English
That's all. The body mandala of the Buddha's crown is also an oral instruction, not explicitly stated in the tantras. Therefore, the intention of Chakrasamvara is an oral instruction combined with other tantras. Then, what is the intention stated in the explanatory tantra of Guhyasamaja, the Vajra Garland? It is merely arranging the gross deity bodies of the aggregates, etc., on it, merely purifying it. Therefore, for the Chakrasamvara tradition, the profound body mandala cannot be understood. If it is thought that the body mandala is spoken of in the channels of the four wheels there, in general, those are merely deities of blessing, and the body mandala itself is not clear. Even if it is allowed to be a body mandala, there are many methods of practicing the channels and great bliss there, explaining the intention of Chakrasamvara being inseparable from space. And in this condensed root tantra of Chakrasamvara, the words of two chapters are mostly quoted. Since Guhyasamaja itself does not have a body mandala, it is not found even in the complete explanations of the intention of Guhyasamaja, such as the tradition of Yeshe Zhabs. Other tantras, such as Hevajra, are similar. In general, the body mandala of Guhyasamaja and the expanded blessing of the aggregates and elements of Luipa of Chakrasamvara, and the generation stage, have no difference at all. However, it is merely whether or not a mandala has been made, and whether or not it is a body mandala. Thirdly, some make an empty vow, saying that the mandala of the solitary hero in the ninth chapter of the Naming is a body mandala without an outer mandala. And all the arguments they make to prove it are not consistent with the object to be proven. Why is that? Because the body mandala is arranged on the main deity of the sixty-two deities of the outer mandala, and the thirteen deities of the outer mandala, or the five deities, or the solitary hero are the expanded and condensed forms of the outer mandala, so it is not without an outer mandala. Moreover, the word "solitary hero" also denies the idea that it is a single body mandala, because being a solitary hero in relation to the body mandala, and having sixty deities in the retinue, are directly contradictory. Therefore, the so-called solitary hero refers to the solitary hero in relation to the outer mandala. Even if it is a solitary hero of the outer mandala, if it is not counted as an outer mandala, then the five deities of the outer mandala, etc., must also not be understood, because there is no difference. Ultimately, if there is a body mandala, then the body mandala is
Chinese
因为承认我是第一，所以和自己所作的区分相违背。还有这样说，鲁纳的论著，《遣除错谬》，《无能胜月》，《续部现观》等中没有说身坛城的所依的坛城。鲁伊巴的注释，《律仪生起》中说像宫殿桑布扎一样出现。这必须有，因为密集金刚中有，因为那些全部都相同。首先必须观想一个宫殿，不是把之前的宫殿收摄后生起，因为《经集》中说：应安住在先前生起的宫殿中。这样说了。也不是在先前的里面观想一个新的。有些藏人仅仅把身体的各个部分认为是宫殿的部分，续部和智者成就者不这样认为，因为《金刚鬘》中说：身体变成宫殿。这样说了，除了观想变成之外，没有说观想成它的替代物。《次第次第》中：从梵天的线开始真实造作，对于四方形则善加区分，如同宫殿显现般的，瑜伽士的身坛城。这样说了，因为说了把身体坛城观想成四方形的房子。有些人想阐明本来就成就的，如果那样，有身体者们会毫不费力地解脱。如果是身坛城，那么四种成就必须从身体中做。这样说，并且有些它的追随者观想所依是具有佛面佛手的，没有理由不观想所依是宫殿的形状，如果没有那个，就成了佛没有住处了。上面所说的，观想身语意三为三个轮，像鲁纳那样是需要的。像铃派那样，对于单独的内坛城是不需要的。外面的宫殿和内部没有混合之前是外坛城，混合了内部的部分之后是内坛城，例如下基是风，和脚掌心的部分混合之后，也需要那个我慢等等，并且需要铃派中有很多不同，暂时放一下。那样说是不正确的，仅仅鲁伊巴的注释中才有，如果成为存在的理由，那么所有续部论著中没有说，为什么不能成为不做也可以的理由呢？密集金刚身坛城的时候有外面的宫殿，所以这里也需要，因为这里有脉和明点的身坛城，所以密集金刚
English
Because I admitted to being the first, it contradicts the distinctions I made myself. Also, it is said that the treatises of Luipa, "Dispelling Errors," "Invincible Moon," and "Tantra Abhisamaya," do not explain the mandala of the support of the body mandala. Luipa's commentary, "Arising from Vows," says that the palace appears like Sampudi. This is necessary because it is present in Guhyasamaja, and because all of those are the same. First, one must meditate on a palace, and it is not generated by gathering the previous palace, because the Sutrasamuccaya says: "One should abide in the palace previously generated." Thus it is said. It is also not meditating on a new one inside the previous one. Some Tibetans merely consider each part of the body to be a part of the palace, but the tantras and accomplished scholars do not think so, because the Vajra Garland says: "The body becomes the palace." Thus it is said, and it is not explained to meditate on it as a substitute, except to meditate on becoming it. In the Order of Arrangement: "From the line of Brahma, the truth is made, and the square is well distinguished. The mandala of the body of the yogi, which appears like a palace." Thus it is said, because it is said to meditate on the body mandala as a square house. Some want to clarify what is originally accomplished, but if that were the case, beings would be liberated effortlessly. If it is a body mandala, then the four accomplishments must be done from the body. It is said, and some of its followers meditate on the support as having the face and hands of a deity, and there is no reason not to meditate on the support as the form of a palace, and if there is not that, it is said that the deity will have no place to dwell. Continuing from above, it is necessary to meditate on the three, body, speech, and mind, as three wheels, like Luipa. Like the Bell tradition, it is not necessary for the single inner mandala. The outer palace is the outer mandala until the inner is mixed, and the inner mandala is after the inner part is mixed. For example, the lower base is wind, and after mixing with the part of the sole of the foot, that pride is also necessary, and so on, and there are many differences in the Bell tradition, so let's leave it for now. Saying that is not correct, and if it is only in Luipa's commentary, and if it becomes a reason for existence, then why can't it become a reason for not doing it because it is not said in all the tantric treatises? When the Guhyasamaja body mandala has an outer palace, it is also needed here, because here there is a body mandala of channels and bindus, so Guhyasamaja
Chinese
又成为必要，因为您自己已经承诺了一切都相同。如果是与外坛城有关，我们也不希望进行收集。谁也不希望在坛城中，像把第二个身坛城坛城放在斗里一样。经续和智者不这样认为，因为《密集金刚鬘》中没有这样说。这样说还有比这更粗糙的遍计吗？我们也不观想坛城的形象，而是不清晰地显现，而是对此具有那是真实之物的信念。转变的理解也类似于认为自己已经变成了真正的佛陀，生起我慢，就像需要清晰显现形象一样，并非普遍。名相次第中，在身坛城时说“四方形”，如果观想时需要观想四方形的房屋，那么因为说了“梵天的线”，所以在修身坛城时，观想时就必须画线了。如果从一开始就存在等是过失，那么“自性存在”也成为过失，因为初始和自性除了名称之外是相同的。这些众生是自性存在的无二坛城。首先驳斥大成就者德里布巴的说法。按照您的说法，似乎说所修的基础脉界从一开始就存在。既然您已经承诺现在的脉界是从无始轮回以来就存在的，那么身体就变成常恒的了吗？或者变成以前身体就已经存在了吗？这样岂不是没有获得这次的出生了吗？为了维护恶劣的宗派，对于颠倒的言论执着不放，在诺巴传承中出现，这就是事物的本性。我们认为脉界等是果坛城种姓的特征，从一开始就存在。如果说是身坛城，就必须以身体为所修的基础，以名言的蕴聚为四种姓的所修基础，这是密集金刚的身坛城，与认为身坛城是甚深的是相违的。对于具有面容和手的本尊等的回答是，一般来说，有很多只修本尊而不修坛城的生起次第，比如库库日巴所作的《大幻化网》的修法，以及《时轮金刚》的三黑鲁嘎中，不做坛城的非常多。您
English
It also becomes necessary, because you yourself have promised that everything is the same. If it is related to the outer mandala, we also do not want to collect it. No one wants to put a second body mandala mandala in a bushel inside the mandala. The tantras and scholars do not think so, because it is not said in the Guhyasamaja Vajramala. Is there any coarser pervasiveness than saying this? We also do not visualize the image of the mandala, but instead of clearly manifesting it, we have the belief that it is the real thing. The understanding of transformation is also similar to thinking that one has become a real Buddha, giving rise to pride, just as it is necessary to clearly manifest the image, it is not universal. In the order of nomenclature, it is said to be "square" at the time of the body mandala. If it is necessary to visualize a square house during visualization, then because it is said "Brahma's line", it is necessary to draw a line during visualization when practicing the body mandala. If being existent from the beginning is a fault, then "self-existent" also becomes a fault, because initial and self-existent are the same except for the name. These beings are the non-dual mandala of self-existence. First refute the words of the great accomplished Drilbupa. According to you, it seems to say that the basic element of practice exists from the beginning. Since you have promised that the current pulse realm has existed since beginningless samsara, does the body become permanent? Or does it become that the body already existed before? Wouldn't it be a fallacy not to have obtained this birth? In order to maintain a bad tenet, clinging to inverted words, appearing in the Norpa lineage, this is the nature of things. We consider the pulse realm etc. to be the characteristics of the fruit mandala lineage, existing from the beginning. If it is said to be a body mandala, then the body must be the basis of practice, and the aggregates of name and form are the basis of practice for the four castes. This is the Guhyasamaja body mandala, which contradicts the idea that the body mandala is profound. The answer to the deities with faces and hands etc. is that, in general, there are many generation stages that only practice the deity without practicing the mandala, such as the practice of the Mahamaya Netra Tantra made by Kukkuripa, and among the three Herukas of Hevajra, there are very many who do not make the mandala. You
Chinese
如果认为前面所说的差别不合理，那么外坛可以没有宫殿。因为身体坛城所必须的差别更不合理。如果仅仅凭借对身体坛城的意乐，没有宫殿也可以，那么有了意乐为什么不行？如果因为没有观想宫殿的形象而没有安住之处，那么按照您自己的宗派，铃杵三轮的本尊也没有安住之处了。如果他们没有安住之处可以，那么其他人为什么不行？一般来说，如果将自身显现的部分与宫殿混合有依据，或许还可以，但似乎没有依据。如果因为对宫殿产生自身之慢而变成身体坛城，那么自己显现为黑汝嘎所展开的眷属诸尊也都会变成那样，因为基础是从自身宗派的部分产生的。而且，他们（眷属诸尊）的身语意与自己的身语意有无别的我慢。还有，铃派的经论中实际存在的刹那生起是上根者的道，所谓根器锐利迟钝也是指道路长久修习与否。出自《集经》所说的根器迟钝次第生起，根器锐利刹那生起，也是针对行者的心是否调伏而说的。这也就是说，这是指根器迟钝者在生起次第时，根器锐利者在圆满次第时所说的普遍情况。但这并不是对铃派身体坛城的基础身刹那生起的妨害。这是因为没有详细了解自身生老病死中阴的修习方法，而被其他人广泛覆盖了。如果你认为铃派身体坛城有许多其他宗派没有的特点，那么这会变得不深刻。除非仅仅是不生起眷属众就能变得深刻，否则也找不出比路易巴更殊胜的特点。还有，其他人说仅仅是心生起为坛城，而不是身体，这是非常错误的。理由是坛城是果位时从心产生的等等。如果那样，那么彩粉坛城也不应该生起为本尊，因为同样的理由。如果认为在心中认识它就没有过失，那么从身体。