Chinese
除了是否以声音形式出现之外，也有解释说仅仅是风。如果那样，就只有三种菩提心的意义，因此不合理。在这里也这样认为，就像从其他许多地方出现的一样，从融合为一体中正在塑造神，这是第五现观。五个现观是因，塑造完成的是现观的果。难道不能从现观中分开单独的事项吗？在这里那样不合理，因为在完整坛城完全布置完毕之后，存在着持有极其清净的法界智慧的慢，而那正是持有第五现观的慢，因此在坛城所有本尊众完全布置完毕之前，就是第五现观。之后，为了使诸神清晰显现，从“自身即是吉祥时轮”到“变成如意树”之间，大多数的现观的解释经文都容易理解，稍微困难的解释一下。所谓“六个肩膀”，是从喉咙下方最粗的地方开始，到手臂关节的连接处为止，按照人体的结构，背后有肩胛骨，前面有锁骨的地方，大约六指的长度称为肩膀。也就是，右边有前后依次三个，左边也是一样。因此，在经文解释中，称前面的两个为东方，后面的两个为西方，中间的两个为右和左。所谓“十二个手臂”，是指从手臂关节的连接处到手肘之间的部分称为手臂。每个肩膀分出两个手臂，因此左右各有六个，总共十二个。从手肘的连接处，每个部分分出两个手腕，总共二十四个手腕。这样，在右边和左边，从前面的一个肩膀分出两个手臂，四个包括手腕和手掌，那些全部是黑色的。从中间的肩膀也同样分出，全部是红色的。从最后的肩膀也是一样，全部是白色的。这里关于身色，和其他地方所说的身体蓝色，面容黑色等等，如果身体是黑色，就只会变成杀戮驱逐的行为，以及身色蓝色和面
English
Apart from whether it appears in sound or not, it is also explained that it is only wind. If that were the case, there would only be the meaning of the three bodhicittas, which is unreasonable. Here, too, it is thought that, as it appears from many others, the deity is being fashioned from the merging into one, which is the fifth Abhisamaya. The five Abhisamayas are the cause, and what is fashioned is the fruit of the Abhisamaya. Is it not possible to separate separate items from the Abhisamaya? Here, that is not reasonable, because after the complete mandala has been fully arranged, there is the holding of the pride of the extremely pure Dharmadhatu wisdom, and that is the holding of the pride of the fifth Abhisamaya, so until all the deities of the supreme mandala have been fully arranged, it is the fifth Abhisamaya itself. Then, in order to make the deities clearly manifest, from "oneself is the glorious Kalachakra" to "becoming wish-fulfilling trees," most of the explanatory texts of the Abhisamaya are easy to understand, and the difficult ones will be explained a little. The so-called "six shoulders" are from the thickest part below the throat to the joint of the arm, according to the human body structure, where there is a scapula in the back and a clavicle in the front, about six fingers' length is called the shoulder. That is, there are three in order in the front and back on the right, and the same on the left. Therefore, in the commentary, the two in front are called east, the two in the back are called west, and the two in the middle are called right and left. The so-called "twelve arms" refers to the part from the joint of the arm to the elbow, which is called the arm. Each shoulder splits into two arms, so there are six on the right and six on the left, totaling twelve. From the joint of the elbow, each part splits into two forearms, totaling twenty-four forearms. Thus, on the right and left, two arms split from one shoulder in the front, four including the forearm and palm, all of which are black. The same splits from the middle shoulder, all of which are red. The same from the last shoulder, all of which are white. Here, regarding the body color, and other places say the body is blue, the face is black, etc., if the body is black, it will only become the act of killing and expelling, and the body color is blue and the
Chinese
据说经文中说的是黑色的，有些汉地的经文中说是身体的颜色，还有些藏地的喇嘛认为是绿色的。后面两种与此坛城不符，虽然与普遍的说法相悖，但现在没有追随者。如果说蓝色和黑色的区别，一般来说，根据吉祥时轮金刚的说法，蓝色和黑色虽然所作所为不同，但修法也不同，所以差别很大。据说其他续部中，这两者几乎相同。从一方面来说，这也有道理，但并非完全如此。瑜伽续等中，不动佛必须是蓝色的，不能是蜜蜂的颜色等，其他续部中也有很多蓝黑色不同的情况。此续中，如果从所遍及的近取六界来说，黑色主要是镇压驱逐风界，蓝色是智慧界的一切，或者说镇压和滋养二者兼具。因此，如果从六界来说，则非常不同。如果从能遍及的四金刚来说，蓝黑色属于同一种，所以在描述身色时，这样说“身体是蓝色的”，即身体本身是蓝色的，而手和手指等则是黑色的。其他很多地方说是深蓝色，这些都是一个意思。又说“东方的脸是黑色的，咬着牙齿，很凶猛”，如果认为这是为了配合各种颜色的佛母，所以不是蓝色，那么，这里认为蓝黑色是一体的，所以这些都是一样的。此外，须弥山的东方，说是黑色的意义是具有因陀罗尼蓝的自性，这也是将蓝黑色视为一体。因陀罗尼蓝宝石是蓝色的，绝不是墨水的颜色。须弥山的东方也以代表风界的黑色为主，而不是智慧界的蓝色。如果是蓝色，就应该属于中央或下方的颜色，因为不适合东方。也可以从其他方位的月亮力量中得知。因此，主要身体部分的身体、脸、手臂、肩膀等，说是蓝色和黑色，都是蓝则同蓝，黑则同黑，而不是不同的颜色。
English
It is said that the scriptures say it is black, and some Han Chinese scriptures say it is the color of the body, and some Tibetan lamas also consider it to be green. The latter two do not conform to this mandala, and although they contradict the common saying, there are no followers nowadays. If we talk about the difference between blue and black, generally speaking, according to the Kalachakra Tantra, although blue and black have different actions, their methods of practice are also different, so there is a big difference. It is said that in other tantras, these two are almost the same. From one point of view, this also makes sense, but it is not entirely so. In the Yoga Tantra and others, Akshobhya must be blue, not the color of a bee, etc. In other tantras, there are many cases where blue and black are different. In this tantra, if we consider the six elements of the near-reaching object, black is mainly for suppressing and expelling the wind element, and blue is all from the wisdom element, or both suppressing and nourishing. Therefore, if we consider the six elements, they are very different. If we consider the four pervasive vajras, blue and black belong to the same kind, so when describing the body color, it is said that "the body is blue", that is, the body itself is blue, while the hands and fingers are black. In many other places, it is said to be dark blue, and these all mean the same thing. It is also said that "the eastern face is black, biting its teeth, and is fierce." If you think that this is to match the various colored consorts, so it is not blue, then here it is considered that blue and black are one, so these are all the same. In addition, the eastern side of Mount Meru is said to be black in the sense of having the nature of Indra-nila, which is also considering blue and black as one. The Indra-nila gem is blue, never the color of ink. The eastern side of Mount Meru is also mainly black, representing the wind element, not the blue of the wisdom element. If it were blue, it should belong to the color of the center or the bottom, because it is not suitable for the east. It can also be known from the lunar power of other directions. Therefore, the body, face, arms, shoulders, etc. of the main body parts, which are said to be blue and black, are the same blue if they are blue, and the same black if they are black, not different colors.
Chinese
《埃瓦姆》中说：“关于身色的问题，具有白色和黑色性质的是月亮，具有红色和黄色性质的是太阳。”因此，从月亮的性质来看，父尊的身色是黑色，象征着清净的心金刚；从太阳的性质来看，母尊的身色是黄色，象征着智慧金刚。并不是象征风和土的黄色和黑色。这句话也是从现证菩提的日月来区分主次，说明了父尊和母尊各自出现的方式。因此，即使身色是蓝色，也只是象征着心，并不是象征着所遍及的、亲近的智慧界。有些人说，方便的身是水界白色，语是风界黑色，混合后心金刚是蓝色，这是父尊；智慧的身是土界，语是火界，混合后心金刚是红黄色，这是母尊。但是，没有理由说蓝色的原因是白色和黑色混合。而且，多种颜色中说是金色，所以，做成红黄色（朱砂色）是明显矛盾的。而且，这部续中说金色，其他所有也都是黄色。蓝色不需要白色和黑色混合，即使混合也不一定变成蓝色。父尊和母尊是遍及一切的本尊，所以，不是与亲近的元素结合。土水与身，火风与语结合是错乱的，必须是心与空性结合，这样父尊会变成绿色，母尊会变成蓝色，父尊是蓝色，母尊是藏红花色从哪里来？身体和语言混合产生意识的原因也很难考证。“露出半个牙齿”的意思，不是隐藏一半剩余的部分，而是说愤怒本尊的牙齿，从粗细和长度的方面来说，只有一半的量。其中，主面带有愤怒的表情，右面是红色，带着微笑和斜视等贪恋的表情，左面是寂静，既没有愤怒也没有贪恋，处于自然状态的表情，背面是非常寂静，处于等持的表情。但是，所有面都说是露出半个牙齿，所以，稍微带点愤怒的表情是普遍存在的。手的一个个手指都完全具备，拇指是黄色等元素
English
In the 'E-vam,' it is said, 'Regarding the issue of body color, that which has the nature of white and black is the moon, and that which has the nature of red and yellow is the sun.' Therefore, from the nature of the moon, the father's body color is black, symbolizing the pure mind vajra; from the nature of the sun, the mother's body color is yellow, symbolizing the wisdom vajra. It is not the yellow and black that symbolize wind and earth. This statement also distinguishes the primary and secondary from the sun and moon of manifest enlightenment, explaining the way in which the father and mother deities each appear. Therefore, even if the body color is blue, it only symbolizes the mind, and does not symbolize the pervasive, intimate realm of wisdom. Some say that the body of skillful means is the white water element, and the speech is the black wind element, and when mixed, the blue mind vajra is the father; the body of wisdom is the earth element, and the speech is the fire element, and when mixed, the red-yellow mind vajra is the mother. However, there is no reason why the cause of blue must be the mixing of white and black. Moreover, it is said that various colors are golden, so making it red-yellow (cinnabar color) is clearly contradictory. Moreover, in this tantra, it is said to be golden, and all others are also only yellow. Blue does not need to be mixed with white and black, and even if mixed, it is not certain to become blue. The father and mother are pervasive deities, so they are not combined with intimate elements. Combining earth and water with the body, and fire and wind with the speech is confused, and it must be the combination of mind and emptiness, so the father would become green and the mother would become blue. Where would one find a blue father and a saffron-colored mother? The reason why the mixing of body and speech produces consciousness is also difficult to investigate. The meaning of 'half-bared fangs' is not to hide half of the remaining part, but to say that the fangs of wrathful deities, in terms of thickness and length, are only half the size. Among them, the main face has an expression of anger, the right face is red, with an expression of smiling and squinting, etc., of attachment, the left face is peaceful, without either anger or attachment, in a natural state, and the back face is very peaceful, in a state of equipoise. However, it is said that all faces have half-bared fangs, so it is evident that a slightly angry expression is universal. Each and every finger of the hand is fully complete, the thumb is yellow, etc., elements.
Chinese
应当做成各自的颜色，或者也有人认为手指的前面应当和手掌一样是红色的，但还是像前面说的那样好。手指关节的颜色，在关节的部位，像用笔画的一样，画出细微的曲线。有些人也认为脚趾也应该这样，这需要考察。关于法器的部分，金刚杵和铃的长短应当相等，是本尊自己的十二指。火箭既是火的自性，也从数字的词义的角度做成三支。木杖是白色的金刚杵木杖，不是颅骨杖。卡章嘎（Khaṭvāṅga）的开口展开，顶端的五股金刚杵的角是张开的。珍宝是九角珍宝，像上等的琉璃一样，周围八个角，每个角上有一个尖，加上中央的尖，一共九个。梵天头戴莲花，是用莲花花鬘束缚头发的边缘。有些译本将手中的莲花翻译成梵天头装饰的含义。梵天的头上装饰着花鬘，这与世间的说法相符，所以还是像前面说的那样好。火箭是三支红色的箭。这里的莲花花鬘，法王一切智大尊者也写在勘误中。关于身饰的部分，所谓金刚饰品，有些人将骨饰做成金刚杵的形状。在时轮金刚二十四臂像中，也出现了骷髅头顶饰等。这里所说的金刚饰品，是指由珍宝金刚石制成，从各种角度都以金刚杵的形状来装饰。珍宝金刚石一般有五种颜色，但大多数是黄色的，所以饰品也主要做成金色的样子。饰品的金刚杵的尺寸，是像修行者的骨饰那样需要的，但本尊像的饰品似乎没有必要这样规定。这里的金刚花鬘，是指金刚杵的尖端相连的项链。腰带是指腰带的装饰，上面垂着网状或半网状的装饰。脚下的欲天，是具有寂静和贪欲之态的，黑色的头发用绸缎和珍宝装饰，五箭是具有花箭头的，这些