Chinese
见。清净识之风心之身，也以不如前者清晰之方式见之。法性身乃以信力见之，然不显明。以初得实义之智慧，粗身之障蔽，与具生身微细自性之三现皆从根本上清净故，清净识之风心之身极清晰而赤裸地见之。其亦作修行者身语意三之事业。法性之坛城，彼时虽仅为普遍现见，然以有风心清净之障蔽故，较识之身稍不清晰。且法性仅凭自身亦不作障蔽者身语意三之事业。彼障蔽亦离，则由此生之所知障皆清净，唯法界成修行者身语意三平等性，乃无学双运之身。是故为净除恒常与常住彼等之垢染，需再三入于大乐俱生之光明中。故于世俗实相中，虽不灭生身微细之本尊身，然于心识中以二取轮番修习光明，使之于等持之体性中无显现。如是之后，需如是再三出定。如是，于有学双运之时，清净之识之身，需再三修习实义光明，且需再三具足。然于等持与后得一切时中，皆为自我加持与光明双运。此之等持亦有本尊身与乐受等分之等持，于心识中本尊身为主之时，于心识中有乐空稍弱之等持，于心识中乐空较强之时，亦有另一稍弱之等持，故从实义光明中起立之时，除无显现之分外，光明乐空之觉受无法分离，故于初得双运之时，于本尊身与乐受二者之反体中，以本尊身较强故，谓之于本尊身中起立，而非无光明之智慧。
English
See. The body of the wind-mind of pure consciousness is also seen in a way that is less clear than before. The Dharmata body is seen by the power of faith, but it is not clear. Because the first attainment of the wisdom of true meaning purifies the obscurations of the gross body and the three appearances with the subtle nature of the elemental body from the root, the body of the wind-mind of pure consciousness is seen very clearly and nakedly. It also performs the actions of body, speech, and mind of the practitioner. The mandala of Dharmata is only generally seen at that time, but because there is an obscuration of pure wind-mind, it is slightly less clear than the body of consciousness. Moreover, Dharmata alone does not perform the actions of body, speech, and mind of the obscurer. When that obscuration is also removed, all the cognitive obscurations arising from it are purified, and only the Dharmadhatu becomes the equality of the body, speech, and mind of the practitioner, which is the body of non-learning union. Therefore, in order to purify the defilements of those who are constant and always abiding, it is necessary to repeatedly enter into the co-emergent luminosity of great bliss. Therefore, in the conventional reality, although the deity body of the subtle elemental body does not cease, in the mind, the two graspers are repeatedly trained in luminosity, so that there is no appearance in the nature of equanimity. After that, it is necessary to arise again and again. Similarly, at the time of learning union, the pure body of consciousness needs to be repeatedly trained in the luminosity of true meaning and needs to be repeatedly possessed. However, in all samadhi and post-meditation, there is self-blessing and luminosity union. This samadhi also has a samadhi in which the deity body and bliss are equally divided. When the deity body is the main thing in the mind, there is a samadhi in which bliss and emptiness are slightly weaker in the mind, and when bliss and emptiness are stronger in the mind, there is also another slightly weaker samadhi. Therefore, when rising from the luminosity of true meaning, except for the part that does not appear, the experience of luminosity bliss and emptiness cannot be separated. Therefore, at the time of the first attainment of union, in the opposite aspect of the deity body and bliss, because the deity body is stronger, it is said to arise in the deity body, not without the wisdom of luminosity.
Chinese
不是的。又以乐增盛而修习，于等持之中央，观待本尊身与乐之反体二者，本尊之显现微弱，而乐极度增盛之时，则称为入光明。然非无本尊之显现也。又极细微地观察，于双运入光明之时，清净之识的本尊身之显现，则如其所应地隐没。然法性之本尊身则不隐没。然以法性之明相未至究竟之力，则稍微不明显。于后得时，亦本尊身之坛城与乐空俱生之智慧二者皆分离而存在，乃以清净与不清净之刹土的器情平等混合之方式而显现。又双运如牛轭相连，谓二法体性各异同时融入，此于黑忿怒尊誓句金刚之释及俄·སྔོག་之古籍中亦有，故非仅为后世藏人之主张，然不合理。若有二且显现为二，则为二显。若有二而显现为一，则成错乱者，于圣者之等持智慧如何能成立？故法性之大乐光明与幻身本尊身，就体性而言，乃无有丝毫差别之唯一，故于等持中亦唯显现为一。清净之识的本尊身与微细之融乐，若以理智分析，则不成一与异。然实物乃唯一，且如是显现，亦显现也。如是清楚阐述之双运，乃欲显示由彼所生之双运之体性。于《行集灯》中云：世尊，如何入于胜义谛，而于无实物中如何起立？于此处现前趋入之体验为何？成为不退转者为何？解脱之义为何？因何而得解脱？解脱者为何人？如是作六问。其意为，若入于胜义谛，则已成无实物，即已成无显现之自性，故云如何从此而起。双运
English
It is not so. Furthermore, by cultivating with increasing bliss, at the center of equipoise, in relation to both the deity's form and the reverse aspect of bliss, the deity's appearance is weak, and when bliss becomes extremely dominant, it is called entering the clear light. However, it is not that there is no deity appearance. Moreover, upon extremely subtle examination, at the time of the union entering the clear light, the clear appearance of the deity's form of pure consciousness appropriately subsides. However, the deity's form of dharmata does not subside. Yet, due to the power of the dharmata's clear appearance not reaching its ultimate extent, it is slightly unclear. In the subsequent attainment, both the mandala of the deity's form and the wisdom of bliss and emptiness arising simultaneously exist separately. They appear in a manner of equal mixture of the containers and contents of pure and impure realms. Furthermore, the union is like oxen yoked together, explaining that two dharmas of different natures merge simultaneously. This is also found in the commentary on the Black Wrathful One's Samaya Vajra and in the ancient writings of Ngok. Therefore, it is not solely the assertion of later Tibetans, but it is not reasonable. If there are two and they appear as two, it is a dual appearance. If there are two but they appear as one, it becomes a delusion. How can this be possible in the equipoise wisdom of the noble ones? Therefore, the great bliss clear light of dharmata and the illusory body deity's form are one without any difference in terms of essence. Therefore, in equipoise, only one appears. Even the deity's form of pure consciousness and the subtle melting bliss, when analyzed with intelligence, are not established as either one or different. However, the entity is only one, and it appears as such, and it also appears. The union that is clearly explained in this way is intended to show the nature of the union that arises from it. In the "Condensed Practice Lamp," it says: "Bhagavan, how does one enter the ultimate truth and how does one rise from non-existence? What is the experience of directly approaching here? What is it to become irreversible? What is the meaning of liberation? Why does one become liberated? Who is the liberated one?" Thus, six questions are asked. The meaning is that if one enters the ultimate truth, one has already become non-existent, that is, one has become the nature of non-appearance. Therefore, how does one arise from this? Union
Chinese
如何趋入现证，以何种次第之道能够真实获得双运，以及于何处安立不退转之界限，以及解脱与解脱之体性为何，以及解脱之因由为何，以及获得解脱者为何人等问题中，后面三个仅仅是附带意义，因此回答也只是附带提及，没有确立根本。第三个问题的答案已于前文书写。就第一个和第二个问题的答案而言，如是说：以何种道理，以此现证菩提之次第，获得光明之口诀，彼之身语意，一切无垢之自性皆为空性。三识于极清净之般若波罗蜜多之自性中，无心且无言说者，即是涅槃之界，无色且难以觉察，从业与生中解脱，如太阳、月亮、火和珍宝之光芒般，极其明亮。从中产生黑暗之显现，转变为获得显现等。从获得显现中，产生明亮之太阳光芒之显现，即是热之自性显现蔓延。从中，产生明亮光芒清凉自性之显现，即是智慧之本智。殊胜第一续中也说：从虚空中产生虚空，一切皆空，虚空广大。因此，四空合一之显现之集合，如虚空显现者般，使一切世间界显现，与微细界一同，如影子般不可分割，且不可摧毁之金刚身之自性，不变且无漏，从一切烦恼习气中解脱，成为唯有欲求之自在，如鱼出水或如迅速从睡眠中醒来般，产生极喜之身之自性之色，此色之自性之名称为大金刚持。从轮回之束缚中必定解脱，故称为解脱。如是说，以何种道理之意是指，三有显现连同烦恼之自性，从原始以来即是空性。
English
How to approach the realization, by what kind of path of stages can one actually attain union, and where is the boundary of non-retrogression established, and what is the nature of liberation and emancipation, and what is the reason for liberation, and who is the person who attains liberation, etc. Among these questions, the last three are only incidental meanings, so the answers are also only mentioned incidentally, without establishing a foundation. The answer to the third question has already been written above. Regarding the answers to the first two questions, it is said: By what kind of reasoning, by this sequence of manifest enlightenment, having obtained the oral instructions of luminosity, the body, speech, and mind of that, all the nature of stainlessness is emptiness. In the nature of the three consciousnesses, the perfectly pure Prajnaparamita, that which is without mind and without speech is the realm of Nirvana, formless and difficult to perceive, liberated from karma and birth, like the light of the sun, moon, fire, and jewels, extremely bright. From that, the appearance of darkness arises, transforming into obtaining appearance, etc. From obtaining appearance, the appearance of the bright sunlight arises, which is the nature of heat, the appearance spreads. From that, the appearance of the bright light, the cool nature, arises, which is the wisdom of knowledge. In the Supreme First Tantra, it is also said: From space, space arises, all is empty, space is vast. Therefore, the collection of appearances of the four emptinesses united as one, like the one who manifests space, makes all the world realms appear, together with the subtle realms, like a shadow, indivisible and indestructible, the nature of the vajra body, unchanging and without leakage, liberated from all afflictive habitual tendencies, becoming the freedom of mere desire, like a fish out of water or like quickly waking up from sleep, the form of the nature of the body of great joy arises, the name of the nature of this form is the Great Vajradhara. Because it is definitely liberated from the bonds of samsara, it is called liberation. It is said that the meaning of 'by what kind of reasoning' is that the nature of the three existences appearing together with afflictions is emptiness from the beginning.
Chinese
并且，由于离心是至高之境，因此，如果证得其状态显现的现证菩提，那么，平凡之身语意三者，显现证悟其自性为空性之故。此道之般若波罗蜜多，是超越思虑言说之境，寂灭之界即是自性。其能从业与生中解脱，由于红白风心四者的精华是法性，故如日光等。从彼中升起之时，获得与离戏之相、非烦恼之无明相混合之显现，以及从彼中离戏之显现与嗔恨习气相混合，显现为热，极其明亮之自性增长，以及从彼中明亮，如月光之光芒，离戏之相，形成贪着之习气，与具变之乐相联之最初显现之智慧等生起。此时，经中说显现四者合一。有些人认为，显现是增长，彼是获得，彼是融入光明之时，如河流汇入大海一般，显现四者的能力存在于光明之中，因此说从显现三者或四者混合中生起本尊身。彼时之光明必须是从彼中产生。在逆转升起之时，想到先前一度融入光明者，再次分离。如果本尊身在显现之后生起，则会认为仅仅从显现中产生，而不会从其他中产生。在逆转之获得之时，也有光明的色彩。在增长之时，也有光明和获得二者的光彩。在显现之时，也有其他三者的光彩。因此，除了在彼时彼刻主要由显现三者各自完成之外，由于具有先前先前的血统装饰，即使最终显现已经发生，也不会不从光明中产生。虽然不一定需要与基础时期的中阴身完全相同，但即使需要，中阴身的成就方式也不是瞬间完成的。自己的宗派以前也说过，从光明中升起，清净与不清净之幻身开始成就。逆转之显现
English
And, because being apart from the mind is the supreme state, therefore, if one attains manifest enlightenment in which that state is manifestly realized, then, the ordinary body, speech, and mind manifestly realize that their own nature is emptiness. This Prajnaparamita of the path is beyond the realm of thought and expression, and the realm of nirvana is its very nature. It liberates from karma and birth, and because the essence of the four, red and white winds and mind, is the nature of reality, it is like sunlight and so forth. When arising from that, one obtains the appearance of being mixed with the aspect of freedom from elaboration, non-afflictive ignorance, and from that, the appearance of freedom from elaboration is mixed with the latent tendencies of hatred, and the nature of intensely clear increase appears as heat, and from that, clarity, like the rays of moonlight, the aspect of freedom from elaboration, the habitual tendencies of attachment, and the wisdoms of the first appearance associated with changeable bliss arise. At this time, the scriptures say that the four appearances become one. Some people think that appearance is increase, that is attainment, and when that dissolves into clear light, just as rivers merge into the ocean, the power of the four appearances exists in clear light, so they say that the deity body arises from the mixture of three or four appearances. The clear light at that time must arise from that. When rising in reverse order, one thinks that what was once merged into clear light will separate again. If the deity body arises after appearance, it seems that it arises only from appearance and not from the others. At the time of reverse attainment, there is also the hue of clear light. At the time of increase, there is also the radiance of both clear light and attainment. At the time of appearance, there is also the radiance of all three others. Therefore, apart from the fact that the three appearances are mainly accomplished separately at that time, because they have the adornment of previous lineages, even if the final appearance has occurred, it will not fail to arise from clear light. Although it is not necessarily required to be exactly the same as the bardo of the ground period, even if it is required, the way of accomplishing the bardo is not accomplished in an instant. Our own system has been explained before, arising from clear light, the impure and pure illusory body begins to be accomplished. The appearance of reversal.