Chinese
而且，如果区分的话，有粗大蕴界的坛城和微细脉界的坛城两种。第一种是，如密集金刚圣众部的坛城。这个是否做成坛城的差别，除了是否安立为身坛城之外，与从现观中所说的加持十七蕴界要点相同。第二种是，时轮胜乐金刚的身坛城最为著名。这之中也有仅仅修习身坛城，如金刚铃身坛城，以及与外坛城一同修习，如鲁伊巴的情况。其中，也有安立顶轮等二十四处，以及安立于其他脉轮等。虽然从以现观上师为主的续部经典各自显现出多种多样，但将三轮的本尊众安立于顶轮等二十四处，这才是身坛城的主要部分。在其他续部中出现的种类，如四座坛城的身坛城，也有接近于清净风息的。密集金刚金刚鬘中，说了清净四轮脉的本尊，以及像混合了圣众部的身坛城二者的道果身坛城，与粗大蕴界的身坛城要点相同，只是将蕴界的五部本尊五部佛母安立于脉轮上，是属于身坛城粗细二者之间的种类。还有名为佛颅的身坛城，是跟随口诀，像结合了胜乐金刚的身坛城一样的情况也有。总之，从密集金刚、喜金刚、颅骨、四座等中，续部的词义字面并不显示身坛城，仅仅是从上师的口诀中出现而已。律仪续与那些不同，续部的直接开示本身就非常清楚。总的来说，因为一切佛陀的智慧相同，并且在自显现中没有差别，所以从四部续中所说的寂静、忿怒等一切本尊，从本体的角度来说，没有丝毫差别。然而，由于身相不同，咒语不同，仪轨不同，幻化不同，名称含义不同等原因，由于所化众生各自的业和意乐的支配，加持进入的程度
English
Moreover, if distinguished, there are two types of body mandalas: the gross aggregate-realm body mandala and the subtle channel-realm body mandala. The first is like the Guhyasamaja Arya Assembly's body mandala. The difference between whether or not this is made into a mandala, apart from whether or not it is established as a body mandala, is the same as the point of blessing the seventeen aggregate-realms as explained in the Abhisamayalankara. The second is these well-known Chakrasamvara body mandalas. Among these, there are those who only meditate on the body mandala, such as the Ghantapada body mandala, and those who meditate with the outer mandala, such as Luipa. Among these, there are also those who establish the twenty-four places such as the crown chakra, and those who establish them on other chakras. Although various kinds appear from the respective tantric texts with the Abhisamaya Guru as the main one, establishing the assembly of deities of the three chakras in the twenty-four places such as the crown chakra is the main part of the body mandala. Among the types that appear from other tantras, such as the body mandala of the Four Seats, there are also those that are close to purifying the winds. In the Guhyasamaja Vajramala, it speaks of the deities that purify the channels of the four chakras, and the Lamdre body mandala, which is like a mixture of the Arya Assembly's body mandala, has the same point as the gross aggregate-realm body mandala, but by establishing the five Buddha families and five consorts of the aggregates on the chakras, it is a type that goes between the coarse and subtle body mandalas. There is also the body mandala called Buddha Skull, which follows the instructions and is like combining the Chakrasamvara body mandala. In short, from Guhyasamaja, Hevajra, Skull, Four Seats, etc., the literal meaning of the tantric texts does not show the body mandala, but it only appears from the oral instructions of the guru. The Vinaya Tantra is different from those, as the direct teaching of the tantra itself is very clear. In general, because all Buddhas have the same wisdom and there is no difference in self-appearance, there is not even a particle of difference in terms of essence between all the peaceful and wrathful deities mentioned in the four classes of tantra. However, due to the different forms of the bodies, the different mantras, the different rituals, the different manifestations, and the different meanings of the names, the degree to which blessings enter depends on the karma and thoughts of the individual disciples.
Chinese
习气，清净垢染之法，生起智慧之法，以及事业成就之法，所有这些不同的分类都不相违背。因此，修持者应当配合五部、四母等普遍的本尊，观想金刚亥母、具身母等具有不共特点的本尊，这样才能迅速获得加持等甚深要诀。如果身坛城的体性是这样，那么需要什么样的生起次第呢？对此，有一种说法是，这个身体完全转化为宫殿而进行观想。然而，观想这个身体融化后转化为宫殿，一般只在一些微细的修法和口诀中出现，但似乎并非身坛城的生起次第。后来出现的身坛城的各种矛盾和不同的说法是：像这样将外坛城归纳后观想身坛城也不合理；像在斗里装斗一样观想内外两层也不合理；将宫殿的某个部分说成是身体的某个部分的替代也不合理，所以会说有这样那样的分类。然而，除非这三种说法是为了遮止其他极端，否则没有人承认这样的观点，因此不需要讨论合理与否，也有很多缺乏不合理的确定理由的情况。但是，对于现在有承认者的情况，大多数人赞同身坛城的修持基础仅仅是身体。有些人因为这个理由，将宫殿命名为身体的来源，然后将基础身体的每个部分和宫殿的每个相应部分结合起来，认为它们是同一体性，这样外在显现的宫殿就变成了身坛城的宫殿，而且因为同样的理由，身坛城的宫殿也和外坛城一模一样。有些人则认为，在眼睛里有五面墙，在牙齿里有半网状的网，在耳朵里有马厩等，就像堆积了很多尸体一样，放置着一个由心识虚构的宫殿布局。这些都非常不合理，因此在自宗中不予采纳。这些。
English
Habits, methods of purifying defilements, methods of generating wisdom, and methods of accomplishing activities – all these different classifications are not contradictory. Therefore, practitioners should align with the universal deities such as the Five Families and Four Mothers, and contemplate the deities with uncommon characteristics such as Vajravarahi and Rupavati, so that they can quickly obtain profound key points such as the entry of blessings. If the nature of the body mandala is like this, then what kind of generation stage is needed? To this, there is a saying that this body is completely transformed into a palace and then visualized. However, visualizing this body dissolving and transforming into a palace generally only appears in some subtle practices and oral instructions, but it does not seem to be the generation stage of the body mandala. The various contradictory and different explanations of the later body mandala are: it is not reasonable to summarize the outer mandala and then visualize the body mandala like this; it is not reasonable to visualize the inner and outer layers like putting a peck inside a peck; it is not reasonable to say that a certain part of the palace is a substitute for a certain part of the body, so it is said that there are such and such classifications. However, unless these three statements are to prevent other extremes, no one admits such a view, so there is no need to discuss whether it is reasonable or not, and there are also many cases where there is a lack of definite reasons for being unreasonable. However, for the types that are currently admitted, most people agree that the basis for the practice of the body mandala is only the body. Some people, for this reason, named the palace as the source of the body, and then combined each part of the basic body with each corresponding part of the palace, believing that they are of the same nature, so that the palace that appears externally becomes the palace of the body mandala, and for the same reason, the palace of the body mandala is also exactly the same as the outer mandala. Others believe that there are five walls in the eyes, a half-net-like net in the teeth, and stables in the ears, etc., like stacking many corpses, placing a palace layout fabricated by the mind. These are very unreasonable, so they are not adopted in our own system. These.
Chinese
如果作为修持之根本的身体没有转变为宫殿，那么身坛城的本尊就没有安住之处，因此不会成为坛城。既然需要观想本尊具有面容和手，那么为何不观想作为所依的宫殿也具有四方形和四门呢？这是非常不确定和不成立的。因为在外坛城中，也有完全没有四方形等宫殿的坛城，比如在《摩诃摩耶》和《黑汝嘎三尊》以及《无我母的自生本尊》等经文中，就没有出现宫殿，而且在许多修法仪轨中也没有提到，比如在《胜乐金刚六十二尊》的一些修法仪轨中也没有出现。对于这类情况，莲花、法轮、法源等本身就是宫殿。身坛城的本尊也不一定都要观想成具有面容和手的形象，因为也有文字、咒语和手印等的坛城。即使观想成具有面容和手的形象，如果本尊没有与其各自的安住之处相关联，而单独观想宫殿是没有意义的。特别是，将宫殿观想成碎片的方式，只会显得愚蠢。如何显现呢？需要考察宫殿是否需要与外坛城相同。如果需要相同，那么墙壁就会在眼睛里旋转而来，而本尊则被安置在肚脐和心间等处，这样本尊就会跑到墙壁外面，而且与下面的地面和上面的屋顶没有任何关联，仅仅是墙壁而已，没有任何作用，等等，所有这些都要进行类比。如果不需要与外坛城相同，那么墙壁的形状和网格的形状又有什么用呢？因为这些都是外坛城的形状。本尊具有面容和手的形象则不同，因为宫殿等是外在器世界的形状，而面容和手是内在身体的形状，因此与身坛城不矛盾。因为感受、知觉、意识、语言和意念等也都需要作为身坛城的坛城，所以说修持的基础必须从身体开始，这也是不合理的。
English
If the body, which is the root of practice, has not been transformed into a palace, then the deities of the body mandala have no place to reside, and therefore it will not become a mandala. Since it is necessary to visualize the deities as having faces and hands, why not visualize the supporting palace as also having a square shape and four doors? This is very uncertain and unproven. Because in the outer mandala, there are also complete mandalas without square palaces, such as in the Mahamaya and the Three Herukas of Hevajra, and in the context of the self-generation of the Selfless Mother, the palace does not appear in the tantras, and it is not mentioned in many sadhanas, such as in some sadhanas of the Sixty-two Deities of Chakrasamvara. For such cases, the lotus, the wheel, and the dharmodaya are themselves the palace. The deities of the body mandala are also not necessarily visualized as having faces and hands in all cases, because there are also mandalas of letters, mantras, and mudras. Even if they are visualized as having faces and hands, it is meaningless to visualize the palace separately without the deities being related to their respective abodes. In particular, visualizing the palace in a fragmented manner only reveals foolishness. How does it manifest? It needs to be examined whether the palace needs to be the same as the outer mandala or not. If it needs to be the same, then the walls will come spinning into the eyes, and the deities will be placed in the navel and heart, etc., so that the deities will go outside the walls, and the walls alone will not be related to the ground below and the roof above, and will not do anything, etc., all of these should be analogized. If it is not necessary to be the same as the outer mandala, then what is the use of the shape of the walls and the shape of the grid? Because these are the shapes of the outer mandala. It is different for the deities with faces and hands, because the palace, etc., is the shape of the outer container world, while the faces and hands are the shape of the inner body, so it does not contradict the body mandala. Because feelings, perceptions, consciousness, speech, and mind, etc., also need to be the mandala of the body mandala, it is unreasonable to say that the basis of practice must start from the body.
Chinese
是的。因此，我方宗义是：蕴、界或脉界的法性是究竟的本尊，安住于无量宫中，因为通过了知那个的自性而得以显现，所以对那个进行修习。而且，无论是作为基身之本尊身，其内外部分有无宫殿的形制，都应按照各自宗义的所依能依之坛城圆满的形制进行观修，因此是身之坛城。所谓“身”，是指基身本尊身，而不是庸常之身。所谓“其坛城”也是，不是从修法之基而造作的，而是指安布于身之上的坛城之义。因此，由于从本初就安住着任运圆满的坛城，所以不承认需要新修的修法之基的自性。而在意念中，从何处修习之基和所缘之境是：总的来说是法性究竟的坛城，特别是法性成为与彼所依身相关的诸法之法性的方式而安立的。虽然法性是普遍的，但从身体各部分成为法性的各自不同之反体方面，生起各自不同的本尊和坛城，因此通过修习那个和那个，蕴、界等那个那个得以清净，并且由此使本初的坛城越来越清晰。实际上，虽然是自己智慧增长的力量，但在自他瑜伽士的意念显现中，由他续所摄，先前已成佛之佛陀菩萨本尊的加持越来越大而融入。第二，关于此宗自身的身之坛城的意义的阐述：略微提及经续中如何宣说的方式；阐述外内大处所说的密意；阐述身坛城自身的详细分类；展示不共的利益。第一点是，《总持根本续》中说：“瑜伽母之地和处所，嘿热嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的威德身之肢分，是稳固和变动一切之自性，处所是极喜之地，同样近处是无垢，田是能照耀，应知晓。近田是光芒四射，胜乐显现，近