English
Wrathful deity, yellow, yellowish-black, white, etc., invite to one's own heart. Om Ratna Dhrik, extract from the heart, purify stinginess, and place in the position of the stingy Yama Lord of Death. Withdraw and abide in the southern eye. In the west, fire gives rise to desire, Yama Lord of Death, red, reddish-black, white, etc., invite to one's own heart. Om Aro Lik, extract from the heart, purify desire, and place in the position of the desirous Yama Lord of Death. Withdraw and abide in the western eye. In the north, water gives rise to jealousy, Yama Lord of Death, green, greenish-black, white, etc., invite to one's own heart. Prajna Dhrik, extract from the heart, purify jealousy, and place in the position of the jealous Yama Lord of Death. Withdraw and abide in the northern eye. In the southeast, earth gives rise to the goddess Tsartsi Ka, like the ignorant Yama Lord of Death, invite to the heart. Om Mohi Rati, Vajra Tsartsi Ka, extract from the heart, purify the defilements of the earth element. Withdraw and abide on the side of the fire corner. In the southwest, earth gives rise to the sow, yellow, with the sow's face looking upwards on the head, like the stingy Yama Lord of Death, invite to the heart. Om Dve Sha Rati, extract from the heart, purify the defilements of the water element. Withdraw and abide on the side of the absence of truth. In the northwest, wood gives rise to Saraswati, red, like the desirous Yama Lord of Death, invite to the heart. Om Raga Rati, extract from the heart, purify the defilements of the fire element. Withdraw and abide on the side of the wind corner. In the northeast, metal gives rise to Gauri, blue-green, like the jealous Yama Lord of Death, invite to the heart. Om Vajra Rati, extract from the heart, purify the defilements of the wind element. Withdraw and abide on the side of the powerful one. The outer eastern gate, Ya gives rise to the hammer Yama Lord of Death, black, black and white, with three faces and six arms, etc., holding a wheel and a lotus, invite to the heart. Om Mudga Dhrik, extract from the heart, purify the demonic obstacles of Brahma, Indra, and the fire god. Withdraw and abide on the side of the eastern gate. The southern gate, Tsa gives rise to the staff Yama Lord of Death, white, white and black, etc. Om Ratna Dhrik, the demonic obstacles of Yama Rakshasa. Southern gate. The western gate, Ni gives rise to the lotus Yama Lord of Death, red, reddish-black, white, etc. Om Padma Dhrik, the demonic obstacles of the Asura, water god, and wind god. Western gate. The northern gate, Ra gives rise to the sword Yama Lord of Death, green, greenish-black, white, etc. Om Khadga Dhrik.
Chinese
末世之人不喜，自宗上师的智慧邪僻，少数几个能量和慈悲显现如芝麻粒般的人被奉为首要，没有时间进行理性和非理性的考察，完全被对陈旧宗派的执着所驱使，嗔恨如火般燃烧，除了造作各种恶行之外，似乎并不纠正邪见。如果外道们也信赖理性，那么现在这些自诩为西藏智者的人就和牲畜一样了。然而，为了让那些对此法有兴趣的人确信，简单地说，五方坛城不能放在一起，因为没有经典依据这样说，而且认为将不同续部中所说的坛城放在一起也是自创的。这里说道：按照你们的观点，那个经典是什么？是佛亲口所说吗？还是你们自己看到的？如果是后者，那么你们小时候对坛城的细微结构，以及大多数经续术语也没有经典依据，如果你们后来看到，它们就存在了，这太过分了。如果是前者，你们认为是从《总持海续》中说的，那么对这个观点有什么反驳呢？难道根本没有《总持海续》吗？如果存在，有什么纯粹的经典和理性证明它没有说明这些呢？如果认为将许多续部的本尊的各种证悟汇集在一个续部中来讲解是不合理的，那么《胜乐阿毗达那》中就讲述了佛顶的修法等等，时轮金刚中讲述了胜乐金刚、密集金刚、幻化网的坛城，起初两个续部是一体的。此外，如果因为那些本尊与其它续部中所说的非天在面容和手等略有不同，就认为是那个续部本身的本尊，那么面容和手不同的原因是什么？如果认为是米多甲和卢伊巴等不同造成的，那么耶谢夏瓦流派的秘密集会坛城，以及黑行者所造的胜乐
English
People in the degenerate age do not like it. The wisdom of the lamas of their own tradition is distorted. A few people whose energy and compassion manifest like sesame seeds are regarded as primary. They have no time to conduct rational and irrational investigations. They are completely driven by attachment to old sectarianism. Hatred burns like fire. Apart from creating all kinds of evil deeds, they do not seem to correct wrong views. If even the heretics rely on reason, then these self-proclaimed Tibetan scholars are no different from livestock. However, in order to convince those who are interested in this system, to put it simply, the five-directional mandalas should not be placed together, because there is no scriptural basis for saying so, and it is also considered self-created to put together mandalas spoken of in different tantras. Here it is said: According to your view, what is that scripture? Is it spoken by the Buddha himself? Or do you see it yourself? If it is the latter, then you did not have scriptural basis for the subtle structure of the mandala when you were young, and most of the terms of the sutras and tantras. If you see them later, they will exist, which is too much. If it is the former, you think it is said in the *Compendium of the Ocean Tantra*, then what is the refutation of this view? Is there no *Compendium of the Ocean Tantra* at all? If it exists, what pure scriptures and reasons prove that it does not explain these? If it is considered unreasonable to gather the various realizations of the deities of many tantras in one tantra to explain, then the *Śrīcakrasambhāra Abhidhāna* describes the practice of the Buddha's crown, and the *Kālacakra* describes the mandalas of Śrīcakrasambhāra, Guhyasamāja, and Māyājāla. At first, the two tantras were one. Furthermore, if it is thought that because those deities are slightly different in face and hands from the non-gods spoken of in other tantras, they are the deities of that tantra itself, then what is the reason for the different faces and hands? If it is thought that it is caused by different people such as Mītrapāda and Lūhipa, then the secret assembly mandala of the Yeshe Zhap tradition, and the Śrīcakrasambhāra created by the Black Practitioner
Chinese
其他的坛城修法等也变成了各自续部的坛城。这个道理与现观和仪轨的次第也相同。再说，如果我们说我们的坛城也是总持海的那个坛城，又有什么可说的呢？还有，按照你们的观点，阿毗达磨中说的佛陀顶髻也是不清净的，因为顶髻的续部现在没有这样说。母续广大的现在没有见到，所以没有教证的依据，必须这样指责。还有一些人说，时轮中所说的乐空等是从广大续部中所说的。这样说，时轮和密集金刚二者因为是不同的续部，所以许多不同续部的坛城也成立为从一个续部中所说的。再说，所谓的自造是什么意思呢？认为是上师的口诀没有从一个传到另一个吗？我们认为这个是有的。与印度的成就者直接相连的琼波瑜伽士造了这个修法的大小两种。上师们的历史书中也多次出现这个灌顶等的故事。单传的口耳相传解脱后，这个是实践没有中断的。又说，没有明确的出处就说是自造是什么意思呢？像毗瓦巴的修法等无边甚深口诀，以及对于后来的藏人来说，乌玛巴上师的文殊法类等，在哪里有能说明的理由和印度论典呢？因此，自造首先降临到你们身上，对于传承的上师们，有的说是与自己的宗派不同，有的说是存在增减错误的过失而加以指责。自己接受灌顶的上师，不要说做那样的实践，甚至听都没有听说过。自己将没有续部解释和印度论典，甚至连传承都没有的那些意义汇集在一起。自己也修，也给别人讲。那个加持和实践的传承在中断之后，连有缺陷的止观都无法在相续中生起，加持的征相一个也无。
English
Other mandala sadhanas, etc., also become mandalas of their respective tantras. This reasoning is also the same as the order of Abhisamaya and rituals. Furthermore, what is there to say if we say that our mandala is also that mandala of the Samudra-mudra? Also, according to your view, the Buddha's Ushnisha mentioned in the Abhidharma is also impure, because the Ushnisha tantra does not say so now. The extensive Mother Tantra is not seen now, so there is no basis for the scriptures, and it must be accused in this way. There are also some who say that the Bliss-secret and so on mentioned in the Kalachakra are mentioned in the extensive Tantra section. In this way, since Kalachakra and Guhyasamaja are two different Tantras, it is also established that the mandalas of many different Tantras are spoken from one Tantra. Furthermore, what does the so-called self-creation mean? Do you think that the oral instructions of the venerable Lama have not been transmitted from one to another? We think that we have this. The Khyunpo Naljorpa, who is directly connected to the Indian Mahasiddhas, created the two sizes of this sadhana. In all the historical writings of the Lamas, there are many stories of this empowerment and so on. After the single-lineage oral transmission is liberated, this is the practice that has not been interrupted. It is also said, what does it mean to say that self-creation is without a clear source? Like the sadhana of Virupa and other boundless profound instructions, and for the later Tibetans, where are the reasons and Indian treatises to explain the Manjushri Dharma of Lama Uma Pa and so on? Therefore, self-creation first descends upon you, and for the lineage Lamas, some say that it is different from their own sect, and some accuse them of having the fault of adding or subtracting errors. The Lama who received the empowerment himself, let alone doing such practice, has not even heard of it. He himself gathers together the meanings of those who have no Tantra explanation and Indian treatises, and not even a lineage. He himself also meditates and teaches others. After that blessing and the lineage of practice were interrupted, even a flawed Shamatha-vipassana cannot arise in the continuum, and there is not a single sign of blessing.
English
Without leisure, one spends days and nights thinking, only speaking with words. In front of people, the body's behavior appears splendid, and for non-patron kings, etc., with flattering gestures and other actions, merely causing one's own side to flourish, one thinks this is upholding the Dharma, which is truly laughable! Furthermore, if one primarily relies on Chinese texts, then the sadhana mandalas created by later self-proclaimed scholars are merely mixing all the Chinese and Tibetan letters, only taking and discarding. They do not conform to the systems of any of the qualified Indian paṇḍitas or the qualified Tibetan scholars and practitioners. It is also unreasonable to establish the body of Hevajra as bliss-emptiness, etc., because the Abhidhāna says that the maṇḍala of the Samvara deities is established on the body of the Buddha's uṣṇīṣa. Moreover, because the ritual composed by the teacher Vajrāsana Puṇyaśrī has the maṇḍala ritual of bestowing all five maṇḍalas together, how can it be said that there is no basis in Chinese texts? If one thinks that it was not composed by that teacher, then what is the reason? If one thinks it is because it is not in all the translated scriptures that have been compiled into books, then who with intelligence would say such an uncertainty? Because there are also those that the collectors of the early translations included in the Tanjur did not find, and there are also later translations. Whatever is accompanied by disputes cannot be used as a reason, because the Mahāyāna itself is also disputed within its own school. The second answer is: Furthermore, we ourselves also acknowledge that there is a difference between the deities of the body maṇḍala and the deities established on the body, which is the difference between the deities of the maṇḍala and the non-maṇḍala deities. However, the characteristics of the body maṇḍala, such as the Guhyasamāja assembly and the Samvara, the three Black Lineages, do not necessarily have to be fully complete. Because there are two types of body maṇḍala: visualizing the channels and drops as deities, and visualizing the aggregates and elements as deities. Apart from that, it has not been said anywhere that there are no others, otherwise, the body maṇḍala of the Guhyasamāja assembly would also have to be said to be not a pure body maṇḍala because the characteristics of the body maṇḍala spoken of by Samvara are not apparent. Furthermore, the Vajradhātu