English
Focusing solely on the Dharmadhatu is unconditioned emptiness; when the conceptual thoughts of grasping and being grasped cease during the actual time of clear light, it is the emptiness of self-nature because it purifies the inherent lineage; the reversal of the three appearances arising from clear light, along with the simultaneous accomplishment of many qualities and distinctions, is the emptiness of all phenomena because it accomplishes the Dharmas of the Buddhas; entering the mandala complete with marks and signs is the emptiness of characteristics; the inexhaustible great bliss that is the nature of virtue, the cause of body and qualities, is the way to meditate on emptiness without abandonment. The four emptinesses are the general characteristics of these, all of which are characterized by the absence of elaboration of persons and phenomena, which is the emptiness of no entity; after that, experiencing the self-awareness that constantly and immutably abides is the emptiness of the essence of no entity; knowing that those elaborations are not established anywhere, and that the object of the mind's grasping is merely a mental construct and not established, is the emptiness of emptiness; thus, the consciousness that cognizes emptiness as an object is also unapprehended, which is ultimate emptiness, and the four characteristics are completely fulfilled in the non-conceptual awareness that is free from establishment and what is established, thus there are sixteen emptinesses. Because all elaborations cease, it is the emptiness of entity; because bliss and clarity are constant and immutable, it is the emptiness of no entity, and adding the remaining two of the general characteristics, there are eighteen emptinesses. The characteristics of the sixteen emptinesses should be sought in detail from that very tantra. Therefore, the object, the way of abiding, is only one emptiness, but there are eighteen different characteristics, and the way the path enters through the doors of each different aspect of the object of focus, and the way of realization, are the eighteen ways in which it arises, and thus it is the uncommon clear light realization of mantra. The Compendium of Practices says that one enters the ultimate truth through the sequence of the eighteen emptinesses, and that is the meaning. Also, this should be examined: in the third stage above, the illusory body is said to be irreversible, and at the time of clear light, which is the unsurpassed intention, it is.
Chinese
说的是不退转，以及《行集灯论》中说：即使安住于如幻三摩地的人们，只要没有获得证悟胜义谛，就仍然会退转。那是因为什么呢？因为只要三种显现没有完全清净，那就是分别识的遍计执。只要有执着，那就是烦恼习气的延续。烦恼习气的延续，会导致再次投生。哪个远离其他心识，那就是完全清净的处所。这样说的。即使获得了幻身的次第，如果没有获得光明次第，就会退转，因为自性的三种显现没有清净。所以有三界的烦恼种子的延续。因为有它，就会导致受生。哪个远离了具有自性的三种显现的心识，就会因为直接触及所有烦恼法的实相和广大的安乐智慧而证悟实相，那时错觉止息是法性，因此获得不退转，这就是其中的含义。这里有些人说，自从获得幻身后，就不可能因为业和烦恼而受生，而且在那一生中也不可能不证悟胜义谛。如果说“没有证悟”，那就是执持常边，但并非如此。自从最初获得幻身后，证悟就不会退失，因此是不退转。在活着的时候获得幻身，也不会因为业和烦恼而受生于轮回，但总体上来说，仅仅获得幻身并不意味着已经断绝了受生。因为有些人在中阴身后获得幻身，却无法在那个所依上获得光明次第，所以会受生于有，即使受生为化身，那也是一样的。如果光明次第的证悟，无论是在今生、临终或中阴的所依上产生，都能在那个所依上究竟光明次第，那时因为舍弃了三界的所有烦恼种子，所以不会在三界中受生，因此称为不退转。因此，要知道不退转的安立界限是不同的。
English
It is said to be irreversible, and in the "Compendium of Conduct Lamp," it says: Even those who are in meditative absorption like an illusion will still revert until they have attained the manifest realization of the ultimate truth. Why is that? Because as long as the three appearances have not become completely pure, then there is the complete conceptualization of the discriminating consciousness. As long as there is conceptualization, then there is the continuation of the habitual patterns of affliction. The continuation of the habitual patterns of affliction will lead to rebirth. That which is separated from other minds is the place of complete purification. It is said that even if one obtains the stage of the illusory body, if one does not obtain the stage of clear light, one will revert because the three appearances of self-nature are not pure. Therefore, there is a continuation of the seeds of affliction of the three realms. Because it exists, it will lead to taking birth. When one is separated from the mind of the three appearances with self-nature, then one directly touches the reality of all afflicted dharmas and the wisdom of great bliss, and when one realizes the reality, the cessation of delusion is the nature of reality, so one obtains irreversibility, which is the meaning. Here, some say that once one has obtained the illusory body, it is impossible to be born due to karma and affliction, and it is also impossible not to realize the ultimate truth in that lifetime. If one says "not realized," then one is clinging to permanence, but that is not the case. Since the first time one obtains the illusory body, that realization will not degenerate, so it is irreversible. Obtaining the illusory body in one's lifetime also does not lead to rebirth in samsara due to karma and affliction, but in general, merely obtaining the illusory body does not mean that one has abandoned birth. Because some who obtain the illusory body after the bardo are unable to obtain the stage of clear light on that basis alone, they will take birth in existence, even if they take birth as a nirmanakaya, it is the same. If the realization of the stage of clear light arises in this life, at the time of death, or on whatever basis of the bardo, one will perfect the stage of clear light on that very basis. At that time, because all the seeds of affliction of the three realms are abandoned, one will not be born in the three realms, so it is called irreversible. Therefore, one must know that the limits of establishing irreversibility are different.
Chinese
此外，有些人认为，一旦获得意义的光明，生死的轮回就会停止，这是真的。然而，如果活着的时候生起意义的光明，并立即获得双运，那么以前的身体就不会转变。如《灯明》中所说：“完全清净的天瑜伽，超越一切分别念，各自以自己的智慧作为诸佛的行境，安住在珍宝蕴的盒子里，远离有和无的边，不是追随文字者和推理者的境界，只能通过上师的口诀来了解。”因此，双运清净的幻身也安住在蕴的盒子里，难道不是安住在粗身的中央吗？这个词语是指大乐双运之身，是八万四千法蕴的一切所诠释的对象，但大多以不明显的方式隐藏，这个所诠释的对象安住在如经藏盒子的经典中。蕴的意思不是指血肉之躯。因此，也说是珍宝蕴，对取蕴说是珍宝有什么必要呢？《吉祥秘密成就》中说：“彼即彼亦于续中住，吉祥秘密集中明，众多戏论已增长，隐于他处而显示。行事之差别与，经部之藏等中，唯一胜喜即，以多种相而安住。于蕴珍宝器之中，以有情之思惟力，彼即努力而隐藏，如来怙主作安立。”以及《二十仪轨》中也说：“有情随眠差别故，真实怙主彼即于，努力隐藏于蕴之，珍宝盒中而安立。”这些说法与理智相同。这样就足够详细了。第五，在此次第中获得稳固的程度是：“行住卧食及，闭眼开眼笑时，以此禅定之结合，彼之觉性恒时住。”即行走、安住、饮食、闭眼等将诸根识收摄于内，以及睁眼等向外散心于境，以及欢笑嬉戏等。
English
Furthermore, some believe that once the luminosity of meaning is attained, the cycle of birth and death ceases, which is true. However, if the luminosity of meaning arises while alive, and one immediately attains union, then the previous body does not transform. As stated in the 'Lamp Illuminating': 'The yoga of the completely pure deity, which transcends all conceptualizations, with each individual's own wisdom as the realm of activity of the Buddhas, abiding within the jewel-like casket of the aggregates, free from the extremes of existence and non-existence, is not the realm of those who follow letters and reasoners, but is to be understood solely through the oral instructions of the guru.' Therefore, the pure illusory body of union also abides within the casket of the aggregates. Is it not abiding in the center of the gross body? That word refers to the body of great bliss union, which is the object of expression of all eighty-four thousand aggregates of Dharma, but is mostly hidden in an unclear manner. This object of expression abides within the scriptures, like a treasure chest of scriptures. The meaning of 'aggregate' does not refer to flesh and blood. Therefore, it is also said to be a precious aggregate. What is the need to say that the grasping aggregate is precious? In the 'Glorious Secret Accomplishment' it says: 'That itself also abides in the continuum, clearly in the Glorious Secret Assembly, many proliferations have increased, hidden elsewhere and shown. The difference between actions and conduct, and in the collections of sutras and so on, the only supreme joy itself, abides in various forms. In the vessel of the precious aggregate, by the power of sentient beings' thoughts, that itself is diligently hidden, and the Buddha, the protector, establishes it.' And in the 'Twenty Rituals' it also says: 'Because of the differences in the latent tendencies of sentient beings, the true protector himself, diligently hidden in the aggregate, is established in the precious casket.' These statements are consistent with reason. Thus, it is sufficient to elaborate greatly. Fifth, the measure of attaining stability in this stage is: 'Walking, sitting, lying down, and eating, closing and opening the eyes, and laughing, with this combination of meditation, that awareness constantly abides.' That is, walking, sitting, eating, closing the eyes, etc., gathering the sense consciousnesses inward, and opening the eyes, etc., scattering the mind outward to objects, and laughing and playing, etc.
Chinese
即使在各种行为方式中，幻身的显现也会自然而然地生起，并且与自身相连的显现也会融入乐空的境界中。内外一切显现都融入乐空之中。此外，幻身生起的升起和融入，在醒时和睡时都能毫不费力地自然而然地发生，这就是获得了稳固。瑜伽士最初现证菩提之相，是通过上师依凭灌顶来指示，从而在相续中生起光明次第。之后，通过保持其连续性并获得习惯，那唯一的实相，即安住之理，通过这两种禅定的升起和融入的结合，能够始终毫不费力地保持和安住。第六，自果双运身的显现方式是：具有色相的光芒，与识风相连，通过自加持的次第，为了众生的利益也会多次变化。如同清澈的河流中，鱼儿迅速跃起一般，同样，一切都从空明中，显现出幻化的网络。观待五部佛的，大手印的观察是：五种光芒的生起，与天空的彩虹相同。也就是说，将“色相”改变为“自性”，改为“具有自性的光芒”，这样更好。以前，在幻身次第成就时，具有自性显现的五大精华之风，五种光芒，以及逆行的三种识的乐，与光明世俗的风相连，从合一中产生的非清净幻身，与自加持次第的显现方式相符的顺序，清净幻身自加持的次第，为了众生的利益会多次显现。此外，通过心性远离的究竟显现的三种次第，长时间地修习近得刹那四光明，之后，如同从三种逆行中产生非清净幻身一样，与该次第相似，但在本体上具有善恶极大差别的，是意义的光明和双运。
English
Even in the midst of various modes of conduct, the appearance of the illusory body arises spontaneously, and the appearance connected with one's own aggregates dissolves into the state of bliss and emptiness. All inner and outer appearances dissolve into bliss and emptiness. Furthermore, this arising and dissolving of the illusory body arises effortlessly and spontaneously during both waking and sleeping states, which indicates that stability has been attained. The initial manifestation of enlightenment for a yogi is introduced by the guru through empowerment, thereby generating the stages of clear light within the continuum. Subsequently, by maintaining that continuity and gaining familiarity, that very nature of reality, the understanding of the way things are, is sustained and maintained effortlessly at all times through the union of the arising and dissolving of these two meditations. Sixth, the manner in which the spontaneously arisen body of union manifests is as follows: "That very light with form, endowed with consciousness and wind, through the stages of self-blessing, also transforms many times for the benefit of sentient beings. Just as fish swiftly leap from a clear stream, likewise, it is said that a network of illusions arises from the empty clarity of all things. Considering the great seal in relation to the five families of Buddhas, the arising of the five lights is like the rainbows in the sky." That is to say, it is better to transform "form" into "nature," changing it to "that very light with nature." Previously, when the stages of the illusory body are accomplished, the bliss of the three consciousnesses of reversal from the five pure winds of the elements with the appearance of nature, the five lights, is connected with the conventional wind of clear light. The impure illusory body arising from the union, in accordance with the manner in which the stages of self-blessing occur, the stages of self-blessing of the pure illusory body, will appear many times for the benefit of sentient beings. Furthermore, through the three stages of the ultimate appearance of mind isolation, having meditated for a long time on the clear light of the four momentary proximities, afterwards, just as the impure illusory body arises from the three reversals, similarly, that which is similar to that stage, but with a very great difference in the nature of good and bad, is the clear light of meaning and union.