English
If one obtains the deity body of arising body isolation, by practicing Vajra recitation and action mudras, one can touch the channels and winds of true wisdom. If one does not obtain it, even through those methods, one can only touch the coarse channels and winds of conventional truth, so one cannot generate the special wisdom of the three isolations. If one obtains it, one can touch the channels and winds of wisdom, thus obtaining the wisdom of true Vajra recitation, and the special wisdom of bliss and emptiness of the causal completion stage belonging to the three appearances with manifest characteristics. Moreover, if there is no deity body of dependent body isolation, the great bliss of the three dependent appearances will not arise. Similarly, here too, if one obtains this actual body made of extremely subtle wind and mind, and abides in it, then the coarse body with the nature of atoms will also become extremely subtle, clear, soft, and flexible. Once this happens, it is also easier to purify one's own aggregates and realms into emptiness. Because the impure body slightly changes, all external appearances also change accordingly, because external appearances arise from the interdependence of the inner body. Furthermore, if all internal and external appearances naturally arise as illusions, then it becomes very easy to gather those appearances into emptiness, because knowing conventional appearance and emptiness as illusion is the actual way to enter the true non-dualistic space. If coarse karma becomes clear, then the three wisdom channels, winds, and bindus will clearly appear, so there is no need to strive to touch them, and it becomes effortless to dissolve the impure ones into the wisdom ones. Therefore, after obtaining the stage of self-blessing, in order to touch that body, by repeatedly practicing bliss and emptiness, all impure aggregates and realms will dissolve into the single realm of great bliss, and the meaningful luminosity will arise. Moreover, if all self and others appear as illusions, then the emptiness in which all appearances disappear will also easily arise, and if the coarse aggregates and realms become subtle and clear, then it will be easy to disappear into that realm, and if special conventional melting bliss is accomplished, then it will be easy to obtain the great bliss of true luminosity, and the extremely subtle wind and mind.
Chinese
当（通过业力）能够进行身体的活动时，那么仅仅通过智慧的自显现之身也能进行活动，这没有什么困难。这是从事物力量而来的智慧，理解这个理由并不困难。例如，如果生起了火，那么也很容易焚烧许多东西；在食物充足的地方，容易消除饥渴。反之，这些就难以出现，这是所有智者和愚人都知道的。因此，通过稳固的生起次第和修行，身体的成就（悉地）是可以实现的。如果幻身者进行修行，那么作为获得殊胜成就的先兆，据说可以获得八种轻妙之德，这也是因为专注于本尊，使庸常之身也变得清澈的缘故。因此，为了获得心之胜义谛光明，必须首先成就身、气、心仅仅的身（指幻身）。从有学双运到无学双运之间，如果用细微的差别来区分，身体和安乐作为所依之因，以及能依作为果的次第，可以反复应用。但总体而言，身体和智慧两者持续不断地同时运行，因此暂时不在此处进行详细的分析。那么，身体远离的本尊也依赖于微细明点的安乐，而气心仅仅的身也依赖于心远离的安乐。如果认为所依能依和因果的安立方式混乱了，那么，所有的前前道次第都安立为因，后后道次第都安立为果。一般来说，因果之间也会出现这种情况，但这与前者并不矛盾，因为有因果关系并不意味着就是所依能依关系。虽然有从安乐中产生本尊的情况，但并不是以安乐为所依，本尊为能依的方式出现。因此，金刚上师在向弟子传授口诀时，也应按照因果的顺序，首先展示对自己的加持次第，然后展示光明的次第。第五，详细阐述实际的次第，为了理解所修的基础，展示幻身的修持基础。自身加持为幻身
English
When (through karma) one is able to perform bodily actions, then one can also perform actions through the body of self-manifestation of wisdom alone, and there is no difficulty in this. This is wisdom that comes from the power of things, and it is not difficult to understand this reason. For example, if fire arises, then it is also easy to burn many things; in a place where there is plenty of food, it is easy to relieve hunger and thirst. Conversely, these are difficult to arise, as all wise and foolish people know. Therefore, by stabilizing the generation stage and practicing, the accomplishment (siddhi) of the body can be achieved. If a mayavi practices, then as a precursor to obtaining the supreme accomplishment, it is said that one can obtain the eight subtle virtues, and this is also because focusing on the deity makes the ordinary body become clearer. Therefore, in order to obtain the ultimate truth of mind, luminosity, it is necessary to first accomplish the body, speech, and mind alone (referring to the illusory body). From the state of learning union to the state of no learning union, if we distinguish with subtle differences, the order of body and bliss as the dependent cause and the dependent as the result can be applied repeatedly. But in general, both body and wisdom operate continuously and simultaneously, so we will not do a detailed analysis of it at this time. Then, the deity of body isolation also depends on the bliss of subtle bindus, and this body of mind alone also depends on the bliss of mind isolation. If one thinks that the way of establishing the dependent and the cause and effect is confused, then all the previous stages of the path are established as the cause, and all the later stages of the path are established as the result. In general, this also occurs between cause and effect, but this does not contradict the former, because having a cause and effect relationship does not necessarily mean that it is a dependent relationship. Although there are cases where the deity arises from bliss, it does not appear in the manner of bliss being the dependent and the deity being the dependent. Therefore, when the Vajra Master imparts instructions to the disciple, he should also follow the order of cause and effect, first showing the order of blessing to himself, and then showing the order of luminosity. Fifth, to elaborate on the actual sequence, in order to understand the basis of what is to be meditated on, the basis of the practice of the illusory body is shown. Self-blessing as an illusory body
Chinese
真实显现地之次第，圆满幻身之次第的程度。获得此次第之暂时功德有四。第一是：众生皆无自主，不由自主而生。其因乃是光明，一切光明皆是空性。以何心将孩童们，束缚于轮回中，以彼心瑜伽士，将往善逝之境。此处无有任何生，亦无任何死。心之自性常安住，当知轮回即是此。无有风之结合，心之自性不可执。心之自性成为因，业与生皆由此生。此乃说，此等众生为业与烦恼所控制，因业与苦乐，自身无有自主，故生与死等一切皆不由自主而生。并非如所思般成就，以自主之方式而生等。生与死等生起之因乃是光明之心与风相结合。属于光明之心的其他一切，也是光明第四，一切皆是空性之智慧，即由成为自之坐骑之风而生。此处所谓光明，是指四种显现。所谓一切光明皆是空性，是指其他三种显现之根本也是一切空性。因此，将光明施加于第四显现和第四空性上，是为了主要之义，将总名施加于别名上。从总的方面来说，三种显现之智慧也仅仅是属于光明而已。否则，因是光明，而光明即称之为一切空性。如果强调字面意思，光明一词就会出现两次重复之过失。如果解释为因是光明，而在光明之中也是一切空性，那么就会变成有很多不是一切空性的光明之语。因此，与通常的解释意思大致相同。所以，在一些具有八种体验的口诀中，对三种显现也使用光明的名称，也不认为是错误的。对此，轮回与涅
English
Clearly identifying the stages of the earth, the extent of perfecting the stages of the illusory body. There are four qualities of the state of attaining this stage. The first is: All beings are without autonomy, they do not arise independently. The cause of this is luminosity, all luminosity is emptiness. With what mind do children, become bound by being tied in samsara, with that very mind the yogi, will go to the realm of the Sugata. Here there is no birth, nor is there any death. The nature of mind abides in all ways, samsara itself is to be known. Without the union of wind, the nature of mind cannot be grasped. Because the nature of mind becomes the cause, karma and birth arise in all ways. This is to say that these beings are under the control of karma and afflictions, because of karma and happiness and suffering, they have no autonomy over themselves, so all occurrences of birth and death are involuntary. It is not that birth and so on occur in the way of autonomy that accomplishes as thought. The cause of the occurrence of birth and death is the mind of luminosity together with wind, and everything else that belongs to the mind of luminosity is also the fourth luminosity, all of which is the wisdom of emptiness, which arises from the wind that has become its own mount. Here, the term luminosity refers to all four appearances, and the term all luminosity is emptiness means that the root of the other three appearances is also all emptiness. Therefore, the term luminosity is applied to the fourth appearance and the fourth emptiness, because it is for the sake of the main meaning that the general name is applied to the specific name. In general, the wisdom of the three appearances is also only a part of luminosity. Otherwise, the cause is luminosity, and that luminosity is called all emptiness. If the literal meaning is emphasized, the word luminosity will be repeated twice, which is a fault. And if it is explained that the cause is luminosity, and even within luminosity, it is all emptiness, then it will become a word that there are many luminosities that are not all emptiness. Therefore, it becomes almost the same as the usual explanation. Therefore, in some of the oral instructions that have eight experiences, it is not considered wrong to use the name of luminosity for the three appearances as well. To that, samsara and nirvana
Chinese
一切的基础是胜义光明心，它与胜义气相伴。其中，以真实智慧所摄的光明心，是自性大乐，不为一切戏论和相所染污。那么，这种光明的气的法性是什么呢？虽然大乐本身不从世俗显现，但大乐本身的自力，以胜义智慧的各种形象恒常显现，那就是胜义气，也是金刚身。仅仅在名相上，胜义的气和心被安立为身和心，也被称为坐骑和骑者，但实际上是本体一味的结合。如此所有的光明和空性，因为是身语意无别的自性，所以也是法性的显现、增长、获得三者。虽然仅仅是所获得和所证悟之物，但从自身来说，它恒常远离能作、所作、事业三者。虽然从自身来说没有生灭，但在普通众生或瑜伽士的心识中，却显现为有生灭。正因为如此，以突发性的垢染的方式存在于其中的，是由阿赖耶识所摄的、作为根本的光明气心。也就是说，世俗的清净识，其自性不被外境所改变。无论身语意三者，还是处、义、身三者所摄的任何显现，一旦与因缘相遇，就能够显现。因此，具足一切形象、与前念相符、明而不断绝的觉性，与阿赖耶识意义相同，是轮回之法和解脱道之法一切的因的光明心。仅仅是觉性，从自身来说不是习气，所以被称为清净。然而，这个觉性没有不被习气遍及的部分，因为它的习气不是唯一的，所以一切习气混合聚集而遍及。这是相对于此自身的心的缘故。而习气的能力，则以影像显现的方式，使心生起对各种外境摇动的觉性。这些觉性的显现所变成的外境显现，也具有增长的能力，安住于对外境摇动的自性之中，这就是先前的清净。
English
The basis of everything is the mind of ultimate clear light, which is accompanied by the ultimate prana. Among them, the mind of clear light, which is gathered by true wisdom, is the nature of great bliss, unpolluted by all elaborations and signs. Then, what is the nature of this clear light's prana? Although great bliss itself does not appear from the relative, the self-power of great bliss itself, constantly appearing in all forms of ultimate wisdom, is the ultimate prana, and also the vajra body. Merely in terms of nomenclature, the ultimate prana and mind are established as body and mind, and are also called the mount and the rider, but in reality, they are the union of one essence. Such all clear light and emptiness, because it is the nature of inseparable body, speech, and mind, it is also the three of manifestation, increase, and attainment of the Dharma nature. Although it is merely what is to be attained and what is to be realized, from its own side, it is always separated from the three of agent, object, and action. Although from its own side there is no arising and ceasing, in the minds of ordinary beings or yogis, it appears as if there is arising and ceasing. It is precisely because of this reason that what exists in it in the manner of sudden stains is the clear light prana-mind, which is gathered by the alaya consciousness and is the root. That is to say, the relative pure consciousness, its own nature is not changed by objects. Whether it is the three of body, speech, and mind, or any appearance gathered by the three of place, meaning, and body, once it encounters conditions, it is able to appear. Therefore, the clarity and awareness that is complete with all aspects, in accordance with the previous thought, and is uninterrupted, is the same in meaning as the alaya consciousness, and is the mind of clear light that is the cause of all the laws of samsara and the laws of the path. Merely awareness, from its own side, is not habit, so it is called pure. However, there is no part of this awareness that is not pervaded by habits, because its habits are not unique, so all habits are mixed and gathered and pervade. This is because of the mind in relation to this self. And the power of habits, in the manner of images appearing, causes the mind to arise awareness that moves towards various objects. The appearance of objects that has become the manifestation of these awarenesses also has the ability to increase, and abides in the nature of moving towards objects, this is the previous pure one.