Between the two skylights is the round center of the wheel, and directly above the center waist of the middle room, the tips of the eight spokes of the wheel almost touch the floor. The two hollow spokes, one above and one below, appear inside the upper and lower floors of the building, with the upper tip having a central hole in the upper floor, and the lower tip having a central hole in the ground. The hollow center of that wheel is the seat of the main deity, and inside the hollow of the lower spoke, near the lower side at the point where it becomes thinner, is the seat of the lower wrathful one, and near the upper floor at the point where the spoke becomes thinner is the seat of the upper wrathful one, with a seat appropriate to it. The spokes in the directions and corners, like the cut-off tip of a sword, have the seats of the wrathful ones of the directions and corners directly above their respective centers. The twelve-cubit lotus and the four-cubit sun refer to the cubit of the size of Vajravega's body. The rest is easily understood by the literal meaning. Secondly, from the Sadhana: The Lord of Wrath, Vajravega, has hands exceeding the two Victors, an intelligent face, and two feet. Reddish-yellow eyes and reddish-yellow hair, a diadem of the Lord of Victors, sharp fangs gnashing. Adorned with snakes, an excellent tiger skin loincloth, and hands holding weapons like the main deity. On the crown of the head, a garland of five-colored skulls of all the Victorious families is definitely bound. Radiating stainless light, on various lotuses and suns, the mandala has various colors. With two feet, he subdues the Lord of Bhutas with superior strength, his right leg extended, standing upright. As it is said. On this, it is also said in the commentary on this tantric verse alone that it is generated from Hūṃ (ཧཱུྃ，hūṃ，吽，seed syllable) and Vajra. That is according to different sadhana methods. In the case of the protection wheel, it is also permissible to generate it from the seed syllable alone, but in reality, both are choices. Fivefold Abhisambodhi.
Chinese
没有您等的份。其中其他的容易理解。胜者的主尊是不动金刚，因此是不动金刚的顶髻者。尖锐的獠牙紧咬，是为了显示极其愤怒。身躯也稍微粗短。比二十二尊胜者多出两只手，意思是二十六只手，最后两只手拿着象皮。赤黄色的眼睛，不是藏红花的颜色，而是像火焰般红色的。颅骨五种颜色，意思是颜色的种类。因此，代表五部佛。也正因为如此，颜色本身做成五种颜色也不矛盾。坛城各种颜色，是指金刚力单独观修的缘故。虽然是宫殿方位颜色的意思，但在这里也可以与金刚地基和楼房相连。明王的怙主是，夜叉的怙主是其他无法战胜的，这样说的。在此之后，观想哪个是鬼神的主尊，就将那个踩在脚下，那些及其眷属就会成就，这样单独说了。因此，将其他无法战胜的踩在脚下，是对通常的瑜伽士而言的。不是像某些人认为的那样，仅仅是成就鬼神的时候。还有，在成就篇第一百三十一篇和一百三十二篇中，在宣说金刚怖畏颅鬘者的成就法时，这样说道：方位是从莲花中生出的蜜蜂，和金色相似，右边和另一边，尸体的魔性，大象的皮也全部剥下，两只脚抓住，天非天的自在的血的颅器，是极好的，在手掌中，死主魔的脸的持物。烦恼魔用脚踩倒，比二十二尊胜者多出两只手的，为了其他众生而观想。其中明妃一面二臂，双手的莲花上拿着钺刀和充满光辉的颅器。这样说道。明妃的名号，此时也是杂色明妃。这尊和集密的主尊大体上形象相似。据说这尊和金刚力也大体上形象相似。除了明妃拥抱的差别外，怖畏颅鬘者的时候所说的一切。
English
There is no share for you, etc. The others are easy to understand. The lord of the victorious ones is Akshobhya, therefore he is the one with the crown of Akshobhya. The sharp fangs are clenched, to show extreme anger. The body is also slightly stout and short. Twenty-four hands more than the twenty-two victorious ones means twenty-six hands, the last two holding the elephant skin. Reddish-yellow eyes are not the color of saffron, but red like firelight. Five colors of skulls means the meaning of color types. Therefore, it represents the five Buddha families. And for that very reason, it is not contradictory to make the color itself into five colors. The mandala of various colors means that it is due to the separate meditation of Vajra Force. Although it means the direction color of the palace, here it can also be connected to the Vajra ground and the building. The protector of the Bhutas is said to be the protector of the Yakshas, who cannot be overcome by others. After this, whichever is the chief of the Bhutas, meditate on stepping on that one, and those and their retinues will be accomplished, it is said separately. Therefore, stepping on those who cannot be overcome by others is for ordinary yogis. It is not just the occasion for accomplishing the Bhutas, as some people think. Also, in the one hundred and thirty-first and one hundred and thirty-second chapters of the Sadhana, when explaining the Sadhana of Vajrabhairava Kapaladhara, it is said: The direction is the bee born from the lotus, similar to gold, the right and the other, the demonic nature of the corpse, the skin of the elephant is also completely peeled off, the two feet are grasped, the skull cup of the blood of the lord of the Asuras, is excellent, in the palm of the hand, the attributes of the face of the Lord of Death Mara. The Klesha Mara is overthrown by the feet, with two more hands than the twenty-two victorious ones, meditate for the sake of other beings. There, the consort has one face and two arms, holding a hooked knife and a glorious skull cup on the lotuses of her hands. It is said like that. The name of the consort is also the Variegated Consort at this time. This and the main deity of Samvara are mostly similar in appearance. It is said that this and Vajra Force are also mostly similar in appearance. Except for the difference of the consort embracing, everything said at the time of Bhairava Kapaladhara.
Chinese
此處也應完整說明。因此，剩餘兩手中的右手像蜜蜂一樣黑，左手與金子的顏色相同。這表示降伏了蘊魔，但仍有蘊魔的殘餘，或者惡趣的污垢殘餘少許。持牛皮表示降伏了天子魔的一部分。右手黑色持著阿修羅王的頭顱，其中充滿了阿修羅王的鮮血，表示降伏了死魔，但仍有其殘餘。死魔的頭，也就是頭顱，在左手中。降伏煩惱魔的少許殘餘，據說是將餓鬼踩在腳下。餓鬼在金剛力士的情況下，指的是餓鬼之王，是其他無法制伏的。因此，煩惱魔這個詞，在其他情況下指的是猛厲和欲天，不應在此處隨意引用。因此，十六足的Mara Klesha，在某種程度上也與此處的煩惱魔意義相同，所以傲慢者應當謹慎。一般來說，對於這些憤怒時輪，有的是只將猛厲和欲天踩在腳下，有的是只將餓鬼之王踩在腳下，有的是三者都踩在腳下，這只是一種選擇。但對於金剛力士來說，特別指定了餓鬼的座墊。這非常重要，應當特別強調這些獨特之處，使其餘部分與一般的時輪相同。因此，將猛厲和欲天也踩在腳下是好的方面。那時，餓鬼的座墊應當位於遍布日墊之下，然後將兩位神祇分別用左右腳踩在上面。全知大師本人也是這樣認為的，在心間壇城的修法中也有這樣的觀點，在誓言唐卡中也有。或者，也有人說煩惱魔的本質就是大餓鬼。後來的嘉木林巴、西饒仁波切、修法蓮面及其追隨者、法稱等等，都做了很多生起次第的釋論。死魔的頭顱是二十四手中的梵天頭顱，阿修羅王的頭顱血是左手第二個手中所持的頭顱。