Chinese
是从火堆中燃烧而生起的。因此，为了让火焰向外猛烈燃烧，剩余的部分都在外面，即五颜六色的巨大火焰熊熊燃烧，焚烧着魔障。念诵六句咒语三次。第一次是化现，第二次是加持，第三次是稳固。然后，忿怒母束缚方位，化现无数的使者女，以守护者的姿态安住。从金刚网眼中将身体一半显露出来，是上师的口诀。正如经文中所说：“橛等要做”，这里的“等”字就包含了这些束缚方位的修法。同样，勾招邪魔也是通过“展开”这个词暗示的。也就是从“那达”到“各种金刚”之间进行化现。忿怒母的展开是守护自身，用橛钉住是守护瑜伽士，束缚方位是守护处所。守护轮的主要目的是守护障碍，所净之物和能净之物是：在轮回的根本时期，阻止随心所欲地转生于任何存在，以及不让它们的寿命和受用出现障碍，积累特殊的业力。所净之果是：摧毁能阻碍真实佛陀事业的魔，断除二障及其习气。也就是，与各种金刚吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合，因为是五种智慧的自性，所以能摧毁烦恼魔；展开使者能摧毁蕴魔；用橛钉住能摧毁死主魔；束缚方位能摧毁天子魔。圆满次第成熟的方式是，用橛钉住十方守护者，能摧毁十风的障碍；六种束缚方位，能消除依赖六界的障碍和歧途。第二，正行修持坛城轮，包括修持所依坛城和能依坛城。首先是：有智慧者于虚空中，从一切要素聚集之处，如何成为各种基础，四要素应如是观想。其次第
English
It is born from burning in the fire pile. Therefore, in order to make the flames burn fiercely outward, the remaining parts are all outside, that is, the huge five-colored flames are burning fiercely, burning the obstacles. Recite the six mantras three times each. The first is manifestation, the second is blessing, and the third is stabilization. Then, the Wrathful Mother binds the directions, manifesting countless messenger women, abiding in the form of protectors. Revealing half of the body from the vajra net is the oral instruction of the Guru. Just as the scriptures say, "The peg, etc., should be done," the word "etc." here includes these methods of binding the directions. Similarly, summoning demons is also implied by the word "expanding." That is, manifesting from "Nada" to "various vajras." The expansion of the Wrathful Mother is to protect oneself, nailing with the peg is to protect the yogi, and binding the directions is to protect the place. The main purpose of the protection wheel is to protect against obstacles, and what is to be purified and what can be purified are: in the fundamental period of samsara, preventing rebirth in any existence as one wishes, and preventing obstacles to their lifespan and enjoyment, accumulating special karma. The result of purification is: destroying the demons that can hinder the activities of the true Buddha, and cutting off the two obscurations and their habitual tendencies. That is, combined with various Vajra Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), because it is the nature of the five wisdoms, it can destroy the afflictive demons; expanding the messengers can destroy the skandha demons; nailing with the peg can destroy the Lord of Death demon; and binding the directions can destroy the son of the gods demon. The way to ripen the completion stage is to nail the ten directional guardians with pegs, which can destroy the obstacles of the ten winds; the six binding directions can eliminate the obstacles and deviations that depend on the six realms. Second, the main practice is to meditate on the wheel of the mandala, including meditating on the supporting mandala and the supported mandala. The first is: the wise one in the sky, from where all the elements gather, how it becomes the basis of all kinds, the four elements should be visualized as such. Its order
Chinese
此即是彼。牛卧处与上腾，残余干枯之根后，大螺之体性，不退转等语。此亦为最初加行之前行支分，故属彼范畴。然于圆满加行，此等亦非必需。仅以四界须弥山亦可，以是等若干因缘故，未摄于加行中。此分四类：自性支、因支、处支、体性支。初者，谓示虚空界，即法生处。二者，谓一切诸蕴等，即四界逆行与须弥山。三者，谓如何种种等，即四界顺行与须弥山。其后之牛卧处等，乃对彼二支分皆可适用之广释。四者，谓不退转等，即宫殿。又具慧之修行者，应如是思维：于守护轮中，极宽广之虚空界自性法生处，外白内红，根细向下，柄粗向上。其界中，即地水火风四界之坛城，及彼等自身与集合一体之虚空界所表须弥山。由一切前述诸蕴聚集融合，复须观想四界顺行，即风火水土次第累积。亦须由各自种子字ཡཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）རཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）བཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ལཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）སུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生起四界须弥山。彼等种子字乃度母等四天女及金刚界自在母之体性。若问彼等四界为何之基，谓如何种种，即东方水晶、北方黄金、西方红莲宝、南方青金石，乃汇集诸多界与颜色之须弥山之基或座。若问彼等诸蕴为何，此乃生起次第之顺序：牛卧处，汉译为地，花等上腾为水，残余，即其他，亦即其他干枯者，即火，根
English
This is it. The bull's resting place and ascending, the remaining dry roots then, the nature of the great conch, and the indestructible, etc., are spoken of. This is also a preliminary limb that precedes the first conjunction, so it belongs to that category. However, these are not necessary for a complete conjunction, and there are reasons why only the four elements of Mount Meru are sufficient, so it is not included in the conjunction. This is divided into four: the limb of nature, the limb of cause, the limb of place, and the limb of essence. The first is shown as the space in the sky, which is the Dharma origin. The second is all the elements, etc., which are the four elements in reverse order with Mount Meru. The third is how various, etc., which are the four elements in forward order with Mount Meru. After that, the bull's resting place, etc., is a detailed explanation that applies to both of those limbs. The fourth is the indestructible, which is the palace. Furthermore, a wise practitioner should contemplate as follows: within the protective circle, the nature of the sky element is very vast, the Dharma origin is white on the outside and red on the inside, the roots are thin and pointing downwards, and the stem is large and pointing upwards. In its sphere, there is the mandala of the four elements of earth, water, fire, and wind, and Mount Meru, which represents the space element that is one with those elements and their collection. From the gathering and mixing of all the previous elements, the four elements should be contemplated again in forward order, which is the stacking of wind, fire, water, and earth. The four elements with Mount Meru must also be generated from their respective seed syllables yaṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） raṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） vaṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） laṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） suṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. Those seed syllables are the nature of the four goddesses, including Tara, and the sovereign mother of the Vajradhatu. If you ask what the basis of those four elements is, it is how various, which is east crystal, north gold, west padmaraga, south lapis lazuli, which is the basis or seat of Mount Meru, which is a collection of many elements and colors. If you ask what those elements are like, this is the order of the sequence of generation: the bull's resting place, which is understood in Chinese as earth, and flowers, etc., ascending is water, the remainder, which is other, that is, what dries other things, is fire, and the root.
Chinese
那是安住的风。然后，在那之后，用大法螺表示大乐，须弥山就作为坛城的座或处所的体性。在那上面，是不可分的，即安住于各种金刚的中心，或者因为是金刚的自性，所以是无量宫。这里有些大学者说，如何用“各种”来表示无量宫，也用“不可分”来表示呢？因为在“那的次第”等广说的时候有须弥山，所以“那的”的意思必须指向前面，而没有其他的须弥山指示物，所以那样解释是不好的。如果经部的直接指示只说了四大的次第逆行，那么上师的口诀中说，逆行用于因的四大，而果的四大则认为是顺行。如果四大只生起一次，那么显然必须只做生起的次第逆行，虽然上下并不确定，但显然以渐次的方式阐明才是主要的。关于那些的象征意义的解释，有名称的清净和顺序的清净。第一个是法生的清净，以及从四大成就无量宫的清净等。第一个是法生外白色，因为没有垢染所以是空性。内红色是因为对有情众生随顺贪着所以是慈悲或安乐。三个角是空性、无相和无愿的智慧。下面的角是解脱之门无为法。所缘对境，如果缘它，功德越来越增上，因为获得，所以莲茎向上增长。像那样空性慈悲二无别中，因为生起所有佛的智慧，所以在它的中央观修坛城。那是界和智慧的清净，是从所净和净果的角度说的。有情众生出生的处所器世间也用法生来清净，有情众生共同的处所器世间，从人和欲天等四大部洲的世间，到二禅等色究竟天之间，从上到上越来越广大。
English
That is the wind that abides. Then, after that, the great conch shell indicates great bliss, and Mount Sumeru is taken as the nature of the seat or place of the mandala. On top of that, it is indivisible, that is, abiding in the center of various vajras, or because it is the nature of vajra itself, it is the immeasurable palace. Here, some great scholars say, how does "various" indicate the immeasurable palace, and also "indivisible"? Because Mount Sumeru is present in the extensive explanation such as "the order of that," the meaning of "that" must point to the previous one, and there is no other indicator of Mount Sumeru, so it is not good to explain it that way. If the direct instruction of the scripture only speaks of the reverse order of the four elements, then in the oral instructions of the Lama, the reverse order is applied to the four elements of the cause, and the four elements of the result are considered to be in forward order. If the four elements arise only once, then it is obvious that only the reverse order of arising must be done, and although the top and bottom are not certain, it seems that clarifying in a gradual way is the most important. Regarding the explanation of the symbolism of those, there is the purification of names and the purification of order. The first is the purification of Dharma-arising, and the purification of the immeasurable palace accomplished from the four elements, etc. The first is the Dharma-arising outer white, because it is not stained by impurities, it is emptiness. The inner red is compassion or bliss because it is in accordance with the attachment to sentient beings. The three corners are the wisdom of emptiness, signlessness, and wishlessness. The lower corner is the unconditioned Dharma of the gate of liberation. The object of focus, if one focuses on it, virtues increase more and more, because one obtains it, the lotus stalk grows upwards. In such a way, in the inseparability of emptiness and compassion, because all the wisdom of the Buddhas arises, one meditates on the mandala in its center. That is the purification of the realm and wisdom, which is spoken of from the perspective of what is to be purified and the result of purification. The vessel world, the place of birth for sentient beings, is also purified by Dharma-arising. The vessel world, the common place for sentient beings, from the world of the four continents such as humans and desire gods, to the Akanistha heaven such as the second dhyana, becomes more and more vast from top to top.
Chinese
以信心增長為代表，胎生和卵生身體形成的處所，與生處的顏色形狀相似的法生處，卵生自身具有雞蛋的顏色形狀，其他兩種生處的轉生之處也是法生處本身，外白內紅是濕和熱或者明和樂的部分。由此四生之有情產生，以壇城觀修淨化該法生處，是所淨與能淨結合。第二，法生處是使母親的身體清淨，四大的逆行是父母二根相合，堅硬的觸覺是地界，濕潤的觸覺是水界，溫暖的觸覺是火界，明點搖動是風界，須彌山是界轉移的安樂，虛空界等淨化。四大順行是，此後在胎中形成的眾生之身體，風使其增長，火使其成熟，水使其聚集，聚集之物又被地固定，虛空是給予增長等一切的機會，由此身體完全形成並出生，以宮殿淨化，身體各個部分與宮殿各個部分結合的方式如身壇城時一樣。身體五大精華，心煩惱五毒，以及其作用所產生的其他生的狀態受用等一切以種子的方式投射，以五種現觀，壇城之本尊生起，以及供養和攝略之間淨化。這個唯一的法，與淨化之果結合是未曾見聞的。第二，通常的淨化結合是，此時法相似結合的主要，對此法生處是所淨，形成外器世界之基礎的虛空界是能淨。四大與須彌山一起的種子，ལཾ་（藏文，Devanāgarī: लं，IAST: laṃ，字面意思：ലം），བཾ་（藏文，Devanāgarī: वं，IAST: vaṃ，字面意思：വം），རཾ་（藏文，Devanāgarī: रं，IAST: raṃ，字面意思：രം），ཡཾ་（藏文，Devanāgarī: यं，IAST: yaṃ，字面意思：യം），སུཾ་（藏文，Devanāgarī: सुं，IAST: suṃ，字面意思：സും）等，是外器世界形成的根本原因，是淨化眾生共同業習氣，實際上也能淨化業習氣的一部分存在於修行者自身。四大須彌山逆行是