Chinese
又，八位暴怒母。八龙，即七十八位，这些以方便与智慧相拥，以及智慧与方便相拥的差别，成为一百五十六位，名为增长的六位神祇。加上六部佛陀，成为一百六十二位的坛城。有些在慈悲灌顶时所说的三十二尊神祇，以主尊金刚萨埵和不动尊的差别，成为两个坛城。十个火供坛城也归入词句完整的坛城中。同样，在《修法次第》中说：诸如人主诸神及，天女众之修法各异，此坛城中自之胜者种姓力，一切事业之差别皆生。其注释中也说：诸神与天女众之修法各异，在此坛城中，由唯一勇士众而生，以自之胜者种姓力，即以毗卢遮那等种姓力，成为一切事业差别之修法。又，从前面的延续中说：三十六瑜伽母众转变，复次念诵与火供，自之种子字。其注释中也说：三十六瑜伽母众，以及其他直至尸林尽头者，成为所说之修法。因此，在各个细微事业之时，从主尊直至尸林之间的每一位神祇都转变为坛城，如是宣说。故有十位能母，十位佛父佛母，十位忿怒尊，十位龙，十位暴怒母，十二位菩萨父菩萨母，十二位大神，八位瑜伽母，语和身的莲瓣之神四百一十二位，总计成为五百八十二位的坛城。同样，由于自己的意乐，每一位神祇的修法也同样转变。此外，还有金刚力护母六十位及眷属的坛城，以及被十位忿怒尊围绕的坛城，转变为两个坛城。以及百部瑜伽母的坛
English
Also, the eight fierce wrathful mothers. The eight nagas, that is, the seventy-eight, these, with the difference of embracing skillful means with wisdom, and embracing wisdom with skillful means, become one hundred and fifty-six, called the six deities of increase. Adding the six Sugatas, lords of the families, it also becomes a mandala of one hundred and sixty-two. Some of the thirty-two deities mentioned during the empowerment of compassion, with the difference of the main Vajrasattva and Akshobhya, become two mandalas. The ten fire offering mandalas are also included in the mandalas with complete wording. Similarly, in the Sadhana Sequence, it says: Such as the lords of men, the deities and, the goddesses, each with their own sadhana, in this mandala, by the power of one's own victorious family, all differences of actions arise. And in its commentary it also says: The sadhanas of the deities and goddesses are different, in this mandala, it arises from the single heroes, by the power of one's own victorious family, that is, by the power of the families of Vairochana and so on, it becomes the sadhana of all differences of actions. Also, from the continuation of the previous one, it says: The thirty-six yoginis transform, again recitation and fire offering, one's own seed syllable. And in its commentary it also says: The thirty-six yoginis, and others up to the end of the charnel ground, become the sadhana that will be explained. Therefore, at the time of each subtle activity, it is said that each deity from the main one up to the charnel ground transforms into a mandala. Therefore, there are ten capable mothers, ten Buddha fathers and mothers, ten wrathful deities, ten nagas, ten fierce wrathful mothers, twelve Bodhisattva fathers and Bodhisattva mothers, twelve great deities, eight yoginis, the four hundred and twelve deities of the speech and body petals, totaling five hundred and eighty-two mandalas. Similarly, due to one's own inclination, the sadhana of each deity also transforms in the same way. Furthermore, there is the mandala of the sixty Vajra force protecting mothers and their retinue, and the mandala surrounded by the ten wrathful deities, transforming into two mandalas. And the mandala of the hundred families of yoginis.
Chinese
坛城，以及三十二相的坛城，以及在水银炼制时所说的 赞巴拉的坛城，以及密集金刚六族的诸神都以主尊进行转换，从九尊神有九个坛城到三十四尊神有三十四个坛城之间 变化。总共加起来，密集金刚有一百三十二尊。这样的话， 加上以前的二十八尊，通过乘法计算，经续释的词句中所说的 坛城有七百一十八个。 第三，通过意义获得的，有忿怒母十尊的坛城，以及瑜伽母 八尊有十尊神的坛城八个，以及节日神等有三十尊神的坛城 十二个，以及主尊时轮金刚本身，也因为胜者六族转换的差别而变成六个大坛城。在绘制坛城的时候， 绘制了身语意全部圆满的一个坛城，其中意的 坛城是十二肘，语的是十六肘，身的是二十肘。所说的直接指示的大小尺寸只是意语身的清净结合方式而已。 虽然没有明确说明其他的不同变化和神祇数量等的差别， 但是，通过意义获得的智慧，现在实际宣说的语灌顶的坛城 3-429 是智慧金刚的坛城，因此其他的那些会出现以身语意金刚为主尊的坛城。如同在前生仪轨的绘制中所出现的那样， 自生仪轨也可以修习。现在以智慧金刚为主， 如同做不动佛和金刚萨埵的体性一样，在意的金刚上，在因果金刚 持的场合，这个可以互换。语上，以宝生佛为因，不空成就佛为果的坛城，身上，以毗卢遮那佛为因，阿弥陀佛为果的坛城 会出现。无论哪个成为坛城的主尊，那个本身就应当作为一切部的遍 主。意上，现在主尊的颜色，在蓝色的位置会出现绿色。 其他的相同。语和身的黑色，也大多与此相同，红色和 白色上
English
mandala, and the mandala of the thirty-two marks, and as said during the extraction of mercury, the mandala of Jambhala, and all the deities of the six families of Guhyasamaja are transformed with the main deity as the principal. From nine deities with nine mandalas to thirty-four deities with thirty-four mandalas, there are changes. In total, Guhyasamaja has one hundred and thirty-two deities. In that case, adding the previous twenty-eight, multiplied by multiplication, the mandalas mentioned in the words of the tantra commentary are seven hundred and eighteen. Third, what is obtained through meaning includes the mandala of the ten wrathful mothers, and the yogini eight deities have eight mandalas of ten deities, and the festival deities and others have twelve mandalas of thirty deities, and the main Kalachakra itself also becomes six great mandalas due to the difference in the transformation of the six victorious families. When drawing a mandala, drawing one mandala that is completely perfect in body, speech, and mind, of which the mind's mandala is twelve cubits, the speech is sixteen cubits, and the body is said to be twenty cubits. The directly indicated size of the large and small is only the way of combining the purity of body, speech, and mind. Although the differences in other different transformations and the number of deities, etc., are not clearly stated, however, through the wisdom obtained through meaning, this actual mandala of speech empowerment that is currently proclaimed 3-429 is the mandala of Jnana Vajra, so the others will have mandalas with the body, speech, and mind Vajras as the main deities. Just as it appears in the drawing of the front generation ritual, the self-generation ritual can also be practiced. Now, with Jnana Vajra as the main deity, just as one makes the nature of Akshobhya and Vajrasattva, on the mind Vajra, in the case of the cause and effect Vajra holder, this can be interchanged. On the speech, the mandala with Ratnasambhava as the cause and Amoghasiddhi as the result, and on the body, the mandala with Vairochana as the cause and Amitabha as the result will appear. Whichever becomes the main deity of the mandala, that itself should be the all-pervading lord of all families. On the mind, the current color of the main deity, green will appear in the place of blue. The others are the same. The black color of speech and body is also mostly the same as this, and the red and white
Tibetan
་ཞལ་གྱི་དབྱེ་བ་རིམ་པས་འཕོ་ཚུལ་དང་། ཕྱག་དང་པོ་བཞིའི་འཕོ་ཚུལ་རིགས་ བསྒྲེ་བ་ཡིན་ལ། ཡང་ན་རྒྱུ་འབྲས་རྡོ་རྗེ་འཛིན་པ་གཉིས་ཀ་རིགས་ཐ་དད་ཡིན་ཀྱང་སྐུའི་རྣམ་ འགྱུར་མི་འཕོ་བར་དམར་པོ་དང་དཀར་པོར་བྱ་ཞིང་དེའི་ཚེ་ཐུགས་རྡོ་རྗེ་ཡང་ནག་པོའོ། །དེ་ བཞིན་དུ་སྦྱིན་སྲེག་གི་དཀྱིལ་འཁོར་བཅུ་ལ་ཡང་དེ་དང་མཐུན་པའི་བསྒོམ་བྱའི་དཀྱིལ་ འཁོར་བཅུ་འབྱུང་ཞིང་། རྣལ་འབྱོར་མ་སོ་དྲུག་གི་དཀྱིལ་འཁོར་གསུངས་པས་དཔའ་བོ་སུམ་ ཅུ་རྩ་དྲུག་གི་དཀྱིལ་འཁོར་ཡང་དོན་གྱིས་ཐོབ་པ་དང་། སྡོམ་ཆེན་ལ་གསུངས་པ་ལྟར་སྡོམ་པ་ ཆུང་བ་ལ་ཡང་ཡུམ་གྱི་དཀྱིལ་འཁོར་ཐོབ་པ་དང་། གསང་འདུས་ལ་གཙོ་བོ་གོ་འཕོ་གསུངས་ པས། སྒྱུ་འཕྲུལ་དྲྭ་བ་གསུམ་ལའང་གཙོ་བོ་གོ་འཕོ་ཐོབ་སྟེ། དེ་བཞིན་དུ་གཙོ་བོ་དུས་ཀྱི་ འཁོར་ལོ་ཉིད་ཀྱི་ཞལ་ཕྱག་མང་ཉུང་གི་སྒོ་ནས་ཀྱང་དབྱེ་བའི་རྣམ་གྲངས་དུ་མར་འགྱུར་ཏེ། ཡེ་ཤེས་ལེའུར། རྡོ་རྗེ་རྣམས་ཀྱི་ཞལ་གྱི་དབྱེ་བར་འགྱུར་ཏེ་རྒྱལ་བའི་བདག་པོའི་ཕྱག་རྣམས་ དབྱངས་ཀྱི་དབྱེ་བ་ཡིས། །ཞེས་པའི་འགྲེལ་པར། རིགས་གཅིག་གི་ཞལ་གཅིག་དང་། རིགས་ 3-430 གསུམ་གྱི་དག་པ་ཞལ་གསུམ་དང་། རིགས་ལྔ་དག་པས་ཞལ་ལྔར་འགྱུར་བ་དང་། རིགས་ དྲུག་གི་དག་པ་ཞལ་དྲུག་ཏུ་འགྱུར་ཏེ་འཇིགས་ཞེས་བྱའོ། །དེ་བཞིན་དུ་ཞལ་བརྒྱད་པ་ལ་ སོགས་པ་ནས། ཧ་ལ་ཧ་ལ་གདོང་བརྒྱ་པའི་བར་དུ་ཁམས་རྣམས་ཀྱི་དག་པ་གཙོ་བོར་འགྱུར་ རོ། །ཞེས་དང་། སྒྲུབ་ལེར། གཅིག་ལ་སོགས་པ་མཐའ་ཡས་ཞལ་ཏེ་ཕྱག་དང་ཞབས་མང་དུ་ མའི་ཁ་དོག་མུན་པ་དག་གི་མཐར། ཞེས་གསུངས་པའི་འགྲེལ་པར། འདིར་ཞལ་གཅིག་ པའམ་སོགས་པའི་སྒྲས་ཞལ་གཉིས་པའམ། བཞི་དང་ལྔ་དང་མཐའ་ཡས་པའམ། ཞེས་ཞལ་ གཉིས་པ་ཡང་གསུངས་ལ། ཡེ་ལེར། ཤེས་རབ་ཐབས་ནི་ཞལ་བཅུ་ཡོན་ཏན་རྣམ་པ་གསུམ་ གྱི་དབང་གིས་བཞི་ལ་ཞལ་ནི་བཅུ་གཉིས་པ། །ཞེས་པ་དང་། འགྲེལ་བར། དེ་ལྟར་ཞལ་བཅུ་ གཉིས་དང་། ཕྱག་ཉི་ཤུ་རྩ་བཞི་པ་ནི། བཅོམ་ལྡན་འདས་དུས་ཀྱི་འཁོར་ལོ་གཅིག་གོ་ཞེས་ གསུངས་ཤིང་། དེ་ལ་ཞལ་གཅིག་པ་ནི་དཔའ་གཅིག་བསྡུས་པ་དང་། ལྷན་སྐྱེས་བསྡུས་པ་ལྟ་ བུ་རྩ་བའི་ཞལ་ཕྱག་ཙམ་ཞིག་ཡིན་ལ། ཞལ་གཉིས་པ་ནི་མདུན་ཞལ་སྔོ་ཞིང་རྒྱབ་ཞལ་ལྗང་ བའམ་རྩ་ཞལ་སྔོ་སྟེང་ལྗང་བ་ལྟ་བུ་ཕྱག་བཞི་ཕྱག་མཚན་རྡོར་དྲིལ་དང་གྲི་ཐོད་འཛིན་པ། དེ་ གཉིས་ལ་ཡུམ་ཕྱག་གཉིས་མ་སྟེ་ལྷན་སྐྱེས་བསྡུས་པས་མཚོན། ཞལ་གསུམ་པ་ལ་ཕྱག་དྲུག་ པ་སྟེ། ཞལ་མདོག་དང་ཕྱག་མཚ
Chinese
是关于面容的差别次第转变的方式，以及最初四手转变的方式进行类比。或者说，因和果的金刚持二者虽然种类不同，但身体的姿态不转变，而是做成红色和白色，那时心间的金刚也是黑色的。同样，在十个火供的坛城中，也会出现与之相应的十个观修的坛城。因为宣说了三十六瑜伽母的坛城，所以实际上也获得了三十六勇士的坛城。如同在大戒中所说的那样，在小戒中也获得了佛母的坛城。在密集金刚中宣说了主尊的位移，因此，在幻化网三者中也获得了主尊的位移。同样，主尊时轮金刚自身也通过面容和手数量的多少，转变成多种差别的类别。在《智慧品》中说：“金刚们的面容会转变，胜者的主尊的手会因音调的差别而不同。”在注释中说：“一族的清净是一面，三族的清净是三面，五族的清净会变成五面，六族的清净会变成六面，被称为怖畏。”同样，从八面开始，直到哈拉哈拉百面为止，都是以界清净为主。还有，《修法品》中说：“一面等无量面，手和足众多，母的颜色是黑暗的尽头。”在注释中说：“这里一面或者等等的词语表示两面，或者四面、五面和无量面。”也说了两面。在《耶品》中说：“智慧方便是十面，三种功德的自在是四面，面是十二面。”注释中说：“这样十二面和二十四手，就是薄伽梵时轮金刚。”其中一面的是勇士一面合集和俱生合集等，只是根本的面和手。两面的是前脸蓝色后脸绿色，或者根本脸蓝色上面绿色，这样的四手，手持金刚铃和钺刀颅碗。这两个用佛母二手表示，是俱生合集的象征。三面的是六手，面色和手印
English
It is about the way the differences in faces gradually change, and the analogy of how the first four hands change. Or, although the cause and effect Vajradhara are of different types, the posture of the body does not change, but is made red and white, and at that time the heart vajra is also black. Similarly, in the ten fire offering mandalas, there will also appear ten corresponding meditation mandalas. Because the mandala of the thirty-six yoginis is taught, the mandala of the thirty-six heroes is also actually obtained. As stated in the Great Vow, the mandala of the Mother is also obtained in the Lesser Vow. In Guhyasamaja, it is said that the main deity shifts positions, so in the three networks of illusion, the main deity also shifts positions. Similarly, the main deity Kalachakra himself also transforms into many different categories through the number of faces and hands. In the Wisdom Chapter, it says, "The faces of the vajras will change, and the hands of the Lord of the Victors will differ according to the differences in tones." In the commentary, it says, "The purity of one family is one face, the purity of three families is three faces, the purity of five families will become five faces, and the purity of six families will become six faces, and it is called fearful." Similarly, from eight faces onwards, up to Hala Hala with a hundred faces, the purity of the elements is the main thing. Also, in the Sadhana Chapter, it says, "One face and so on, countless faces, many hands and feet, the color of the mother is the end of darkness." In the commentary, it says, "Here, one face or the word 'etc.' indicates two faces, or four faces, five faces, and countless faces." Two faces are also mentioned. In the Ye Chapter, it says, "Wisdom and means are ten faces, the freedom of the three qualities is four faces, the face is twelve faces." In the commentary, it says, "Thus, twelve faces and twenty-four hands are the Bhagavan Kalachakra." Among them, one face is the gathering of one hero and the gathering of co-emergence, etc., which are only the fundamental face and hands. Two faces are the front face blue and the back face green, or the root face blue and the top green, such four hands, holding vajra bell and curved knife skull cup. These two are represented by the two hands of the Mother, which is a symbol of the co-emergent gathering. Three faces have six hands, face color and hand gestures.