English
Although there is room for debate, it is not permissible to do so here. In the 'Lamp Illuminating,' during the time of the body mandala, the seeds of the deities are taken as the cause of that particular deity, and it is stated very clearly that deities arise from the seeds. In the successive stages of meditating on the consort's body mandala, it is also said to meditate on Earth Essence and others being in union with the consort. Moreover, there is no difference between the body mandalas of the father and mother, and it is not permissible to unite equally with the letters. Here, some do not meditate on the complete deities in the body of the father, but rather generate deities and others from the gathering of the body mandalas of both the father and mother, which is not reasonable. In the 'Vajra Garland,' it is said that the teacher's body is complete with thirty-two deities, and the fact that the body mandala has thirty-two deities is used as evidence to prove that the mandala that emerges has thirty-two deities. Moreover, the five Vajra Mothers and others are also said to meditate on being in union with Earth Essence and others, as it is stated in the successive stages. If arranging deities on the body and meditating on them is considered a body mandala, then at the time of the sense bases and the blessing of body, speech, and mind, since there is meditation on deities, it would become meditation on the body mandala, but that is not desired. Therefore, it is necessary to state the common and uncommon aspects of what constitutes a body mandala. O you who possess realization, listen well, and I shall explain. Here, the term 'body mandala' refers to the mandala that arises from the body itself, because the body itself becomes the uncommon cause, and therefore it is called the body mandala. For example, just as the consciousness that arises from the eye faculty, which is the uncommon cause, is called eye consciousness. As it is said in the scripture: 'Because it is the uncommon cause, it is named after the faculty.' Then, if it arises from that particular part of the body, is it meaningless to arise from the seed syllable? There is no fault, as in the case of the 'Hevajra Body Mandala,' it is said that the eight gate goddesses also arise from the seed syllables, so there are various ways in which they arise from both the body and the letters. Therefore, one's own aggregate of form transforms into the form of the letter Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), and from its dissolution, Vairochana arises, and at that time, there is no separation from one's own aggregate of form, and one develops individual prides in the nature of the aggregate of form.
Chinese
因此，必须具备成为形体的神，忆念该神的我慢和形象，以及信奉形体自性这三者。既然上面已经转变为依身坛城，那么后来再观想身体为本尊是不合理的，因为一个人没有两个身体。如果这样说，那么观想眼根等为心，观想地界眼母等为四母等也不合理，观想色为金刚等也不合理，因为形体已经观想为毗卢遮那佛。因此，这是没有区分事物的实况和以心观想二者，因为密咒的场合，在此观想自己是佛，然后又观想消除二障等很多。如是，对于身坛城，如同身体本身成为坛城的因一样，对于彩粉坛城也应当了知。以三摩地生起佛母，然后在她的身体上安立本尊，则不成身坛城，因为没有身体的缘故。因此，佛母的身坛城是依事业印而作的。毗卢遮那佛的跏趺坐安立在自己的眉间，顶髻安立在自己的头顶。同样，无量光佛的顶髻安立在自己的发际下一点，跏趺坐安立在喉间等。安立义成（不空成就佛）的位置，在《总集经》的一些译本中说是脚心之间，有些说是脚之间。根本续中说脐、腰、密处为胜者，但在《灯明》中说续部词句没有明显表示处所的基础，因此一些译本中说脐、腰、密处是不正确的，因为那样说处所的基础就非常明显，所以与解释相违。这是安立宝生佛的位置，据说以前的人说安立在前面的脐和后面的脊柱相对的身体内部。据说安立义成在腿的根部，并且因为在那里的支分上光明不明显，所以应当很好地考察《总集经》等的意趣。四母是四大种的自性，有人说度母是下泄风的自性，因此安立在秘密处，但是
English
Therefore, it is necessary to have all three: being a deity who has become a physical form, remembering the pride and appearance of that deity, and having faith in the nature of the physical form itself. Since it has already been transformed into a body-based mandala above, it is not reasonable to meditate on the body as a deity again later, because one person does not have two bodies. If you say that, then it is also unreasonable to meditate on the eye faculty etc. as the mind, and to meditate on the earth element eye mother etc. as the four mothers, and to meditate on form as vajra etc., because the physical form has already been meditated on as Vairocana. Therefore, this is not distinguishing between the reality of things and meditating with the mind, because in the context of mantra, here one meditates on oneself as a Buddha, and then again meditates on purifying the two obscurations etc. So, for the body mandala, just as the body itself becomes the cause of the mandala, so too it should be known for the colored powder mandala. Generating a mother with samadhi and then establishing a deity on her body does not become a body mandala, because there is no body. Therefore, the body mandala of the mother is done according to the action seal. Vairocana's lotus posture is established at one's own brow, and the crown of the head is established at one's own crown. Similarly, Amitabha's crown of the head is established a little below one's own hairline, and the lotus posture is established at the throat etc. The place for establishing Amoghasiddhi (Don Grub) is said in some translations of the Compendium to be between the soles of the feet, and in some to be between the feet. The root tantra says that the navel, waist, and secret place are for the victorious ones, but the Lamp Clarification says that the words of the tantra do not clearly indicate the basis of the place, so some translations saying navel, waist, and secret place are incorrect, because saying that would make the basis of the place very clear, so it contradicts the explanation. This is the place for establishing Ratnasambhava, and it is said that the former ones said to establish it inside the body opposite the navel in front and the spine in back. It is said to establish Amoghasiddhi at the root of the thigh, and because the light does not appear clearly on the limb there, one should carefully examine the intention of the Compendium etc. The four mothers are the nature of the four elements, and some say that Tara is the nature of the downward-clearing wind, so she is established in the secret place, but
Chinese
按照仪轨中记载的那样去做。观想地界为佛眼（藏文：སྤྱན་མ།），这里的地界不是指外面的土地，因为这是身体坛城，所以必须包含自己的身体。因此，首先将自己身体中所有坚硬的部分，用意念集中起来，观想它们变成朗（藏文：ལཾ།）字的形状，然后从中生起佛眼，并坚定地认为自己身体中所有坚硬的部分都是薄伽梵母佛眼，下面的（观想）也应如此理解。如果两个眼睛都安立两个地精，那就会比三十二尊神更多了；如果一个眼睛不安立，那它就会变得没有净化和加持。如果这样说，（那么）经典中说“对于她的两个眼根”等等，所以两个眼睛都要观想，而且一个地精的身躯遍布两个眼睛也不合适，所以观想两个。不会增加或超过神祇的数量，因为两个眼睛都是同一个地精。五种金刚母等是从流动等的五种风中产生的，但这些风被说成是使色、声、香、味清晰，但不能成为声音等。五金刚母必须从五根生起，所以应该从自己的色、声等生起。忿怒尊们非常容易理解。像这样，将身体观想为本尊的体性，在第二阶段，（经典中）说能够将蕴等融入光明中，并且加持身体，以及将身体观想为忿怒尊，也说能够毫不费力地遣除身体各部分的障碍等。因此，加持身语意是：其他的容易，吉祥是佛眼，与她结合就是具有，是具有功德的意思，安住在所有佛的身体的体性中，所以称为持有身体。观想三金刚无二无别的金刚持的修行者我，现在就请您加持吧！方式如何呢？祈请金刚身的毗卢遮那佛使我的身体与您本体无二无别。对眷属的如来们祈请也与此相同。这些本尊的主眷位于中央
English
Do it as stated in the tantra that records the yi ge. When contemplating the earth element as Buddha-eye (Tibetan: spyan ma), the earth element here does not refer to the external earth, because this is the body mandala, so it must include one's own body. Therefore, first gather all the solid parts of your body into one with your mind, visualize them as the essence of the lam (Tibetan: ལཾ) syllable, and then generate the Buddha-eye from it, and firmly believe that all the solid parts of your body are the Bhagavan Mother Buddha-eye, and the following (visualizations) should be understood in the same way. If two earth essences are placed in two eyes, there will be more than thirty-two deities; if one is not placed in one eye, then it will become without purification and blessing. If you say so, (then) the scriptures say "for her two eye faculties" etc., so both eyes must be visualized, and it is not appropriate for one earth essence's body to pervade both eyes, so visualize two. The number of deities will not increase or exceed, because both eyes are the same earth essence. The five Vajra Mothers, etc., are generated from the five winds of flowing, etc., but these winds are said to clarify form, sound, smell, taste, but cannot become sound, etc. The five Vajra Mothers must be generated from the five senses, so they should be generated from one's own form, sound, etc. The wrathful deities are very easy to understand. In this way, visualizing the body as the nature of the deity, in the second stage, (the scriptures) say that one can dissolve the aggregates, etc., into clear light, and bless the body, and visualizing the body as a wrathful deity, it is also said that one can effortlessly dispel obstacles, etc., from the parts of the body. Therefore, the blessing of body, speech, and mind is: the others are easy, auspiciousness is the Buddha-eye, to be united with her is to possess, it means to possess merit, residing in the nature of the bodies of all Buddhas, therefore it is called holding the body. The practitioner who visualizes the three vajras as inseparable Vajradhara, please bless me now! How is it done? Please let the Vajra body of Vairochana make my body inseparable from your essence. The prayer to the retinue Tathagatas is the same as this. The main retinue of these deities is in the center.