Chinese
地的究竟如同水中月般，了知光明空性无二之身之状态的方法，以不欺骗而真实安立，此乃如幻之天身。法性的天身，及其外围的形态，识与风等面容手足之形态，也遍布于流动与不流动的万物。此乃安住于一切之身且不变，即从无始以来至轮回存在之际，恒常不间断。此非以分别念之行境所能了知，唯有从至上大乐之智慧才能了知。如《摄大乘论》所说，色等境乃是二根平等进入之方法。金刚与莲花如实结合，乃是心与心所生之我的方法。心与心所生平等结合，乃是大乐三摩地之方法。此以幻化的比喻来近似表示。如是所说，以明妃之境为主的色等五境之乐受用为道且稳固时，双运之明点次第无动摇地束缚，能入于中脉。入于中脉之后，生起显现与增上的智慧。彼二者成为同味之后，从近取究竟生起大乐幻身。其他如同地上之宝藏与海水中隐藏之珍宝般，粗大的身体等器情之内，也隐藏着具有佛身形象之智慧。如是所说，内部隐藏之方式如同蔗糖中之糖蜜般隐藏，并非在完全分开方位的坛城中隐藏。因此，有些人认为，心间的法轮之中，清净的风心安住于上下左右被脉结束缚的内部。如同肠子被吹胀的两部分被束缚一般。并且，其外部接近之处，普通的风到达，因此产生梦身之显现。死亡之时与修道之时，当彼脉结解开时，光明之风单独以面容手足之形态行走。有些人如此认为。有些人认为光明之风乃是十风之
English
The ultimate of the earth, like the moon in water, the method of realizing the state of the body of indivisible luminosity and emptiness, is truthfully established as not deceiving, this is like an illusory divine body. The divine body of the Dharma nature, and its outer form, the forms of face and hands of consciousness and wind, also pervade all moving and unmoving things. This abides in the body of all and is unchanging, that is, from beginningless time until the existence of samsara, it is constant and uninterrupted. This cannot be realized by the object of conceptual mind, but only by the wisdom of supreme bliss. As it is said in the Compendium of Mahayana, the objects such as form are the means by which the two faculties enter equally. The perfect union of Vajra and Padma is the means of mind and mental events. The equal union of mind and mental events is the means of the great bliss Samadhi. This is approximated by the example of illusion. As it is said, when the bliss of the five objects such as form, which is mainly the object of the consort, is taken as the path and is stable, the bindu of the union of two is gradually bound immovably and can enter the central channel. After entering it, the wisdom of appearance and increase arises. After the two become of the same taste, the great bliss illusory body arises from the ultimate attainment. Others, like treasures on the ground and jewels hidden in the water of the sea, also hide this wisdom with the form of the Buddha's body inside the coarse body and other containers and contents. As it is said, the way of hiding inside is hidden like molasses in sugarcane, not hidden in a mandala that completely separates the directions. Therefore, some people think that in the Dharma wheel in the heart, the pure wind-mind abides inside, which is bound by the pulse knots from top to bottom, left and right. It is like two parts of the intestine being blown up and bound. And, near the outside, ordinary winds arrive, so the appearance of the dream body arises. At the time of death and at the time of practice, when the pulse knot is untied, the wind of clear light walks alone in the form of face and hands. Some people think so. Some people think that the wind of clear light is the ten winds.
Chinese
也解释说，这仅仅是持命气。虽然这样说，但这里反复提到的“命气”并非十气中的持命气，而是遍布一切的清净命气。下面介绍如何成就此智慧身之根本身，以及如何显现，并展示此身的特点。根本续中说：身语意金刚，应极力观修金刚柔软。身语意若显现，则变得如金刚柔软。在方圆百由旬的范围内，充满金刚燃烧的光芒，以各种庄严装饰，显现清净的自性。梵天、大自在天等天神，也无法看到。这是说，自己的三门或三相的智慧，已去除有实法之粗糙触感的金刚柔软，已转化为幻身，并且显现于他人的身语意三门，象征着百由旬。意思是，在遍布三千世界的范围内，显现以妙相好庄严的光身，并且说明，除非获得此次第，否则不是他人能见到的境界。第二，从比喻的角度对此生起定解：镜中之影像，应知幻化身。诸颜色如彩虹，遍布如水中月。解脱有实与无实，善绘金刚萨埵像，如于无垢之镜中，影像清晰显现相似。具足一切殊胜相，身观看不厌足，示于彼善妙弟子，彼说即是自加持。以幻化所显之特征，此乃近似之象征。如是说。其中，镜中之影像，也被认为是如幻生般同时显现的比喻。然而，即使显现眼等，以及显现色声等无量无边的现象，但由于眼与色等事物并未成立，因此，幻身以镜中之影像来象征并应了知。彩虹清晰地显现颜色和形状，但却不可触摸，同样，虽然清晰地显现本尊和坛城的布置，但也被认为是无有阻碍的比喻，这样做也没有矛盾。另外，彩虹
English
It is also explained that this is merely the life-sustaining air. Although it is said so, the "life air" repeatedly mentioned here is not the life-sustaining air among the ten airs, but a pure life air that pervades everything. The following explains how to accomplish the root body of this wisdom body, how to manifest it, and shows the characteristics of this body. The Root Tantra says: Body, speech, and mind are vajra, one should diligently meditate on vajra softness. If body, speech, and mind manifest, they become like vajra softness. Within a radius of a hundred yojanas, filled with the light of burning vajra, adorned with all kinds of ornaments, the pure nature appears. Gods such as Brahma and Maheshvara cannot see it at all. This means that one's own three doors or the wisdom of the three appearances, having transformed into the illusory body of vajra softness, which has removed the rough touch of substantial dharmas, and manifesting in the body, speech, and mind of others, symbolizes a hundred yojanas. It means that within the range of pervading the three thousand worlds, the light body adorned with excellent marks and signs appears, and it is explained that unless this stage is attained, it is not a realm that others can see. Secondly, from the perspective of analogy, generate certainty about this: The image in the mirror, should be known as the illusory body. The colors are like rainbows, pervading like the moon in water. Liberated from real and unreal, a well-drawn image of Vajrasattva, is like a clear image appearing in a spotless mirror. Possessing all excellent aspects, the body is never tired of seeing, shown to that good disciple, that is said to be self-blessing. With the characteristics shown as illusion, this is an approximate symbol. Thus it is said. Among them, the image in the mirror is also considered a metaphor for appearing simultaneously like a false birth. However, even if eyes and so on appear, and countless phenomena such as forms and sounds appear, but since things such as eyes and forms are not established, the illusory body is symbolized and should be known by the image in the mirror. The rainbow clearly shows colors and shapes, but it is untouchable. Similarly, although the arrangement of the deity and mandala is clearly visible, it is also considered a metaphor for being unobstructed, and there is no contradiction in doing so. Also, the rainbow
Chinese
就像根本因素是湿润的水汽，因缘是云的阴影和阳光充足，由此产生五种元素精华的光芒一样。这（指本尊显现）也是根本因素光明的心识，以及作为其因缘的融化安乐至极之光所成熟，又因与二元显现相混合的本尊身之习气稍微苏醒的缘故，五界精华五色光芒之风在那极其明亮鲜艳的坛城中显现。因此，颜色，也就是显现为形色的方式，就像彩虹一样。又像天空中一轮明月升起，其影像遍布所有河流一样，唯一的安乐智慧，作为坛城之主，显现为所有稳定和移动事物的影像，从而遍布所有容器和内容物，这可以用水中的月亮影像来象征。正如圣天所说： “犹如明镜无垢染，一切支分具足之身显现。 八十随好三十二相，如是常为金刚持之身。 如虚空现诸天兵器，如是金刚持亦以白色等。 善等诸业如其所应，如是于世间。 肢体不缺圆满之身，示现。” “若有金银及珍宝，海螺珊瑚琉璃石。 吠琉璃铜及其他，种种真实安住处。 虚空之处兔持月，一显现故随彼转。 如是彼等极明净，随逐种种自性物。 无尽世间遍行者，幻化自性种种相。 安住有情众生中，心之怙主亦如是。” 这段话其他词义容易理解，“善等诸业”是指与众生的业力相应而示现身相；“若有”等是指在黄金等表面极其光亮的地方显现影像；“自物”是指一个事物显现为多种；“种种相”等是指示现一切形象。这些论典中反复用名称和比喻来装饰身相的描述，因此，任何认为显现和心之显现具有无自性特征的人，都可以理解。
English
Just as the fundamental cause is the moist water vapor, and the conditions are the shade of the clouds and the abundance of sunlight, from which the light of the essence of the five elements arises, so too, this (referring to the manifestation of the deity) is the fundamental cause, the mind of clear light, and matured by the light of ultimate melting bliss as its condition. Also, due to the slightly awakened habit of the deity's body mixed with dualistic appearance, the essence of the five elements, the wind of five-colored light, appears in that extremely bright and vivid mandala. Therefore, colors, that is, the ways in which forms appear, are like rainbows. Furthermore, just as when one moon rises in the sky, its image pervades all rivers, so too, the single bliss wisdom, as the lord of the mandala, appears as the image of all stable and moving things, thus pervading all containers and contents, which can be symbolized by the image of the moon in water. As Arya Deva said: "Just as in a spotless mirror, A body with all limbs complete appears. The eighty minor marks and thirty-two major marks, So is the body of Vajradhara always." "Just as the weapons of the sky's lords appear, So too, Vajradhara, with white color and so on, Shows bodies in accordance with virtuous and other actions, In the world, with limbs complete and perfect." "If there are gold, silver, jewels, conch shells, coral, crystal, lapis lazuli, copper, and other various real abodes, Because one moon with a rabbit appears in the sky, It turns accordingly, making them extremely clear. Likewise, the various self-nature objects that pervade the endless world, Are the nature of illusion with various forms. The protector of the mind, who dwells in the assembly of beings, is also like that." The other meanings of these words are easy to understand. "Virtuous and other actions" refers to showing the body in accordance with the karma of sentient beings; "If there are" and so on refers to the appearance of images on extremely bright surfaces such as gold; "Self-object" refers to one object appearing in many ways; "Various forms" and so on refers to showing all forms. In these treatises, the description of the body is repeatedly adorned with names and metaphors, so anyone who thinks that appearances and mind-appearances have the characteristic of no self-nature can understand.
Chinese
僅僅我等此乃幻身，若有具足神祇面容手印之相，則謂造作虛假，凡此抱持高見者，皆異口同聲如是說，當知此乃背離密續真義之邪見。復有他者，如金剛持雙臂或三面六臂等，既不能增益，亦不能縮減，如平板模型般，妄想單一身相驟然顯現，此亦乃心胸狹隘之表現，實未解如是宣說一切相之真意。是故，壇城之輪顯現諸多形象，實乃轉生輪迴之主，亦是智慧之顯現，或與之相符之意識顯現，乃道之大樂自性。然不清淨之顯現，於無量無數不清淨者，如於酒家之中，孩童哭泣之景象，若欲以此作為自我加持，實乃受外道邪魔之見所惑。如是，有相之事物，分別念及顯現等等，以及非有相之事物，從空性中解脫之智慧身，實乃百看不厭。具足圓滿莊嚴，具足輪迴涅槃一切世間之殊勝。譬如金剛薩埵等壇城，如畫師精妙繪製之圖像，清晰顯現於無垢之鏡中一般。如是，上師應向善妙之弟子如是開示，宣說此等譬喻，乃為令其於自我加持之義生起定解。所謂有相與非有相等等，乃三譬喻中，首譬之廣釋。廣釋此幻身具足一切相，如阿雅提婆所言：『色等五相及，任何諸生處，十二如是說，界亦五種及，五種智慧與，對境一切眾，皆從幻生起，此即金剛持，非異於此者。山等及八大，任何廣大洋，洲等及地獄，種種之差別，行者與不行，任何即彼性，當觀金剛持，非異於此者。』如是，一切眾生皆從自心生，
English
Merely we are illusory bodies, if there are forms with faces and hands of deities, then it is said to be artificial and false. All those who hold such high views speak with one voice, and it should be known that this is a deviation from the true meaning of the tantras. Furthermore, some others, such as Vajradhara with two arms or three faces and six arms, cannot be increased or decreased, like a flat model, they imagine that a single body suddenly appears, which is also a manifestation of narrow-mindedness, because they have not understood the true meaning of all forms. Therefore, the appearance of many images in the wheel of the mandala is the lord of samsara, and it is also the manifestation of wisdom, or the corresponding manifestation of consciousness, which is the self-nature of the great bliss of the path. However, impure appearances, in the countless impure ones, such as the scene of a child crying in a tavern, if one wants to use this as self-blessing, it is actually deceived by the views of heretics and demons. Thus, things with form, thoughts and appearances, etc., and things without form, the wisdom body liberated from emptiness, is truly pleasing to the eye. It possesses perfect splendor and is endowed with the excellence of all worldly phenomena of samsara and nirvana. For example, mandalas such as Vajrasattva, like images skillfully drawn by skilled painters, appear clearly in a spotless mirror. Thus, the guru should teach the good disciple in this way, explaining these metaphors in order to generate certainty in the meaning of self-blessing. The so-called form and non-form, etc., is the extensive explanation of the first metaphor among the three metaphors. The extensive explanation that this illusory body possesses all forms is as Arya Deva said: 'The five forms such as form, and any places of birth, twelve are said to be like this, the realms are also five kinds, and the five wisdoms, and the objects, all beings, all arise from illusion, this is Vajradhara, not different from this. Mountains and the eight great, any vast oceans, continents and hells, various distinctions, those who walk and do not walk, whatever is that nature, should be seen as Vajradhara, not different from this.' Thus, all beings arise from one's own mind,