Chinese
此乃寂静之坛城，此乃珍宝怙主之天神。缓慢且卑微地运行，一切白色皆显现。此乃水之坛城，金刚怙主即是此神。随行于一切身之风，于一切事业中起作用。此乃遍照之自性，必从已死之身中生起。此乃风之真如显现，五种智慧之体性。如是说。如同于无二平等性遍胜之续中：呀字，无论何种意义，皆为欲求成就者所行。然等三字，亦应投入于利益众生之事。火与风及大自在，水即是地之坛城中，于半半之时分中，二二之事业将安住。此言地、水、火、风之坛城运行中，次第如是寂静、增益、怀爱与事业之业为主，且坛城各自，何处 一者，彼处即四者，如是之理智外，其余三业为次要，如是于半时之坛城各自宣说二主要之业。如是虚空之坛城，于何处亦非。一切事业者，于此一坛城中，唯知融入四坛城中，如是未言说。从阿瓦杜帝之道运行之风，从四坛城之鼻孔运行，第五者融入其中，故非单独。另于第二观察之续中：安乐即是虚空界。此言于明点之时，唯具四界之相之安乐之识乃虚空所说，而非无俱生之相。精液之相乃薄伽梵所变，彼之安乐说为欲乐。此亦为使智慧与方便无别而多显现之故，唯精液之相乃体验安乐，而非无相之智慧。除此之外，亦无少许名为虚空者，彼亦非生起，因其无生之故。显现与黑暗之体性亦是生起与从生起
English
This is the peaceful mandala, this is the deity of the Jewel Protector. Slowly and humbly moving, all whiteness appears. This is the water mandala, the Vajra Protector is this deity. The wind that follows all bodies, acts in all activities. This is the nature of the Illuminator, it will surely arise from the dead body. This is the manifestation of the suchness of wind, the essence of the five wisdoms. Thus it is said. Likewise, in the Tantra of the Unsurpassed Equality, the Victorious One: The syllable Ya, whatever its meaning, should be done by those who desire accomplishment. The three syllables Ra, etc., should also be applied to the benefit of beings. Fire and wind and great power, water, that is, in the earth mandala, in half-half periods of time, two-two activities will abide. This says that in the movement of the earth, water, fire, and wind mandalas, in order, the activities of pacifying, increasing, subjugating, and accomplishing are primary, and in each mandala, where one is, there are four, so apart from this intelligence, the other three activities are secondary, thus in each half-time mandala, two main activities are taught. Thus, the space mandala is not in any place. All activities, in this one mandala, are only known to be integrated into the four mandalas, thus it is not spoken of. The wind that moves from the path of Avadhuti moves from the nostrils of the four mandalas, the fifth is integrated into it, so it is not separate. Also, in the Second Examination Tantra: Bliss itself is the space element. This says that in the state of bindu, the consciousness of bliss, which only has the aspect of the four elements, is said to be space, but it is not without the aspect of co-emergence. The form of semen is transformed by the Bhagavan, its bliss is said to be desire. This also, in order to make wisdom and means appear inseparable, only the form of semen is said to experience bliss, but it is not wisdom without form. Apart from that, there is not even a little something called space, and it does not arise, because it is unborn. The nature of appearance and darkness is also arising and from arising.
Chinese
已于他处辨析，其转变之自性差别仅为色。因此，为何说有其他的空性坛城？于何时轮中，将虚空坛城单独分出而说，那是由于对顺世外道的见解极为执着的日之车等调伏对象，为了引导他们进入究竟之义而委婉设想，仅为不了义。如同猪等随欲而行，于须弥山顶之边际，依托三界有情世间之布局等。那么，于时轮及其随行之论典中，与三乘相违之安立颇多，该如何做？造彼论者，名为名称与白莲花及金刚藏与持金刚者，多闻者言，彼等皆非菩萨。因此，既然一切相违皆未舍弃，那么，于某些处所，以舍弃相违之努力有何用？时轮中所说不违背其他续部之义的某些部分，我于自宗之派别中随行。由于随顺某些调伏对象之想法，亦舍弃了某些相违之处。对于其他，即使未舍弃相违之处，于此等亦无任何过失，如是广说即可。死尸生起出离。如是，以此口诀，日夜各自，于各自的半个时辰有四，如是，以二十四个半个时辰为四界坛城。九十六也。一界坛城有具足足部的二百气息。其中，具有半个气息的七者是遍行，于不分母等三十一条脉中，随三十一条气息之后，名为断魔者，于时脉中，每一气息运行，以及剩余之一半运行的缘故。因此，于九十六坛城中，有遍行气息七百二十，即名为二时。以二时来乘百年的日夜，则有七万二千时。
English
It has already been analyzed elsewhere that the difference in the nature of transformation is only form. Therefore, why say there is another empty mandala? In the Kalachakra, the separate division of the space mandala is said because the sun chariot and other objects of taming who are extremely attached to the views of the worldly heretics are guided into the ultimate meaning by euphemistic assumptions, which are only provisional. Like pigs and others who follow their desires, they rely on the arrangement of the sentient world of the three realms, etc., on the edge of the summit of Mount Sumeru. So, in the Kalachakra and its accompanying treatises, there are many establishments that contradict the three vehicles. What should be done? Those who created the treatise, named Name and White Lotus and Vajrasattva and Vajrapani, the learned ones say that they are not Bodhisattvas. Therefore, since all contradictions have not been abandoned, then, in some places, what is the use of trying to abandon contradictions? Some parts of the meaning of the Kalachakra that do not contradict other tantras, I follow in my own sect. Because of following the ideas of some objects of taming, some contradictions have also been abandoned. For others, even if the contradictions are not abandoned, there is no fault in these, so it is enough to speak extensively. From the dead body arises renunciation. Thus, with this oral instruction, day and night respectively, in each half hour there are four, thus, the twenty-four half hours are the four element mandalas. Ninety-six. One element mandala has two hundred breaths with feet. Among them, the seven with half a breath are pervasive, in the thirty-one channels such as the indivisible mother, following the thirty-one breaths, called the demon cutter, in the time channel, each breath runs, and the reason for the remaining half to run. Therefore, in the ninety-six mandalas, there are seven hundred and twenty pervasive breaths, which are called two times. Multiplying the days and nights of a hundred years by two times gives seventy-two thousand times.
Chinese
会变成那样。 因此，从离开母亲的子宫开始，每天身体消耗两个小时的寿命，因此，一百年总共消耗七万两千个小时的寿命。因此，在死亡的瞬间，遍行气，一定会从死去的身体中出来。应该这样说。“语的哇”是指： 只要世间有假名， 同样，各种各样的分别念， 都从菩提心产生， 总是从分别念的风产生。 因为在《意趣宣说经》中这样说过，所以，语的因是风和分别念。分别念的因是以前的意识和风。因此，那些的直接和间接的因是风，这是语的哇的门。这些风和心也只是假立的，从胜义谛来说，它的自性不是黑色的因，而是空性的自性。在《嘎弥或杰国王请问经》中说：那是从身体内部的空腔中发出所有众生的声音吗？还是从心中发出？回答说：不是从身体发出，也不是从心中发出。那么是从哪里发出呢？回答说：是从虚空中发出。声音的自性是虚空，一旦被识别就立即消失。消失的那些也完全安住在虚空的自性中。因为金刚念诵的缘故，努力不说话，这只是意的，是意的门，有两种方式。怎么说呢？月亮是拉拉那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），因为乘风的精液流下来。太阳是拉萨那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），因为乘风的血流下来。从那些的区分来说，从极度的差别来说，从没有执着来说，是进入门和出现。从执着来说，拉拉那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和拉萨那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是心流动的，因为是风的门，所以也是心的。此外，拉拉那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是使之舒展的，大多是因为精液向下流，所以是下面的门。因此，意识进入精液的下面，直到脐部。拉萨那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是收集者，女的...
English
will become like that. Therefore, starting from leaving the mother's womb, the body consumes two hours of life each day and night, so a hundred years consumes a total of seventy-two thousand hours of life. Therefore, at the moment of death, the pervasive wind will surely come out of the dead body. It should be said like this. "The va of speech" refers to: As long as there are false names in the world, Likewise, all kinds of discriminations, All arise from the mind of enlightenment, Always arise from the wind of discrimination. Because it is said in the Sutra of Explaining the Intention, therefore, the cause of speech is wind and discrimination. The cause of discrimination is the previous consciousness and wind. Therefore, the direct and indirect cause of those is wind, which is the door of the va of speech. These wind and mind are also merely hypothetical, from the ultimate truth, its nature is not a black cause, but the nature of emptiness. In the Sutra of Questions by King Ga Mi or Je, it says: Is that the sound of all beings coming from the cavity inside the body? Or does it come from the mind? The answer is: It does not come from the body, nor does it come from the mind. Then where does it come from? The answer is: It comes from the sky. The nature of sound is the sky, and it disappears as soon as it is recognized. Those that disappear also completely abide in the nature of the sky. Because of the Vajra recitation, strive not to speak, this is only of the mind, it is the door of the mind, there are two ways. How to say it? The moon is lalanā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), because the semen riding on the wind flows down. The sun is rasanā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), because the blood riding on the wind flows down. From the distinction of those, from the extreme difference, from not being attached, it is entering the door and appearing. From attachment, lalanā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and rasanā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) are the flow of mind, because it is the door of wind, so it is also of mind. Furthermore, lalanā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is what makes it stretch, mostly because the semen flows down, so it is the lower door. Therefore, consciousness enters the bottom of the semen, until the navel. Rasanā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the collector, female...