English
Even if it is necessary, there are no mixed words, but saying "as before" is somewhat far-fetched. This reason will be explained later. Also, some people say that the former Chakrasamvara arises only from bindu, and the latter Chakrasamvara arises from seed syllables, because seed syllables are symbols of wind, so they are very consistent with the object to be subdued, which is completely a sophistical reason. Even if what is to be subdued is wind, there is no reason why it must only be combined with outward flowing breath. When you yourself generate the animals on the seat of the deity, etc., you strive to combine them with seed syllables, is that also only for subduing wind? Similarly, do you also combine them in the case of protection wheels, etc.? Also, if you must combine wind and seed syllables in every way, then the mandala Chakrasamvara must necessarily arise from seed syllables, because all the winds, such as the ten winds to be subdued, arise there. In short, in order to generate the complete fruit body, speech, and mind from the mind with habitual tendencies, the object to be subdued, the fruit deity arises from the cause, the seed syllable. To explain in a little more detail, the seed syllable is speech, mudra, and mind, and the complete face and hands are the body. Each deity is also combined with the purity of the three vajras. Bindu is the continuous melting from the crown of the head, etc., which is speech, so in general it is the initial cause, but it is not the cause included in the generation ritual of each deity, because it is common. Some former elders said that the first Chakrasamvara is born from the womb and subdues, and this one is born from the egg and subdues, which means distinguishing between womb-born and egg-born. In response to this, Buton Rinchen in the "Nomenclature" said: "Egg-born has no song, abandoning sound and non-sound." Saying this contradicts it, so this refutation is over and it is in accordance with reason. Also, many later commentators revived the previous statement, saying that egg-born is the birthplace of wind, and the second Chakrasamvara is also for subduing wind, so they put forward positive arguments without looking back. Some of them say that the Abhidharma quote is aimed at whether all generation stages are egg-born subduing. If that is your reason, then the first Chakrasamvara is womb-born subduing.
Chinese
因为是您，所以会变成所净化的主要成分是火大的过失。如果承认这一点，既然它是净化一切脉的，那么是否可以确定一切脉都是火大呢？因此，嘉瓦仁波切二世所净化的，是用脉、气、明点三者区分的气，还是可以确定是用六界区分的气界呢？请好好思考。卵生风的生处，只是六界或八界之中的风界。而且，六界之中的四大和八界之中的四大没有区别。对于另一种说法，也应该这样说：在所有经部中，没有其他明确显示生起次第卵生所净化之特征的，如果不重视这唯一的一个，那就是不知羞耻，厚颜无耻，只会扰乱教法。对于这个，用教证和理证又能做什么呢？因此，自宗是，如同在此处一切智者和布顿仁波切的观点一致一样，卵生所净化只是生起所依之坛城，因为《释论》中也以梵天的卵为例子。 第三是忆念诸佛的清净，即四身之清净、脉之清净、时之清净、蕴界之清净、相之清净、坐姿之清净、以及其他引申意义上的清净等七种。第一种是，佛母、佛、明妃等，如经中所说“如住胎而生”，虽然直接显示与所净化相结合是主要的，但意义上的主要却是所净化的结果。通过例子，可以理解所净化，从而理解所净化之结果。 也就是，住胎和出生后的状态，总共与四身相结合的清净是：八位如烟色母等佛母，以及不空成就佛等佛，以及度母等四位明妃，以及如意树，以及包括海螺、犍稚、珍宝等四金刚，以及包括十个宝瓶等，都是胜者佛陀的清净身。虽然主要的是遍布者，但通过“包括”一词，可以理解主要本身是包括那些眷属的。忿怒尊主降阎魔等是佛母。
English
Because it is you, it will become the fault that the main component to be purified is the fire element. If you admit this, since it purifies all the channels, can it be determined that all the channels are the fire element? Therefore, what is purified by the Second Gyalwa Rinpoche is the air that is distinguished by the three: channels, air, and bindu, or can it be determined that it is the air element distinguished by the six elements? Please think carefully. The place of origin of the egg-born air is only the air element among the six or eight elements. Moreover, there is no difference between the four elements among the six elements and the four elements among the eight elements. For the other saying, it should also be said: In all the tantras, there is no other clear display of the characteristics of the generation stage egg-born purification, and if one does not value this only one, then it is shameless and brazen, and only disturbs the Dharma. For this, what can be done with scriptural authority and reasoning? Therefore, the self-system is, as the views of the Omniscient One and Buton Rinpoche are consistent here, the egg-born purification is only the generation of the mandala of the basis, because the commentary also uses the egg of Brahma as an example. The third is the remembrance of the purity of the deities, which are the seven: the purity of the four bodies, the purity of the channels, the purity of time, the purity of the aggregates and elements, the purity of the signs, the purity of the posture, and other purity in the extended sense. The first is, goddesses, Buddhas, vidyas, etc., as it is said in the sutra, "as born in the womb," although the direct display of combining with the object to be purified is the main thing, the main thing in meaning is the result of the purification. Through examples, one can understand the object to be purified, thereby understanding the result of the purification. That is, the state of being in the womb and after birth, the purity combined with the four bodies in total is: eight goddesses such as the Smoke-colored Mother, etc., and Buddhas such as Amoghasiddhi Buddha, etc., and four vidyas such as Tara, etc., and the wish-fulfilling tree, and including the four vajras such as conch, bell, and jewel, and including the ten vases, etc., are the pure bodies of the Victorious Buddhas. Although the main one is the pervader, through the word "including," it can be understood that the main one itself includes those retinues. Wrathful lords such as Yamantaka, etc., are the mothers.
Chinese
以及持金刚等六位菩萨，以及“罗伊”之意为六，六金刚母即是法身。语轮的匝匝嘎等八位瑜伽母具足方便，以及眷属围绕，是为报身。身轮的门守护，安住于马上的持青杖光芒母等忿怒尊父母，以及真无等被称为大神的以太阳象征所示现的十二位本尊及其眷属，以及八大龙王，以及极忿怒母，以及不定之生主的眷属等，是为佛的化身。此处所说的八大龙王，并非为了遮止上下之龙，而是以八位为主之意。因此，处于胎中的是清净身，出生至童年之间是法身，之后再次至牙齿脱落之间是报身，再次从长牙至死亡之间是化身，次第以乐加持而具有现量，以及执著名相较少，以及是清晰言说的开始，以及进入各种事业并繁衍后代等之故。彼等之对治，次第为大乐轮，以及与心、语、身之本尊相合：轮回诸有之生处清净，胜义法界佛之智慧，主尊父母双运大乐，以了知所知蕴界，以及以方便智慧区分十度，以及了知四金刚，以乐而知一切所知，大乐轮清净身，以及舍弃境、根、作用三者等一切戏论之法身是心轮之本尊，以及一百六十四脉之脐间风清净之自性无坏之音声报身是语轮之本尊，以及于地下、地上、地上随所应化现各种化身之化身是身轮本尊之清净。又，佛之四身之差别，外为语和身之坛城清净为一，内为仅与心轮相合，次第为二。
English
and the six Bodhisattvas such as Vajrapani, and "Ropi" meaning six, the six Vajra Mothers are the Dharmakaya itself. The eight Yoginis such as Tsartsika of the speech wheel, endowed with means, and surrounded by retinues, are the Sambhogakaya. The gatekeepers of the body wheel, the wrathful father and mother such as the blue-staffed, light-radiating mother who dwells on a horse, and the twelve deities known as great gods such as Truthless, symbolized by the sun, along with their retinues, and the eight Nagas, and the extremely wrathful mothers, and the uncertain hosts of beings, etc., are the Nirmanakaya of the Buddha. Here, the eight Nagas are mentioned, not to prevent the Nagas above and below, but to emphasize the eight main ones. Therefore, being in the womb is the pure body, from birth to childhood is the Dharmakaya, then again until the teeth fall out is the Sambhogakaya, again from growing teeth to death is the Nirmanakaya, because of gradually being blessed with bliss and having direct perception, and because of less attachment to names, and because it is the beginning of clear speech, and because of engaging in various activities and propagating offspring, etc. The antidotes to these are, in order, the Great Bliss Wheel, and the deities of mind, speech, and body combined: the pure birthplaces of all beings in samsara, the wisdom of the ultimate Dharmadhatu Buddha, the union of the main father and mother, great bliss, knowing the knowable aggregates and elements, and distinguishing the ten perfections with means and wisdom, and knowing the four vajras, knowing all knowable things with bliss, the Great Bliss Wheel pure body, and the Dharmakaya of abandoning all elaborations such as objects, faculties, actions, and the three karmas is the deity of the mind wheel, and the indestructible sound of the nature of the purified winds of the navel of the one hundred and sixty-four channels, the Sambhogakaya is the deity of the speech wheel, and the Nirmanakaya, which manifests various emanations that tame beings under the earth, on the earth, and above the earth, is the purity of the deity of the body wheel. Furthermore, the distinction of the four bodies of the Buddha is that the outer purity of the mandalas of speech and body is one, and the inner is only combined with the mind wheel, the order is two.
Chinese
中阴会变成这样。胎生者在胎中时，有四身圆满清净一次，出生到死亡之间，有四身圆满清净一次。如同胎生者一生中有两次清净一样，整个坛城也有两次四身清净。如同内里所说，母胎中白、红、意三者混合，尚未获得粗大蕴界差别之时，那是心识安乐的阶段，因此以清净身或俱生身清净。之后，粗大十蕴界差别成立是法身，之后，根与境成立是报身，之后，声音等逐渐成立，到达出生之时究竟是化身清净。原因是依次为安乐自性，舍弃蕴界分别，是受用之基，成为种种事业分别之因，因此以相似之法安立。其中，导师薄伽梵与眷属能母天女等，以及“等”字所包括的金刚四者和瓶等，这些是胜者的俱生身清净。坛城心髓大乐轮的中央主尊莲花周围的那些，是为了象征真实俱生的大乐自性，金刚四者和度母等基道果的形象全部显现，并且与胎中最初阶段，一切脉、气、明点、根等都以微细种子的方式存在相同。义成等四佛，以及“等”字所包括的四母，是以观见蕴界等一切法自性光明之法身清净，以与胎中蕴界粗大差别成立，显现五个突起相似的方式清净。金刚母六者以及“等”字所包括的六勇士，是以智慧身具足相好，受用无漏欲妙之报身来象征，胎中五境之能力与五根完全清净。护门的四或五忿怒尊与佛母等，是以种种事业之门利益有情之事业，象征化身，胎
English
The intermediate state will become like this. When those born from the womb are in the womb, there is one complete purification of the four bodies, and from birth to death, there is one complete purification of the four bodies. Just as a womb-born being has two purifications in one lifetime, the entire mandala also has two purifications of the four bodies. As it is said in the inner tantra, the three—white, red, and mind—are mixed in the mother's womb, and when the coarse distinctions of the aggregates and elements have not yet been obtained, that is the state of bliss of consciousness, therefore it is purified by the pure body or the co-emergent body. After that, the coarse distinctions of the ten aggregates and elements are established as the Dharmakaya, then the senses and objects are established as the Sambhogakaya, and then sounds and so on are gradually established, and the ultimate attainment at the time of birth is the purification of the Nirmanakaya. The reasons are, in order, the nature of bliss, the abandonment of the distinctions of the aggregates and elements, the basis of enjoyment, and the cause of various activities and distinctions, therefore it is established by way of similarity. Among them, the Teacher, the Bhagavan, and the retinue of the capable goddesses, and the four Vajras included by the word "etc.", and the vases, etc., these are the co-emergent body purification of the Victors. Those surrounding the central lotus of the mandala's heart-essence, the Great Bliss Wheel, are to symbolize the Great Bliss nature of the ultimate co-emergence, the complete manifestation of the images of the four Vajras and the Paramitas, etc., the basis, path, and fruit, and it is the same as the first stage in the womb, where all the subtle seeds of the channels, winds, bindus, and senses, etc., exist. The four Buddhas, such as Dondup, and the four Mothers included by the word "etc.", are purified by the Dharmakaya, which sees the self-nature of all phenomena such as the aggregates and elements as luminosity, purified in a way that is similar to the establishment of the coarse distinctions of the aggregates and elements in the womb, and the appearance of five protrusions. The six Vajra Mothers and the six heroes included by the word "etc.", are symbolized by the Sambhogakaya, which possesses the signs and marks of the wisdom body and enjoys uncontaminated desire, and the abilities of the five objects and the five senses are completely purified in the womb. The four or five wrathful gatekeepers with their consorts, etc., are the activities of benefiting beings through various activities, symbolizing the Nirmanakaya, the womb