English
Also, one should utilize the senses like a rainbow. Entering the attire of the gods, adorned with various clothes and ornaments, displaying coquetry with graceful postures, closely enjoying the five desirable qualities, offering songs and music for the sake of worship, and engaging deeply in various arts such as dance, weapon handling, and sexual practices, one should also meditate on them as being like the moon in water. In particular, the five external desirable qualities of enjoyment and the five internal desirable qualities of the consort, namely the five objects of form, sound, smell, taste, and touch, are perceived by the five senses of the eyes and so on. When experiencing the pleasure of desirable qualities, one should carefully examine and meditate on them as being like illusions. Here, the statement of meditating on illusions, rainbows, and the moon in water means that the common meaning is to know that appearances are without inherent existence, and the uncommon meaning is to mix those appearances with the appearance of the mandala of wind and mind, thereby transforming and dissolving them into the appearance of wisdom. One should train in this meaning. Third, the standard for the perfection of the stage of the illusory body is: In the Vajrayana, it is said: "Here, why is there a need for much elaboration? Whatever the yogi focuses on, contemplate that as being like an illusion. Whoever sees the image in a mirror, dreams, illusions, water bubbles, and eye defects as such, is said to be the most supreme. Seeing, touching, and all actions are like illusions. The nature of the unconditioned conventional truth is said to be the nature of illusion. Whichever sense becomes the path, becomes the nature of that. The union that has not entered into samadhi unites with all the Buddhas. In all places and at all times, the self-nature is constant and possesses all aspects. The siddhi of the self-nature of all Buddhas, one will see that nature oneself." The first verse of this stanza is taken from the meaning of the previous statement of "contemplate as being like an illusion." In this stage of the illusory body on the Vajrayana path, why is there a need to enumerate each and every term and elaborate so much? Whether it is during meditation or post-meditation, the inner and outer awareness of the yogi, such as seeing, hearing, feeling, and touching
Chinese
无论观想什么，都以这两种幻化的观察方式，如幻般地观察和修习，从而显现的就是第一个证相。稍微详细地解释一下：如镜中影像般显现而无自性，如梦境般是风心的显现，如幻术般显现却并非外在实有，如水泡是水一样，因喜乐的加持而显现为喜乐本身，如眼花般粗大的显现从此转变到其他。各个例子的意义，以及所有共同之处，即无论谁将它们视为与这些相似的显空唯一的觉知本质，那人就被称为主要的，即幻身圆满的瑜伽士。实际上，这指的是在自己的觉知中，对于所显现的法，获得了那样的明亮显现。由于并非直接见到所有所知，因此即使其他人没有获得真实的明亮显现，也能间接地理解到那种状态。同样地，从看到形色到触及所触，乃至听到、感觉到和体验到的一切，所有动静的事物，都如幻术般不真实。与此相应，在入定中，由粗大的显现所包含的自他器情，没有任何可执著之处，即不显现。虽然在世俗中显现的现象存在，但微细的风心坛城如幻般显现，这是极力宣说的。当自己所见所闻的业相止息，其遗迹或道路被无边清净的坛城轮等所遍布时，这就是获得入定幻化稳定的征兆，即第二个证相。无论哪个感官成为道路，所有粗大的对境显现，都要与那对境的自性，即大乐的自性相融合。在未入定的时候，即在座间行住的修习中，结合喜乐的增长，并通过如幻的认知来增长，那么那些对境也会成佛，与幻身的本尊等所有清净显现的自性平等结合，即自然显现，这就是后得幻身圆满，即第三个证相。这是后得
English
Whatever is visualized, all of that is contemplated and practiced like an illusion with these two ways of examining illusion, and what manifests as a result is the first sign. To explain it in a little more detail: like a reflection in a mirror, it appears but has no inherent nature; like a dream, it is an appearance of wind and mind; like an illusion, it appears but is not established as an external reality; like a bubble is water, it appears as bliss itself due to the blessing of bliss; like an optical illusion, the coarse appearance is transformed from this to something else. The meaning of each example, and what is common to all, is that whoever sees them as the essence of a single knowing of mere appearance and emptiness, similar to these, is said to be the main one, that is, the yogi who has perfected the illusory body. In reality, this refers to finding such a clear appearance in the phenomena that appear to one's own awareness. Since not all knowable things are seen directly, even if others do not obtain a real clear appearance, they can still understand that state indirectly. Similarly, from seeing forms to touching tangibles, and even hearing, feeling, and experiencing, all moving and unmoving things are not truly real, just like illusions. In accordance with this, in meditative equipoise, there is nothing to grasp at in the self and other, container and contents, included in the coarse appearance, that is, it does not appear. Although phenomena that appear in conventional reality exist, it is strongly stated that the subtle mandala of wind and mind appears like an illusion. When the karmic appearances that one can see and hear cease, and their traces or paths are pervaded by endless pure visions such as wheels of mandalas, this is a sign of having gained stability in meditative illusion, that is, the second sign. Whatever sense becomes a path, all coarse object appearances should be blended with the nature of that object, that is, the nature of great bliss. When not in meditative equipoise, that is, in the practice of conduct during breaks, combining the increase of bliss and increasing it with the knowledge of illusion, then those objects also become enlightened, equally combining with the nature of all pure appearances such as deities of the illusory body, that is, naturally arising, this is the perfection of the subsequent illusory body, that is, the third sign. This is the subsequent
Chinese
仅仅以显现为增上缘，以乐空增盛，无需其他生起次第的努力，诸如本尊等，在清净显现中历历分明地显现，这就是后得幻化达到究竟的程度。又，无论何时，从任何方向，一切佛与自性恒时在一切方面都无有差别，自己会如是见到一切佛都成为自我的体性。或者，在二十仪轨的译文中说：‘因此恒时从一切方面，在一切情况下自己会见到一切佛都成为自性而成就。’这很容易理解。总之，无论在何处，无论在何种情况下，无论以何种行为方式，一切众生的自性，施者自己会见到本来就已成就为一切佛的体性。这是幻身极其究竟的方法，是第四种证相。也就是说，直接见到一切佛都安住在自己身上，这是无学双运与合修的阶段。在有学双运的阶段，有见到和没见到相杂的情况，而在此处虽然不是直接见到，但在入定的状态中，通过体验自己的本尊身，也随之见到佛安住，并且在后得中获得由此引发的不可逆转的定解。第四，宣说获得此次第之时的功德：‘最主要的是一切安乐的自性，大菩萨行住坐卧，住所食物衣服等，刹那间从虚空中获得。能够断除轮回，能够为众生指示最殊胜的道，受到包括天神在内的一切众生的供养，一次又一次地顶礼。如导师圆满正觉，以利益世间而逝世，同样，大瑜伽士也能将各种智慧聚集起来。以金刚萨埵来象征，没有什么不能成就。大乐大印，自己也会随之成就。业和烦恼成为道用的身体，作者和果报本身，如阳焰。’
English
Just by enhancing the appearance as an increasing condition, flourishing with bliss and emptiness, without the effort of other arising stages, such as deities, appearing clearly and distinctly in pure appearances, this is the extent to which subsequent illusion reaches its ultimate. Moreover, at any time, from any direction, all Buddhas and self-nature are always indistinguishable in all aspects, and one will see that all Buddhas become the nature of oneself. Or, in the translation of the Twenty Rituals, it says: 'Therefore, constantly from all aspects, in all circumstances, one will see that all Buddhas become the nature and are accomplished.' This is easy to understand. In short, no matter where, no matter in what situation, no matter in what way of behavior, the giver himself will see that the nature of all beings is originally accomplished as the nature of all Buddhas. This is the ultimate method of the illusory body, the fourth sign. That is to say, directly seeing all Buddhas residing in oneself is the stage of non-learning union and co-practice. In the stage of learning union, there is a mixture of seeing and not seeing, but here, although not directly seeing, in the state of samadhi, by experiencing one's own deity body, one also sees the Buddha residing, and in the subsequent attainment, one obtains the irreversible certainty induced by this. Fourth, it is said that the merits of obtaining this order: 'The most important thing is the nature of all happiness, the great bodhisattva walks, stays, sits and lies, and obtains dwellings, food, clothing, etc. from the void in an instant. Able to cut off reincarnation, able to indicate the most supreme path for sentient beings, worshiped by all sentient beings including gods, bowing again and again. Like the teacher, the perfect Buddha, who passed away by benefiting the world, similarly, the great yogi can also gather various wisdoms. Symbolized by Vajrasattva, there is nothing that cannot be accomplished. The great bliss great seal, oneself will also be accomplished accordingly. Karma and affliction become the body of the path, the author and the fruit itself, like a mirage.'
Chinese
如梦幻一般，如同乾闼婆城。不识此等三摩地，执著于世俗谛，生起贪欲诸病者，以幻化之药医治之。自我加持之口诀，若不从上师处修持，以常断见为所缘，其人则会退转。如是说，获得幻身之瑜伽士，乃是主要的大乐三摩地之故，于自显中，身语意皆融入至极乐之自性中安住。如是之境，如同下乘所证之十地菩萨一般，以特意宣说之方式，此瑜伽士即称为大菩萨。彼无论行住等作何威仪，皆不受散乱之控制，且恒常为乐空三摩地之力所摄持。无论宫殿等处所，或饮食衣服等资具，任何所需，仅以意念，顷刻间便可从虚空中获得，此乃获得自在，是为获得虚空藏三摩地之小分。修行者自身与获得幻身者，于相互之行境中，如欲而得自在，即是如此。然其他凡庸众生虽不能如实见之，然除非为了调伏所化众生而需示现某些特殊之行迹，否则，大抵皆显现为具足圆满殊胜之福分，如导师玛底智扎（Mātṛceṭa）一般。如前所说，无论在世或已逝，不经历中阴，于临终光明之际获得金刚身，此乃不为业惑所牵引而受生于轮回，故以此幻身之力，能断除于有中之受生，且于众生之中，成为最胜之说法者，因其喉轮极清净，且语风之法获得大乐之加持故，能以符合众生各自语言及心意之方式说法，从而成熟解脱众生。天龙八部等一切众生，皆以种种供品供养，且将再三顶礼。
English
Like a dream, and similar to cities of gandharvas. Not knowing such samadhi, clinging to the conventional truth, those who have arisen with diseases of desire, are healed by the medicine of illusion. The secret instructions for self-blessing, if not practiced from the guru, by focusing on permanence and annihilation, that person will regress. Thus it is said, the yogi who has attained the illusory body, is mainly the samadhi of great bliss, therefore, in self-appearance, body, speech, and mind all dissolve into the ultimate bliss of their own nature and abide. Such a state is like the tenth-level bodhisattvas attained by the lower vehicles, and in a specially declared manner, that yogi is called a great bodhisattva. Whether walking or sitting, whatever conduct they engage in, they are not controlled by distraction, and are always held by the power of the bliss-emptiness samadhi. Whatever place, such as a palace, or whatever resources, such as food and clothing, are needed, they can be obtained from the sky in an instant with just a thought, this is obtaining freedom, it is obtaining a small portion of the Akashagarbha samadhi. When the practitioner himself and the one who has attained the illusory body, have the power to obtain what they desire in each other's field of experience, it is like that. However, although other ordinary beings do not see it as it is, unless it is necessary to show some special conduct to tame those to be tamed, mostly they appear to be endowed with the most excellent fortune, like the teacher Matrceta. As mentioned above, whether alive or not, without going through the bardo, at the end of death's clear light, obtaining the vajra body means not taking rebirth in samsara due to the power of karma and afflictions. Therefore, by the power of this illusory body, one will cut off rebirth in existence, and among beings, become the best and most excellent teacher of the Dharma, because the throat chakra is extremely pure and the Dharma of speech-wind has obtained the blessing of great bliss. By teaching the Dharma in accordance with the language and thoughts of each sentient being, one ripens and liberates beings. All beings belonging to the eight classes including gods, will make offerings with various offerings and will repeatedly prostrate.