Chinese
在四者之上，从（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）和（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：种子字）以及毗卢遮那佛等处，另外生起宫殿，是为了净化具有微细四大精华的粗大身体吗？还是仅仅为了修持具有四位智慧女神的方便法毗卢遮那佛的自性？这里是这两个意义都包含，而主要的是四大须弥山五位女神，那些宫殿是五者共同的bhaga，是修持坛城金刚亥母bhaga的规矩。无论如何，在密严刹土中，有佛陀自显和所化有情他显所摄的两个部分。自显的刹土，是法界智的智慧女神们的体性，那是金刚亥母的bhaga，将此作为道用，就是观修所依的坛城。如同国王居住的地方，会聚集无数的人一样，将此刹土作为道用，也会将其他所有的佛刹都作为道用，其他宫殿本身的象征意义，将在下面简略地阐述。如此修持生起次第，成熟圆满次第的方式是：法界宫是所有脉的空性。四个坛城与须弥山一起逆转，是五甘露的精华等融入其中。再次四大与须弥山一起顺生，是顶轮等四轮和中脉。宫殿的地基，各种金刚、日月、莲花等，是位于脉轮中心的风和明点。宫殿是与这些无别融合的心，修持乐明无分别的部分，主要是在圆满次第时，重点在于根本的脉、风、明点三者完全清净，这就是宫殿。修持此法，何时重点在于彼时，要生起圆满次第的特殊智慧，首先需要脉、风、明点变得柔软调顺，修持此法就能成就那样，这是此时的要点意义。对此，此时简略讲述所依的坛城安立方式。总结是：下基、周围、尸林，莲花、日月、各种金刚，墙壁、欲幡、phagu，网半、夏布、箭矢
English
Above the four, from (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: seed syllable) and (Tibetan: མཾ, Sanskrit Devanagari: मं, Sanskrit Romanization: maṃ, Literal Chinese meaning: seed syllable) and Vairocana, etc., separately generating the palace, is it to purify the gross body that possesses the essence of the subtle four elements? Or is it merely to accomplish the self-nature of the method Vairocana with the four wisdom goddesses? Here, both of these meanings are included, and the main ones are the four elements, Mount Meru, and the five goddesses. Those palaces are the common bhaga of the five, which is the practice of the mandala Vajravarahi's bhaga. In any case, in the Akaniṣṭha Ghanavyūha realm, there are two parts: the Buddha's self-manifestation and the sentient beings to be tamed, manifested by others. The self-manifested realm is the nature of the wisdom goddesses of the Dharmadhatu wisdom, which is the bhaga of Vajravarahi. Taking this as the path is to contemplate the support mandala. Just as countless people gather where the king resides, taking this realm as the path will also make all other Buddha realms the path. The symbolic meaning of the other palaces themselves will be briefly explained below. The way to mature the completion stage by meditating on the generation stage in this way is: the Dharmadhatu palace is the emptiness of all the channels. The four mandalas together with Mount Meru, reversed, is the essence of the five amṛtas, etc., merging into it. Again, the four elements together with Mount Meru, arising in order, are the four chakras, such as the crown chakra, and the central channel. The base of the palace, the various vajras, suns, moons, lotuses, etc., are the winds and bindus located at the center of the channel wheels. The immeasurable palace is the mind that is inseparably mixed with these, purifying the aspects of bliss, clarity, and non-conceptuality. Mainly, in the completion stage, the point is that the root channels, winds, and bindus, which are the basis for focusing on, are completely purified, and this is the palace. By meditating on this, when one focuses on it, to generate the special wisdom of the completion stage, it is first necessary for the channels, winds, and bindus to become soft and tame. Meditating on this will accomplish that. This is the essential meaning of this time. Therefore, at this time, I will briefly explain the establishment of the support mandala. The summary is: the lower base, the surrounding charnel ground, lotuses, suns, various vajras, walls, desire banners, phagu, net halves, shabu, arrows.
Chinese
屋顶。门房和马厩等，对于屋顶的高度进行考察，以及五轮的特征，需要了解这些次第。第一，下基是法生和四大的坛城以及须弥山等，如前所述。其上是金刚地基，即许多巨大的蓝色金刚以散布的方式排列，其间隙由细小的金刚填满。其间隙又由微尘般的金刚无间隙地填满。所有这些都融化并混合成不失去金刚形状，具有坚固稳定的自性。厚薄应适宜，不需过于厚重，这与实际守护轮的下基不同。第二，周围环境，如果在尸陀林石墙内进行，则其外缘约为自身一半的周长。如果在尸陀林外进行，则从外缘向内设置最大的宽度。用与地基相似的铁栅栏无间隙地环绕。此处的巨大金刚是绿色的，间隔中的细小金刚是黑色或蓝色的。之所以用绿色，是因为它隔断了誓言轮事业部的界限。蓝色或黑色则被认为是栅栏本身的颜色。由于地基比铁栅栏稍宽，因此在铁栅栏外侧的边缘，应有金刚地基以台阶的形式环绕。观想金刚地基和栅栏向外放射五种颜色的火焰。这种方式没有包含完整的守护轮，因此此处可以不观想金刚帐等，因为栅栏本身就能实现划定界限的目的。如果观想也没有冲突，观想时帐与之前相同，但不需要网、旗帜和坑洞。最初的包含完整守护轮的类型，则需要观想所有这些。第三，尸陀林。如果在金刚栅栏之外进行，则必须在火焰山之外进行。因此，下基的金刚地基要做得非常宽大，即使火焰山完成后，外部周围仍然有很大的剩余空间。在土地尘埃聚集，金刚形状不显现的地基上，观想尸陀林。这也是新出现的戒律
English
Roof. Gatehouses and stables, etc. Examine the height of the roof, and the characteristics of the five wheels. These stages should be understood. First, the lower base is the dharmadhatu and the mandala of the four elements, as well as Mount Meru, as previously described. Above that is the vajra ground, that is, many large blue vajras arranged in a scattered manner, with the gaps filled with small vajras. The gaps are also filled with dust-like vajras without any gaps. All of these melt and mix without losing the shape of the vajra, having the nature of being solid and stable. The thickness should be appropriate, and it is not necessary to be too thick, as it is different from the lower base of the actual protection wheel. Second, the surrounding environment, if it is done inside the charnel ground stone wall, then its outer edge is about half the circumference of itself. If it is done outside the charnel ground, then set the maximum width inward from the outer edge. Surround it with an iron fence similar to the ground base without any gaps. The large vajras here are green, and the small vajras in the intervals are black or blue. The reason for using green is that it cuts off the boundary of the karma division of the samaya wheel. Blue or black is considered to be the color of the fence itself. Since the ground base is slightly wider than the iron fence, there should be a vajra ground surrounding the outer edge of the iron fence in the form of a platform. Meditate on the vajra ground and the fence radiating five colors of flames outward. This method does not include the complete protection wheel, so here you can choose not to visualize the vajra tent, etc., because the fence itself can achieve the purpose of delineating the boundary. If you visualize, there is no conflict, and when visualizing, the tent is the same as before, but there is no need for nets, banners, and pits. The initial type that includes the complete protection wheel requires visualizing all of these. Third, the charnel ground. If it is done outside the vajra fence, it must be done outside the mountain of flames. Therefore, the vajra ground of the lower base should be made very wide, so that even after the mountain of flames is completed, there is still a large amount of space remaining in the outer surroundings. On the ground where the soil dust has accumulated and the shape of the vajra is not visible, visualize the charnel ground. This is also the newly emerging discipline.
English
Sa. Within the vajra fence, adorned with eight great charnel grounds. It is said that this is a pure transformation, and as stated in the Vajra Dakini, 'At twice the colored earth, the outer circle is a mandala of light. Outside that wheel, there are charnel grounds with trees and so on.' It is said. If one meditates outside the fence, the charnel ground is not included in the samaya wheel. If the charnel ground is within the vajra fence, then the outer dimensions of the vajra ground are like the platform mentioned above. If one needs to meditate on the charnel ground on the foundation of accumulated dust on the vajra ground inside the iron fence, then for the Black Tradition, meditating on the charnel ground inside is most important, as it is part of the samaya wheel. The eight great charnel grounds surrounding the environment are, as stated in the Compendium of Sources, 'Fierce and violent, as well as thickets, Vajra burning skeleton, In the powerful one, an unpleasant laugh, In the place of offering, supreme auspiciousness, Dark, intense, and devoid of truth, In the direction of the wind, the sound of Kili Kili.' And also the eight trees: 'In the east, Shirisha tree, Ashvattha tree, Kangkel, especially Chuta tree, Bata as well as Karanja, Latta Parka Vartipa.' It is said that Kangkel is known as Kela in the world, which is a tree by the water. Skeletons and bright tree holes, Hanging and half-burnt firewood and heads, Skulls, offerings, skulls and head piles, Piled heads and bones, as it is said. Crows and owls, vultures and, Jackals, female jackals and, Foxes and female foxes, Lion faces and tiger faces, Fierce and terrifying faced ones, Snakes are holders of Gonasa, Double-faced ones and so on roam in all directions.' It is said. Accomplished ones, vidyadharas, many, Yogis who keep vows, Assemblies of yogis, Assemblies of yakshas, zombies, and rakshasas, Proclaiming great sounds of Kili Kili and so on, it is said. In the compilation of words, the characteristics of the charnel ground are extensively described in three instances, such as the abode of the guru. In those places, there are eight directional guardians, eight field guardians, eight nagas, eight stupas, eight clouds, eight mountains, eight fires, described in definite categories. Accomplished ones and heroic yoginis, etc.
Chinese
关于“གས་”，没有确定的数字。其他的都容易理解。八个田地守护神具有方位守护神的坐骑的脸，并且还描述了其他的脸的影像。田地守护神是父亲为主的传统，而这里是以母亲为主，与八个门户女神相似。从树叶的缝隙中露出一半身体，据说手中拿着装满颅骨碗的朵玛。朵玛的意思不是食物团块的形状，而是指头、脚、肢体碎片和血液等。在圣地，因为将血祭称为朵玛而闻名。八座山是：各种各样的须弥山，绿色的曼陀罗山，白色的冈底斯山（Kailash），黄色的马拉雅山，黑色的自在天山，散发香气的黄色山，白色的雪山，以及蓝色的吉祥山。八个佛塔也被称为金刚和金刚结合，金刚生起，黑色金刚，心金刚，身金刚，宝金刚，法金刚，分别是白色、黄色、白色、黑色、白色、红色、黑色、绿色。八条河流也有以“རྗེ་རིགས་མ་”等不同的名称来称呼的。即使没有这些细节也很容易理解。佛塔做成白色是合适的。方位守护神都是四只手，第二个是泥土，但在这里第二个观修更好。其中，罗刹是愤怒的，其他的都是寂静的。风神的坐骑是被称为黑羚羊的动物。第四个是莲花，在坟墓地的环境中，由珍宝构成的莲花花瓣从各自的根部横向生长约三分之一，然后向上竖立，顶端向内弯曲，颜色不定。花瓣生长的基础，也被称为莲花的中心，不像普通花朵的中心那样，而是圆形扁平的，珍宝的性质，颜色是蓝色或绿色，周围有蜂窝状的图案，并被红色和黄色的花蕊环绕。第五个是太阳坛城，清澈明亮，与花蕊的宽度相等。从火焰山到那里，坛城的绘制需要一定的尺寸，但在观修时没有固定的尺寸。因为它应该被观想得非常广阔，所以火焰山的光芒会远远地照耀。
English
Regarding "གས་," there is no definite number. The others are easy to understand. The eight field guardians have the faces of the mounts of the directional guardians, and other face images are also described. The field guardians are a tradition where the father is the main figure, but here the mother is the main figure, similar to the eight gate goddesses. Half of the body emerges from the gaps in the leaves, and it is said that the hands hold skull bowls filled with torma. The meaning of torma is not the shape of a food lump, but refers to the head, feet, limb fragments, and blood, etc. In the sacred land, it is known that blood sacrifice is called torma. The eight mountains are: various Mount Merus, green Mandara Mountain, white Mount Kailash, yellow Malaya Mountain, black Maheshvara Mountain, fragrant yellow mountain, white snow mountain, and blue Auspicious Mountain. The eight stupas are also called Vajra and Vajra combined, Vajra arising, black Vajra, heart Vajra, body Vajra, jewel Vajra, Dharma Vajra, which are white, yellow, white, black, white, red, black, and green respectively. The eight rivers also have different names such as "རྗེ་རིགས་མ་". Even without these details, it is easy to understand. It is appropriate to make the stupa white. The directional guardians all have four hands, and the second is mud, but here the second is better for contemplation. Among them, the Rakshasa is wrathful, and the others are peaceful. The mount of the wind god is the animal known as the black antelope. The fourth is the lotus, in the environment of the graveyard, the lotus petals made of precious substances grow horizontally from their respective roots by about one-third, and then stand upright, with the tips curving inward, and the color is uncertain. The base where the petals grow, also known as the center of the lotus, is not like the center of ordinary flowers, but is round and flat, the nature of precious substances, the color is blue or green, surrounded by honeycomb-like patterns, and surrounded by red and yellow stamens. The fifth is the solar mandala, clear and bright, equal to the width of the stamens. From the fire mountain to there, the drawing of the mandala requires a certain size, but there is no fixed size during contemplation. Because it should be visualized very broadly, the light of the fire mountain will shine far away.