Chinese
应当观想为光芒四射。以这种方式，其他两种也类似，因此即使观想一个与自己心意相符的非常小的坛城，也要确定其相对于自己的大小。像以前一样保持傲慢，这表明了意义。虽然需要了解大小的正确组合并进行观想，但对于观想的实际大小并没有确定。因此，有些人说观想的对象仅仅是与世界相同的，而其他两个仅仅是清净的。还有些人反驳说，观想的对象仅仅是与须弥山一半相同，所有这些都只是随心所欲的说法。智者说，在四个元素的小须弥山之上放置一个巨大的金刚地基，就像在斗上放一个量具一样，非常不合理，但这仅仅是言语的表达方式，实际上并没有道理。即使那样，又有什么过错呢？如果不是这样，那么安住在莲花茎上的诸神也会有同样的过错。在内部坛城与世界大小相同的这种情况下，须弥山上的莲花、日月、罗睺等，因为大小相等，所以作为主尊的坐垫也是合理的。那时，须弥山和其间的金刚地基、地台等都包括在内，这是必须接受的，否则就会有过失。 第二，关于内部和外部的清净结合，有金刚身的清净、法蕴的清净，以及略微展示其余意义三个方面。第一，从“柱子等”到“坛城的形态被宣说”。坛城的内外，直到马厩之间，所有的柱子，以及天空的周围，包括金刚链，以及大地的周围，以及心坛城的墙壁等，当与内部金刚身结合时，骨骼的集合应该能够代替它们，也就是说，腿和手的八根骨头是柱子，墙壁是善逝增上的内外和周围巨大的金刚链，除了手指之外的脚和手的骨头等，头盖骨是心坛城的墙壁，脊椎骨是大地的周围。虽然在续部和注释中没有明确说明，但身坛城的三
English
It should be meditated upon as radiating light. In this way, the other two are also similar, so even if you meditate on a very small mandala that suits your mind, you must determine its size relative to yourself. Keeping the pride as before, this shows the meaning. Although it is necessary to understand the correct combination of sizes and visualize, there is no certainty about the actual size of the visualization. Therefore, some say that the object of visualization is only the same as the world, and the other two are only pure. Others retort that the object of visualization is only the same as half of Mount Meru, all of which are just arbitrary statements. The wise say that placing a huge vajra base on top of the small Mount Meru of the four elements, like placing a measuring cup on a bushel, is very unreasonable, but this is only a way of expressing words, and it is not actually reasonable. Even if it were so, what fault would there be? If not, then the gods who dwell on the lotus stem would also have the same fault. In this case where the inner mandala is the same size as the world, the lotus, sun, moon, Rahu, etc. on Mount Meru are also reasonable as the seat of the main deity because they are the same size. At that time, Mount Meru and the vajra base and platforms in between are included, which must be accepted, otherwise there will be a fault. Secondly, regarding the pure union of inner and outer, there are three aspects: the purity of the vajra body, the purity of the Dharma aggregates, and the slight demonstration of the remaining meaning. First, from "pillars etc." to "the form of the mandala is declared." The inside and outside of the mandala, up to the stables, all the pillars, and the surrounding of the sky, including the vajra chain, and the surrounding of the earth, and the walls of the heart mandala, etc., when combined with the inner vajra body, the collection of bones should be able to replace them, that is, the eight bones of the legs and hands are the pillars, the walls are the inner and outer and surrounding huge vajra chain of the Sugata increase, the bones of the feet and hands etc. excluding the fingers, the skulls are the walls of the heart mandala, and the spine is the surrounding of the earth. Although it is not explicitly stated in the tantras and commentaries, the three of the body mandala
Chinese
我为了清楚地显示坛城墙壁的清净，如果把那些都包括在这里，就会变得重复。这些骨骼的分类，以及墙壁解释为心坛城的墙壁，从口诀中出现也是非常合理的。同样，清净的肉是东方的粉末着色，颜色是黑色。清净的血是南方的粉末着色，颜色是红色。清净的尿液是北方的粉末着色，颜色是白色。清净的粪便是西方的粉末着色，颜色是黄色。所谓粉末着色，是指粉末绘画的清净方面，对于观修来说，就是各自的颜色。所谓天、阎魔、财神，是说那些存在的方向，即东西北三个方向的名称，所谓“其他”是指那三个之外的西方。《大疏》中说：在中央用清净的精液进行粉末着色。凡是第六种粉末着色的地方，就用清净的微尘进行粉末着色。因此，主尊的绿色莲花是清净的精液，那个莲花的座基蓝色是表示清净的微尘。坛城内的其他任何地面都没有蓝色的，而第六种粉末着色，即蓝色的地面，一定存在，所以主尊莲花下面的基座是蓝色的，而不是像有些人认为的那样是绿色的。清净的胆汁是太阳的座垫，清净的痰是月亮的座垫。同样，清净的脉液是日月之下的水生莲花。这里，因为主尊的莲花在下面会清楚地说明清净，所以是心坛城其他诸神的莲花座。围墙，也就是五层墙壁的线条，黄色是土生的大拇指，白色是水生的食指，红色是火生的中指，黑色是风生的无名指，绿色是天空生的小拇指的清净。也就是说，语坛城的墙壁与手指相连，身坛城的墙壁与脚趾相连。时脉，即阿瓦都提（藏文：ཨ་ཝ་དྷཱུ་ཏཱི་，梵文天城体：अवधूत，梵文罗马拟音：Avadhūta，汉语字面意思：离垢者）是主尊的莲花，世
English
I, in order to clearly show the purity of the walls of the mandala, if those are included here, it will become repetitive. These classifications of bones, and the walls being explained as the walls of the heart mandala, it is very reasonable that it also appears from the oral instructions. Similarly, pure flesh is the powder coloring of the east, the color is black. Pure blood is the powder coloring of the south, the color is red. Pure urine is the powder coloring of the north, the color is white. Pure feces is the powder coloring of the west, the color is yellow. The so-called powder coloring refers to the pure aspect of powder painting, and for meditation, it is each of their respective colors. The so-called gods, Yama, and Kubera, are the names of the three directions where they exist, namely east, south, and north, and the so-called "other" refers to the west, which is other than those three. In the Great Commentary, it says: In the center, powder coloring is done with pure semen. Wherever there is the sixth powder coloring, powder coloring is done with pure dust. Therefore, the green lotus of the main deity is pure semen, and the blue base of that lotus is the representation of pure dust. There is no other ground in the mandala that is blue, and the sixth powder coloring, that is, the blue ground, must exist, so the base under the main deity's lotus is blue, not green as some people think. Pure bile is the seat of the sun, and pure phlegm is the seat of the moon. Similarly, pure chyle is the water-born lotus under the sun and moon. Here, because the purity of the main deity's lotus will be clearly explained below, it is the lotus seat of the other deities of the heart mandala. The enclosure, that is, the lines of the five-layered walls, yellow is the thumb born from earth, white is the index finger born from water, red is the middle finger born from fire, black is the ring finger born from wind, and green is the purity of the little finger born from space. That is, the walls of the speech mandala are connected to the fingers, and the walls of the body mandala are connected to the toes. The time channel, that is, the Avadhuti (Tibetan: ཨ་ཝ་དྷཱུ་ཏཱི་, Sanskrit Devanagari: अवधूत, Sanskrit Romanization: Avadhūta, Chinese literal meaning: Defiled One), is the lotus of the main deity, the Blessed One.
Chinese
不住涅槃者所住之处乃是莲花之座。注释中说，其余七万二千根脉，如罗强等，是瑜伽母们和节日神莲花，以及生物和车辆等各种神座，都是清净的。另外，虽然在根释二者的语境中没有直接说明，但如同其他时候多次提到的，主要座位的日月罗睺三脉，要与粪便、尿液、精液的三脉，以及位于中脉中的尘、暗、心力三者的明点相结合，而不要与主要座位的胆汁和痰液相结合。动摇者，即风之轮，皮肤清净；火之坛城的轮，即从皮肤毛孔中血液清净；从火之毛孔中，水之轮微尘降落清净；地之轮的清净如前所述；虚空之轮也与金刚鬘一同如前所示。太阳之门，即十二门，是两个耳孔、两个鼻孔、两个眼睛、嘴和下门两个，以及精液流出的道路和两个乳房的孔，都是清净的。十二门是身语意三坛城，具有门房、门扇的十二门。其他时候所说的十五门，是在此之上加上三个空门，所谓空门，是指没有门扇和门房，即在空间上以门的名称来称呼。关于十五的清净也多有说明。一种分类中，也有一个向下流的门，因此门的种类也会变成十八种。暂时先放下这些分类，实际的门是十二，分类的是十五。坛城上如意宝自性的陈设，项链等装饰是牙齿的行列清净。动摇者，即风之坛城，位于轮周围的八大尸林，各自的中央或内部所住的极忿怒母们的八轮，是手指的指甲。如此所示的含义是虚空和智慧的界。
English
The lotus seat where the non-abiding Nirvana dwells. The commentary states that the remaining seventy-two thousand channels, such as ro rkyang, are the yoginis and the lotus of the festival deities, as well as various divine seats such as creatures and vehicles, are all pure. Furthermore, although not explicitly stated in the context of the root and commentary, as often mentioned elsewhere, the main seats of the sun, moon, and Rahu should be combined with the three channels of feces, urine, and semen, and the bindus of dust, darkness, and heart-strength within the central channel, and not combined with the bile and phlegm of the main seats. The moving, that is, the wind mandala, the skin is pure; the circle of the fire mandala is the blood purified from the pores of the skin; from the pores of the fire, the water mandala, the falling dust is pure; the purity of the earth mandala has been described above; the space mandala is also shown together with the vajra garland as before. The solar gates, that is, the twelve gates, are the two ear holes, the two nostrils, the two eyes, the mouth and the two lower gates, and the path of semen flow and the two breast holes, all of which are pure. The twelve gates are the three mandalas of body, speech, and mind, with twelve gates including gatehouses and door leaves. The fifteen gates mentioned elsewhere are the addition of three empty gates on top of these. The so-called empty gate means that there are no door leaves or gatehouses, that is, the space is named as a gate. There are also many explanations about the purity of fifteen. In one classification, there is also one downward flowing gate, so the types of gates can also become eighteen. Let's put aside these classifications for the time being, the actual gates are twelve, and the classifications are fifteen. The arrangement of the wish-fulfilling jewel nature on the mandala, the ornaments such as necklaces, are the rows of teeth that are pure. The moving, that is, the wind mandala, the eight great charnel grounds located around the periphery, the eight wheels of the extremely wrathful mothers residing in the center or inside of each, are the fingernails of the fingers. The implication of what is shown in this way is the realm of space and wisdom.
Chinese
即使说成是空性的两个界也可以。两个大拇指的指甲，需要和暴怒母尊上下的木架结合。而且主要是在手指上，所以脚趾甲也作为次要的包含在其中。或者和十龙的坐垫结合，也能明显地获得月亮力量的加持。毫毛完全清净，称为金刚火焰，在坛城的边缘，向所有方向和角落燃烧并存在。因此，从骨骼完全清净的柱子，到毫毛完全清净的火焰之间，都需要这样结合：从法性一切形象的骨骼到毫毛的形象之间，在那些胜义形象的界中，从平凡的骨骼到毫毛之间，完全清净的智慧清净二者具备，那就是从胜义智慧的柱子到火焰的周围，显现为诸佛自显的那些，就是这样修习的，需要明确这一点。 第二是，从“佛法僧法”到“坛城是法界本身”之间。其中，佛宝的自性是心坛城，法宝的自性是语坛城，僧宝的自性是身坛城。果位圆满的佛陀本身的智慧具备三宝，如《宝性论》所说：“佛具法身故，僧众亦至彼，是故当知此。”因此，心是佛，语是正法，身是僧伽，所以也和三个坛城非常相关。四梵住，四无量心完全清净，就是金刚四线。对此，将金刚线的认识放在脉线上的做法是不好的，因为这个坛城会出现十二脉线，而且也不能从其中收集重要的，因为作为主要的心坛城是不能舍弃的，因为作为最大尺寸的身坛城也是不能舍弃的，如果数这两个，就会变成八个，数了那些之后，也没有舍弃语坛城的理由。因此，认为梵线两条和角线两条，这四条是好的。实际线的清净
English
Even if it is said to be two realms of emptiness, it is also fine. The two thumbnails need to be combined with the upper and lower wooden frames of the fierce mother. Moreover, since it is mainly on the fingers, the toenails are also included as secondary. Or, if combined with the seats of the ten dragons, it is also evident that one can obtain the blessing of the moon's power. The body hair is completely pure, called Vajra Flame, burning and existing in all directions and corners at the edge of the mandala. Therefore, from the pillar of completely pure bones to the flame of completely pure body hair, all need to be combined in this way: from the bones of all forms of Dharma-nature to the form of body hair, in the realm of those ultimate forms, from ordinary bones to body hair, the completely pure wisdom, possessing both purities, that is, from the pillar of ultimate wisdom to the surroundings of the flame, those that appear as self-manifestations to the Buddhas, that is what is practiced in this way, this needs to be clarified. Secondly, from "Buddha, Dharma, and Sangha Dharma" to "The mandala is the Dharma realm itself." Among them, the nature of the Buddha Jewel is the mind mandala, the nature of the Dharma Jewel is the speech mandala, and the nature of the Sangha Jewel is the body mandala. The wisdom of the Buddha himself, who has the complete fruition, possesses the Three Jewels, as stated in the Uttaratantra: "Because the Buddha has the Dharmakaya, the Sangha also reaches it, therefore know this." Therefore, the mind is the Buddha, the speech is the Dharma, and the body is the Sangha, so it is also very related to the three mandalas. The four Brahmaviharas, the four immeasurables completely pure, are the four Vajra lines. Regarding this, it is not good to place the recognition of the Vajra lines on the pulse lines, because twelve pulse lines will appear in this mandala, and it is also not possible to collect the important ones from among them, because the mind mandala, as the main one, cannot be abandoned, and because the body mandala, as the largest size, cannot be abandoned either. If these two are counted, it will become eight, and after counting those, there is no reason to abandon the speech mandala either. Therefore, it is good to consider the two Brahma lines and the two corner lines, these four. The purity of the actual lines