English
If the habit of appearance matures, then, by its power, having separated from this coarse body and died, that appearance corresponding to it will become very stable, thereby truly obtaining worlds such as the heavens. The reason for the difference between maturity and immaturity is that the appearance of wakefulness, during the period when the body is not yet lost as a support, a similar appearance mostly appears each time one wakes up, while the appearance in dreams appears completely different even within the dream itself. Therefore, apart from the difference in the stability or instability of the appearance of habits, in reality, there is no difference between truth and falsehood, because all phenomena are like dreams. This is its meaning. That all phenomena are like dreams is extensively proven in the root tantra of Guhyasamaja and in the section that teaches the twelve similes in the Collected Compendium of Wisdom Vajra, as well as in the scriptural citations of the Sutra on the Complete Purification of Karmic Obscurations. These explanations dispel doubts about the basis for the practice of dream and illusory body, and the nature of sleep and dreams, and also clearly show the example of the illusory body. Dreams arise from the bliss of sleep, which is preceded by the three emptinesses, being stirred by the wind. From the moment they arise, they exist in a subtle form, having abandoned places made of minute particles, the body, and coarse enjoyments. Just as they arise naturally without relying on conceptual thought, similarly, the clear light of great bliss, which is preceded by the gradual dissolution of coarse and subtle elements, arises genuinely and without deliberation, together with the wind that has become its own vehicle. Having abandoned the coarse elements such as earth, this subtle body, realm, and enjoyment are for the sake of gaining a special certainty that this is the deity body of self-blessing. Just as the bodies of the victorious Buddhas residing in the pure realms of the ten directions have no bones or flesh, etc., and are only wisdom bodies like reflections in water, but when they manifest emanation bodies for the benefit of sentient beings, even without the effort of an emanation mind, they can cause beings to be tamed by them to appear with bodies that have the characteristics of seeing, hearing, touching, and knowing. Although the wisdom body has no coming or going, it truly enters into the various coarse-appearing realms in a pervasive manner.
Chinese
就像虚空遍及一切事物一样。如同智慧身融入化身，行持化身的事业一样。在基础时，以梦身的力量行持醒觉的事业。等持的幻身显现为纯净的景象。在后得的阶段，融入粗大的外器内情。因此，梦的果实会在醒觉时显现。因为在梦境时，风心的显现转变的力量，在醒觉的身体中也存在，所以会产生果实。如同智慧身的力量，化身也会示现讲法等事业。等持幻身的功德越来越增上，后得幻身的行持事业也越来越增上。等持的幻身本尊越多越清晰，后得不净的身体也变得越细越清明。在此，关于粗身和风心的区分和归纳的差别，至尊班智达大涅槃吉祥等我们一些具德上师的教言中说：在通常的状态下，它们两个就像泥土和水一样非常混合。在这个第三阶段，自性非常不混合，但聚集在一起，就像棉花浸在水中一样。因此，它们两个虽然聚集在一起，但体性非常不混合。这样说的。还有其他的例子，例如，瓶子和瓶子的虚空无分别地遍布和混合，但看到瓶子时看不到虚空，打破瓶子时看到虚空却没有瓶子。还有，即使不打破瓶子，如果在瓶子上施加遮蔽的物质咒语，即使有瓶子也看不到，而能看到虚空。如果用天眼观察，就能同时看到瓶子和瓶子的虚空，同样，虽然细微的身体遍布于粗大的身体中，但在醒觉的状态下，只能看到粗大的身体，看不到细微的身体。对于轮回者来说，粗身坏灭的中阴阶段，以及通过修道而舍弃粗身的双运阶段，因为没有粗大的身体，所以只能显现细微的身体。在这个幻身次第的阶段，虽然粗身还没有转变，所以实际上是存在的，但在等持的阶段
English
It is like the sky pervading all things. Just as the wisdom body enters the emanation body and performs the activities of the emanation body, in the base state, the power of the dream body performs the activity of awakening. The illusory body of meditative equipoise appears as a purely pure vision. In the post-meditation stage, it enters the coarse outer and inner world. Therefore, the fruit of dreams is said to appear in the awakened state. Because the power of the transformation of the appearance of wind and mind during the dream state also exists in the awakened body, the fruit will arise. Just as the power of the wisdom body, the emanation body also performs activities such as teaching the Dharma. As the merits of the illusory body of meditative equipoise increase, the activities and deeds of the post-meditation illusory body also increase. The more numerous and clear the deity bodies of the illusory body of meditative equipoise, the more subtle and clear this impure body of post-meditation becomes. Here, regarding the differences in the distinction and aggregation of the gross body and wind-mind, some of our noble lamas, such as the great venerable Pandit Mahaparinirvana Shri, have said: In the ordinary state, the two are very mixed like clay and water. In this third stage, the nature is very unmixed, but they remain together as a group, like cotton wool immersed in water. Therefore, although the two remain together as a group, their characteristics are very unmixed. So it is said. There are other examples, such as, the sky of the vase pervades and mixes with the vase without distinction, but when the vase is seen, the sky is not seen, and when the vase is broken, the sky is seen but there is no vase. Also, even if the vase is not broken, if an obscuring substance mantra is applied to the vase, even if there is a vase, it cannot be seen, and the sky can be seen. If one observes with the divine eye, one can see both the vase and the sky of the vase at the same time. Similarly, although the subtle body pervades the gross body, in the awakened state, only the gross body is seen, and the subtle body is not seen. For sentient beings in samsara, in the intermediate state where the gross body is destroyed, and in the state of union where the gross body is abandoned through cultivation of the path, since there is no gross body, only the subtle body appears. In this stage of the illusory body, although the gross body has not yet transformed, so it is actually existent, but in the state of meditative equipoise
Chinese
那不見粗大，只顯現微細，那後得的階段，如彩虹出現在山上一般，二者同時顯現。等持中顯現的本尊身相的相續，在後得時粗身的顯現生起時，依賴粗大的所依，那微細的以光彩的方式安住並進入，見到故稱之為進入，不要想其他的進入之義。如此將夢和幻身二者作為比喻和意義結合，對於基礎時的死亡光明和中陰也以這個次第來表示，因為對於道的光明和雙運也是以此來表示的緣故，對於夢的顯現方式作了廣大的闡述。因此死亡的時候，粗大二十五融入微細，微細的四種顯現也次第融入，生起無邊無際的光明時，以融入次第的力量，粗大的身體和清淨的身體二者分離，並且在融入次第的階段，以心安樂明朗顯現的力量，清淨轉為力量的能力成熟，死亡光明醒來之時立即成就中陰身，如深度睡眠之後顯現夢境一般。同樣，死亡時候的融入次第，比死亡光明更強大的力量在禪定中有的話就不用說了，僅僅是力量相等也可以，粗大和微細融入方式的智慧顯現時，不是因為壽命的因耗盡，也沒有產生死亡的疾病，雖然身心不會逐漸分離，但在自顯現中不依賴粗身而能成立微細身的顯現產生，這是因為融入次第的力量，粗細二身必須互相依賴的關係粗略地斷絕而如分離一般顯現，並且從融入次第階段的大樂威力中，清淨身轉為力量，從而成就以前如何串習的本尊身相為主的無量影像。第三次第的幻身，自身的時間是隨順報身，特別是學習的雙運身的因不是共同的，因此也稱為報身。任何瑜伽士死亡時，如果生起心極度寂靜的光明，這個身會作為中陰的替代而生起，因此不會有中陰。
English
That which does not see the gross but only appears subtle, that subsequent attainment stage, like a rainbow appearing on a mountain, both appear simultaneously. The continuum of the deity's form appearing in equipoise, when the appearance of the gross body arises in the subsequent attainment, the subtle, relying on that gross support, abides and enters in the manner of radiance, and is called entering because it is seen, do not think of any other meaning of entering. Thus, these two, dream and illusory body, are combined as example and meaning, and this very order is also used to represent the death luminosity and bardo at the base stage, because the luminosity and union of the path are also represented by this. Therefore, there is a great explanation of how dreams arise. Therefore, at the time of death as well, the twenty-five gross elements dissolve into the subtle, and the four subtle appearances also dissolve in order. When the luminosity without beginning or end arises, by the power of the dissolving stages, the gross body and the pure body separate, and in that stage of dissolving, by the power of the mind appearing as ease and clarity, the power of the pure becoming strength matures, and as soon as the death luminosity awakens, the bardo body is accomplished, just as a dream arises after deep sleep. Similarly, the dissolving stages at the time of death, and what need is there to say if there is a power in meditation that is greater than the death luminosity? Even if the power is only equal, when the wisdom of how the gross and subtle dissolve arises, even though the life force is not exhausted and there is no disease that causes death, the body and mind will not gradually separate, but the appearance of the subtle body being able to stand independently without relying on the gross body in self-appearance occurs. This is because the power of the dissolving stages roughly severs the relationship between the gross and subtle bodies that must rely on each other, so they appear as separate. And from the power of the great bliss of the dissolving stage, the pure body becomes strength, and thus an infinite image is accomplished, mainly in the form of the deity that was previously familiar. This illusory body of the third stage, its own time is in accordance with the enjoyment body, and especially the cause of the union body of learning is not common, therefore it is also called the enjoyment body. When any yogi dies, if the luminosity of the mind reaching ultimate solitude arises, this body will arise as a substitute for the bardo, therefore there will be no bardo.
Chinese
如果在这个临终的时候成就了这个身，那么就能遮止中阴的业和习气，获得不生中阴的定解。因此，这也是修持中阴的殊胜方法。金刚持的名号中，也有一个叫大乐。其原因是，从道的乐大中，会显现各种清净的显现。各种显现也没有超出乐的自性。因此，乐是清净显现的遍及。就像报身金刚萨埵遍及一切化身一样，乐遍及报身，显现遍及化身，这也是在道上修持的方法，因此这样命名。因此，幻身之身虽然不是乐和清净显现二者，但从其本体是乐的角度来说，被称为大乐的禅定。因此，世俗谛的幻身，也是道时的报身。它也是中阴众生完全清净的状态。它也是金刚小身。它也是金刚萨埵自性的本尊身。这个意义在《行集》中说：如此一来，各个无知的众生，会成为名为中有的轮回之因。那些通过上师传承次第，获得一切如来窍诀的人们，就像在墙壁、画布或镜子中显现的那样，观想自我加持。以金刚身之自性，化现自身，具足一切殊胜，身体美妙无比，以大丈夫三十二相等庄严其身。总之，直到以一切佛的功德庄严为止。如是说。以前，气脉明点以风心作为中阴的因，在六道各自的中阴中成就，中阴由此取六道各自的生，从而轮回。现在，轮回和中阴的因——风心，与上师窍诀的幻身次第相应，反复修持大乐和本尊身，它的作用就会转变，成为幻身的本尊身。身体美妙无比
English
If this body is accomplished at the time of death, then it will prevent the karma and habitual tendencies of the bardo, and one will obtain the certainty of not arising in the bardo. Therefore, this is also the supreme method for purifying the bardo. Among the names of Vajradhara, there is also one called Great Bliss. The reason for this is that from the great bliss of the path, various pure appearances will arise. These various appearances do not go beyond the nature of bliss. Therefore, bliss is pervasive of pure appearances. Just as the Sambhogakaya Vajrasattva is pervasive of all Nirmanakayas, bliss is pervasive of the Sambhogakaya, and appearance is pervasive of the Nirmanakaya, and this is also the method of practicing on the path, therefore it is named in this way. Therefore, although the illusory body is not both bliss and pure appearance, from the aspect of its essence being bliss, it is proclaimed as the samadhi of great bliss. Therefore, this illusory body of relative truth is also the Sambhogakaya at the time of the path. It is also the state of the Gandharva, that is, the bardo being, being completely purified. It is also the small Vajra body. It is also the deity body of the nature of Vajrasattva. This meaning is stated in the Compendium of Practices: In this way, each ignorant being becomes the cause of samsara called the intermediate existence. Those who have obtained the instructions of all the Tathagatas through the lineage of the gurus, visualize self-blessing in this way, just as it appears in a wall, a painted cloth, or a mirror. Transforming oneself with the nature of the Vajra body, possessing all perfections, the body is so beautiful that one cannot be satisfied by looking at it, adorned with the thirty-two major marks of a great being, etc., on the body. In short, it is up to being adorned with all the qualities of all the Buddhas. It is said. Previously, the winds and mind used wind and mind as the cause of the bardo, and when they were accomplished in the bardo of each of the six realms, the bardo took the birth of each of the six realms, and thus became samsara. Now, the cause of samsara and the bardo—the wind and mind—in accordance with the illusory body sequence of the guru's instructions, repeatedly meditating on great bliss and the deity body, its function will be transformed and become the deity body of the illusory body. The body is so beautiful that one cannot be satisfied by looking at it.