Chinese
如是。汝之根本生或生之生，彼生之时，若未生之自性，能生生之生或根本生，则生之生或根本生，欲生而待，是为词句之释，乃是前派之论据。根本生或生之生，生之时，未生之自性，不能生生之生或根本生，以未生之故，或以生之时之故，如前或如欲生之事物。如是思之，是为立宗，乃是破斥前派之论据。彼等亦如是，法与所立法，立之法与譬喻，次第相配。譬如，未生之事物，以未生之故，不能生生之生或根本生。欲生之事物，以生之时之故，不能生生之生或根本生。如是，根本生或生之生，生之时，未生之自性，亦以未生之故，或以生之时之故，不能生生之生或根本生。若同时生起之因，于生之时亦有生之能力，则同时生起之未生者，或生之时者，以未生之故，或以生之时之故，如是之理，其义不定。如是，彼等外道，谓中观之理，以未生之故，或以生之时之故，是不定之故，如是责难。彼等如是说，同时生起之因，乃是《阿毗达磨俱舍论》所说，同时
English
Thus. If your root birth or the birth of birth, that which is being born, the very nature of not being born, can generate the birth of birth or the root birth, then the birth of birth or the root birth depends on the desire to generate, which is the explanation of the verse, and it is the assertion of the former school. The root birth or the birth of birth, when being born, the very nature of not being born, cannot generate the birth of birth or the root birth, because of not being born, or because of being in the process of being born, like before or like the object that desires to be born. Thus, it is intended to be a proposition, which is a refutation of the former school's argument. Those are also the subject, the object to be proven, the means of proof, and the example, to be applied in order. For example, an object that has not been born before cannot generate the birth of birth or the root birth because of not being born. An object that desires to be born cannot generate the birth of birth or the root birth because of being in the process of being born. Likewise, the root birth or the birth of birth, when being born, the very nature of not being born, also cannot generate the birth of birth or the root birth because of not being born or because of being in the process of being born. If the cause of simultaneous arising also has the power to generate in the process of being born, then the simultaneous arising of those not born, or those in the process of being born, because of not being born, or because of being in the process of being born, the meaning of such reasoning is uncertain. Thus, those other schools criticize the Madhyamika reasoning, saying that because of not being born, or because of being in the process of being born, it is uncertain. They say that the cause of simultaneous arising is from the Abhidharmakośa, simultaneous
Chinese
三界坛城明显现，复又收摄为宫殿，庄严座垫如前生。以明点于处作标识，开展显现智慧之坛城。吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化为金刚萨埵，于密处中央之莲花上。匝（藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）字化为胜乐母天女，吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化为诶玛乐。邦（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字化为光明母天女，霍（藏文，梵文天城体：हौः，梵文罗马拟音：hauḥ，汉语字面意思：霍）字化为女徒众。彼等从心之四方，以相拥之姿安住。嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字化为佛陀菩提母，邦（藏文，梵文天城体：भुं，梵文罗马拟音：bhūṃ，汉语字面意思：邦）字化为法轮。哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字化为三界胜，康（藏文，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）字化为满愿母。彼等东方等之，四方之角隅处。嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字化为笛子，扎（藏文，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎）字化为琵琶，邦（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字化为大鼓，匝（藏文，梵文天城体：ज्ज，梵文罗马拟音：jja，汉语字面意思：匝匝）字化为铙钹。于火隅等之格中，四天女依次安住。阿阿（藏文，梵文天城体：अ आ，梵文罗马拟音：a ā，汉语字面意思：阿阿）化为鲜花香，阿姆阿（藏文，梵文天城体：अं अः，梵文罗马拟音：aṃ aḥ，汉语字面意思：阿姆阿）化为灯烛香水母。于回廊隅之四处，四天女乃安住。匝（藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）字化为马头明王高举母，吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化为猪面獠牙者，邦（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字化为日月火焰母，霍（藏文，梵文天城体：हौः，梵文罗马拟音：hauḥ，汉语字面意思：霍）字化为灰烬作门四处住。从薄伽处生起，复又收摄于外处安住。如金刚萨埵之身形，二身收摄于自身。匝 瓦日ra 扎 德里 萨玛雅 帕特。（藏文，梵文天城体：ज वज्र त्रि समय फट्，梵文罗马拟音：ja vajra tri samaya phaṭ，汉语字面意思：匝 金刚 三 誓言 帕特）胜乐母天女具威仪，白色杂色饰品衣。双手拉弓搭箭，行持放射收摄之事业。于东方安住。嗡 班匝 哥利 哥拉 吽。（藏文，梵文天城体：ॐ वज्र किलि किलि हुं，梵文罗马拟音：oṃ vajra kili kili hūṃ，汉语字面意思：嗡 金刚 哥利 哥拉 吽）诶玛乐金色，右手拥抱本尊，左手持金刚宝。具威仪于南方安住。邦 班匝 尼 斯玛ra 帕特。（藏文，梵文天城体：वं वज्र णि स्मार फट्，梵文罗马拟音：vaṃ vajra ṇi smara phaṭ，汉语字面意思：邦 金刚 尼 斯玛ra 帕特）光明母红色，右手持杂色金刚，左手持颅器，依于卡章嘎，于西方安住。霍 班匝 嘎玛诶西瓦日 扎。（藏文，梵文天城体：हौः वज्र कामेश्वरि त्रं，梵文罗马拟音：hauḥ vajra kāmeśvari traṃ，汉语字面意思：霍 金刚 嘎玛诶西瓦日 扎）女徒众具威仪绿色，右手拥抱本尊之身，从左手之甘露瓶中，生出佛陀身，于北方。嗡 阿姆 玛度 班匝 额吽 额吽。（藏文，梵文天城体：ॐ अं मदु वज्रि घुं घुं，梵文罗马拟音：oṃ aṃ madu vajri ghuṃ ghuṃ，汉语字面意思：嗡 阿姆 玛度 金刚 额吽 额吽）佛陀菩提母白红色明亮，以梵天之四头为标志，四箭同时射出之姿态，具威仪于东方之角隅处安住。嗡 班匝 麦给 咕噜 吽。（藏文，梵文天城体：ॐ वज्र मेगे गुलु हुं，梵文罗马拟音：oṃ vajra mege gulu huṃ，汉语字面意思：嗡 金刚 麦给 咕噜 吽）法轮白黄色，于右手之中指尖上，
English
The three realms of the mandala appear clearly. Again, gather into the palace as the place. Adornments and cushions appear as before. With a bindu, the place is marked. By expanding, the wisdom mandala becomes clear. From Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) comes Vajrasattva, on the lotus in the center of the secret place. From Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) comes the goddess Samvara. From Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) comes Ema Deva. From Vaṃ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Vaṃ) comes the goddess Illuminating Mother. From Hauḥ (Tibetan, Devanagari: हौः, Romanized Sanskrit: hauḥ, Literal Chinese meaning: Hauḥ) comes the female disciple. These reside in the four directions of the mind, in an embracing manner. From Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ) comes Buddha Bodhi Mother. From Bhūṃ (Tibetan, Devanagari: भुं, Romanized Sanskrit: bhūṃ, Literal Chinese meaning: Bhūṃ) comes the Dharma wheel. From Ha (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, Literal Chinese meaning: Ha) comes the Victorious One of the Three Realms. From Khaṃ (Tibetan, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal Chinese meaning: Khaṃ) comes the Wish-Fulfilling Mother. These are in the four corners, starting from the east. From Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ) comes the flute, Tram Pīwang. From Vaṃ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Vaṃ) comes the great drum, Jja Rja Drum. In the corners such as the fire corner, the four goddesses reside in order. A A (Tibetan, Devanagari: अ आ, Romanized Sanskrit: a ā, Literal Chinese meaning: A A) are flowers and incense. Aṃ Aḥ (Tibetan, Devanagari: अं अः, Romanized Sanskrit: aṃ aḥ, Literal Chinese meaning: Aṃ Aḥ) are lamps and scented water mothers. In the four places of the intermediate courtyard, the four goddesses reside. From Jaḥ (Tibetan, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jaḥ) comes Hayagriva, the high-flying mother. From Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) comes the pig-faced one with fangs. From Vaṃ (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Vaṃ) comes the sun and moon flaming mother. From Hauḥ (Tibetan, Devanagari: हौः, Romanized Sanskrit: hauḥ, Literal Chinese meaning: Hauḥ) comes the ash-maker, residing in the four doors. From the place of Bhaga, one should emanate. Again, gather and reside in the outer place. Like the form of Vajrasattva, the two bodies gather into oneself. Ja Vajra Tri Samaya Phat. (Tibetan, Devanagari: ज वज्र त्रि समय फट्, Romanized Sanskrit: ja vajra tri samaya phaṭ, Literal Chinese meaning: Ja Vajra Three Samaya Phat) The goddess Samvara is majestic, white with various ornaments and clothes. The two hands draw a bow and arrow, performing the activity of radiating and gathering. Resides in the east. Oṃ Vajra Kīli Kili Hūṃ. (Tibetan, Devanagari: ॐ वज्र किलि किलि हुं, Romanized Sanskrit: oṃ vajra kili kili hūṃ, Literal Chinese meaning: Oṃ Vajra Kīli Kili Hūṃ) Ema Deva is golden in color. The right hand embraces the lord, and the left hand holds a vajra jewel. Resides majestically in the southern direction. Vaṃ Vajra ṇi Smara Phat. (Tibetan, Devanagari: वं वज्र णि स्मार फट्, Romanized Sanskrit: vaṃ vajra ṇi smara phaṭ, Literal Chinese meaning: Vaṃ Vajra ṇi Smara Phat) Illuminating Mother is red. The right hand holds various vajras, and the left hand holds a skull cup. Leaning on a khatvanga, she resides in the western direction. Hauḥ Vajra Kāmeśvari Tram. (Tibetan, Devanagari: हौः वज्र कामेश्वरि त्रं, Romanized Sanskrit: hauḥ vajra kāmeśvari traṃ, Literal Chinese meaning: Hauḥ Vajra Kāmeśvari Tram) The female disciple is majestic and green in color. The right hand embraces the lord's body. From the left hand's nectar vase, the Buddha's body arises, in the northern direction. Oṃ Aṃ Madu Vajri Ghuṃ Ghuṃ. (Tibetan, Devanagari: ॐ अं मदु वज्रि घुं घुं, Romanized Sanskrit: oṃ aṃ madu vajri ghuṃ ghuṃ, Literal Chinese meaning: Oṃ Aṃ Madu Vajri Ghuṃ Ghuṃ) Buddha Bodhi Mother is clear, white and red. Marked by Brahma's four heads, in the manner of shooting four arrows at once. Resides majestically in the eastern corner. Oṃ Vajra Mege Gulu Hūṃ. (Tibetan, Devanagari: ॐ वज्र मेगे गुलु हुं, Romanized Sanskrit: oṃ vajra mege gulu huṃ, Literal Chinese meaning: Oṃ Vajra Mege Gulu Hūṃ) The Dharma wheel is white and yellow. On the tip of the right middle finger,