Chinese
此时不必修习禅定。即便如此，如果遵循导师吉祥持（Dpal 'dzin）的观点，在《法生》（Chos 'byung）的章节中说：“桑（སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：桑）生金刚贤（Byung rdo rje bzang po），支分法生三面白。”这里说的是金刚的支分，是从金刚的形象中产生的。而且，不说坛城是轮的支分，而是说常有的支分珍贵地产生，因此，从毗卢遮那（rnam snang）处请求，坛城禅定按照该论的体系是必要的。在此，如果遵循吉祥持的观点，因为那是其自身体系，那么一方面，禅定的方式是好的，另一方面，《法生》的章节和（此处）对等，并且经典中不明显，这就是原因。也就是说，这样：大解脱的宫殿，坛城，由五种珍宝圆满构成，能仁的日光遍布无边的一切方向，四方形，四门，从外向内依次具有白黄红绿蓝五层墙壁，其上以红色珍宝栏杆环绕，其上有四个金腰带，外侧是摩羯鱼口中垂下的网和半网。其上有从鸟翼垂下的流苏，上面完全环绕着箭垛佛塔形状的（装饰），以胜幢和幡等一切装饰品庄严。墙壁的外侧环绕着红色欲妙布，各种姿势和颜色的持明母们手持各种供品供养薄伽梵。四门前方的四方形台座上，以四根置于宝瓶上的柱子抬起的马蹬，顶端是莲花上的法轮，左右以雄雌双鹿装饰。门和门框的外侧，以及四个角落，以半月形珍宝上标有金刚杵来装饰。马蹬的左右两侧，陈列着吉祥宝瓶和如意树，以及七政宝。云朵中出现手持花环的天女们。坛城中央的基座上是各种二十瓣金刚杵，金刚杵的瓣，以及坛城的上下基座，东方白色，南方黄色，西方红色，北方绿色，中央蓝色。
English
Here, there is no need to meditate. However, if we follow the view of the teacher Shri Dhara (Dpal 'dzin), in the chapter of 'Origin of Dharma' (Chos 'byung), it says: "Sam (स，saṃ) born Vajra Good (Byung rdo rje bzang po), limb of Dharma Origin, three-faced white." Here, it is said that it is a limb of the vajra, arising from the form of the vajra. Moreover, it is not said that the mandala is a limb of the wheel, but rather that the constant limb arises preciously. Therefore, requesting from Vairochana (rnam snang), mandala meditation is necessary according to that treatise's system. Here, if we follow the view of Shri Dhara, since it is its own system, then on the one hand, the method of meditation is good, and on the other hand, the chapter of 'Origin of Dharma' is equivalent (to this), and it is not clear in the tantras, that is the reason. That is, like this: The palace of great liberation, the mandala, is perfectly composed of five kinds of jewels, the rays of light of the Sage pervade all boundless directions, it is square, with four doors, and from the outside in, it has five layers of walls, white, yellow, red, green, and blue. On top of that, there is a red jewel railing, and on top of that, there are four golden belts, on the outside of which are nets and half-nets hanging from the mouths of makaras. On top of that, there are tassels hanging from the eaves, and on top of that, it is completely surrounded by arrow-shaped stupas, adorned with all kinds of ornaments such as victory banners and flags. The outside of the walls is surrounded by red cloths of desirable qualities, and the vidyadharas of various postures and colors hold various offerings and make offerings to the Bhagavan. In front of the four doors, on top of square platforms, are horse-stairs raised by four pillars placed on vases, with a wheel on a lotus at the top, and decorated with male and female deer on the left and right. The outer edges of the doors and door frames, and the four corners, are decorated with jewels in the shape of half-moons marked with vajras. To the left and right of the horse-stairs are arranged auspicious vases and wish-fulfilling trees, as well as the seven royal emblems. Goddesses emerging from the clouds hold garlands of flowers. On the central base of the mandala are various twenty-spoked vajras, the spokes of the vajras, and the upper and lower bases of the mandala, the east is white, the south is yellow, the west is red, the north is green, and the center is blue.
Chinese
哦！在各种金刚的中心，四方形的，周围环绕着蓝色金刚的链条。在各种金刚的中心和东方的角端，以及金刚角之间的四个角落里，是月亮的座垫。在其他三个角端和四个门上，是太阳的座垫。所有的日月都位于各种莲花的中心。以上是四种瑜伽的预备法，但应归入第一瑜伽之中。在中央的座垫上：阿啊（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），伊伊（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），乌乌（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），热热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），勒勒（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），哎哎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），喔喔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），昂阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。由双肩融化而成的白色月亮坛城。在其上：嘎喀嘎嘎阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），匝擦匝匝尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），扎叉扎扎纳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），达塔达达纳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），巴帕巴巴玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），亚ra拉哇夏卡萨哈恰（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），亚ra拉哇达达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。由双肩融化而成的红色月亮坛城。这样，两个月亮的结合就是如镜般的智慧。二者融为一体就是平等性的智慧。其上，白色略带红色的吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，是辨别智慧。在此，在十三尊红色的修法仪轨残缺的译本中说：“平等性即彼一，分别观想彼生吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。”似乎是指从两个月亮融为一体中生出的吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字。十三尊红色佛母的修法仪轨，恰洛等藏地前后大多如此认为。然而，在吉祥持的黑色修法仪轨古译本中，“彼等合一平等性，彼生吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）乃分别。”这样的翻译看起来更好。因此，在此处也应将“彼生”理解为“于彼处生”，具有处所的含义。如果在两个月亮融化的基础上观想种子字和法器，就与十三尊阎魔敌轮的所有续部经典相符，并且也与夏瓦派的仪轨等相同，这样做是好的，这只是我的分别念，上师法王也这样说过。关于十三尊红色佛母，如果能找到达那希拉和洛扎瓦的译本，就应该进行考察。思考一下，在恰洛的仪轨中是否出现了圣派的类别区分。从那上面生出白色、金刚尖端的棍杖，以及湿人头。
English
Oh! In the center of the various vajras, which is square, surrounded by a chain of blue vajras. In the center of the various vajras, and at the eastern corner, and in the four corners between the vajra corners, are moon cushions. At the other three corners and the four doors are sun cushions. All the suns and moons reside in the center of the various lotuses. The above are the preliminary practices for the four yogas, but they should be included in the first yoga. On the central cushion: A A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), I I (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), U U (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ṛ Ṛ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ḷ Ḷ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), AI AI (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), AU AU (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Aṃ Aḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). A white moon mandala arising from the melting of the two shoulders. On it: Ka Kha Ga Gha Nga (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ca Cha Ja Jha Ña (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ṭa Ṭha Ḍa Ḍha Ṇa (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ta Tha Da Dha Na (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Pa Pha Ba Bha Ma (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ya Ra La Va Śa Ṣa Sa Ha Kṣa (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ya Ra La Va Ḍa Ḍha (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). A red moon mandala arising from the melting of the two shoulders. Thus, the union of the two moons is the wisdom like a mirror. The blending of the two into one is the wisdom of equality. On it, the white syllable Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) with a reddish tinge is the wisdom of discernment. Here, in the incomplete translation of the practice of the Thirteen Red Ones, it says, "Equality is that one, from which arises the discriminating Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)." It seems to mean that the syllable Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises from the union of the two moons. In the practice of the Thirteen Red Ones, the Chag Lo and others in Tibet, both earlier and later, mostly hold this view. However, in the old translations of the Black Practice of Glorious Holder, "Those unified are equality, from which the Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) arises is discernment." This translation seems better. Therefore, here too, "from which it arises" should be understood as "arising from that place," having the meaning of location. If one meditates on the seed syllables and implements on the basis of the melting of the two moons, it will be in accordance with all the other tantric texts of the Thirteen Yamāntaka Mandala, and it will also be the same as the Shab Lugs and others. It would be good to do it that way. This is just my conceptual thought, and the Lama Chökyi Gyalpo also said so. Regarding the Thirteen Red Ones, if one can find the translations of Dānaśīla and Gelo Lotsawa, one should examine them. I wonder if a classification of the Sacred Lineage has occurred in the Chag Lugs. From that arises a white staff with a vajra tip, and a wet human head.
Chinese
以黄色莲花为标志。其中心是太阳，以红色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。嗡 班匝 丹达 阿特玛 郭 阿航（藏文：ཨོཾ་བཛྲ་དཎྜ་ཨཏྨ་ཀོ྅ཧཾ，梵文天城体：ॐ वज्रदण्ड आत्मा कोऽहम्，梵文罗马拟音：oṃ vajradaṇḍa ātmā ko'ham，汉语字面意思：嗡，金刚杵，自我，我是谁）。从中放射出光芒，聚集并完全转化，自身成为根本金刚持，吉祥大乐金刚萨埵，阎魔敌，身色白而略带红色的光彩。嬉戏的大忿怒尊，三眼，头发向上竖立，有虎皮和蛇饰。右手持颅杖，左手持颅血。以左腿伸展的姿势坐在莲花月轮上。是般若波罗蜜多的体性，与自显的明妃相拥。这是身形优美且嬉戏的忿怒尊，没有水牛座垫，除了身色上的差别之外，没有其他的差别。因此，一些见解非常开阔的学者也说：“这是妩媚的忿怒尊，所以头发是红黄色的向上竖立，没有胡须，不能有干湿的头盖骨和虎皮蛇饰等。”这真是忘记了黑茹嘎妩媚大忿怒尊等是如何存在的。这些是五种现证菩提中的圆满因金刚持，是四种瑜伽中的第一瑜伽。之后，由于父尊和母尊平等结合的大乐的缘故，从父尊心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中放射出智慧的光芒，将一切众生都变成佛的形象，一切都融入大乐的体性中，融入自身。自心的显现之主安住在虚空中。嗡 阿 吽 霍（藏文：ཨོཾ་ཨཱཿཧཱུྃ་ཧོཿ，梵文天城体：ॐ आः हुं होः，梵文罗马拟音：oṃ āḥ hūṃ hoḥ，汉语字面意思：嗡 阿 吽 霍），以两个红色为边缘的五个字，如流星般降临，进入大金刚持的身中，与安住在基础上的菩提心相融合，从金刚道进入母尊的莲花中。仅仅是进入，吉祥大乐父尊和母尊的身也与这些成为一体，融入菩提心中，成为光明自性的明点之体。这在恰洛的修法中，父尊和母尊的融入变成了五个字，经文中说如流星般降临的意义，也是指五个字一个融入一个，最终变成明点。那位译师达到了精通贤善的程度，
English
Marked with a yellow lotus. In its center, the sun is marked with a red Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Oṃ Vajradaṇḍa Ātmā Ko'ham (藏文：ཨོཾ་བཛྲ་དཎྜ་ཨཏྨ་ཀོ྅ཧཾ，梵文天城体：ॐ वज्रदण्ड आत्मा कोऽहम्，梵文罗马拟音：oṃ vajradaṇḍa ātmā ko'ham，汉语字面意思：Oṃ, Vajra-staff, Self, Who am I?). From that, rays of light emanate, gather, and completely transform, the self becomes the root Vajradhara, glorious Mahasukha Vajrasattva, Yamāntaka, with a body color that is white with a slightly reddish glow. The great playful wrathful one, with three eyes, hair standing on end, adorned with tiger skin and snakes. The right hand holds a skull staff, and the left hand holds a skull cup filled with blood. Seated on a lotus and moon disc with the left leg extended. Is the essence of Prajñāpāramitā, embraced by the self-arisen consort. This is a beautiful and playful wrathful deity, without a buffalo seat, and apart from the difference in body color, there are no other differences. Therefore, some scholars with very broad views also say, "This is a seductive wrathful deity, so the hair is reddish-yellow and stands on end, without a beard, and dry and wet skull cups, tiger skin, and snake ornaments are not allowed." This is truly forgetting how Heruka seductive great wrathful deities and others exist. These are the complete cause Vajradhara from the five Abhisambodhis, and the first yoga from the four yogas. After that, due to the great bliss of the father and mother being in equal union, from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) at the heart of the father, rays of wisdom light emanate, transforming all beings into the image of the Buddha, and all dissolve into the essence of great bliss, dissolving into oneself. The chief of the appearances of one's own mind abides in the sky. Oṃ Āḥ Hūṃ Hoḥ (藏文：ཨོཾ་ཨཱཿཧཱུྃ་ཧོཿ，梵文天城体：ॐ आः हुं होः，梵文罗马拟音：oṃ āḥ hūṃ hoḥ，汉语字面意思：Oṃ Āḥ Hūṃ Hoḥ), the five letters with the two reds as borders, come like shooting stars and enter the body of the great Vajradhara, merging with the Bodhicitta abiding on the base, and from the Vajra path, they enter into the lotus of the mother. Just by entering, the bodies of the glorious Mahasukha father and mother also become one with these, dissolving into Bodhicitta, becoming the essence of the clear light bindu. In the sādhana of Chag Lotsawa, the dissolution of the father and mother becomes the five letters, and the meaning of the scripture saying that they come like shooting stars is also explained as the five letters dissolving into each other, finally becoming a bindu. That translator reached the level of being learned, virtuous, and excellent,