Chinese
以身之行表示幻化坛城。细线表示仅由自之智慧所成的身、刹土和事业相续不断。念诵表示在所化众生面前转法轮。将主尊融入光明表示，当所化众生面前的身没有真实的所化众生时，类似于示现涅槃之相。以歌劝请并建立刹土，与在有可调伏众生的刹土中，以四无量劝请后，示现色身相符。供养赞颂表示成为一切众生的殊胜应供处。这些与圆满次第结合，则明妃的会合和后续的生起，是与事业手印相关的圆满次第一切之基础。幻化坛城之王是从业和智慧手印瑜伽的究竟因缘中，生起清净和不清净幻身坛城相符。细线是身远离之因，与身远离自性相同。念诵使语远离成熟。将主尊融入光明是心远离，劝请刹土升起以及供养赞颂等，使俱生和后得的幻身成熟。有些人认为后续的收摄，仅仅与座间有关，因此，不应结合所净和能净，因为作为寿命终结的死亡之净治已在前述。此说不合理，因为寿命终结的死亡之净治与将主尊融入光明非常不符，并且究竟的坛城必须结合剩余的收摄和次第收摄两者，因为对此依次广说了死亡光明之理，并且在那里作为一切之结尾宣说的理由也是将本尊众融入身坛城，以及净化一切众生，和自己融入光明等，因此座间的本尊身也表示再次存在的生起。又有些人说，从明妃会合以下仅仅是净治果位的阶段，因此，与基础和结合不符。那么，身坛城以上是基础阶段和结合阶段，因此，与果位的阶段相
English
The emanation of the mandala is also represented by the practice of the body. The subtle lines represent the body, realm, and activities that are made up of one's own wisdom alone, and that are continuous. Recitation represents the turning of the wheel of Dharma in the minds of other beings. Gathering the main deity into clear light represents the way of showing nirvana, when that body in the minds of other beings has no actual beings to be tamed. Encouraging and establishing the field with song is in accordance with showing the form body after being encouraged by the four immeasurables in that field where there are beings to be tamed. Offering praise represents becoming the holy object of offering for all beings. These, when combined with the completion stage, are the union of the vidyā and the subsequent arising, which lays the foundation for all completion stages related to the karma mudrā. The emanation of the supreme mandala is in accordance with the arising of the pure and impure illusory body mandala from the ultimate cause of the yoga of karma and wisdom mudrā. The subtle lines are the cause of body isolation, and are similar in nature to body isolation itself. Recitation ripens speech isolation. Entering the main deity into clear light is mind isolation, and encouraging the field to arise, along with offerings and praises, ripens the illusory body of meditative equipoise and subsequent attainment. Some say that the subsequent gathering is only related to the session break, therefore, the object to be purified and the agent of purification should not be combined, because the purification of death, which is the end of life, has already been done above. This is not reasonable, because the purification of death at the end of life is very inconsistent with gathering the main deity into clear light, and the ultimate mandala must combine both the remaining gathering and the gradual gathering, because the reasoning of death and clear light is extensively explained in order, and the reason for explaining it there as the end of everything is also the gathering of the deity assembly into the body mandala, as well as the purification of all beings, and oneself entering into clear light, etc. Therefore, the deity body of the session break also represents the arising of existence again. Also, some say that from the union of the vidyā onwards is only the stage of purification results, therefore, it is inconsistent with the basis and combination. So, the body mandala and above is the basis stage and the combination stage, therefore, it is with the stage of the result.
Chinese
这种说法是不合理的。因此，就像先前那些有与基础轮回相符，以及与果位佛陀相符的两种情况一样，这些也仅仅是同样的道理。认为不能将“智慧母不应聚集”等与轮回之法相联系，因为必须与成佛后的状态相联系。如果这样认为，那么从后来的现证菩提到身坛城之间，中阴、生有等也无法联系，因为必须与获得法身后的状态相联系。如果认为那是所净治和净治果的各自部分，那么这里也是如此，与所净治的种姓之女迎娶等相联系，怎么能连接到净治果成佛后的部分呢？这与所净治的部分相联系，即与所净治的受生、身体成长之后的部分相连，因此没有任何矛盾。然而，如果认为修法仪轨的上半部分必须与未获得佛果的所净治相联系，而下半部分必须与获得佛果的净治果相联系，所以不同。那么，这种将修法仪轨分为所净治和能净治两部分的说法，在任何续部、经论、口诀中都没有依据。这与认为在不净的身体基础上获得佛果的自造宗派相一致，实际上非常不合理。因为在赡部洲示现成佛，以及他的受生和中阴等，都是佛陀的化现事业，不可能是一般的中阴和受生，所以任何时候都不会成为所净治。所净治的主要对象是无始轮回的生存，对于最后有者的菩萨来说，不可能有具有特征的中阴和受生。即使假设存在，不净治也没有过失，净治也没有利益，因为那完全被净治果和道所包含。在次第论述中，关于对四印圆满方式的疑惑的分析，就是上面所说的坛城胜王四印。关于颜面的清净答复是，询问：将所有本尊都做成三面，清净是指什么？回答是：金刚合掌的意义是将五根和五境融入光明。
English
This statement is unreasonable. Therefore, just as the previous ones had two aspects that corresponded to the basis of samsara and two that corresponded to the result of Buddhahood, these too are only the same reasoning. If you think that it is not permissible to connect "wisdom mother should not be gathered" etc. with the Dharma of samsara, because it must be connected with the state after attaining Buddhahood, then from the later Abhisambodhi to the body mandala, the intermediate state, the state of birth, etc. will also become impossible to connect, because it must be connected with the state after obtaining the Dharmakaya. If you think that it is the separate part of what is to be purified and the result of purification, then it is the same here, connecting with taking the bride of the lineage to be purified, etc. How can you connect to the part after the result of purification, Buddhahood? This is connected to the part to be purified, that is, it is connected to the part after taking birth and the body has grown, so there is no contradiction. However, if you think that the upper parts of the sadhana must be connected with the object to be purified before attaining Buddhahood, and the lower parts must be connected with the result of purification, the time of attaining Buddhahood, so it is different. Then, this kind of dividing the sadhana into two parts, the object to be purified and the agent of purification, has no basis in any tantra, scripture, or oral instruction. It is consistent with the self-created tenet that believes that Buddhahood is attained on the basis of an impure body, but in reality it is very unreasonable. Because showing enlightenment in Jambudvipa, and his birth and intermediate state, etc., are the deeds of the Buddha's manifestation, it is impossible to be an ordinary intermediate state and birth, so it will never become the object to be purified. The main object to be purified is only the endless existence of samsara. For the Bodhisattva of the last existence, it is impossible to have a characteristic intermediate state and birth. Even if it is assumed to exist, there is no fault in not purifying it, and there is no benefit in purifying it, because it is completely included in the result of purification and the path. In the gradual exposition, the meaning of examining the doubts about the way of completing the four mudras is the four mudras of the mandala supreme king mentioned above. The pure answer about the face is, asking: What do you mean by purifying all the deities into three faces? The answer is: The meaning of the vajra fist is to integrate the five faculties and the five objects into clear light.
Chinese
从意义上来说，代表了智慧光明和方便幻化身，以及二者的结合，即这三者。经文中说：“三皈依即是三，三身三解脱之面，三面即是三色。三合三誓合，三界中乃三尊之坛城，三时中乃三道之三胜，如是皆由证悟所激励。” 这样说了十二或十三种三组的清净法，即是三面。虽然经文中没有明确说明，但有清净的三种显现、顺生和逆生，以及清净的六度之六臂。这只是象征性的，需要理解手印等清净的扩展意义。而且，由于没有简要说明清净的忆念，所以意思是需要清净忆念、思维和了解。这些也应如《口诀穗》等中所述那样理解。有些人认为，如果不是三面六臂的本尊，就无法通过圆满次第的成熟来成就生起次第，而且其他续部也没有彻底阐述幻身、光明和双运这三者，所以不应将所有本尊都视为三面。还有人说，如果不修持《密集金刚》和三面六臂的本尊，就无法成佛。有时会提出难以理解的理由，有时只理解三面的清净，除了极其愚蠢的人之外，都应该只信仰《密集金刚》，这些都只是无稽之谈。关于本尊数量的疑问，各位论师对《密集金刚》的续部中本尊的数量作了不同的解释，这里作了三十二尊。有人问，清净结合的必要性是什么？回答是，就像在身坛城中，有三十二尊清净对治所净化的蕴、界、处、支分一样，外坛城也需要具备清净对治和所净，所以作了三十二尊。所净化的有五蕴、四大、六根、五境，以及身体的所依，包括骨骼、经脉、肢节等共十二种。这些作为清净对治的对境，因此，在清净完整的一套中，就需要三十二尊。
English
In terms of meaning, it represents the wisdom of clear light and the illusory body of skillful means, as well as the union of the two, which are these three. The scriptures say, "The three refuges are the three, the three bodies and three liberations are the faces, the three faces are the three colors. The three unions and three vows are combined, in the three realms are the mandalas of the three deities, in the three times are the three supreme paths, thus all are inspired by realization." Thus, it speaks of twelve or thirteen sets of three pure dharmas, which are the three faces. Although it is not explicitly stated in the text, there are the three pure appearances, forward and reverse, and the six arms of the six perfections. This is only symbolic, and it is necessary to understand the expanded meaning of purity, such as the hand gestures. Moreover, since there is no brief explanation of pure mindfulness, it means that pure mindfulness, thought, and understanding are necessary. These should also be understood as explained in the "Ear of Whispers" and other texts. Some people think that if it is not a deity with three faces and six arms, it is impossible to accomplish the generation stage through the ripening of the completion stage, and other tantras do not thoroughly explain the three, illusory body, clear light, and union, so not all deities should be regarded as three-faced. Some also say that if you do not practice the Guhyasamaja and the three-faced, six-armed deity, you cannot become a Buddha. Sometimes they raise difficult-to-understand reasons, and sometimes they only understand the purity of the three faces, and everyone except the extremely foolish should only have faith in the Guhyasamaja, which is all nonsense. Regarding the question of the number of deities, various teachers have made different explanations of the number of deities in the Guhyasamaja tantra, and here it is made into thirty-two deities. Someone asked, what is the necessity of pure union? The answer is, just as in the body mandala, there are thirty-two pure deities who purify the aggregates, elements, sources, and limbs to be purified, the outer mandala also needs to have both the pure object and the purifier, so it is made into thirty-two deities. The objects to be purified are the five aggregates, the four elements, the six senses, the five objects, and the support of the body, including the bones, veins, joints, etc., totaling twelve. These are made the objects of purification, therefore, in a complete set of purification, thirty-two deities are needed.
Chinese
。因此，也有不需要超过它的情况。说成三十二的意思是，这是考虑到面容和本尊众的数量都需要而确定的数量，而不是消除三蕴的数量。因此，在这里加入一些不相关的量论言论，不要喜欢争论。因此，正如后来有些人所说的那样，其他阿阇梨的本尊数量各自不同的那些，没有清净的结合，而三十二个有清净的结合，因此，其他密集金刚坛城是不清净的，这完全不是那个意思。一般来说，在次第的建立上，引用《俱舍论》的教证，以及密集金刚有许多不同阿阇梨所著的修法，也大多是在后来的七个帕拉国王时期出现的。因为以前很少有，所以用这个不同修法的疑问来断除，也不是圣者亲教师龙树、圣天，有些印度人是这么说的。但此时是因为依赖于意义本身，而且圣者系列的论典的写作方式如上所述，所以要知道没有矛盾。第二，关于修法的誓言，与《金刚鬘》的续释相符的翻译是：彼之差别有十五，首先应修习结合，十七之后瑜伽等，之后是胜妙坛城之，胜妙瑜伽有五种差别，从那之中也是事业手印胜妙，瑜伽差别有十二，彼之差别四十九。说彼之差别有四十九。那也就是在阿朗嘎嘎拉夏的注释中说：各自思维自己的心，以及四种解脱，四种供养，四种无量，处所，驱逐魔障，修习空性，智慧地，宫殿，以及以余依修习，眷属的彼性十种，胜义谛坛城，以及从中生起，中阴清净，以及修习法界之如是性，以及以咒语来侍奉，变成幻身的彼性五种。如是十五，最初是结合。之后是瑜伽，以及蕴，界，处，以及肢节加持等四种。