Chinese
虽然二者神性相同且数量相等，但由于坛城和堆积坛之间存在不同的法，因此需要加以研究。有些人从名相生起和圆满的角度说，这是坛城；从主尊宫殿的角度来说，这是堆积坛。因为有一个主尊，所以是单尊堆积坛；有三个主尊，所以是三尊堆积坛；有五个主尊，所以是五尊堆积坛。还有些人说，瑜伽士男女各自观想与本尊父母双运的是堆积坛；瑜伽士一人观想所有本尊，不一定观想双运的是坛城。或者说，自利为主的是堆积坛，利他为主的是坛城。还有些人说，本尊父母确定结合的是堆积坛，不确定的是坛城。对此，以前的智者们认为，寂静尊确定有父母双运，主尊眷属种姓确定，因此可以区分上述差别，但忿怒尊则无法区分这些差别。因为空行母等居住之地既可进入堆积坛，也可进入坛城。因为此处的第十五品中说空行母有五种父系。那么什么是坛城呢？坛城这个词也可以用于堆积坛，所以有堆积坛的坛城这种说法。然而，主尊与小种姓一起确定为自己的种姓是堆积坛，主尊和小种姓也确定为共同的种姓，并且具有四门和门卫的是坛城。第二部分分为两部分：瑜伽士男女各自观想堆积坛的本尊，以及修持堆积坛本尊的方法。第一部分是瑜伽士方法等五句：瑜伽士方法父和智慧母依次观想为如来部的五父和五母。同样，眷属的瑜伽士男观想为菩萨，女观想为菩萨母，然后清晰地观想各个本尊的咒语和各自的手印以及禅定，并且各自不混淆。第二部分分为三部分：修持单尊堆积坛、三尊堆积坛和五尊堆积坛的方法。第一部分是金刚部等一句：在金刚部中，其他种姓
English
Although the two have the same divine nature and equal number, there are different dharmas in both the mandala and the heap mandala, so it needs to be studied. Some say that from the perspective of the arising and completion of names, it is a mandala; from the perspective of the main palace, it is a heap mandala. Because there is one main deity, it is a single heap mandala; if there are three main deities, it is a three-deity heap mandala; if there are five main deities, it is a five-deity heap mandala. Some also say that the male and female yogis each visualizing union with the deity's father and mother is a heap mandala; the yogi visualizing all deities, not necessarily visualizing union, is a mandala. Or, it is said that self-interest is the main thing in a heap mandala, and benefiting others is the main thing in a mandala. Some also say that the deity's father and mother are definitely combined in a heap mandala, and uncertain in a mandala. Regarding this, previous wise men believed that peaceful deities are definitely in union with their fathers and mothers, and the main retinue's lineage is determined, so the above differences can be distinguished, but wrathful deities cannot distinguish these differences. Because the dwelling places of dakinis and others can enter both the heap mandala and the mandala. Because the fifteenth chapter here says that dakinis have five paternal lineages. So what is a mandala? The word mandala can also be used for a heap mandala, so there is a saying of a heap mandala's mandala. However, the main deity and the small lineage are determined to be their own lineage is a heap mandala, the main deity and the small lineage are also determined to be a common lineage, and having four doors and gatekeepers is a mandala. The second part is divided into two parts: male and female yogis each visualizing the deities of the heap mandala, and the method of practicing the deities of the heap mandala. The first part is the yogi method, etc., five verses: The yogi method father and wisdom mother are visualized in order as the five fathers and five mothers of the Tathagata family. Similarly, the male yogis of the retinue are visualized as bodhisattvas, and the female yogis are visualized as bodhisattva mothers, and then the mantras of each deity and their respective mudras and samadhi are clearly visualized, and each is not confused. The second part is divided into three parts: the method of practicing a single heap mandala, a three-deity heap mandala, and a five-deity heap mandala. The first part is the Vajra family, etc., one verse: In the Vajra family, other lineages
Chinese
为了聚集一切，观修单一部的坛城之法是，将根本的十八尊神和眷属神等，观想为光芒四射、光辉灿烂，并以无执的方式使用物品，从而融入三轮无所缘的法界中。其结果是，在见修行无二的境界中获得自在，并将获得的殊胜见道与大手印的持明相结合。此外，这是观修单一部，还是观修简略坛城？如果像第一种情况那样，部的本尊是固定的。而此处的解释是：本尊可以是六部中的任何一部，是不确定的。这可以应用于会供轮和影像坛城。这样说是矛盾的。如果像第二种情况那样，经部的瑜伽士和本尊明显是胸前相对而观修的，而且这一品和下一品都是会供的观修对象，因此不适合作为坛城。如果这样说，一般来说，单一部和简略坛城的神祇数量相同，即任何部的本尊父母，加上该部的八尊小本尊父母，共十八尊。此处解释的含义是，区分了部和坛城，认为这是简略坛城，因为本尊是不确定的。那么用什么来避免过失呢？不需要避免因无知而造成的过失，因为将本尊和瑜伽士观想为胸前相对不是坛城，而且从任何经续和解释中都没有说会供时禁止观修坛城。那么，繁简坛城的区别是什么呢？一般来说，必须从繁坛城中产生中等坛城，并从中等坛城中产生简略坛城的神祇。但此处并非如此，因此不适合作为繁简坛城。繁简有三种区别：数量、部和证悟的繁简。第一种是如上所述，一个包含在另一个之中。而这是部的繁简，即本尊五部被各部的总持勇父佛母八尊围绕是部繁，本尊五部被眷属勇父佛母两尊两尊
English
In order to gather all, the method of meditating on a single mandala is to intensely contemplate the eighteen root deities and retinue deities, radiating light and blazing with glory. The method of using implements is to practice with detachment, thereby dissolving into the sphere of the three wheels without objectification. The result of this is to gain mastery in the state of non-duality of view and conduct, and to unite the obtained superior path of seeing with the vidyadhara of Mahamudra. Furthermore, is this meditating on a single group, or is it meditating on an abbreviated mandala? If it is like the first case, the main deity of the group is of a fixed family. But the commentary here says: The main deity can be any of the six families, it is not fixed. This can be applied to all ganachakras and image mandalas. This is contradictory. If it is like the second case, it is clear that the yogi of the scripture and the deity are meditated upon face to face, and also this chapter and the next are both groups to be meditated upon for ganachakra, therefore it is not appropriate to be a mandala. If you say so, in general, the single group and the abbreviated mandala have the same number of deities, that is, the main deity father and mother of any family, plus the eight minor deities father and mother of that family, which is eighteen. The meaning of the explanation here is that the difference between the group and the mandala is distinguished, and this is considered to be an abbreviated mandala, because the main deity is said to be unfixed. So what fault should be avoided? There is no need to avoid the fault of speaking out of ignorance, because meditating on the deity and the yogi face to face is not a mandala, and there is no mention in any tantra or commentary that meditating on a mandala is prohibited for ganachakra. So what is the difference between elaborate and abbreviated mandalas? In general, the intermediate mandala must arise from the elaborate mandala, and the deities of the abbreviated mandala must arise from the intermediate mandala. But this is not the case here, so it is not appropriate as an elaborate or abbreviated mandala. There are three distinctions between elaborate and abbreviated: number, family, and realization. The first is that one arises within the other, as above. And this is the elaborate and abbreviated of the family, that is, the main five families surrounded by the eight samayasattvas father and mother of the general family is the elaborate family, the main five families with the retinue samayasattvas father and mother two by two
Chinese
未提及的业是中等的。主尊五部中任何一部，由自己的勇士父母八位围绕，这是仅以一部的分支来概括的。此外，在寂静尊众修法时，如果有人问，像“五和五”这样的话语，尊众一次性说了，以及在金刚部中“一切坛城”也一次性说了，这二者是否重复？这里因为场合和必要这两个原因而不重复。也就是，场合是，第一个是亲近的场合，第二个是修法的场合。必要是，第一个容易理解尊众的类别，因此有知道如何修习的必要。第二个是通过修习获得三种次第的果位的方式，为了让未来的所化众生欢喜而进入，因此有这个必要。第二，或者等等，是两个偈颂。除了一个尊众之外，或者还要修持身语意的三个尊众，因为一切佛都完全包含在身语金刚三者之中。修持三个尊众的本尊，观想其禅定清晰，光辉炽盛的光芒向十方放射。之后，所有供品，观想成无所用和使用者二者之分，以平等之心融入法界之中。从使用中获得的果位，是从见道二者中获得寿命自在，也就是从四种持明中获得殊胜成就，与任运成就持明相结合。为了自利，所有诸佛的坛城都炽燃，也就是清晰地显现成就。为了利他，通过消除众生的烦恼痛苦的事业，使一切众生安置于金刚三者无二无别的部族中出生的地位。第三，持咒者等七句。咒语是守护心意，也就是在坛城中显现。因此，任何持有瑜伽现证的持咒者，如果想要获得真实的成就，那么瑜伽士，三十五位方便父尊和三十五位智慧母尊，所有这些都要修持五尊众的本尊。修持的方式是，中央是五部坛城的五十位父母本尊，门廊修持二十位怒尊怒母的行列。对于供品
English
Unspoken actions are mediocre. The main deity of any of the five families, surrounded by eight of one's own hero-father and mother, is summarized by only a part of one family. Also, during the peaceful assembly practice, if someone asks whether the phrases like "five and five," which were spoken once for the assembly, and "all mandalas" in the Vajra family, which was also spoken once, are repetitions, here, they are not repeated due to two reasons: occasion and necessity. That is, the occasion is that the first is the occasion for approaching, and the second is the occasion for practice. The necessity is that the first easily understands the categories of the assembly, so there is a need to know how to meditate on it. The second is that through the way of obtaining the three stages of results from meditation, there is a need to make future disciples happy and enter. Second, "or" etc., are two verses. Other than one assembly, one should also practice the three assemblies of body, speech, and mind, because all Buddhas are completely contained within the three vajras of body, speech. Meditating on the deities of the three assemblies, visualizing their samadhi as clear, and the blazing light radiating in all ten directions. Then, all offerings, visualizing them as without the distinction of what is used and the user, with an equal mind, dissolve into the realm of reality. The result obtained from using is obtaining life empowerment from the two paths of seeing, that is, obtaining the supreme accomplishment from among the four vidyadharas, and being joined with the spontaneously accomplished vidyadhara. For one's own benefit, all the mandalas of the victorious ones blaze, that is, clearly manifest accomplishment. For the benefit of others, through the activity of eliminating the afflictions and sufferings of beings, all beings are placed in the state of being born into the family of the indivisible three vajras. Third, "mantra holder" etc., are seven lines. Mantra is what protects the mind, that is, what appears in the mandala of the deity. Therefore, any mantra holder who holds the direct perception of yoga, if they wish to obtain true accomplishment, then the yogi, the thirty-five skillful father deities and the thirty-five wisdom mother deities, all of these should practice the deity of the five assemblies. The way to practice is that in the center are the fifty father and mother deities of the five-part mandala, and in the doorway, meditate on the rows of twenty wrathful deities, male and female. For offerings,
Chinese
以无执着的方式，不间断地散发着欲望之光，并将之融入无二之界，通过这样的行为所获得的果实，即在见道二者之上获得长寿自在，也就是将最胜成就的精华与五身结合起来。对此，有些人说：一个坛城、三个坛城、五个坛城，这三者之间有区别吗？如果按照后者（有区别）的观点，经典中已经明确说明了它们之间存在区别。那么，如果果实有区别，而因（坛城）没有区别，这有什么矛盾呢？他回答说：果实，作为一种现象，不会随着因的变化而变化，因为在因没有区别的情况下，却观察到果实有区别。对于这个论证的第一个部分（因没有区别），我承认；第二个部分（观察到果实有区别）已经被经典证实。从因没有区别，却观察到果实有区别这一点来看，果实不会随着因的变化而变化，这是普遍成立的。如果承认这一点，那么因的否定就意味着果的否定，从而消除了这种说法。此外，如果三个坛城有区别，那么“金刚部中皆为中心”这句话中的一个坛城的主尊，以及“其心性”这句话中的三个坛城的主尊，以及“五个坛城”这句话中的五个坛城的主尊，这三者就会变成不是同一个金刚萨埵的自性，因为它们之间存在区别。我承认这个论证，并且承认存在区别的事物其自性并非同一，如果承认这一点，那么三个坛城的主尊是同一个金刚萨埵这一点就显而易见了。对此的回答是：虽然观修的对象（坛城）在神祇数量上存在细微差别，但这取决于坛城中心，但神祇的自性是相同的，因此第一个错误是不存在的。那么，如果说三种果实的区别不是随着因的变化而变化的，那是因为三个坛城的自性是相同的吗？这种说法并不普遍成立，即使是同一个观修对象，也会因为修行者作为基础之人的根器，以及学习道路的次第，而导致数量的多寡、形象的清晰与否、坛城或曼荼罗的广略等差异，但这并不是观修对象的区别，而是修行者的区别，因此后一个错误也不存在。正如《金刚经》中所说：“与信仰的方式相结合。一个坛城的神祇们。”等等。此外，一个坛城的