English
Yes, therefore, the main deity's lotus of twelve and a half fingers, that is, six fingers, is the heart of Mount Meru, with twenty-five thousand yojanas, which is equal to the thickness of the root of the central ridge. Upwards is the circumference of Mount Meru's ridge, or it can be considered the base of the ridge. The width of the top of Mount Meru is fifty thousand yojanas, and below it presses down on the six continents, seas, and mountains, which is connected to the Tathagata's increment and purity. Then, connect the heart's colored earth, divine banners, short pillars, etc., with the earth mandala. Then, the inner side of the gate wall of the speech mandala is three times the splendor, that is, the twenty-four grids of eight three's represent the water mandala of the salt water sea. Then, the lord of the victors, that is, the so-called twenty-four grids. Some also use the term of half a small part, which actually refers to the measure of twenty-four and a half fingers for one gate limit of the body mandala. In the mandala drawing, the head ornament (kramaśirṣa) of the speech mandala is aligned with the front, up to the fire mandala. Then, starting from there, up to the inner edge of the body mandala wall, the front of the four gates, are all four cubits, therefore, up to the edge of the wind mandala, it is completely pure. Here, the steps of the body and above are not connected to the measure of the world realm, but the five universal realms are completely pure. To this, Tibetans seem to use the same term as the world realm. The meaning of the middle verse is that, starting from "green", it shows the color of Mount Meru. The word "small" in it does not refer to "green", but refers to the entire width of the top of Mount Meru, therefore, it is connected to the "lord of the mountain". The word "heart" is connected to the words below, that is, the heart mandala, the speech mandala, and the body mandala are successively twice as much. The central part of Mount Meru, thirteen thousand five hundred, is connected to the heart mandala, which seems to be the subtle width of the top of the central ridge of Mount Meru. The speech mandala is connected to the width of the heart of Mount Meru. The body mandala is connected to the width of the top of Mount Meru, fifty thousand yojanas. Up to the walls of the body, up to the circumference of the flames, are the outer four great element mandalas, including the sky, which are all pure.
Chinese
如果是结合，那么这个确定的肘尺寸的清净不结合，这是须弥山顶上共同称说的。后面的偈颂的意思是：天上的山，也就是须弥山，如果和内身结合，那么从肚脐以上半个肘高的身体和清净结合。那是总的来说一个肘，不一定要算脊椎骨。须弥山的尺寸五万由旬的一半，也就是两万五千，是上面的宽度，也就是里面半个肘的清净。须弥山顶上的宽度一半位于中间的部分是金刚重叠的宫殿，是身语意部分的第三层，里面一个肘的四分之一，十二指半，也就是六指完全清净并结合。上面两个和这个，也就是外部和坛城结合的三个尺寸，因为世界都是圆的，坛城是基线正方形的缘故，角变成缺角，所以不需要调整尺寸，只有门那边的基线和直径汇合的地方才计算清净。按照那个方式，这里也要使须弥山的心脏的宽度和身的基线相同，从心脏的地方到身的基线的距离是两个肘，就像有四个身的门尺寸一样，在基线外面也测量四个门尺寸，那是供养环境的边际。那个和须弥山顶上的环境宽度相同后，从那之后半指的尺寸等外部和坛城尺寸相同的清净必须要做。所以，身坛城两万五千由旬，语坛城一万三千五百由旬，意坛城六千三百五十由旬，大乐三千一百二十五由旬，主尊莲花一千五百六十三由旬。然而，说“千”等双数词，用半指代表两千，二十五指代表十万，也说了四十万的清净。供养地基环境的外面以后，不认为坛城和外面的尺寸相同，和包括天空在内的四大坛城结合五个环境。这是被称为须弥山一半相同的坛城。
English
If it is a combination, then this definite cubit measurement of purity is not combined, this is commonly spoken of on the top of Mount Sumeru. The meaning of the later verse is: The mountain of the gods, that is, Mount Sumeru, if combined with the inner body, then the body half a cubit high from the navel upwards and purity are combined. That is, generally speaking, one cubit, it is not necessary to count the vertebrae alone. Half of the measurement of Mount Sumeru, fifty thousand yojanas, that is, twenty-five thousand, is the width of the top, that is, the purity of half a cubit inside. Half of the width on top of Mount Sumeru is located in the middle part, which is the Vajra stacked palace, the third level of the body, speech, and mind parts, inside one-quarter of a cubit, twelve and a half fingers, that is, six fingers completely pure and combined. The above two and this, that is, the three measurements of the outer and mandala combined, because the worlds are round, and the mandala is a square base line, the corners become truncated, so there is no need to adjust the measurements, only the purity is calculated at the place where the base line and diameter of the door meet. According to that method, here also the width of the heart of Mount Sumeru should be the same as the base line of the body, and the distance from the place of the heart to the base line of the body is two cubits, just like there are four body door measurements, four door measurements are also measured outside the base line, which is the boundary of the offering environment. After that is the same as the environmental width on top of Mount Sumeru, from then on the purity of half a finger size, etc., where the outer and mandala sizes are the same, must be done. Therefore, the body mandala is twenty-five thousand yojanas, the speech mandala is thirteen thousand five hundred yojanas, the mind mandala is six thousand three hundred and fifty yojanas, the great bliss is three thousand one hundred and twenty-five yojanas, and the main deity's lotus is one thousand five hundred and sixty-three yojanas. However, saying "thousand" and other double number words, using half a finger to represent two thousand, and twenty-five fingers to represent one hundred thousand, also speaks of the purity of four hundred thousand. After the outside of the offering ground environment, the mandala and the outside size are not considered the same, and five environments are combined with the four great mandalas including the sky. This is the mandala called half the same as Mount Sumeru.
Chinese
因为这样显现的缘故，因此，所谓“内坛”，是指将身坛内部的坛城清净视为一个世界。将它视为须弥山顶的宽度，像这样，如果把称作须弥山核心的尺度来命名，那是好的。因为不是完整的坛城和世界相等。所以，像“与世界相等的坛城”之类的命名方式是不好的。因为，甚至到天空的周围都是坛城。而且，忿怒母等一些根本本尊的住所也是在火风交界处。对于前者来说，所有这些都在世界之外，变成了超越世界的坛城。对于中间者来说，甚至供养的地面也与地的坛城相等，所以完整的坛城与须弥山顶不相等，而且坛城的天空周围甚至压过了世界的水坛城。从某种角度来说，变成了与世界的一半相等。后者也因为须弥山顶与供养的地面相等。周围的边缘与地坛的宽度相等，所以变成了超越须弥山的坛城，因此不是与须弥山的一半相等。这样看来，从直接显示上来说，主要是显示了三种不同的清净。从间接显示上来说，也抛出了三种观修要点。然而，有些前者这样认为，假设内坛与世界尺度相等是观修要点的话，那么主尊的莲花是须弥山顶的莲花。大乐轮在须弥山顶上，心坛在地的坛城之上，语坛在水上，身坛在风上。后者认为须弥山一半相等，甚至供养的基础以上都位于须弥山的顶端，四个周围是世界的四个坛城。对此，其他后来的那些人认为，如果与世界相等，大乐轮在须弥山顶，心语身三者的基础在须弥山根部没有高低相等的话，那么这些就太过分不同了，心和
English
Because it appears that way, therefore, the so-called "inner mandala" refers to considering the purity of the mandala within the body mandala as one world. It is regarded as the width of the top of Mount Meru, and in this way, it would be good to name it as the measure of the core of Mount Meru. Because it is not the complete mandala and the world are equal. Therefore, naming methods such as "mandala equal to the world" are not good. Because even up to the surrounding of the sky is a mandala. Moreover, the dwelling place of some root deities such as the Wrathful Mother is also at the boundary of fire and wind. For the former, all of these are outside the world, becoming a mandala that transcends the world. For the middle one, even the offering ground is equal to the earth mandala, so the complete mandala is not equal to the top of Mount Meru, and even the sky surrounding the mandala overwhelms the water mandala of the world. From one perspective, it becomes equal to half of the world. The latter is also because the top of Mount Meru is equal to the offering ground. The edge of the surrounding is equal to the width of the earth mandala, so it becomes a mandala that transcends Mount Meru, therefore it is not equal to half of Mount Meru. In this way, from the direct display, the main thing is to show three different purities. From the indirect display, three points of meditation are also thrown out. However, some of the former think that if assuming the inner mandala is equal in size to the world is the point of meditation, then the lotus of the main deity is the lotus on the top of Mount Meru. The Great Bliss Wheel is on the top of Mount Meru, the heart mandala is above the earth mandala, the speech mandala is on the water, and the body mandala is on the wind. The latter believes that half of Mount Meru is equal, and even the foundation of the offering is located at the top of Mount Meru, and the four surroundings are the four mandalas of the world. In response to this, other later people believe that if it is equal to the world, the Great Bliss Wheel is on the top of Mount Meru, and the foundation of the three of heart, speech, and body are equal at the root of Mount Meru without high or low, then these are too different, heart and
Chinese
若有人以“名声不佳”为由进行指责，或对后者的供养地基和四周围环境的高低差别过大进行批评，那么，有些人会引用瑜伽续部中须弥山顶的宫殿和环境位于底部的论点来反驳，认为没有过失，但对于前一种观点，这些过失必然存在。因此，我们自己的体系不应如此行事，而应平等地对待三者，须弥山以下都是金刚地基的基座。对于内部坛城与世界等同的方面，要放置比下方风轮边缘还要大三倍的金刚地基。在此之上观修坛城。内部坛城与须弥山顶相等时，也要在须弥山顶放置与下方水轮边缘大小相同的金刚地基。在此之上进行坛城观修。内部坛城与须弥山一半相等时，则放置与下方地轮边缘相等的金刚地基。在此之上建立宫殿。这些也只是粗略的计算。因为比金刚帐篷所需的地基还要稍微大一些，所以稍微扩大金刚地基也没有矛盾。现在进行观修时，只需对这三者的面积大小进行意念即可。如果获得了明相和天眼通，就能按照各自的大小进行观修了。例如，观想一个大小适宜的坛城，包括须弥山在内，大小随意，然后意念其具有四百万由旬等大小。在此之上是金刚地基，地基之上是宫殿，与身坛城的东门相对，下方风轮的东边缘大小相等，上下对应。观想宫殿的角超出风轮之外。对于众生来说，显现为风轮的是下方的风，其自性原始智慧显现为坛城，就是身坛城。同样，水轮的法性是语坛城，地轮的法性是意坛城，须弥山、山、洲、海等的状态是原始智慧大乐轮。
English
If someone criticizes based on "poor reputation," or if they criticize the great difference in height between the offering base and the four surrounding environments of the latter, then some people will refute this by citing the argument from the Yoga Tantra that the palace and environment at the summit of Mount Meru are located at the bottom, claiming that there is no fault. However, for the former view, these faults are bound to occur. Therefore, our own system should not act in this way, but should treat all three equally, with everything below Mount Meru being the seat of the Vajra ground. For aspects where the inner mandala is equal to the world, a Vajra ground three times larger than the edge of the lower wind mandala should be placed. On top of this, the mandala is meditated upon. When the inner mandala is equal to the top of Mount Meru, a Vajra ground equal in size to the edge of the lower water mandala should also be placed on top of Mount Meru. On top of this, the mandala meditation is performed. When the inner mandala is equal to half of Mount Meru, a Vajra ground equal to the edge of the lower earth mandala is placed. On top of this, the palace is erected. These are also just rough calculations. Since the ground needs to be slightly larger than what is required for the Vajra tent, there is no contradiction in slightly expanding the Vajra ground. When meditating now, one only needs to conceptualize the size of the area of these three. If one obtains clear appearance and clairvoyance of the divine eye, one can also meditate according to their respective sizes. For example, visualize a mandala of a suitable size, including Mount Meru, of any size, and then conceptualize that it has a size of four hundred thousand yojanas, etc. On top of this is the Vajra ground, and on top of the ground is the palace, facing the eastern gate of the body mandala, with the eastern edge of the lower wind mandala being equal in size, corresponding above and below. Visualize the corners of the palace extending beyond the wind mandala. For sentient beings, what appears as the wind mandala is this lower wind, and its nature, the primordial wisdom, appearing as a mandala, is the body mandala. Similarly, the Dharma nature of the water mandala is the speech mandala, the Dharma nature of the earth mandala is the mind mandala, and the state of Mount Meru, mountains, continents, oceans, etc., is the primordial wisdom great bliss wheel.