English
Represented by the growth of confidence, the place where the bodies of womb-born and egg-born beings are formed, the Dharma-originated place similar to the color and shape of the birth place, the egg-born itself has the color and shape of an egg, and the place where the other two birth places are reborn is also the Dharma-originated place itself. The outer white and inner red are the parts of moisture and heat, or clarity and bliss. From this, sentient beings of the four births arise, and the mandala is meditated upon to purify that Dharma-originated place, which is the union of what is to be purified and what purifies. Secondly, the Dharma-originated place purifies the mother's body, and the reversal of the four elements is the union of the two faculties of the parents, the solid touch is the earth element, the moist touch is the water element, the warm touch is the fire element, the movement of the bindu is the wind element, and Mount Meru is the bliss of the element's transference, purifying the space element and so on. The progression of the four elements is that after that, the body of the sentient being formed in the womb is increased by the wind, matured by the fire, gathered by the water, and the gathered is solidified by the earth. Space gives the opportunity for all of these, such as growth, and from this the body is completely formed and born, and the palace purifies it. The way the individual parts of the body and the individual parts of the palace are combined is the same as in the case of the body mandala. The essence of the five elements of the body, the five mental afflictions, and all the states and enjoyments of other births arising from their actions are projected in the form of seeds, and purified by the five Abhisambodhis, the generation of the mandala deities, and between offering and gathering. This one Dharma, combined with the fruit of purification, has not been seen or heard. Secondly, the usual purification combination is that the main thing that combines similar Dharmas at this time is that the Dharma-originated place is what is to be purified, and the space element that is the basis for the formation of the outer world is what purifies. The seeds of the four elements together with Mount Meru, ལཾ་（Tibetan, Devanāgarī: लं, IAST: laṃ, literal meaning: lam）, བཾ་（Tibetan, Devanāgarī: वं, IAST: vaṃ, literal meaning: vam）, རཾ་（Tibetan, Devanāgarī: रं, IAST: raṃ, literal meaning: ram）, ཡཾ་（Tibetan, Devanāgarī: यं, IAST: yaṃ, literal meaning: yam）, སུཾ་（Tibetan, Devanāgarī: सुं, IAST: suṃ, literal meaning: sum）, etc., are the main cause of the formation of the outer world, which is the purification of the common karmic imprints of sentient beings, and in reality it can also purify a part of the karmic imprints that exists in the practitioner himself. The reversal of the four elements and Mount Meru is
Chinese
清净虚空中五界微粒周遍安住之相。彼等亦甚微细，虚空之微粒，依于稍粗之风微粒。彼为火微粒，彼为水微粒，彼又依于较粗之地微粒而安住。任何一方，五界皆以不可分离之相安住。此处须弥山代表虚空界之微粒。彼之法生即是虚空本身。应区分此处与虚空界微粒结合之差别。彼虚空界，乃诸有之友伴，故作四色混合。为不离安乐受用者，生起悭吝之故。安乐自性之明点，及彼悭吝宝生之自性，即黄色。复次，色声香味触，乃变化之五微粒。地水火风空，乃五界之微粒。声音之微粒，与虚空之微粒，本体无别。其余八微粒，为表征从虚空生，融入虚空，故须弥山具虚空自性，有八个顶端。其他宗派说声音微粒是无常的，但在此密咒乘中，必须认为是常有的。所谓八峰，即山的八个顶端。四界须弥山彼等合一者，于成劫降临之时，风动摇，先前之微粒被搅动。风界之诸微粒聚于一方，火界之诸微粒亦聚于一方等，清净彼等同类相聚之相。观想四界次第生起之须弥山等，清净世间界之四界坛城，须弥山等九山八海十二洲等种种成立之相。又，于四坛城，观想外形从半月至四方形，或一切皆作圆形，中央之标志从半月至四方形象征各自之标志，亦无不可。无论如何，风坛城之边缘，如烟雾般，以黑色光芒之环绕。
English
Purifying the state where the subtle particles of the five elements pervade the empty space. Those particles are extremely subtle, the particles of space rely on the slightly coarser particles of wind. That is the particle of fire, that is the particle of water, and that again relies on the coarser particle of earth to abide. In any direction, the five elements abide in an inseparable manner. Here, Mount Meru represents the particles of the space element. The origin of phenomena for that is space itself. One should distinguish the difference between this and the combination of space element particles. That space element is the friend of all elements, therefore it is made of a combination of four colors. Because it is inseparable from the enjoyment of bliss, stinginess arises. The bindu of the nature of bliss, and that stinginess, the nature of Ratnasambhava, is yellow in color. Furthermore, form, sound, smell, taste, and touch are the five changed particles. Earth, water, fire, wind, and space are the five elemental particles. The particle of sound is not different in essence from the particle of space itself. The remaining eight particles, to symbolize that they arise from space and dissolve into space, Mount Meru, which is of the nature of space, has eight peaks. Although in other systems it is said that the sound particle is impermanent, in this Mantrayana it must be considered permanent. The so-called eight peaks are the eight peaks of the mountain. The unification of those four elemental Mount Merus, when the eon of formation arrives, the wind stirs, and the previous particles are agitated. The particles of the wind element gather in one direction, and the particles of the fire element also gather in one direction, and so on, purifying that state where similar types gather together. Meditating on the Mount Meru and the four elements arising in order, purifies the mandala of the four elements of the world realm, the state where various things such as the nine mountains, eight oceans, and twelve continents of Mount Meru are formed. Also, for the four mandalas, there is no problem in meditating on the outer shape from a crescent to a square, or all as round shapes, with the marks in the center from a crescent to a square symbolizing their respective signs. In any case, the edge of the wind mandala is surrounded by a string of black rays like smoke, and the fire mandala...
Chinese
地的邊緣被燃燒的火焰所環繞，水中央的邊緣被白色的光芒所覆蓋，地中央黃金本性的邊緣被黃色的光芒所環繞。這些與三界壇城的顯現相符，也有說火焰的高度為三千三百五十的說法。上面的三個元素大小相同，一切都是圓形的。否則，這三個元素的環境大小的顯現也會變得不同。然而，初學者在冥想時不需要固定的尺寸，應當如何舒適就如何調整。在此之上，專注於須彌山本身，不需要冥想其他的山、洲和海洋。須彌山也僅僅冥想水線以上的部分，其本質如同四方棋盤般存在。在半以下的每個部分之上，每一層都以逐漸升起的方式生長。下一層是下一層的一半大小，上面的每一層都具有與須彌山相同的顏色。須彌山的頂端是四方形的，四個角各有一個頂點。此外，以角對角的方式，在下方的表面中心有四個角，與之大小相同的四方形平台，四個角各有一個頂點。須彌山頂部的中心基座上有一個黃色的點，象徵著天神之城的下層基礎。在其上冥想宮殿，是與自己的生命相關聯的享樂之境，淨化地方、房屋和器具等等。冥想天神的座位，淨化自己將要出生的那個地方。以各種行為和活動為因，賴以生存的地方，以誓言之輪來淨化，墓地是痛苦，庭院是中間狀態，宮殿是幸福的境地和享樂。主要進行事業活動的地方是身之輪。主要使用語言的地方是語之輪。主要使用意念思維的地方是意之輪。性行為的享樂。
English
The edge of the earth is surrounded by burning flames, the edge of the water's center is covered with white light, and the edge of the earth's golden nature is surrounded by yellow light. These are in accordance with the manifestation of the measure of the three mandalas, and there is also a saying that the height of the fire is three thousand three hundred and fifty. The three upper elements are equal in size, and everything is in a round shape. Otherwise, the manifestation of the environmental size of the three elements would also become different. However, when a beginner meditates, a fixed size is not necessary, and it should be adjusted as comfortably as possible. Above this, focus only on meditating on Mount Meru itself, and there is no need to meditate on other mountains, continents, and oceans. Mount Meru is also only meditating on the appearance above the waterline, its essence existing like a square chessboard. Above each part below half, each layer grows in a gradually rising manner. The next layer is half the size of the next layer, and each layer above has the same color as Mount Meru itself. The top of Mount Meru is square, with a vertex at each of the four corners. In addition, with the corners facing each other, there are four corners in the center of the lower surface, and a square platform of the same size, with a vertex at each of the four corners. On the central base on top of Mount Meru is a yellow dot, symbolizing the lower foundation of the city of the gods. Meditating on the palace above it is the realm of enjoyment associated with one's own life, purifying places, houses, and utensils, etc. Meditating on the seat of the gods purifies the very place where one will be born. The place where one lives by causing various actions and activities is purified by the wheel of vows, the cemetery is suffering, the courtyard is the intermediate state, and the palace is the realm of happiness and enjoyment. The place where the activities of karma are mainly practiced is the wheel of the body. The place where the speech of language is mainly used is the wheel of speech. The place where the thoughts of the mind are mainly used is the wheel of the mind. The enjoyment of sexual intercourse.
Chinese
主要修习的处所是极乐轮。睡眠、死亡和疲惫时，心得以休息的处所是主尊的莲花。这些的修习结果是怎样的呢？法界虚空界是明妃的巴嘎（藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：女性生殖器），是诸佛的大乐智慧。因为一切都从中显现，所以在那里生起坛城。也就是四无量和第五平等性无量，是四大逆转须弥山。像这样的大乐空性和大悲心，本来就显现为本尊身，是五个境，这些显现为四个坛城和须弥山。虽然是大乐空性和大悲心的自性，但如果从其法界一切相的还灭分来证悟，就能生起一切功德，并且是大乐身生起的基础，所以法界智的自性无量宫，是表示金刚亥母五位明妃的巴嘎（藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：女性生殖器）。这里将法界智与毗卢遮那佛结合，因为那是所有智慧的基础，而且无量宫也是所有本尊的处所或基础，所以是相同的，并且毗卢遮那佛是身完全清净，语和意也必须依赖于身，并且诸本尊依赖于无量宫也是相同的。因此，无量宫观想为毗卢遮那佛的自性。这里实际上并非从四大完全转化而来生起宫殿，而是四大和须弥山的精华光芒混合为一的力量，从而成就了具有座位的无量宫，因此四大与须弥山并非无关。例如，转轮王的宫殿实际上，并非在劫初时自然形成，而是因为世界形成时的一些物质特性，后来聚集在一起建造而成。如果将建筑物等一一分开来看，那么最初就只是聚集了自然形成的物质。就像由世界形成之初的物质构成一样。因此，观想从四大完全转化而来的无量宫，仅仅是象征着诸本尊依赖于智慧非空性，四大
English
The main place for practice is the Great Bliss Wheel. The place where the mind rests in sleep, death, and fatigue is the lotus of the main deity. What are the results of these practices? The Dharma Realm, the realm of space, is the bhaga (Tibetan: བྷ་ག་, Sanskrit Devanagari: bhaga, Sanskrit Roman transliteration: bhaga, literal Chinese meaning: female genitalia) of the consort, which is the great bliss wisdom of all Buddhas. Because everything arises from it, the mandala is generated there. That is, the four immeasurables and the fifth, equality immeasurable, are the four elements reversing Mount Meru. Such great bliss emptiness and great compassion, which originally appear as the deity's body, are the five realms, which appear as four mandalas and Mount Meru. Although it is the nature of great bliss emptiness and great compassion, if it is realized from the aspect of the Dharma Realm's complete cessation, all qualities will arise, and it is the basis for the arising of the great bliss body. Therefore, the immeasurable palace, which is the nature of Dharma Realm wisdom, represents the bhaga (Tibetan: བྷ་ག་, Sanskrit Devanagari: bhaga, Sanskrit Roman transliteration: bhaga, literal Chinese meaning: female genitalia) of the five Vajra Yogini goddesses. Here, Dharma Realm wisdom is combined with Vairochana, because it is the basis of all wisdom, and the immeasurable palace is also the place or basis of all deities, so they are the same, and Vairochana is the body completely purified, and speech and mind must also depend on the body, and the deities depend on the immeasurable palace in the same way. Therefore, the immeasurable palace is meditated upon as the nature of Vairochana. Here, the palace is not actually generated from the complete transformation of the four elements, but from the power of the essence of the four elements and Mount Meru mixed together, thus accomplishing the immeasurable palace with a seat. Therefore, the four elements are not unrelated to Mount Meru. For example, the palace of a Chakravartin king is not actually formed naturally at the beginning of a kalpa, but because of certain material characteristics of the world's formation, it was later gathered together and built. If the buildings, etc., are separated one by one, then initially they were just gatherings of naturally formed materials. Just like it is made of materials from the beginning of the world's formation. Therefore, meditating on the immeasurable palace as completely transformed from the four elements merely symbolizes that the deities rely on wisdom non-emptiness, the four elements.