Chinese
因此，由于粗大的身体尚未分离，并且粗大之物也必须消融，所以是迟缓的。如果做到粗大的身体完结，那么比出生时的消融过程还要长。对此，其他的蕴和界都融入地，地融入水，水融入火，火融入风，风融入识。从这些开始，先融入心之显现，再融入随心生起，再获得无明，最后融入光明。这是死亡时融入光明，有寂灭尽的方式。只要粗大之物存在，本有的风心就遍布于众生的身心中，虽然存在却无法看见，如同芝麻中的麻油一样。如同压榨芝麻而破裂时能看见麻油一样，当粗大之物消融时，只剩下光明的风心。那时，其他的轮回之法虽然没有显现，但是光明本身由于从无始以来积累的习气而转变，并安住于其中。因此，无法长久安住于光明之中，再次次第产生七有，从而转动轮回之轮。光明与风相结合，由于不认识自己的本性，所以才会这样，如果认识就能解脱。此外，显现为习气和风的识，当如实证悟到它自身本初以来从未存在过的自性时，在其之后只留下俱生的大乐，这就是真实触及实相，也就是解脱。例如，当镜子面向事物时，会显现各种各样的影像，却无法认识镜子表面的自性。当影像消失时，就能看见镜子平滑的表面，与之相似。因此，正是由于某种显现为光明风心的识，才使得孩童们被轮回的束缚所束缚。如果将这个心观想为自我加持的本尊身，那么通过同样的方法，瑜伽士就能到达善逝佛陀的境界，也就是果位。这段话清晰地阐述了圆满次第中观想本尊的基础。此外，这里是指粗大的身心全部断绝和结束，因此，没有任何其他的取生者，也没有任何其他的死亡者，光明。
English
Therefore, because the gross body has not yet separated and the gross elements must also dissolve, it is slow. If it is done until the gross body is complete, then it will be longer than the dissolution process at the time of birth. In this regard, the other skandhas and dhatus dissolve into earth, earth dissolves into water, water dissolves into fire, fire dissolves into wind, and wind dissolves into consciousness. From these, they first dissolve into the appearance of mind, then into the arising of mind, then into the attainment of ignorance, and finally into mere luminosity. This is how death dissolves into luminosity, the way existence ceases. As long as the gross elements exist, the innate wind-mind pervades the bodies and minds of sentient beings, but although it exists, it is not visible, like sesame oil in sesame seeds. Just as when sesame seeds are pressed and broken, sesame oil can be seen, when the gross elements dissolve, only the wind-mind of luminosity remains. At that time, although the other dharmas of samsara are not manifest, luminosity itself is transformed by the habits accumulated from beginningless time and abides in it. Therefore, one cannot abide in luminosity for a long time, and the seven existences arise again in succession, thus turning the wheel of samsara. The luminosity combined with wind is like this because it does not recognize its own nature, but if it recognizes it, it will be liberated. Furthermore, when the consciousness that appears as habits and wind realizes in accordance with the fact that its own nature has never existed from the beginning, then only the co-emergent great bliss remains in its place, which is actually touching reality, that is, liberation. For example, when a mirror faces an object, various images appear, but one cannot recognize the nature of the mirror's surface. When the images disappear, one can see the smooth surface of the mirror, which is similar. Therefore, it is because of some consciousness that appears as the wind-mind of luminosity that children are bound by the bonds of samsara. If that mind is visualized as the deity body of self-blessing, then by the same method, the yogi will reach the state of the Sugata Buddha, that is, the state of fruition. This passage clearly explains the basis for visualizing the deity in the completion stage. Furthermore, here it refers to the complete cessation and ending of the gross body and mind, therefore, there is no other taker of birth, and there is no other who dies, luminosity.
Chinese
因此，萨尔之风心，即心、三相之自性，连同念头一起安住，只要光明之风心存在，就会经历生和死。因此，要知道在轮回之处，轮回者就是它。如果只有心的法，那么心是不可指示且无碍的，因此不能去往各种地方，也不能遇到苦乐之境。依靠听闻等修习道也不行，因为没有遇到境，烦恼不会生起。不积业，就不会受生，那么心与风相连，一切都由此而生。风和心即使分开存在，也无法起作用，因为即使风动，心也无法动摇。因此，风心无分地混合是轮回之因。对于宣说者来说，如果没有与风的实体混合的结合，那么仅仅是明觉的心，其自性，即八十念等，不会被视为实体，也就是没有生。当心被风推动时，它就变成了自身自性念头的因，因此会积业，并由此而生。从光明之风心中产生三相之风心，由此产生八十自性的念头。也就是说，光明被风推动时，三相的显现就会显现，并产生其所乘之风。然后，从三相中显现出八十自性的显现，从三相之风中产生作为八十念之坐骑的风。由此积业等如前所述。二是加持自身，将幻身次第清晰地认知为：加持自身次第的体性；通过比喻对其生起定解；宣说成就幻身之方便，共有三点。第一点是：彼与风完全结合，三识再次转为瑜伽士之身，此即所谓的幻身。因此，一切众生皆如幻，如是宣说。安住于如幻之禅定，见一切皆与其相同。色与受
English
Therefore, the Sal wind-mind, which is the nature of mind and the three appearances, together with thoughts, abides as long as the clear light wind-mind exists, it will experience birth and death. Therefore, know that in the place of samsara, the samsaric being is it. If there is only the dharma of mind, then mind is unpointable and unobstructed, therefore it cannot go to various places, nor can it encounter the realm of pleasure and pain. It is also not possible to cultivate the path by relying on hearing and so on, because without encountering the object, afflictions will not arise. If one does not accumulate karma, one will not take birth, then the mind is connected with the wind, and all that arises from it. Even if wind and mind exist separately, they cannot function, because even if the wind moves, the mind cannot be shaken. Therefore, the inseparable mixture of wind and mind is the cause of samsara. For the one who teaches, without the union of mixing with the substance of wind, then the mind that is merely clear awareness, its own nature, that is, the eighty thoughts and so on, are not taken as substantial, that is, there is no birth. When the mind is moved by the wind, it becomes the cause of its own nature's thoughts, therefore it will accumulate karma, and from that all births arise. From the clear light wind-mind, the wind-mind of the three appearances arises, and from that, the eighty self-natures of thought arise. That is, when the clear light is moved by the wind, the appearances of the three appearances will appear, and the wind that rides on it will arise. Then, from the three appearances, the appearances of the eighty self-natures appear, and from the wind of the three appearances, the winds that become the mount of the eighty thoughts arise. The accumulation of karma and so on is as previously explained. Second, blessing oneself, clearly recognizing the order of the illusory body as: the nature of the order of blessing oneself; generating certainty about it through examples; explaining the means of accomplishing the illusory body, there are three points. The first point is: that it is completely combined with the wind, the three consciousnesses again transform into the body of a yogi, this is what is called the illusory body. Therefore, all beings are like illusions, as it is said here. Abiding in the samadhi of illusion, seeing everything as the same as it. Form and feeling
Chinese
以及受，以及行与识，五者，以及四种界，眼等以及境，五识，内外所分，一切不异幻。如是，彼因光明心与风结合，不仅是刹那三现，而是依于现、增、近得三地而修证究竟大乐，并以自因逆转之三识而如实修证，于基位之风心上，以道位之三现乐加持之缘故，彼风心即真实显现为本尊身相，彼即转为瑜伽士之身，亦作身体之作用。此时虽有粗身，然彼本尊身亦转为瑜伽士身之主，我慢亦主要安住于彼。彼本尊身乃显空不二，虽现多种形象，然非成立为所取之自性，如从物与咒生幻，光明即如物，以风如咒所生之故，彼即说为幻身。此本尊身之因乃基位之乐以道位之乐所庄严，亦是本有之身故亦是自性，先前凡庸之我慢与以证悟所观察之本尊我慢，此时转移至彼，乃非烦恼之我慢，处于幻身次第之补特伽罗，虽总的来说未断除烦恼我慢之根本，然此时之本尊身我慢非烦恼。如是亦云，《楞伽经》云：士夫相续蕴，如是缘及尘，主宰自在作者等，唯心之中我说我。又《喜金刚》云： 识之诸行相，士夫前世自在与，我与养育有情与，时与补特伽罗自性，一切事物自性中，以幻化之身而安住。如是自己。
English
And feeling, and formations and consciousness, the five, and the four elements, the eye and so forth and the objects, the five consciousnesses, divided into outer and inner, all are not other than illusion. Thus, that causal clear light mind, being perfectly united with wind, not only the momentary three appearances, but relying on obtaining the three grounds of appearance, increase, and near attainment, the ultimate great bliss is accomplished in relation to the example clear light, and by perfectly accomplishing with the three consciousnesses of self-cause reversal, on the wind mind of the base time, due to the cause of blessing by the bliss of the three appearances of the path time, that wind mind itself actually appears as the form of the deity, that itself transforms into the body of the yogi, and also performs the function of the body. Although there is a coarse body at this time, that deity body also becomes the main of the yogi's body, and the pride also mainly abides in that. That deity body is non-dual of appearance and emptiness, although many forms appear, it is not established as the nature of the apprehended, like illusion arises from substance and mantra, clear light is like substance, because it is produced by wind like mantra, therefore it is said to be the illusory body. The cause of this deity body is that the bliss of the base time is adorned by the bliss of the path time, and it is also the innate body, therefore it is also self, the previous ordinary pride and the deity pride examined by realization, at this time transferred to that, is the non-afflictive pride, the individual abiding in the stage of the illusory body, although in general has not abandoned the root of afflictive pride, but the deity body pride at this time is not afflictive. Thus it is also said, the *Lankavatara Sutra* says: The individual continuum aggregates, likewise conditions and dust, lords, Ishvara, agents, etc., in mind-only I speak of I. Also, the *Hevajra Tantra* says: The modes of all consciousness, the individual former life, Ishvara and, I and nurturing sentient beings and, time and the individual nature, in the nature of all things, abides perfectly with the illusory form. Thus, oneself.
Chinese
当幻身成就时，自己的风心大金刚持显现为如幻，因此，自己的本尊身这样遍布一切众生身体的风心，也逐渐显现为如幻之身的自性，此在密咒乘中宣说。如《金刚鬘》中所说：“此言语道之境，乃主尊智慧身自性，为利一切有情故，显现如彩虹般。”并且，将要解说的不可见的等持也显示说：自己安住于如幻的等持中，逐渐串习，最终，自己觉知的对境所显现的一切器情世界，也显现为唯风心之坛城。因此，见到一切众生都如安乐自性的坛城之轮。前一偈颂显示自己获得幻身，此偈颂显示幻身之变化。也就是说，这个次第最初获得的时候，自己的风心仅仅显现为本尊身，之后逐渐串习，由上而上转变，就会那样。此如何修持之理，在《集密根本续》中没有非常明显地宣说，因此，大多数执持《密集金刚》圣者法类的人们，也将生起次第的本尊身变化的观想用在此处，但如同将夺取王位的方法误认为堕胎一样。此乃《续部之王·最初佛》中所说，依靠方便分，在逆转的四喜之际，从脐轮向上至五轮变化金刚，以及与智慧相结合之分，在上降俱生之末从宝顶变化，以及下稳固时，在莲花、喉间、秘密处和脐间等四喜次第中，从脐间变化金刚等广说，然而暂时随顺于不分贤劣而欲分别者们的意愿，将此续部宗派安立为仅仅是那一方面的解说，而不广说。然而，四喜是四种显现，并且从在心间获得光明而起，当菩提心到达喉间之时，幻
English
When the illusory body is accomplished, one's own wind-mind, the great Vajradhara, appears as illusory. Therefore, one's own deity body, in this way, the wind-minds that pervade the bodies of all beings will also gradually appear as the nature of an illusory body. This is explained in the mantra vehicle. As it is said in the Vajra Garland: "This realm of the path of words is the very nature of the wisdom body of the chief. For the benefit of all sentient beings, it appears like a rainbow." Moreover, the invisible samadhi that will be explained also shows that by abiding in the samadhi that is like an illusion and gradually training, eventually, all the container and contents that appear in the realm of one's own consciousness will also appear as a mandala of mere wind-mind. Therefore, all beings are seen as being similar to the wheel of the mandala of the nature of bliss. The previous verse showed that one has attained the illusory body, and this verse shows the transformation of the illusory body. That is to say, when this order is first attained, one's own wind-mind only appears as the deity body, but later, by gradually becoming accustomed to it, it will transform from higher to higher. How to practice this is not very clearly explained in the root commentary of the Guhyasamaja Tantra. Therefore, most of those who hold the lineage of the Guhyasamaja Aryadeva apply the visualization of the transformation of the deity body of the generation stage here, but it is like mistaking the method of seizing the kingdom for abortion. This is what is said in the King of Tantras, the First Buddha: relying on the aspect of means, at the time of the four joys of reversal, from the navel chakra upwards to the five chakras, the vajra transforms, and in the aspect of union with wisdom, at the end of the ascending innate, it transforms from the tip of the jewel, and when it is stable downwards, in the order of the four joys in the jewel, throat, secret place, and navel, it is extensively explained that the vajra transforms from the navel, etc. However, for the time being, in accordance with the minds of those who want to differentiate between the wise and the foolish, this tantra lineage is established as being only an explanation of that aspect, and it is not extensively elaborated. However, the four joys are the four appearances, and arising from the attainment of clear light in the heart, when the bodhicitta reaches the throat, the illusion