Chinese
须弥山高八万由旬，显现为地轮。内部是骨骼，是烦恼嗔恨等的本体。 火轮三角形，显现为火轮。内部是温度，被描述为烦恼我慢等的自性，这是显现为包含须弥山的层叠元素。 第二种是显现为包含宫殿和座位的形式。此外，从根本禅定的神变中，从包含种子字的舒卷游戏中显现的智慧宫殿，正如所说： 密续中说： "ཡྃ་ (藏文)，यं (梵文天城体)，yaṃ (梵文罗马拟音)，风轮"，从ཡྃ་ (藏文)，यं (梵文天城体)，yaṃ (梵文罗马拟音)，风轮生出弓形蓝色风轮。 "རྃ་ (藏文)，रं (梵文天城体)，raṃ (梵文罗马拟音)，火轮"，从རྃ་ (藏文)，रं (梵文天城体)，raṃ (梵文罗马拟音)，火轮生出三角形红色火轮。 "བྃ་ (藏文)，वं (梵文天城体)，vaṃ (梵文罗马拟音)，水轮"，从བྃ་ (藏文)，वं (梵文天城体)，vaṃ (梵文罗马拟音)，水轮生出圆形白色水轮。 "སུྃ་ (藏文)，सुं (梵文天城体)，suṃ (梵文罗马拟音)，地轮"，从སུྃ་ (藏文)，सुं (梵文天城体)，suṃ (梵文罗马拟音)，地轮生出方形黄色地轮。 "ཀེཾ་ (藏文)，कें (梵文天城体)，keṃ (梵文罗马拟音)，骨骼"，从ཀེཾ་ (藏文)，कें (梵文天城体)，keṃ (梵文罗马拟音)，骨骼生出骨骼须弥山燃烧。 其上从བྷྲཱུྃ་ (藏文)，भ्रूं (梵文天城体)，bhrūṃ (梵文罗马拟音)，成就生出 美丽的颅骨宫殿。 顶饰、裂缝、日月之眼， 红色的燃烧的血水流淌。 " 如是所说的忿怒宫殿，具备所有尺度和特征，是圆满的智慧自显的景象，是器世间等完全清净的本体，是自生任运成就的大宫殿的中央，莲花、太阳、茹扎男女，是主尊的座位。十辐轮上，十方护法男尊面朝内，女尊仰卧交合，是十忿怒尊的座位。四门上，乐神等四尊颠倒的座位。神布上，橛护等众的座位，这些都是从根本字的神变中显现的。 内部生起次第是坛城圆满于自身的方式。密续中说： 脚是风轮， 胯部是火轮。 腹部是水轮， 胃部是地轮。 胸部是骨骼须弥山， 头部是颅器，大脑的宫殿。 脉轮中央安住着诸佛。 如是所说。 秘密生起次第也是，自心与本尊和坛城一切从本以来无二无别地圆满，这些的形态和宫殿的结构和清净等，从续部和注释、修持要诀中详细阐述，因此这里不再赘述。 应当在心中间禅修。" 这是指之前所说的根本禅定吽字的
English
Mount Meru, eighty thousand yojanas high, appears as the earth wheel. The interior is bones, the essence of afflictions such as hatred. The fire wheel, triangular, appears as the fire wheel. The interior is warmth, described as the nature of afflictions such as pride. This is the appearance as the layered elements including Mount Meru. The second is the way it appears as the palace with the seat. Furthermore, from the miraculous transformation of the causal samadhi, the wisdom palace that arises from the play of expansion and contraction of the seed syllables, as it is said: In the secret tantra it says: "ཡྃ་ (Tibetan), यं (Sanskrit Devanagari), yaṃ (Sanskrit Romanization), Wind Wheel", from ཡྃ་ (Tibetan), यं (Sanskrit Devanagari), yaṃ (Sanskrit Romanization), Wind Wheel arises the bow-shaped blue wind wheel. "རྃ་ (Tibetan), रं (Sanskrit Devanagari), raṃ (Sanskrit Romanization), Fire Wheel", from རྃ་ (Tibetan), रं (Sanskrit Devanagari), raṃ (Sanskrit Romanization), Fire Wheel arises the triangular red fire wheel. "བྃ་ (Tibetan), वं (Sanskrit Devanagari), vaṃ (Sanskrit Romanization), Water Wheel", from བྃ་ (Tibetan), वं (Sanskrit Devanagari), vaṃ (Sanskrit Romanization), Water Wheel arises the circular white water wheel. "སུྃ་ (Tibetan), सुं (Sanskrit Devanagari), suṃ (Sanskrit Romanization), Earth Wheel", from སུྃ་ (Tibetan), सुं (Sanskrit Devanagari), suṃ (Sanskrit Romanization), Earth Wheel arises the square yellow earth wheel. "ཀེཾ་ (Tibetan), कें (Sanskrit Devanagari), keṃ (Sanskrit Romanization), Skeleton", from ཀེཾ་ (Tibetan), कें (Sanskrit Devanagari), keṃ (Sanskrit Romanization), Skeleton arises the skeletal Mount Meru burning. Above that, from བྷྲཱུྃ་ (Tibetan), भ्रूं (Sanskrit Devanagari), bhrūṃ (Sanskrit Romanization), Accomplishment arises The beautiful skull palace. Top ornaments, cracks, sun and moon eyes, The red burning blood flows." As it is said, the wrathful palace, complete with all measures and characteristics, is the perfect wisdom self-manifested appearance, the completely pure essence of the container world, etc., in the center of the great spontaneously accomplished palace, the lotus, sun, Rudra male and female, are the seats of the main deity. On the ten spokes of the wheel, the ten directional protectors, male facing inward, female lying supine in union, are the seats of the ten wrathful deities. At the four doors, the seats of the four Gandharvas, etc., overturned. On the deity cloth, the seats of the phurba protectors, etc., all of these arise from the miraculous transformation of the root syllables. The internal generation stage is the way the mandala is complete within oneself. In the secret tantra it says: The feet are the wind wheel, The groin is the fire wheel. The belly is the water wheel, The stomach is the earth wheel. The chest is the skeletal Mount Meru, The head is the skull cup, the palace of the brain. In the center of the channels dwell the deities. As it is said. The secret generation stage is also that one's own mind is primordially inseparable and complete with all the deities and mandalas, and their forms and the structure and purity of the palace, etc., are explained in detail in the tantras and commentaries, and the essential instructions for practice, so I will not elaborate here. "One should meditate in the center of the heart." This refers to the previously mentioned causal samadhi of the Hum syllable.
Chinese
将此相续不间断地在自己心中显现，或者说，在生起次第时，是为了修持三摩地心，但这与口诀次第相结合。如续部所说，因为是轮涅一切的显现之基，所以观想其中心或心髓，就是诸佛甚深明亮的无二智慧，以乐空之手印，将坚固与动摇、器与情的一切事物安立于清净平等的大空性中，虽然在此处讲解的是这个意义，但也没有矛盾。第三个总义是依靠本尊生起，其中说道。在《杜鹃嬉戏续》中说：猛厉事业之坛城，如来宣说了三种，即大自在之坛城，十方忿怒之坛城，以及胜子金刚橛之坛城。金刚童子之坛城中，主尊与明妃双运，被说是大自在。忿怒尊、忿怒母、微细使者众，被称为方位忿怒尊。胜子金刚橛之坛城，被称为吉拉雅。如是所说，法身的自性是大自在根本坛城，报身的自性是十方忿怒坛城，化身的自性是金刚橛物质坛城。首先，法身的自性是大自在根本坛城的解说，分为生起次第和明观安立。首先，这里虽然字面上没有明确说明，但按照解释的意图，简单地陈述一下，分为共同需要了解的和分别详细解说。首先，一般而言，金刚童子，如果未区分真实与假立而进行解说，则有自心为基的金刚童子、行持为道的金刚童子、证悟为果的金刚童子三种。第一种是指，本来无生的心性，安立于远离一切戏论之边。第二种是指，通过方便与智慧二者之门，将三身五智显现为金刚童子本尊众的修持。第三种是指，佛陀无二智慧的无戏论性。根本续《金刚暴怒》中说：自心为基的金刚童子，
English
To continuously manifest this continuum uninterruptedly in one's own heart, or, in the context of the generation stage, it is said to be for the purpose of meditating on the samadhi mind, but this is combined with the oral instruction sequence. According to the tantra, because it is the basis of manifestation for all of samsara and nirvana, meditating on its center or essence is the wisdom of the buddhas, deep and clear, non-dual, with the mudra of bliss and emptiness, establishing all things of the stable and moving, vessel and essence, in the great space of pure equality, although the meaning of making them fully absorbed is explained here, there is no contradiction. The third general topic is relying on the generation of the deity, which is explained. In the Tantra 'The Cuckoo's Play' it says: In the mandala of fierce action, the Victorious Ones spoke of three forms: the mandala of the Great Self, the mandala of the Wrathful Ones of the ten directions, and the mandala of the Supreme Son, Vajrakila. In the mandala of Vajrakumara, the union of the main deity and consort is said to be the Great Self. The assembly of wrathful ones, wrathful mothers, and subtle messengers are called the wrathful ones of the directions. The mandala of the Supreme Son, Vajrakila, is widely known as Kilaya. As it is said, the nature of the Dharmakaya is the Great Self, the root mandala; the nature of the Sambhogakaya is the mandala of the Wrathful Ones of the ten directions; and the nature of the Nirmanakaya is the material mandala of Vajrakila. First, the explanation of the nature of the Dharmakaya, the Great Self, the root mandala, is divided into the actual generation and the clear establishment. First, although it is not explicitly stated here in the text, according to the intention of the commentary, to state it briefly, it is divided into what needs to be known in general and what is explained in detail separately. First, in general, Vajrakumara, if explained without distinguishing between the real and the imputed, there are three: Vajrakumara with one's own mind as the basis, Vajrakumara with practice as the path, and Vajrakumara with realization as the result. The first refers to the nature of mind, which is primordially unborn, established as being free from all extremes of elaboration. The second refers to the practice of clearly seeing the three kayas and five wisdoms as the deity assembly of Vajrakumara through the door of skillful means and wisdom. The third refers to the non-elaboration of the non-dual wisdom of the Buddha's mind. In the root tantra, 'Vajrakrodha,' it says: Vajrakumara with one's own mind as the basis,
Chinese
据说，主尊安住于座上，可以净化中阴。此外，自生是经由自性根本坛城净化，胎生是经由十方忿怒尊净化，卵生是经由二十头颅净化，湿生是经由誓言神净化。这些主要都是口诀的要点。其中，自性根本坛城具有法身的体性，原因是它远离了戏论，是法身。自性是自己修持的自性。一切坛城之神都由此而生，所以根本是金刚童子父母双运，是坛城的中心。命神、身语意之神、庄严之神、盔甲之神等都是眷属，所以这样说。这样的坛城也包含了十方忿怒尊坛城和橛金刚物质坛城，因此，自性根本坛城的自性根本坛城就是智慧勇识本身。自性根本坛城的十方忿怒尊坛城就是身语意之神。自性根本坛城的橛金刚物质坛城就是手中的橛。自性根本坛城的橛护就是毛孔中的小忿怒尊。像这样，根本坛城的主尊大吉祥父母双运，也是为了显示法界与智慧无二无别，所以父母双运。法性不变，所以身色是深蓝色。三身和三种解脱的体性是三头。六度波罗蜜多的体性是六臂。神变的四足。手中持有象征九乘次第的金刚九股杵。象征五智的金刚五股杵。焚烧烦恼的智慧火焰。为了彻底斩断三毒而持有三尖卡杖嘎。为了调伏一切恶毒而缠绕着须弥山橛。此外，为了象征基道果的一切功德，涂抹三种涂料，穿着三种衣服，佩戴三种饰品，即九种尸林装束。身之三舞，语之三舞，意之三舞，即九种舞姿等等，以这些来区分，在三界轮回中，无与伦比的伟大威猛勇士，能够掌控三界。
English
It is said that the main deity, residing on the seat, purifies the intermediate state. Furthermore, spontaneous birth is purified through the self-nature root mandala, womb birth is purified through the wrathful deities of the ten directions, egg birth is purified through the twenty heads, and moisture birth is purified through the oath-bound deities. These are mainly the essential points of the oral instructions. Among these, the self-nature root mandala has the nature of the Dharmakaya because it is free from elaboration, it is the Dharmakaya. Self-nature is the self-nature of one's own practice. All the deities of the mandala arise from this, so the root is Vajrakumara in union with his consort, which is the center of the mandala. The life deity, the deities of body, speech, and mind, the deities of adornment, and the deities of armor are the retinue, so it is said. Such a mandala also includes the mandala of the wrathful deities of the ten directions and the material mandala of the Kilaya, therefore, the self-nature root mandala of the self-nature root mandala is the wisdom being itself. The mandala of the wrathful deities of the ten directions of the self-nature root mandala are the deities of body, speech, and mind. The material mandala of the Kilaya of the self-nature root mandala is the Kilaya in the hand. The Kilaya protectors of the self-nature root mandala are the small wrathful deities in the pores. Like this, the main deity of the root mandala, the great glorious one in union with his consort, is also to show that the Dharmadhatu and wisdom are inseparable, so the union of the parents. The nature of reality is unchanging, so the body color is dark blue. The nature of the three bodies and three liberations is the three heads. The nature of the six perfections is the six arms. The four feet of miraculous power. In the hand, holding the vajra with nine points, symbolizing the nine vehicles. The vajra with five points, symbolizing the five wisdoms. The fire of wisdom that burns afflictions. Holding the three-pointed khatvanga to completely cut off the three poisons. Coiling the Mount Meru Kilaya to subdue all evil. Furthermore, to symbolize all the qualities of the ground, path, and fruition, applying three kinds of paint, wearing three kinds of clothes, and wearing three kinds of ornaments, which are the nine charnel ground adornments. The three dances of the body, the three dances of speech, and the three dances of mind, which are the nine dance postures, etc., distinguishing them, in the three realms of existence, the unparalleled great and powerful hero, who can control the three realms.