English
If you think the previous differences are unreasonable, then the outer mandala can be without a palace. Because the differences that are necessary for the body mandala are even more unreasonable. If it is permissible to have no palace just by having the intention for the body mandala, then why is it not permissible to have intention? If there is no dwelling place because the image of the palace is not visualized, then according to your own school, even the deities of the three wheels of the bell and vajra will have no dwelling place. If it is permissible for them to have no dwelling place, then why is it not permissible for others? In general, if there is a basis for mixing the appearance of one's own body with the palace, it may be possible, but there seems to be no basis for that. If the palace becomes the body mandala because of the pride of one's own body, then all the retinue deities that appear as one's own Heruka will also become that, because the basis arises from a part of one's own school. Moreover, there is the pride that their body, speech, and mind are inseparable from one's own body, speech, and mind. Furthermore, the instantaneous generation that exists in the actual texts of the Bell School is the path of the superior faculties. The sharpness or dullness of the faculties refers to whether the path has been practiced for a long time or not. The statement in the Compendium of Origins that the dull faculties arise gradually and the sharp faculties arise instantaneously is also explained in terms of whether the mind of the individual has been tamed or not. That is to say, this is a general statement that the dull faculties are for the generation stage and the sharp faculties are for the completion stage. However, this is not an obstacle to the instantaneous generation of the basic body of the Bell School's body mandala. This is because the detailed methods of practicing one's own birth, death, and intermediate state are not understood, and are widely covered up by others. If you think that the Bell School's body mandala has many unique features that other schools do not have, then it will become shallow. Unless it becomes profound simply by not generating the retinue assembly, there is not a single unique feature that can be extracted from Luipa. Furthermore, others say that only the mind arises as the mandala, not the body, which is very wrong. The reason is that the mandala arises from the mind at the time of fruition, and so on. If that were the case, then the colored powder mandala should also not arise as a deity, for the same reason. If you think that there is no fault in knowing it in the mind, then from the body.
Chinese
即使在修持时，心中明白这些又有什么过错呢？作为修持基础的第四身，意思是将身体作为要点来压制，也就是生起次第的基础。如果按照您所说，心中观修身坛城，身体就放在一边了吗？讲解的时候可以这样说，但修持的时候也要修持身体。修持的意义没有不同，所以不需要辩驳。如果讲解和实修背道而驰，那就不好了。导师铃铛巴所说的“自性知”，并不是指胜义谛，而是指世俗谛中火的自性是热的，红糖的自性是味道甜的等等。我们在这里不是专门进行辩论，而是因为这些对身坛城的错误理解似乎非常需要驳斥，所以才稍微提了一下辩论的门径。详细的内容可以在其他地方说明。仅此而已，后来的藏族人和以前老前辈的规矩，以及后来的追随者们，就能理解其所承认的关键了。第四，从续部中产生的次第，以及对它的意义的解释。第一，根本续中说：“瑜伽母的处所和位置，嘿汝嘎本尊身体的支分，一切都是有情和无情的自性，处所是极其欢喜的地方。”等等，以及“天界、地上、地下，勇士的支分是有情和无情的自性，儿子等所指示的，存在于内外自性之中。”所说的意义，在名相中大量地讲述了身坛城，在行持等其他的解释续部中，也从脉、界等的清净等方面，顺便提到了很多身坛城。这些的意图，在解释中有本尊多寡的很多差别，生起的方式也有从种子字生起，从咒语生起，以及刹那间生起等等不同的方式，时机也有最初修持身坛城不行的，像月称论师那样在近修的时候修持大盔甲，以及在外坛城之后进行明观的，像鲁伊巴那样，以及大部分时间同时进行明观的，像黑行派那样，以及仅仅依靠身坛城就能圆满证悟的，即先简略地进行前行，稍微修持空性，以此使死亡成为法身的道用，基础身的
English
Even when practicing, what fault is there in understanding these in the mind? The fourth body, which is the basis of practice, means to press the body as the key point, which is the basis of generation. According to you, do you meditate on the body mandala in your mind and leave the body aside? It can be said this way when explaining, but when practicing, you should also practice the body. There is no difference in the meaning of practice, so there is no need to argue. It is not good if the explanation and practice are contrary to each other. The "self-nature knowledge" spoken by the teacher Drilbupa does not refer to the ultimate truth, but to the conventional truth that the nature of fire is hot, the nature of brown sugar is sweet, and so on. We are not specifically engaging in debate here, but because these misunderstandings of the body mandala seem to be very much in need of refutation, we have only briefly mentioned the path of debate. Detailed content can be explained elsewhere. That's all, later Tibetans and the customs of the old predecessors, as well as the followers who came later, will be able to understand the key to what they acknowledge. Fourth, the order of arising from the tantras, and the explanation of its meaning. First, the root tantra says: "The place and location of the yogini, the limbs of the glorious body of Heruka, all are the nature of sentient and insentient beings, the place is a place of great joy." And so on, and "In the heavens, on earth, and underground, the limbs of the hero are the nature of sentient and insentient beings, whatever is indicated by the son, etc., exists in the inner and outer nature." The meaning of what is said, the body mandala is extensively discussed in the nomenclature, and in other explanatory tantras such as conduct, the body mandala is also mentioned a lot in passing from the purification of the channels, elements, etc. The intention of these, in the explanation, there are many differences in the number of deities, and the ways of arising are also different, such as arising from seed syllables, arising from mantras, and arising in an instant, etc. There are also times when it is impossible to meditate on the body mandala at first, like Chandrakirti meditating on the great armor during close retreat, and like Luiypa illuminating after the outer mandala, and like the Black Tradition illuminating at almost the same time, and like completely perfecting realization by relying solely on the body mandala, that is, first briefly performing the preliminaries, slightly meditating on emptiness, thereby making death the path of the Dharmakaya, the basis body's
Chinese
身坛之生乃化身，不共之报身作道，法身作道乃北方之清净忆念，以及现证之支分余者亦作，如铃杵身坛一般，外坛亦依于繁简种种。乃不共之身坛等，共同之身坛亦随其所应而生。二者：于何处安置身坛之基？于彼基安置之本尊？于何处安置且生起耶？初者，一切皆决定于一端甚难，然卢伊巴、札巴、那波三者等今存之父续等，以主尊，母续等，以主母之身。设若修行者与手印一同修习生起次第，则二者之身坛皆须修习，故于父母二者皆安置之。二者：有者欲定须安置六十二尊，然非决定于一端，乃勇士二十四或勇母二十四，或勇士勇母四十八安置等，显现种种故。然于卢伊巴、札巴、那波三者，似须安置六十二尊。三者，说十二母之安置处，主尊父母之安置处，身语意之四十八尊具处所之修法。初者，于《现观庄严论》第九品中，说十二母安置于十二手与四颅四面。有者亦作四心之瑜伽母安置于四脉轮之中心。八门母安置于八门，所作之八门亦有口与，脐与，阴门与，粪门与，眉间与，耳与，眼与，鼻等，卡东玛等次第安置亦有。卢伊巴之种种法类中，彼等随其所应而生。四瑜伽母安置于心间之脉，与安置于边际之脉，二者于铃杵法中亦似有选择。四器亦以彼理而知。八门母安置于心间外门之真实处，乃铃杵法，与彼脉一脉相承，二鼻孔合一而数之八孔安置，乃黑行法。阿阇黎
English
The birth of the body mandala is the Nirmanakaya, the uncommon Sambhogakaya makes the path, the Dharmakaya makes the path is the pure recollection of the north, and the remaining limbs of Abhisamaya also act, like the bell and vajra body mandala, and the outer mandala also depends on various expansions and contractions. These are the uncommon body mandalas, and the common body mandalas also arise as appropriate. Secondly: On what basis is the body mandala placed? Which deity is placed on that basis? Where is it placed and generated? The first is that it is difficult to determine everything at one end, but in the father tantras such as Luipa, Jalandhari, and Krishnacharya, the main deity is the main deity, and in the mother tantras, the main deity is the main mother's body. If the practitioner practices the generation stage together with the mudra, then both body mandalas must be practiced, so they are placed on both the father and mother. Secondly: Some want to definitely place sixty-two deities, but it is not definite at one end, because there appear to be various arrangements such as placing twenty-four heroes or twenty-four heroines, or placing forty-eight heroes and heroines. However, in Luipa, Jalandhari, and Krishnacharya, it seems necessary to place all sixty-two deities. Thirdly, the placement of the twelve mothers, the placement of the main father and mother, and the practice of the forty-eight deities of body, speech, and mind with their places are explained. The first is that in the ninth chapter of the Abhisamayalankara, it is said that the twelve mothers are placed on the twelve hands and four skulls and four faces. Some also place the four Yoginis of the heart essence at the center of the four chakras of the channels. The eight gate mothers are placed on the eight gates, and the eight gates that are made also have the mouth, the navel, the vulva, the anus, the space between the eyebrows, the ears, the eyes, and the nose, and the crow-faced mother and others are placed in order. In the various systems of Luipa, these arise as appropriate. Placing the four Yoginis on the channels of the heart, and placing them on the channels of the border, both seem to be optional in the bell and vajra system. The four vessels are also known by that reason. Placing the eight gate mothers on the actual outer gate of the heart is the bell and vajra system, and placing them on the eight holes that are connected to that channel, counting the two nostrils as one, is the Krishnacharya system. The master himself
English
Kyis. The root circle is Khwa gdong ma. It is said in the Spring Drop and so on. Secondly, in the tantric texts, the main thing is not to place the father and mother deities, and even if they are placed, there are many cases where there is no clear indication of their location. Therefore, Prajñārakṣita also said that it is necessary to know from the oral instructions. Some consider the father deity to be in the position of Haṃ (藏文，梵文 देवनागरी，梵文罗马转写：haṃ，字面意思： ཧཾ) at the crown of the head, and the mother deity to be practicing Vajravārāhī in the secret place. Some consider the father deity to be in the heart, and the mother deity to be practicing in the navel. However, here, since it is the union of Spring and Vajravārāhī, the father and mother deities are meditated upon as being in union at the center of the Dharma wheel in the heart. Thirdly, from the Vajraḍākinī: "Divided into twenty-four places, they are the wheels of body, speech, and mind. In all of these places, all the channels are truly explained. Whichever daughter of these lands abides in the form of the channels." It is said that the yoginīs are the nature of the channels. In the Kuns pyod and the Abhidhānottara, "The teeth and nails are fragments of the skull." And so on, it is shown that the fathers are the purity of the elements, so it is known that the mothers are the channels that are the support for these to descend. What are the channels through which these elements descend? In the Saṃpuṭa, the Sdom 'byung, etc., it is said that they are the twenty-four, such as the Mi phyed ma, etc. Therefore, in order to generate these channel elements as forty-eight deities, placing them in the places such as the crown of the head is mostly in accordance with the common and uncommon body mandala. From the Abhidhānottara, it is also said to place them in the channel wheels, etc., so it is not entirely certain. The method of generation is that the twenty-four places are also meditated upon as the form of the spokes of the three wheels, and for these places, there are two systems: merely considering them as the spokes of the wheels of body, speech, and mind, and the twenty-four lands. There are two systems: generating from seed syllables and not generating. Generating the deities is also said in the Abhidhānottara to be generated from seed syllables. In many Indian treatises, there are also cases where the seed syllables of the places and the name mantras of the individual deities are recited together, and both the deities and the places are generated simultaneously. There are also those who generate everything in an instant, but for the time being, for the three black Lūdrils, the respective supports and supported are commonly generated from the seed syllables of the places such as Puja. Fifth, it will be explained in the context of the meaning of the text.