Chinese
不间断地以神的显现和自豪感加持，其自性是远离戏论之相的智慧。有些人认为，如果强烈地生起神的自豪感，就会滋养我执，所以除了作为对治我执的显现之外，就什么都不想地修禅。那些人是不了解将分别念作为道的诀窍的关键。像那样修习浓厚睡眠的光明，也会滋养愚痴；依靠手印，也会滋养贪欲，从而成为解脱的障碍。如果说那些是精通方便的差别，那么这也是一样的。金刚帐续中也说：“以佛慢瑜伽，必定成就佛陀之身。”这是指微细的我执。否则，如果修习我执能成为证悟无我的方法，那就会变成因果颠倒了，不要这样想。正如《文殊师利口诀》中所说：“大瑜伽续部的意义，虽然显得不合适，但以太阳为例，能成办自他之义，瑜伽士们不要疑惑。”世尊也说：“以分别念本身来消除分别念，以有为本身来消除有为。”如果存在以分别念的某些差别来消除分别念，以贪欲来消除贪欲等情况，那么仅仅以自豪感又有什么过错呢？第三是平凡的显现执着等，其他的在上面已经说过了。所谓微细和粗大的次第，粗大的是生起次第的七支具足的本尊身，微细的是在圆满次第的觉悟中转移的本尊明相。所谓七支具足，虽然在这里不是真实的，但仅仅是将相似的相作为道。第二是修习身坛城的次第，是经文的意义和稍微探讨一下题外话。第一部分有三点，简略地说明是差别等。所谓不共，诀窍中其他地方也可能出现，但在其他续部的直接教授中，像这样微细的脉轮身坛城在其他续部中是没有的。详细解释是从心间等开始，心间的...
English
The uninterrupted blessing of divine appearance and pride, whose essence is wisdom free from the appearance of elaboration. Some think that if one strongly generates divine pride, it will nourish self-grasping, so other than appearing as an antidote to self-grasping, one should meditate without any other thoughts. Those people do not understand the key to the instructions on using conceptual thought as the path. Like that, meditating on the clear light of deep sleep will also nourish ignorance; relying on mudras will also nourish desire, thereby becoming an obstacle to liberation. If it is said that those are the differences of being skilled in means, then this is also the same. The Vajra Tent Tantra also says, "Through the yoga of Buddha-pride, one will definitely accomplish Buddhahood." This refers to subtle self-grasping. Otherwise, if meditating on self-grasping can become a method for realizing selflessness, then it would become a reversal of cause and effect, do not think like that. As it is said in the Manjushri Oral Instructions, "The meanings of the great yoga tantras, although they may seem inappropriate, but like the example of the sun, they are able to accomplish the benefit of oneself and others, yogis should not doubt." The Bhagavan also said, "By conceptual thought itself, eliminate conceptual thought, by existence itself, eliminate existence." If there are cases where conceptual thought is eliminated by certain differences of conceptual thought, and desire is eliminated by desire, etc., then what fault is there in just pride? The third is ordinary appearance, clinging, etc., the others have already been mentioned above. The so-called subtle and coarse stages, the coarse is the deity body of the generation stage with seven limbs, the subtle is the clear appearance of the deity transferred in the realization of the completion stage. The so-called seven limbs, although not real here, but only taking the similar aspect as the path. The second is the order of meditating on the body mandala, which is the meaning of the text and a little discussion of digressions. The first part has three points, briefly explaining the differences, etc. The so-called uncommon, it may also appear elsewhere in the instructions, but in the direct teachings of other tantras, such a subtle body mandala of channels and elements does not appear in other tantras. The detailed explanation starts from the heart, etc., the heart's...
Chinese
观想父黑鲁嘎和脐轮拙火母以及度提等四脉化为金刚亥母身，从脐轮观想至心轮。在圆满次第时，心轮产生精滴融合，成为开启心间二门的成熟之因。观想四母完全化为心轮四方之脉、三旋母等，并安布于心轮。从心轮四方之脉生起四大之风。成为一切风之根本，产生能取所取之分别念，将其融入其中。这是奠定生起圆满次第智慧的基础。观想并加持边际供养之脉为四个颅器，使一切四大界之聚合清净为精华菩提心之因。心轮外围之脉与八个孔穴相连，是支分风运行之脉的形态。观想这些脉为嘎东玛等八母，并安布于此处。由于运行于八个孔穴的支分风融入，六根识以大乐显现之力牵引，产生了知六种隐蔽之境的现量。这是获得安乐之因，即现在不会发生漏失之障碍，以后依止手印时，会成为束缚明点不漏失之因。顶轮等风降落的八脉为意轮，密处孔等血降落的八脉为语轮，精液等降落的八脉为身轮。米觉玛等二十四脉化为本尊，安布于此处，使二十四种风的转移和十六种明点的转移融入并停止于中脉，也成为第五根本风遍行风融入之因。意义归纳：观修这原始之身坛城，在圆满次第时，是使风和明点融入的殊胜成熟之因。这由“圆满”等显示。之所以称为殊胜，是因为仅仅成熟之因也可以通过外坛城来成就，但相比之下，它能更快地生起圆满次第的证悟。即使观修此身坛城，那些风也会各自
English
By meditating on the father Heruka and the navel's Tummo and Dhuti etc., the four channels transform into the body of Vajravarahi, meditating from the navel to the heart chakra. At the time of the completion stage, the essence drops merge in the heart chakra, becoming the cause of maturing to open the two doors of the heart. Meditate that the four mothers are completely transformed into the channels of the four directions of the heart chakra, the three revolving mothers, etc., and arrange them in the heart chakra. From the channels of the four directions of the heart chakra arise the four elements' winds. Being the root of all winds, it generates the conceptual thoughts of grasping and holding, and merges them into it. This is laying the foundation for generating the wisdom of the completion stage. Meditate and bless the channels of the boundary offerings as four skull cups, so that all the aggregates of the four elements become the cause of purifying into the essence of Bodhicitta. The channels on the outer circumference of the heart chakra are connected to the eight orifices, which are the form of the channels through which the branch winds flow. Meditate on these channels as the eight mothers such as Khadoma, and arrange them in that place. Because the branch winds flowing through the eight orifices merge, the six sense consciousnesses are drawn by the power of the great bliss, and the direct perception of knowing the six hidden realms arises. This is the cause of obtaining bliss, that is, there will be no obstacles of leakage now, and later, when relying on the mudra, it will become the cause of binding the bindu without leakage. The eight channels where the winds descend, such as the crown chakra, are the mind wheel, the eight channels where blood descends, such as the secret place orifices, are the speech wheel, and the eight channels where semen etc. descends are the body wheel. The twenty-four channels such as Mikyema transform into deities, and arranging them in that place causes the transfer of the twenty-four winds and the transfer of the sixteen bindus to merge and stop in the central channel, and also becomes the cause of the fifth root wind, the pervasive wind, to merge. Meaning summary: Meditating on this primordial body mandala, at the time of the completion stage, is the supreme maturing cause for the winds and bindus to merge. This is shown by "completion" etc. The reason why it is called supreme is because the cause of merely maturing can also be accomplished through the outer mandala, but in comparison, it can generate the realization of the completion stage more quickly. Even if you meditate on this body mandala, those winds will each
Chinese
凭借此，生起与圆满次第的证悟相符的乐空智慧。最初，不确定回遮哪个脉气，如果需要而执持，则从所执持的那个开始回遮。在圆满次第时，一般来说，各自业力的力量和业缘的差别，其次第大多是不确定的。如果修习所需要的对境，则大多是那个最先回遮。总的来说，首先回遮八门的脉气，身体的九门关闭。然后从眉间和脐轮，然后是二十四个境处的脉气，然后是心脏的方位回遮，开启语的四门。最终汇聚于心脏，开启意的二门。然后逐渐地，脉气融入心脏的明点中。第二，身体坛城的体性，分类，破除他宗所立的边，仅仅开示分别经部宗旨的入门，开示不共的利益，讲述大境等的宗旨。第一是，在身体上安立的本尊坛城。然而，要成为不共的身体坛城，则需要观修那个身体为那个本尊。第二，共同的仅仅在身体上安立的身体坛城是，在瑜伽续中，为了心脏的自入，像在心脏上安立坛城一样，实际上没有，但以遍计为主的粗大蕴界身体坛城，像在密集金刚圣众轮中存在一样，实际上进入为主的微细脉界身体坛城，胜乐轮的不共宗派，这三种。后者又分，与外坛城一起修习，像鲁伊巴一样，仅仅修习身体坛城，像金刚铃身体坛城一样。其他续部的口诀中有身体坛城的那些，如《根本续》等的词句的词义是，完全不显示身体坛城，如在《密集金刚》中说：总而言之，五蕴，被宣说为五佛。等等，以及在《胜乐金刚》中说：色蕴不是金刚。等等，仅仅显现各自本尊的清净，四座的身体坛城是共同的在身体上安立
English
Through this, the wisdom of bliss and emptiness that accords with the realization of the completion stage arises. Initially, there is no certainty as to which prana to reverse, but if one holds the mind with necessity, then one reverses from that which is held. In general, during the completion stage, the order of the power of one's own karma and the differences in karmic connections is mostly uncertain. If one meditates on the object of need, then mostly that one is reversed first. In general, first the prana of the eight doors is reversed, and the nine doors of the body close. Then from the space between the eyebrows and the navel, then the pranas of the twenty-four places, and then the directions of the heart are reversed, opening the four doors of speech. Finally, they gather in the heart, opening the two doors of mind. Then gradually, the pranas dissolve into the bindu of the heart. Secondly, the nature of the body mandala, its divisions, refuting the extremes established by others, merely showing the entrance to distinguishing the tenets of the tantras, showing the uncommon benefits, and explaining the tenets of the great places, etc. The first is the deity mandala established on the body. However, to become an uncommon body mandala, it is necessary to meditate on that body as that deity. Secondly, the common body mandala that is merely established on the body is, in the Yoga Tantra, like establishing the mandala in the heart for the sake of self-entry into the heart, and the coarse aggregate-element body mandala, which is mainly conceptual although it does not actually exist, like that which exists in the Guhyasamaja Arya assembly, and the subtle nadi-element body mandala, which mainly involves actual entry, the uncommon system of Chakrasamvara, these three. The latter is also divided into, meditating together with the outer mandala, like Luipa, and meditating solely on the body mandala, like the Vajra Bell body mandala. The words of the root tantras, etc., of those who have the body mandala in the instructions of other tantras, the meaning of the words is, they do not show the body mandala at all, as it is said in the Guhyasamaja: In short, the five aggregates are proclaimed as the five Buddhas. And so on, and in the Chakrasamvara it is said: The form aggregate is not vajra. And so on, it seems that they only show the purity of the respective deities, and the body mandala of the four seats is the common establishment on the body.
Chinese
仅仅如此。佛顶的身体坛城也是口诀，经典中没有明确说明。因此，胜乐金刚的密意是与其他续部结合的口诀。那么，密集金刚的解释续部《金刚鬘》中所说的密意是什么呢？仅仅是将蕴等粗大的本尊身安置于其上，仅仅是使其清净。因此，对于胜乐金刚派来说，无法理解深奥的身体坛城。如果认为在那里四轮的脉上说了身体坛城，一般来说，那些仅仅是加持的本尊，身体坛城本身并不明显。即使允许是身体坛城，那里也有许多关于脉和乐空双运的修法，讲述了胜乐金刚与虚空无别的密意。并且这部胜乐金刚根本续的简略本中，也引用了其中两章的词句。由于密集金刚本身没有身体坛城，所以在密集金刚的密意中，圆满解释的智慧足论师等也没有。其他的续部，如《黑汝嘎续》等也是如此。一般来说，密集金刚的身体坛城与胜乐金刚鲁伊巴的蕴界加持广大，以及生起次第上也没有丝毫差别。然而，仅仅在于是否做了坛城，是否是身体坛城而已。第三，有些人立下一个空洞的誓言，说《名义明示》第九品的独勇坛城是没有外坛城的身体坛城。而他们所做的所有论证，都与所要论证的对象不相符。为什么呢？因为在外坛城六十二尊本尊的主尊身上安置了身体坛城，外坛城十三尊本尊，或者五尊本尊，或者独勇尊都是外坛城的广略，所以不是没有外坛城。而且，“独勇尊”这个词也否定了认为是单独的身体坛城，因为相对于身体坛城来说是独勇尊，与有六十尊眷属直接相违。因此，所谓独勇尊，是指相对于外坛城的独勇尊。即使是外坛城的独勇尊，如果它不算作外坛城，那么外坛城的五尊本尊等也一定无法理解，因为没有区别。最终，如果存在身体坛城，那么身体坛城就