English
The nature of Mount Sumeru, mountains, continents, oceans, etc., appears in the primordial wisdom of the great bliss wheel, and one should meditate in this way. By that reasoning, it can be inferred to the other two as well, so even if one meditates on a very small mandala that is in accordance with one's own mind, one must determine its size in relation to oneself, and by maintaining the same pride as before, it will indicate the meaning. However, one must know the pure combination of measurements and meditate, but there is no fixed standard for the actual size of the meditation. Therefore, some say that what is to be meditated upon is only equal to the world realm, and the other two are only pure. Others say that only half of Mount Sumeru is to be meditated upon. All such inverted words are merely spoken according to one's own desires. The wise say that placing a vast vajra foundation on top of a small Mount Sumeru of the four elements, like placing a bowl on top of a bushel, is extremely unreasonable. However, apart from the appearance of words, there is no basis in meaning. Even if it were so, what fault would there be? Please tell me. If it were not so, then the deities residing on the lotus stalk would also have that fault. When the inner mandala is equal to the world in size, the lotus, sun, moon, Rahu, etc. on Mount Sumeru, because their sizes are equal, it is not unreasonable to use them as the seat of the main deity. At that time, Mount Sumeru and the vajra foundation and platforms in between are all established accordingly, which is necessary and not undesirable, otherwise there will be faults. Second, in the pure combination of inner and outer, the purity of the vajra body, and the purity of the aggregates of dharma, and a brief indication of the remaining meanings, there are three. The first is from "pillars etc." to "the nature of the mandala." All the pillars etc. outside and inside the mandala, up to the horse's neck, and the vajra garland around the sky, and the circumference of the earth, and the walls of the heart center, etc., when combined with the inner vajra body, pray that the collection of bones can accomplish their function. That is, the bones of the eight roots are the pillars, the walls are the inner and outer and surrounding vast vajra garlands of the Sugata, the bones of the hands and feet without the fingertips, the skull is the wall of the heart center, and the staff of the spine is the circumference of the earth.ུག་གོ (an interjection). Although not explicitly stated in the tantras and commentaries, in order to clearly show the purity of the walls of the body mandala and speech mandala, including these here would become repetitive. These classifications of bones, and explaining the walls as the walls of the mind mandala, are indeed very likely to come from oral instructions. Similarly, pure flesh is the powder applied to the east, the color is black. Pure blood is the powder applied to the south, the color is red. Pure urine is the powder applied to the north, the color is white. Pure feces are the powder applied to the west, the color is yellow. The so-called "applying powder" refers to taking the purity of drawing powder as a premise, and for meditation, it is the respective colors. The so-called "deva, Yama, Vaishravana" are the names of the three directions east, south, and north where these deities are located, and "other" refers to the west, which is other than these three directions. The Great Commentary says: "In the center, powder is applied with pure semen. Wherever there is a sixth powder, powder is applied with pure dust." Therefore, the green lotus of the main deity is pure semen, and the blue base of the lotus is pure dust. No other ground in the mandala has a blue color, and the sutra says that there must be a sixth powder, that is, a blue ground, so the base under the main deity's lotus is blue, not green as some people think. Pure bile is the seat of the sun, and pure phlegm is the seat of the moon. Similarly, pure chyle is the aquatic lotus under the sun and moon. Here, since the purity of the main deity's lotus will be explained below, they are the lotus seats of the other deities of the mind mandala. The enclosure, that is, the lines of the five-layered walls, yellow is the earth-born thumb, white is the water-born index finger, red is the burning, that is, the fire-born middle finger, black is the wind-born ring finger, and green is the purity of the space-born little finger. That is, the walls of the speech mandala are fingers, and the walls of the body mandala are toes, etc.
Chinese
修持吧！时轮的脉，即阿瓦都帝是主尊的莲花，是薄伽梵所居住的莲花宝座。注释中说，若迥等七万二千条脉，是瑜伽母们和诞辰神的莲花，以及生物和车辆等各种天神的宝座，都已清净。另外，虽然在根释二者的场合中没有直接说明，但主尊的宝座日月罗睺在其他场合也多次提到，所以要与大小便精液的三脉，以及位于中脉中的尘、暗、心力三者的明点结合，不要与主尊的宝座胆汁和痰液结合。动摇，即风的轮围，皮肤清净；火坛城的轮围，从皮肤的毛孔中血液清净；从火的毛孔中水的轮围，微尘降落清净；土的轮围的清净如前所述；虚空的轮围也与金刚链一同如前所示。太阳之门，即十二个门是：两个耳孔、两个鼻孔、两个眼睛、口和下门两个，以及精液流出的道路和两个乳房的孔，都清净了。十二个门是：身语意三坛城具有门房门扇的十二个门。其他时候说是十五个门，是在此之上加上三个空门，所谓空门是指没有门扇和门房的意思，即在空间上以门的名称来称呼。也有很多地方说十五个是清净的。一种说法是，也有一个向下流的门，所以门的种类也会变成十八个，但暂时先放着这些种类，实际的门是十二个，种类的门是十五个。坛城上具有宝珠自性的装饰，项链等的庄严是：牙齿的链条清净。动摇，即风的坛城，位于轮围的八大尸林，各自的中央或内部所居住的极忿怒母们的八个轮是手指们。
English
Practice! The pulse of the Kalachakra, namely Avadhuti, is the main lotus, the lotus throne where the Bhagavan resides. The commentary says that the other seventy-two thousand pulses, such as ro rkyang, are the lotuses of the yoginis and the birthday deities, and the thrones of various gods such as creatures and vehicles, are all purified. In addition, although it is not directly stated in the context of the root and commentary, the main throne, the sun, moon, and Rahu, are mentioned many times in other contexts, so it must be combined with the three pulses of feces, urine, and semen, and the three bindus of dust, darkness, and heart force located in the central channel, and should not be combined with the main throne of bile and phlegm. Shaking, that is, the surrounding of the wind, the skin is pure; the surrounding of the fire mandala is the blood purified from the pores of the skin; from the pores of the fire, the surrounding of the water, the dust falls pure; the purity of the surrounding of the earth has been said before; the surrounding of the sky is also shown as before together with the vajra chain. The sun's doors, that is, the twelve doors are: two ear holes, two nostrils, two eyes, mouth and two lower doors, and the path of semen flow and the holes of two breasts, all are purified. The twelve doors are: the three mandalas of body, speech, and mind have twelve doors with gatehouses and door leaves. At other times it is said to be fifteen doors, which is adding three empty doors on top of this, the so-called empty door means that there are no door leaves and gatehouses, that is, the name of the door is used to call the space. There are also many places that say that fifteen are pure. One saying is that there is also a downward flowing door, so the types of doors will also become eighteen, but let's put these types aside for now, the actual doors are twelve, and the types of doors are fifteen. The decorations on the mandala with the nature of jewels, the ornaments of necklaces, etc. are: the chain of teeth is pure. Shaking, that is, the wind mandala, the eight great charnel grounds located in the surrounding, the eight wheels of the extremely wrathful mothers residing in the center or inside of each are the fingers.
Chinese
的指甲，这样显示的威力是，可以把天空和智慧的界限，或者空性的界限说成两种。拇指的两个指甲，需要和极忿怒尊的上下的木车连接。而且主要是在手指上，所以脚趾的指甲都作为陪衬包含在其中。或者和十龙的坐垫连接，也能在月亮力量的威力下获得，这也是显而易见的。毫毛完全清净，称为金刚火焰，即坛城的边缘在所有方向和角落燃烧并存在。像这样，从完全清净的骨头柱子到完全清净的毫毛火焰之间，都需要这样连接：从法性一切形象的骨头到毫毛的形象之间，在那些胜义形象的界限中，从平凡的骨头到毫毛之间，完全清净的智慧，具有清净和不清净两种，那就是从胜义智慧的柱子到火焰的周围，对诸佛来说是自显的，需要明确指出，这些就是所修的。第二是，佛法僧法，到坛城是法界的自性之间。其中，佛宝的自性是心坛城，法宝的自性是语坛城，僧宝的自性是身坛城，果位圆满的佛陀本身的智慧中，三宝齐全，如《宝性论》所说：能仁具有法身，僧伽也以其为究竟。因此，心是佛，语是正法，身是僧伽，所以也和三个坛城非常相关。四梵住，四无量完全清净，是金刚四线。对此，把金刚线的认识放在脉线是不好的，因为这个坛城会出现十二脉线，而且也不能从其中收集重要的，因为是主要的，所以心坛城的那个不能舍弃，因为是最大的，所以身坛城的那个也不能放下，如果数这两个，就会变成八个，数了那些之后，也没有舍弃语坛城的理由。因此，梵线。
English
The fingernails, the power of such a display is that the limits of sky and wisdom, or the limits of emptiness, can be said to be two kinds. The two fingernails of the thumb need to be connected to the upper and lower wooden carts of the extremely wrathful deity. Moreover, it is mainly on the fingers, so the toenails are all included as a foil. Or, if connected to the seats of the ten dragons, it can also be obtained under the power of the moon's power, which is also obvious. The body hair is completely pure, called the Vajra Flame, that is, the edge of the mandala burns and exists in all directions and corners. Like this, from the completely pure bone pillar to the completely pure body hair flame, it is necessary to connect like this: from the bone of the nature of all phenomena to the image of the body hair, in the limits of those ultimate images, from the ordinary bone to the body hair, the completely pure wisdom, with both purity and impurity, that is, from the pillar of ultimate wisdom to the surroundings of the flame, it is self-manifest to the Buddhas, it needs to be clearly pointed out that these are what are practiced. The second is, from the Buddha, Dharma, and Sangha Dharma, to the mandala being the nature of the Dharma realm. Among them, the nature of the Buddha Jewel is the mind mandala, the nature of the Dharma Jewel is the speech mandala, and the nature of the Sangha Jewel is the body mandala. In the wisdom of the Buddha himself, who has the complete fruition, the Three Jewels are complete, as the Uttaratantra Shastra says: The Muni has the Dharmakaya, and the Sangha also takes it as the ultimate. Therefore, the mind is the Buddha, the speech is the Dharma, and the body is the Sangha, so it is also very related to the three mandalas. The four Brahmaviharas, the four immeasurables are completely pure, are the four Vajra lines. Regarding this, it is not good to place the recognition of the Vajra lines on the pulse lines, because twelve pulse lines will appear in this mandala, and it is also not possible to collect the important ones from among them, because it is the main one, so the one of the mind mandala cannot be abandoned, because it is the largest, so the one of the body mandala cannot be put down either, if these two are counted, it will become eight, after counting those, there is no reason to abandon the speech mandala either. Therefore, the Brahma line.