English
Yes. Therefore, our own tenet is: the nature of the aggregates, elements, or channels is the ultimate deity, residing in the immeasurable palace, because it is manifested through knowing that nature, so we meditate on that. Moreover, whether the external and internal parts of the basic body, the deity's body, have the form of a palace or not, one should meditate in accordance with the complete form of the dependent and the support of one's own tradition, therefore it is the mandala of the body. The so-called "body" refers to the basic body, the deity's body, not the ordinary body. The so-called "its mandala" is also not made from the basis of practice, but refers to the meaning of the mandala arranged on the body. Therefore, since the spontaneously perfect mandala has been dwelling from the beginning, we do not accept the characteristic of the basis of practice that needs to be newly practiced. And in the mind, the basis from which to practice and the object of focus are: in general, the ultimate mandala of reality, and in particular, the way in which reality becomes the reality of all phenomena related to that supporting body is established. Although reality is universal, from the perspective of the different reflections of how each part of the body becomes reality, different deities and mandalas are generated, so by meditating on that and that, the aggregates, elements, etc., that and that become purified, and thereby the original mandala becomes clearer and clearer. In reality, although it is the power of the increase of one's own wisdom, in the appearance of the minds of oneself and other yogis, the blessings of the Buddhas, Bodhisattvas, and Yidam deities, who are included in the other continuum and have previously attained Buddhahood, become greater and greater and merge. Secondly, regarding the explanation of the meaning of the body mandala of this tradition itself: briefly mention how it is explained in the tantras; explain the intention of what is said about the outer and inner great places; explain the detailed classification of the body mandala itself; and show the uncommon benefits. The first point is, in the Root Tantra of Samvara it says: "The land and place of the Yogini, the limbs of the glorious body of Heruka (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), are the nature of all that is stable and moving, the place is the land of great joy, likewise the nearby place is stainless, the field is illuminating, it should be known. The nearby field is radiant, Chandoha is manifested, near
Chinese
难调伏。聚集长久之故。近之聚集不动摇。尸林善妙之智慧。近之尸林法之云。于吉祥黑汝嘎之境行持。此乃内之自性地。十度之诸地乃。天界地上地下。勇士支分稳固动摇之主。瑜伽母之野蛮语。布拉等所说之任何。住于内外自性者。如是所说故显示，且为阐明其义。于明言上师之第九品等上下部中，多说身坛城。于其余解释续部中，亦定说身坛城之各异名目。身坛城之神众有多寡不同，生起之方式亦有刹那间生起，及从种子生起，及从咒语生起等多种不同。修行之时机亦有，如于生起外坛城之神众之前，于近修之时生起之弥图月之理，及于其后生起之拉哇巴之理，及同时生起之此理，及不与外坛城相连而修行之铃论之理，及身坛城之所依外坛城亦有从多神至唯一勇士之间多寡不定，且身坛城之体性粗细亦于此续部中清楚阐述。第二，显示所说内外大境之密意者，顶门等身体之处所，及布拉玛拉雅等外境之诸处，于极喜等十地中所说之密意者，对于根器下劣者为外境，对于中等者为外坛城之轮辐等，对于根器敏锐者为身体坛城之脉界坛城，对于殊胜者为脉界融入中脉之融乐智慧，对于无上根器者为具空性大悲藏性之自性俱生智慧而说为十地。且十地之词义亦为，以布施令众生满足且依止故为处所，以忍辱令殊胜功德生故为田，以止观二者能成办他利之故。于他利希求且思择故为希求思择，以方便善巧令三摩地及现
English
Difficult to subdue. Because of long gathering. The near gathering does not waver. The wisdom of the charnel ground is excellent. The near charnel ground is the cloud of Dharma. Practicing in the realm of Shri Heruka. This is the inner self-nature ground. The grounds of the ten perfections are. In the heavens, on the earth, and under the earth. The limb of the hero is the lord of stability and movement. The barbarian language of the yogini. Whatever is taught, such as Pula. Abides as the possessor of inner and outer self-nature. As it is said, it is shown, and to explain its meaning clearly. In the upper and lower parts of the ninth chapter of the Manifestation of the Lama, many body mandalas are spoken of. In the other explanatory tantras as well, each different name of the body mandala is definitely spoken of. The deities of the body mandala are many or few and different, and the ways of generating them are also different, such as generating in an instant, generating from seeds, and generating from mantras. The times of meditation are also, such as the system of Mitubla, where one generates in the preliminary practice before generating the deities of the outer mandala, and the system of Luipa, where one generates afterwards, and this system, where one generates simultaneously, and the system of the bell, where one meditates without connecting to the outer mandala, and the support of the body mandala, the outer mandala, also has an uncertain number from many deities to a single hero, and the nature of the body mandala, both subtle and gross, is clearly explained in this cycle of tantras. Secondly, to show the intention of speaking of the inner and outer great places, the places of the body such as the crown of the head, and the places of the outer realms such as Puliramalaya, the intention of speaking of the ten grounds such as extreme joy is that for those with inferior faculties, it is the outer realm, for those with intermediate faculties, it is the spokes of the outer mandala wheel, for those with sharp faculties, it is the channel-element mandala of the body mandala, for those with superior faculties, it is the bliss-emptiness wisdom of the channel-elements dissolving into the central channel, and for those with unsurpassed faculties, it is said to be the ten grounds as the co-emergent wisdom of self-nature possessing the essence of emptiness and compassion. And the meaning of the words of the ten grounds is also, because one satisfies beings and relies on them with generosity, it is a place, because excellent qualities arise from patience, it is a field, because one can accomplish the benefit of others with both calm and insight. Because one desires and contemplates the benefit of others, it is desire and contemplation, with skillful means, samadhi and manifest
Chinese
因为没有知等相而聚集，所以是聚集；因为无我，领悟了等同于坟场的法界之义后，为了向他人展示而成为坟场；饮用大乐的智慧，断除二障及其习气，或者断除分别念，所以是相续断。它们每一个都与名称和意义相同，但因为具有更强大的力量，所以从近处到近处的相续断之间。这是印度学者们所说的。因此，从名相的角度，也应该承认它们是自己的宗义。如果明确地说自己的宗义，那么外境大也只是安立在赡部洲之上，整个世界也安立在一个之上，清净刹土也安立在无量之上，有三种主要的安立方式。此外，还有观待自己所处的某个地方而安立，观待某个城市，观待某个王国，观待一个大千世界而安立等等，会出现许多不同之处。为了依靠生起次第来成就尚未成就的使者的成就，并且依靠圆满次第必须在加行道的各个阶段中修行，在尚未获得轻安的功德之前，为了成就使者的成就而行持和游历的处所，是赡部洲最初形成的各个地方。生起次第的成就已经完成，并且圆满次第获得了如轻安般的身体，在尚未获得双运身之前，从一个世界到大千世界之间，结合自身能力的大小，在观待它们的各个大处行持和游历。虽然仅仅是能够前往其他清净和不清净的刹土，但因为没有获得对它们的控制权，所以没有被称为在那些地方行持智慧的行为。从双运身成就之后，在无量清净刹土中真实地行持智慧的行为，因此在无量不清净刹土中，通过各种各样的化身而间接地行持，并且也是从一切门中利益众生。通过生起次第的行为在各个刹土中游历，并且通过成就使女们的聚集，身体的各个部分和脉轮。
English
Because of gathering without characteristics such as knowledge, it is a gathering; because of selflessness, having realized the meaning of the Dharmadhatu, which is equivalent to a charnel ground, it is a charnel ground for the purpose of showing it to others; drinking the wisdom of great bliss, cutting off the two obscurations and their habitual tendencies, or cutting off conceptual thoughts, it is a continuous cut. Each of them is the same in name and meaning, but because they have more power, it is between the near place and the near continuous cut. This is what the Indian scholars said. Therefore, from the perspective of nomenclature, they should also be acknowledged as one's own system. If one's own system is clearly stated, then the great outer realm is also established only on Jambudvipa, the entire world is established on one, and the pure lands are established on the infinite, there are three main ways of establishing. Furthermore, there are also those that are established in relation to a certain place where one resides, in relation to a city, in relation to a kingdom, and in relation to a thousand worlds, etc., and many differences will arise. In order to accomplish the accomplishment of the messenger who has not yet been accomplished by relying on the generation stage, and by relying on the completion stage, one must practice in the various stages of the path of joining, until the merit of lightness has not been obtained, the places where one practices and travels for the purpose of accomplishing the accomplishment of the messenger are the various places in Jambudvipa that were originally formed. The accomplishment of the generation stage has been completed, and the body of the completion stage, such as lightness, has been obtained, until the body of union has not been obtained, from one world to a thousand worlds, combining the size of one's own power, one practices and travels in the various great places that are related to them. Although it is only possible to go to other pure and impure lands, because one has not obtained control over them, it is not said that one practices the conduct of wisdom in those places. From the time that the body of union is accomplished, one actually practices the conduct of wisdom in the infinite pure lands, therefore, in the infinite impure lands, one indirectly practices through various emanations, and it is also from all doors that one benefits sentient beings. By the practice of the generation stage, one travels in the various lands, and by accomplishing the gathering of the female messengers, the parts of the body and the channels.
Chinese
即使它本身没有变成无漏，但人身之法转变后，与诸天神之身相似的明净无碍、具有诸多世间功德的咒身便会显现。同样，在以信行持的十二地中，依靠空行母的聚集，身体的各个部分以及脉、界、风等，从轮回之法转变为无漏的乐空俱生智之自性，这被称作获得了地。从圆满次第的力量来看，是否获得轻柔之功德，以及前往刹土的范围大小等，虽然由五神通所摄的功德有大小之分，但内在脉、风、明点转变方式的智慧却是一样的。从双运身成就来说，虽然显现俱生空行母之聚集的真实智慧之地是主要的，但其中以前的脉、风、明点的习气，仅以心的显现方式，作为脉、风、明点的形象而显现，因此，这些逐渐转变为圣道大智慧的方式，必须按照与之前次第相同的方式来理解。总的来说，要了解，瑜伽士通过此道的生起次第获得稳固之后，为了获得空行母的聚集，在赡部洲的布拉玛拉雅山以苦行的方式熟悉之后，在那里居住的净土所生的勇士空行母，会获得具有生起次第智慧者的聚集。仅仅获得这些，无需努力，顶轮的位置和脉、明点、风三者便会转变为咒语本尊之身。现在，由于其他身体尚未转变，所以虽然总体上是人身，却以其他功德庄严，这是相对于共同生起次第的成就而言，属于身之明 विद्या（藏文，梵文 देवविद्या，梵文罗马拟音 devavidyā，汉语字面意思 天之明）的成就，或者根本明 विद्या（藏文，梵文 मूलविद्या，梵文罗马拟音 mūlavidyā，汉语字面意思 根本明）的成就，或者咒语身之成就中的第一地，即最初获得生起次第的第一地。因此，外境的布拉玛拉雅山和内在的顶轮，两者都被视为第一地，通过清净者和清净之行来计算，从而以清净的力量来安立。在外境的地方熟悉