Chinese
那即是所谓的空性之微尘，因为不作遮蔽之业，故与虚空体性相同。从空性中生起带有黑色光芒和微细摇动的风，那是最初的风或者说是风的开端，也就是先前分散存在的风之微尘聚集在一起，从而产生粗大的风。由此逐渐形成风之坛城，对此，最初的风以（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字来净化。之后，直到风之坛城圆满为止的净化，则是观修带有风坛城之相。同样地，也适用于后面的元素。在风之上，最初的火如闪电般出现，以（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字来净化。火坛城成立之后，从那之中产生的火坛城之相来净化。在其之上，降下微细的甘露雨，那是最初的水，以（藏文：ཝཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字来净化。观修水坛城之相，从而净化水坛城本身。在其之上，出现彩虹，那是最初的土，以（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）字来净化。以土坛城之相来净化大地本身。在其之上，以（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字，观修五大元素的精华聚集和须弥山，从而净化须弥山本身。在其之上，观修从（藏文：ཀྵཾ，梵文天城体：क्षं，梵文罗马拟音：kṣaṃ，汉语字面意思：啥）字产生的莲花，从而净化须弥山的颈部、面部和顶髻。从各自的种子字中生起月亮、太阳和罗睺三星，从而以象征装饰世界的月亮、太阳和罗睺三星，以及代表行星的宫位和度数，六时、年月、日、时辰等，来净化所有这些世界领域的兴衰等作用，因为这一切都包含在日月罗睺三星的属性之中。如果世界领域只创造一次，那么观修金刚帐篷和宫殿，就能净化由相同业力所划分的边界之地，如小赡部洲，特别是将自己五根的行境转变为受用之境。然而，两次创造是主要意义，因此先前所有的世界领域都汇集起来，以融入各自种子字的方式，汇集成唯一的十相自在，是劫末的次第。
English
That is called the dust of emptiness, because it does not perform the function of obscuration, it is the same in nature as space. From that emptiness arises wind with black rays and subtle movements, that is the first wind or the beginning of wind, that is, the particles of wind that were previously scattered gather together, and from this arises coarse wind. From this, the wind mandala is gradually formed, and the initial wind is purified with the syllable (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yang). Then, the purification until the wind mandala is completely perfected is to meditate on the wind mandala with its signs. Similarly, apply to the later elements as well. Above the wind, the first fire appears like lightning, purified with the syllable (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Rang). The fire mandala is established, and the fire mandala that arises from it is purified with its signs. Above it, fine dew falls, which is the first water, purified with the syllable (Tibetan: ཝཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Wang). Meditating on the water mandala with its signs purifies the water mandala itself. Above it, a rainbow appears, which is the first earth, purified with the syllable (Tibetan: ལཾ, Devanagari: लं, Romanized Sanskrit: laṃ, Literal Chinese meaning: Lang). The earth itself is purified with the signs of the earth mandala. Above it, the syllable (Tibetan: མཾ, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Chinese meaning: Mang) is the essence of the five elements gathered together, and meditating on Mount Meru purifies Mount Meru itself. Above it, meditating on the lotus arising from (Tibetan: ཀྵཾ, Devanagari: क्षं, Romanized Sanskrit: kṣaṃ, Literal Chinese meaning: Kshaṃ) purifies the neck, face, and crown of Mount Meru. By generating the moon, sun, and Rahu from their respective seed syllables, the moon, sun, and Rahu, which symbolize the adornment of the world, and the houses and degrees of the planets, the six times, years, months, days, hours, etc., purify all the functions of the increase and decrease of these world realms, because all of this is contained in the attributes of the sun, moon, and Rahu. If the world realm is created only once, then meditating on the Vajra tent and the palace purifies the lands of the boundaries divided by the same karma, such as the small Jambudvipa, and especially the lands that have become the objects of enjoyment of one's own five senses. However, creating twice is the main meaning, so all the previous world realms gather together, merging into their respective seed syllables, gathering into the single Ten-Powered One, which is the order of the kalpas.
Chinese
之前的世界被摧毁，象征着在天空的中央以微细的状态存在。因为所净化的世界，其形成和毁灭的无尽次第，在形成和毁灭的形态上是相同且一致的。所以，以一个形成和毁灭的对境来净化。又，像之前的世界一样，观想形成并安住，象征着从毁灭中再次形成并安住。所有的次第都和之前一样。所净化的是劫的次第不同的差别，但形态没有不同。之后，在日月罗睺之上，生起金刚地基、帐篷、宫殿等，如同是截断业的界限的土地，以及实际受用的处所的净化，和之前一样。又，如果像莲花、日月、罗睺等作为主尊的座垫，那么，主尊的座垫的所净化物，就收集为宫殿的滋养。宫殿的所依，对于世界，只需加上五大和须弥山等的清净即可。这种结合方式不适用于其他情况。因为内中围是完全相同的世界，所以从身坛城内到增上安乐之间，从风到须弥山之间的庸俗恶劣的世界被净化后，清净的世界就像从牛奶中取出新鲜奶油一样形成。下方的庸俗世界，也像砖头瓦砾一样抛弃的必要，也是为了不清净的众生的住所之义，为了象征那些众生的利益行为。那个世界暂时也不会收摄为空性。须弥山的颈部以上，因为微细，并且没有痛苦的感受，所以被收摄到那个殊胜的刹土中，并且为了象征它，而作为主尊的座垫。如果莲花、日月、罗睺做两遍，那么之前的清净和之前一样。后面的也是之前的精华，和之前说的一样。净化者的道路，上层圆满次第的相续净化的进行方式是，如前所说，各自收摄的第一个阶段过去后，所谓的内虚空，从离心的戏论中显现各种影像，这是中阴净化者的空性修习，以此来净化相续。
English
The previous world is destroyed, symbolizing that it exists in a subtle state in the center of the sky. Because the world to be purified, its endless sequence of formation and destruction, is the same and consistent in the form of formation and destruction. Therefore, purification is done with the object of one formation and destruction. Also, like the previous world, contemplating its formation and abiding symbolizes its re-formation and abiding from destruction. All the sequences are the same as before. What is to be purified is the difference in the sequence of kalpas, but the form is not different. After that, on the sun, moon, and Rahu, generating the vajra ground, tent, palace, etc., is like the land that cuts off the boundaries of karma, and the purification of the place of actual enjoyment is the same as before. Also, if the lotus, sun, moon, and Rahu are used as the seat of the main deity, then the object to be purified of the main deity's seat is collected as nourishment for the palace. For the support of the palace, for the world, it is enough to add the purity of the five elements and Mount Meru, etc. This combination method is not applicable to other situations. Because the inner mandala is the same world, after the ordinary and bad world from the body mandala to the increase of bliss, from the wind to Mount Meru, is purified, the pure world is formed like fresh cream taken from milk. The necessity of discarding the vulgar world below like bricks and tiles is also for the meaning of the abode of impure beings, in order to symbolize the beneficial actions of those beings. That world will not be absorbed into emptiness for the time being. Above the neck of Mount Meru, because it is subtle and there is no feeling of suffering, it is absorbed into that supreme pure land, and in order to symbolize it, it is used as the seat of the main deity. If the lotus, sun, moon, and Rahu are done twice, then the previous purity is the same as before. The latter is also the essence of the former, the same as what was said before. The way the purifier's path, the upper completion stage continuum is purified is that, as mentioned before, after the first stage of collecting each one has passed, the so-called inner space, various images appear from the mind's freedom from elaboration, this is the emptiness practice of the bardo purifier, with this, the continuum is purified.
Chinese
起于法生，止于罗睺之间，两次以哭泣等十相，以方便与智慧的区分来象征；金刚地帐、宫殿直至天座之间，能使光明灿烂的各种器情世间显现的各种影像，迅速在相续中生起的缘起具足；创造一次世间界方面，不作方便智慧的区分，只有十相左右。现在与修习之果相结合，也就是从空性之中最初创造世间界，是说界法性胜义智慧金刚身相十自在一切相好，那从自性上来说本来就没有丝毫的客尘，但是趋向于那个界的众生相续，却沉溺于客尘的污泥之中，众生各自的相续和那个界的结合，在没有修习成道的时候，会产生各种各样的错乱。以相似的因果相续，以因的增上力，象征从胜义的界中产生一切世俗的世间界之理；又将那个世间界收摄于相十自在，是将一切不净的世间界融入原始的界中，作为成道之道的修习；再次从相十自在中创造包括宫殿在内的世间界，象征从原始的那个界中，生起与自己本体无二无别的清净显现，胜义智慧的自性一切世间界，并且作为成道之道的修习。这里所谓的生起，也是因为瑜伽士的显现中，似乎有增益，所以才安立了增益之名，按道理来说，本来就成就的清净广大，在遣除客尘之后，就从某某人获得成佛的那方面来说，如同新生一般，但实际上并不是真正的新生，然而对于和新生相似的，就安立了新生的名称。又如世俗的修习之果，收摄之前的世间界，是为了遮止示现成佛之地的
English
It begins with Dharmodbhava and ends with Rahu, twice symbolizing the ten signs such as crying, with the distinction of skillful means and wisdom. The Vajra ground tent, the palace, and up to the divine seat, make the various images of the luminous and colorful appearances of the vessel and its contents arise quickly in the continuum, completing the interdependent connection. In the aspect of creating a world system once, there is no distinction of skillful means and wisdom, only about ten signs. Now, let's combine it with the result of practice. That is, creating the world system for the first time from emptiness means that the Dharmadhatu, the ultimate wisdom, the Vajra body, the ten powers, and all aspects of perfection, from its own nature, never have any adventitious defilements. However, the minds of sentient beings who are inclined towards that realm are immersed in the mire of adventitious defilements. The continuum of sentient beings themselves, and the union with that realm, will give rise to various kinds of confusion when the path is not practiced. By the power of similar cause and effect, the continuum of cause, it symbolizes the way in which all mundane world systems arise from the ultimate realm. Furthermore, gathering that world system into the ten powers is to make all impure world systems dissolve into the primordial realm, which is practiced as the path to enlightenment. Again, creating the world system, including the palace, from the ten powers symbolizes the arising of pure appearances, the nature of ultimate wisdom, all world systems, which are inseparable from oneself, from that primordial realm, and it is practiced as the path to enlightenment. Here, the meaning of arising is also because it appears as an augmentation in the appearance of the yogi, therefore it is named augmentation. Logically speaking, the originally accomplished pure vastness, when the adventitious defilements are removed, from the aspect of that person attaining Buddhahood, it becomes like a new creation, but in reality, it is not a real new creation. However, for what is similar to a new creation, the name of new creation is given. Also, according to the result of worldly practice, gathering the previous world system is to prevent the faults of the field where the manner of attaining Buddhahood is shown.
Chinese
以及，之后生起护轮地基宫殿等，是成就共同和特殊的殊胜福田，并通过象征净土来作为道用。像这样生起一个世界的方法，仅仅是从空性中生起清净的世间，以及象征暂时的清净果位，即已很好地修习的圆满净土。 第二，解释所依之神的清净差别，分为轮回清净之理、圆满次第成熟之理、果位圆满之理三种，首先分为外在和内在两种。第一种是，一般来说，所依之神都需要与内在有情相结合，如果认为不应该与外在相结合，那就不要有这种疑惑。所谓与内在相结合的“内”，只是指内在修行者的金刚身，而不仅仅是指内在的蕴界有情。因此，将身体的各个部分从外部进行清净，以及将脉、界、风等，以及自身生、死等的清净相结合是内在的。而将自身之外的其他世间界处，比如这些有情所居住的地方，进行清净，则属于外在的清净。因此，上面宫殿对世间界的清净，也可以解释为世间界的其他处所，以及居住在其中的众生，显现清净，即是安住在坛城处的诸神。此外，还有很多可以与这些相联系的内容。{因此，这里只适合讲到三十七尊瑜伽母的情况。如《自在王经》中所说：基是佛陀的种种差别，时是菩萨的种种殊胜差别。忿怒尊是方位的种种殊胜差别，地上之主是如是的八部鬼神差别。非天也是八部的差别，有势者安住于世间，瑜伽士应知晓。唯一者是种种之主，三有之主是具光荣种姓者的遍布。地下是八部暴怒母，人间是十方坛城中的忿怒生。