Chinese
关于轮（khor）的教义是，在三续中，是道的续。在续的十个要素中，是坛城，即忿怒尊的身和意。在十二坛城中，是殊胜三摩地坛城。这是对忿怒尊的身和意的阐释。而且，在那之前，已经广述了寂忿坛城，这仅仅是瑜伽士修持的条件。所说历史是，从“此后”等开始。其中，词语的“紧接着”是指第十六品之后。意思是瑜伽士获得灌顶，具备誓言，证悟见解后，与进入道并修持相关联。世尊大喜，已经讲过。那些，指的是第十五品中所说的饮血尊坛城。为了阐释坛城，指的是为了后来的瑜伽士修持，不错乱地阐释修习殊胜三摩地坛城的仪轨。据说，为了开启轮的意义而宣说，故宣说此品。此处，在阐释忿怒尊坛城时，在第九品中，“忿怒尊坛城也是如此”，意思是虽然寂忿的体性不同，但仪轨的次第是一致的。又，“从方便生出方便，方便不可思议”，意思是，修习寂静中所阐释的自在胜妙菩提心坛城，但由于无法现证，故修习生起次第的坛城。同样，从如是性、普贤和因的三摩地中，下方的地基逐渐生起，也生起饮血尊和尸陀林的生起。骷髅山，指的是在口中火焰燃烧之内，从吽（བྷྲཱུྃ，bhruṃ，भ्रूं，种子字）深蓝色的光芒中生起尸陀林的宫殿。作为三身的象征，有三个头盖骨的墙壁，蛇的网和半网，以及以九尖金刚杵为标志的圆形宝瓶顶端，以及具有尸陀林装饰的四个梯子，与饮血尊的仪轨相符而生起。然后进入正文，宫殿的体性是，燃烧的四辐轮，指的是中心是四辐轮，四智如火焰般燃烧的象征，四辐上有火焰燃烧。中心是深蓝色的三角形。
English
Regarding the doctrine of the wheel (khor), among the three tantras, it is the tantra of the path. Among the ten elements of the tantra, it is the mandala, namely the body and mind of the wrathful deity. Among the twelve mandalas, it is the superior Samadhi mandala. This is an explanation of the body and mind of the wrathful deity. Moreover, before that, the peaceful and wrathful mandala has been extensively explained, which is merely a condition for yogis to practice. The spoken history is, starting from "thereafter" and so on. Among them, the "immediately" of the words refers to after the sixteenth chapter. The meaning is that after the yogi receives empowerment, possesses vows, and realizes the view, it is related to entering the path and practicing. The Blessed One, Great Joy, has already been explained. Those, refers to the mandala of the blood-drinking deities mentioned in the fifteenth chapter. For the sake of explaining the mandala, it refers to the need to explain the ritual of practicing the superior Samadhi mandala without error for later yogis to practice. It is said that this chapter is spoken for the sake of opening the meaning of the wheel, therefore this chapter is spoken. Here, in explaining the wrathful deity mandala, in the ninth chapter, "The wrathful deity mandala is also the same," meaning that although the nature of peaceful and wrathful deities is different, the order of the ritual is consistent. Also, "From means comes means, means are inconceivable," meaning, practicing the sovereign excellent Bodhicitta mandala explained in peace, but because it cannot be directly realized, practicing the mandala of the generation stage. Similarly, from the Samadhi of Suchness, Samantabhadra, and cause, the lower foundation gradually arises, and the arising of blood-drinking deities and charnel grounds also arises. The mountain of skeletons, refers to within the flames burning in the mouth, from the emanation of dark blue Hūṃ (བྷྲཱུྃ，bhruṃ，भ्रूं，seed syllable) arises the palace of the charnel ground. As a symbol of the three bodies, there are walls of three skulls, a net and half-net of snakes, and a round vase top marked with a nine-pointed vajra, and four ladders with charnel ground decorations, arising in accordance with the ritual of the blood-drinking deities. Then enter the text, the nature of the palace is, the burning four-spoked wheel, refers to the center being a four-spoked wheel, a symbol of the four wisdoms burning like flames, with flames burning on the four spokes. The center is a dark blue triangle.
Chinese
为了象征法界智慧具有三种解脱，故为三角形。为了将一切法都摄于身语意之中，故具有三个半月形。为了象征四种智慧不离法界智慧，故有金刚圆柱和带有直立金刚栅栏的金刚墙。为了象征福德和智慧资粮的增长，故具有四个正方形的缺角。为了象征四种智慧的放射，故具有四个乳突。为了象征坛城的外形由法界智慧所扩展，故外形为正方形。为了象征以四种解脱之门引导所化众生进入并生起大悲心，故四方具有四个门拱。以两个燃烧的走廊来庄严。有些论师说，因为幻化上师有八个侍女，所以这是她们的住所。但实际上，这是细女和自在母的住所。一扇门的神像面向内外，两层门的神像有两种，从二者来看，莲花生大师认为自在母也有门，所以是两层。无垢友论师认为只有一扇门，但神像有两种，所以自在母的门在深处。装饰是：头盖骨、蛇和各种太阳来装饰。头盖骨有三种：内头盖骨是湿的，代表三身中的报身，三时中的未来时，三乘中的密乘。中间的头盖骨是半干的，代表三身中的化身，三时中的现在佛，三乘中的菩萨乘。外头盖骨是干的，代表三身中的法身，三时中的过去佛，三乘中的声闻缘觉乘。蛇是蛇网或半网，颜色和形状各异。太阳装饰是指蛇网的眼睛里有太阳，放射出亿万光芒，燃烧着，利益众生永不间断。燃烧的光芒众多而混乱。坛城的内外都堆满了火焰，火焰呈五股金刚杵的形状，从火焰的缝隙中放射出许多火焰忿怒尊，使内外的一切恶毒者都无法停留。所示的坐垫是：牦牛、水牛、豹和老虎。对于牦牛有不同的说法，藏语称之为有角的家牦牛。
English
As a symbol of the Dharmadhatu wisdom possessing three liberations, it is triangular. To symbolize that all dharmas are gathered into body, speech, and mind, it has three semi-lunar shapes. As a symbol that the four wisdoms do not go beyond the Dharmadhatu wisdom, there is a vajra round pillar and a vajra fence with upright vajra walls. As a symbol of the increase of the accumulation of merit and wisdom, it has four squares with four cut corners. As a symbol of the emanation of the four wisdoms, it has four nipples. As a symbol that the outer shape of the mandala is expanded by the Dharmadhatu wisdom, the outer shape is square. As a symbol that sentient beings are led in through the four doors of liberation and that great compassion arises, the four directions have four archways. It is adorned with two burning corridors. Some teachers say that since the Illusionary Lord has eight consorts, this is their place. But definitely, it is the place of Phramenma and Wangchukma. The deity of one door faces inward and outward, and the deities of the two-tiered doors are of two kinds. From these two, Guru Padmasambhava thinks that Wangchukma also has a door, so it is two-tiered. Vimalamitra thinks that there is only one door, but the deities are of two kinds, so Wangchukma's door is in the depths. The ornaments are: skulls, snakes, and various suns to adorn. There are three skulls: the inner skull is wet, representing the Sambhogakaya among the three kayas, the future among the three times, and the Mantrayana among the three vehicles. The middle skull is half-dry, representing the Nirmanakaya among the three kayas, the present Buddha among the three times, and the Bodhisattva vehicle among the three vehicles. The outer skull is dry, representing the Dharmakaya among the three kayas, the past Buddha among the three times, and the Shravaka and Pratyekabuddha vehicles. The snake is a snake net or half net, with various colors and shapes. The sun adornment means that in the eyes of the snake net there is a sun, radiating hundreds of millions of rays, burning, and benefiting beings without interruption. Many burning rays are turbulent. The inside and outside of the mandala are filled with flames, the flames are in the shape of a five-pronged vajra, and from the gaps in the flames, many fire wrathful deities emanate, so that all the malicious ones inside and outside cannot stay. The shown seat is: yak, buffalo, leopard, and tiger. There are different opinions about the yak, in Tibetan it is called the horned domestic yak.
Chinese
所谓的“匝霍尔公牛”，还有些人说是指力气大的大象。据说，群居动物中最殊胜的是狮子。莲花生大师的传统是：心乃无畏之狮，摧伏四魔。这是金刚黑汝嘎的座垫中央的八狮宝座。东方是：水牛。例如，就像水牛的奶很多，能养活大城市一样，守护胜妙之乘。这是由佛黑汝嘎的身门来守护一切所化众生于大乘之中的象征，所以在东方有八头水牛。功德，花豹。这是宝生黑汝嘎的座垫。功德光芒四射，花豹威严。因为花豹身上有圆圈状的斑纹，就像用它来装饰田地一样，显得非常威严。同样，平等性的智慧远离二边的戏论，虽然种种分别智显现，但也没有离开法界智慧，所以没有落入实有的边。虽然种种自显现显现，但也没有落入无实的边。所谓的平等性，就是连微小的偏执之法也无法寻觅的智慧，这远离二边戏论，是佛陀一切功德显现的基础。这就像花豹用圆圈状的斑纹来装饰一样，是宝生饮血尊的座垫。老虎是莲花饮血尊的座垫。摧毁二边的是老虎的座垫。就像老虎身上的条纹是成群分割的一样，为了用分别智来分割成群的所化众生，莲花黑汝嘎的座垫是老虎。业黑汝嘎的座垫是熊。事业毫不耽搁，所以示现为熊。例如，熊在晚上做梦，第二天无论遇到什么，在奔跑的时候，别人都无法阻挡它一样。一切智的慈悲在做利益所化众生的事业时，没有其他的阻碍，也不需要重复事业，因为刹那间就能自然成就，所以是熊的座垫。手印是说，五种有情的手掌下有这些座垫。中央是，大自在天，对三有具有强大力量的鲁扎，以及天神玛哈德瓦父母以交合的姿势，存在于有情的手掌之下。东方是水牛的脚下有乐神男女，北方有夜叉男女。
English
It is said to be "Zahor wild bull," and some say it refers to the mighty elephant. It is said that the most supreme among the herd animals is the lion. According to the tradition of Master Padmasambhava: The mind is the fearless lion, destroying the four maras. This is the eight-lion throne in the center of the seat of Vajra Heruka. In the east: Buffalo. For example, just as a buffalo has a lot of milk and can support a big city, it protects the supreme vehicle. This is a symbol of protecting all sentient beings within the Great Vehicle through the body-door of Buddha Heruka, so there are eight buffaloes in the east. Qualities: Leopard. This is the seat of Ratna Heruka. The qualities are radiant, and the leopard is majestic. Because the leopard has round spots, it is like decorating a field, making it very majestic. Similarly, the wisdom of equality is free from the elaboration of the two extremes, and although various discriminating wisdoms appear, they do not deviate from the wisdom of the Dharmadhatu, so they do not fall into the extreme of existence. Although various self-appearances appear, they do not fall into the extreme of non-existence. The so-called equality is the wisdom in which even the subtle phenomena of partiality cannot be found, which is free from the elaboration of the two extremes and is the basis for the manifestation of all the qualities of the Buddha. This is like a leopard decorating with round spots, it is the seat of Ratna Heruka. The tiger is the seat of Padma Heruka. The tiger's seat destroys the two extremes. Just as the stripes on a tiger are divided into groups, the seat of Padma Heruka is a tiger in order to divide the beings to be tamed into groups with discriminating wisdom. The seat of Karma Heruka is a bear. Because the activity is without delay, it is shown as a bear. For example, if a bear dreams at night, no one can stop it when it runs into anything the next day. When the compassion of omniscient wisdom performs the benefit of beings to be tamed, there is no other obstacle, and there is no need to repeat the activity, because it is naturally accomplished in an instant, so it is the seat of a bear. The handprints mean that these seats are under the palms of the five sentient beings. In the center is the great powerful one, Rudra, who has great power over the three realms, and the deities Mahadeva, father and mother, intertwined in union, are under the palms of sentient beings. In the east, under the feet of the buffalo are the male and female Gandharvas, and in the north are the male and female Yakshas.
Chinese
西为龙男女，南为罗刹男女，都安住于一切有情的手掌之下。有情之中有珍宝之座，其上有离二边过失之莲花，其上有以智慧使所化众生远离烦恼热恼的月亮，其上有以方便大悲焚烧所化众生烦恼的共同的太阳。内八忿怒母之座为，本体八方隅护法，即男女交合八者之上各有一日。八拉纳查玛女之座为，各尸林之上各有一日。其外层二十八自在母，观想各有一丝绸垫。此处身乃世间，为有情从痛苦中解脱之象征，故为半截尸体和半截太阳之座。四门神依次为四魔之上各有一日。所依之天众坛城，具身色面手等，乃从自生、他生、秘密坛城中取出，安置于外坛城，观想三十饮血尊，将自在母观想为化生。或者从嘿汝嘎父母之虚空中取出字，安置于外境，于显现身色手印之时，五部饮血尊之身色为，紫黑色。如是等。佛嘿汝嘎为紫黑色，乃一切饮血尊之身相。忿怒自性品中亦云：身紫黑色随意变。此乃以身之门利益有情之象征，故紫黑色乃以调伏之因缘而行事业，以猛烈威逼之事业断除所化之烦恼之象征。青黑色乃金刚嘿汝嘎之身色，如蓝色不能为其他颜色所转变一般，一切饮血尊之心金刚嘿汝嘎如虚空一般，无论如何也不能转变。黑色等解释如前。黄色乃一切饮血尊之功德自性，平等性智光明空性亦无偏颇，安住于一切显现之自性中，乃广大功德增长之象征，故为增长之黄色，金色。红色乃饮血