Chinese
应当理解为如幻化般的身体显现。如果幻身的根本身和显现的身都获得了稳固，为了各自在无量宫中成就，色蕴的精华，仅仅是风心，即为毗卢遮那佛；受蕴的精华，即为宝生佛；想蕴的精华，即为无量光佛；行蕴的精华，即为不空成就佛；第五识蕴的精华，即为不动佛的坛城。同样，地、水、火、风这四大元素的精华，即为四母的坛城；眼等六根的精华，即为六尊或八尊菩萨的坛城；色等五境或六境的精华，即为金刚母众的坛城；基位轮涅识所摄的五种智慧，由于是普遍周遍的，因此，各自又是五种智慧各自的风心，即为五部五部的坛城。因此，应当观修，所有以外器和内情来区分的诸法，无一不是如幻化般的坛城。这些观修的方式是，并非像生起次第那样以改造心念的方式来观修，而是那些自然显现。虽然此论中没有忿怒尊父母的明确说明，但在圣天加持中说：如何摄集行持，五部佛陀自性大，天与天母各异，从五部中真实生。忿怒尊使者使者母，奴仆奴婢军队等，彼非有亦非无，为利有情而宣说。如是瑜伽士自性，一切显现且摄集。因此，此处所说的摄集行持，是指身远离的场合。忿怒尊、忿怒母和使者、使者母，金刚空行和金刚空行母的众会，以及奴仆、奴婢、护方等，如吉祥怙主七十五尊，或大黑天和七母等，军队是指不确定的各种眷属。总之，风心本身显现为世间和出世间无量无边的坛城。
English
It should be understood that the body manifests like an illusion. If the root body of the illusory body and the manifested bodies become stable, then in order to accomplish each one in the immeasurable mandala, the essence of the form aggregate, which is merely wind and mind, becomes Vairochana; the essence of the feeling aggregate becomes Ratnasambhava; the essence of the perception aggregate becomes Amitabha; the essence of the formation aggregate becomes Amoghasiddhi; and the essence of the fifth consciousness aggregate becomes the mandala of Akshobhya. Similarly, the essence of the four elements of earth, water, fire, and wind becomes the mandala of the four mothers; the essence of the six faculties of the eye, etc., becomes the mandala of six or eight bodhisattvas; the essence of the five or six objects of form, etc., becomes the mandala of the Vajra mothers; and the five wisdoms gathered by the basis-wheel consciousness, since they are all-pervasive, each one is also the wind and mind of the five wisdoms themselves, which are the mandalas of the five families. Therefore, one should meditate that all phenomena, which are distinguished by outer container and inner content, are none other than the mandala of illusion. The way to meditate on these is not to meditate by transforming the mind like in the generation stage, but rather those things arise naturally. Although there is no clear explanation of wrathful deities and consorts in this text, it is said in the blessing of the noble deity: "How to gather the conduct, the great self-nature of the five Buddha families, gods and goddesses are different, truly born from the five families. Wrathful messengers, male and female messengers, male and female servants, armies, etc., they are neither existent nor non-existent, but are taught for the benefit of beings. Thus, the self-nature of the yogi manifests and gathers everything." Therefore, the gathering of conduct mentioned here refers to the occasion of bodily seclusion. Wrathful deities, wrathful mothers, messengers, and messenger mothers, the assemblies of Vajra Dakinis and Vajra Dakinis, as well as male and female servants, protectors of the directions, such as the seventy-five glorious protectors, or Mahakala and the seven mothers, etc., and the army refers to various uncertain retinues. In short, the wind and mind itself appears as the limitless and immeasurable mandalas of the world and beyond the world.
Chinese
是。那些并非各自具有自性，也并非在各自的体性中成为一体，而是，像那样的禅定幻化，各自产生使自相续的资粮圆满的方式，以及清净业障的方式，并且有使其他众生真实安住于安乐的方式，以及使相续成熟的方式。因此，为了自性之有情的利益，必须那样修持。修持的方式是，在每个安乐的禅定之后，许多显现都会生起并广大。而且，如果将心专注于乐空，当意念中的形相止息时，从那之中起身，只会产生比之前更加增上的喜乐。一般来说，这些幻身的身体被说是智慧身，所以会想是否是究竟的、一切相的。这不是仅仅究竟的显现，因为既是智慧身，也是世俗，因此也是在世俗谛中安立的。因此，虽然究竟的大乐以究竟一切相的方式生起，像是进入其中一样，但在显现上，像遮蔽的外部覆盖物一样，是由细微的明觉风心转化为融乐的体性所形成的唯一智慧，显现为多种形象。而究竟的那个，是作为遍及于此，并以隐藏于其中的方式存在，因此，这个也与那个以相似的方式出现。因此，仅仅是风心，并没有由许多不同的物质组成。虽然无法将身体等各自真实地分配给各个本尊，但是，之前显现那个和那个形象的能力，使形相等显现为那个和那个。之后，能力转变，使显现为毗卢遮那佛等的坛城，这是遍及身体的风心生起毗卢遮那佛等的意义。因此，风心没有蕴界各自的物质差别，并且也显现为各种各样的心的显现，所以说是从一和多中解脱，但不仅仅是从真实的单一和多重中解脱的意义。现在，将那些意义的边际分析与《摄行论》中所说的结合起来。那里面这样说到：从生起次第开始，直到身体完全寂静的究竟之间，
English
Yes. Those do not inherently exist separately, nor do they exist as one in their respective essences. However, such manifestations of samadhi each bring about a way to perfect the accumulations in one's own continuum, and a way to purify obscurations. They also have the means to actually establish other sentient beings in happiness, and a way to ripen their continuums. Therefore, for the benefit of beings of such nature, it is necessary to practice in that way. The method of practice is that after each samadhi of bliss, many appearances arise and become vast. Moreover, if the mind is focused on bliss and emptiness, when the appearance of form ceases in the mind, rising from that, only an increase of joy arises, even more than before. Generally, these illusory bodies are said to be bodies of wisdom, so one might wonder if they are ultimate and all-aspectual. This is not merely an ultimate appearance, because it is both a body of wisdom and conventional. Therefore, it is also established as conventionally true. Thus, although the ultimate great bliss arises in an ultimate, all-aspectual way, as if entering into it, the outer covering that obscures the manifest appearance is the single wisdom that is formed from the subtle wind-mind of consciousness transforming into the nature of melting bliss, appearing in many forms. And the ultimate one dwells pervading it, existing in a hidden manner within it. Therefore, this also occurs in a way that is similar to that. Therefore, since the wind-mind alone is not composed of many different substances, although it is not possible to actually distribute the deities individually to the body, etc., the ability to manifest that and that appearance previously causes forms, etc., to appear as that and that. Later, the ability transforms, causing the mandala of Vairochana, etc., to appear. This means that the wind-mind pervading the body generates Vairochana, etc. Therefore, the wind-mind does not have separate material differences of the aggregates and elements, and it also appears as various appearances of the mind, so it is said to be liberated from one and many, but it is not merely the meaning of being liberated from true singularity and multiplicity. Now, let us combine the analysis of the limits of those meanings with what is said in the Compendium of Practice. There it says: "Beginning with the generation stage, up to the ultimate end of the body being completely isolated,"
Chinese
而且后三者等等也只是对体性更加信奉而已。因此，即使是身体完全的寂静，也没有天神的形体，因为身体只是微尘的积聚。语言完全寂静的最终，也只是完全通晓念诵金刚诵等次第，即使如此也没有天神的形象，因为声音都像是山谷的回声。心完全寂静的最终，也只是完全通晓自性的显现而已，因此，在那里也无法获得具足一切殊胜的天神身之自性，因为心只是显现而已。这种智慧无法依靠世俗而获得安住。因此，仅仅是智慧之身生起，也应当从上师的面前了悟。这是以提问的方式出现的。从生起次第到身体寂静之间，无论修习了多少天神身，除了在心中显现天神身的景象之外，并没有能够进行身体活动的天神身。因为当时的瑜伽士的真实身体只是微尘积聚的身体而已，所以当时的天神身无法代替身体。真实的身体只是微尘的聚合，因此不是智慧，所以圆满次第的天神或智慧之身在当时没有出现。在语言寂静的时候，一切言说都显现为咒语的形态，虽然稍微获得了一切不可言说的声音，但这也不过是空声而已，所以无法成就真实的天神身。在心寂静的时候，知道八十自性的分别念原本就是空性，虽然有时身体、语言、心三者会显现为安乐的等持，但这只是一种脱离形体的乐空如虚空般的境界，并没有出现能够进行瑜伽士身体活动的天神身。因此，智慧之身，坛城的天神，能够进行瑜伽士身体活动的那种是怎样的呢？成就它的方法又是什么呢？那只是天神的明相，以及稍微清净的风，还有不共的融乐，这三者中的任何一个都无法成为真实的天神身，如果是通过分别念造作的，那就更不用说了。
English
Moreover, the latter three, etc., are merely further devoted to the characteristics. Therefore, even in the complete solitude of the body, there is no form of a deity, because the body is merely an accumulation of minute particles. The ultimate of the complete solitude of speech is also merely the complete understanding of the recitation of the vajra recitation and other stages. Even so, there is no form of a deity, because all sounds are like echoes in a valley. The ultimate of the complete solitude of mind is also merely the complete understanding of the appearance of one's own nature. Therefore, even there, one cannot obtain the very nature of the deity's body, which is endowed with all perfections, because the mind is merely appearance. This knowledge cannot be obtained by relying on the conventional. Therefore, the generation of the body of mere wisdom should be realized from the presence of the master. This arises in the manner of a question. From the generation stage to the solitude of the body, no matter how many deity bodies are meditated upon, apart from the mere appearance of the deity body in the mind, there is no deity body that can perform the activities of the body. Because the actual body of the yogi at that time is merely a body accumulated from minute particles, the deity body at that time cannot replace the body. The actual body is merely an aggregation of particles, therefore it is not wisdom, so the deity of the completion stage or the body of wisdom did not appear at that time. At the time of the solitude of speech, all expressions appear in the form of mantras, and although one obtains a mere conformity with all inexpressible sounds, that is also merely an empty sound, so a stable deity body does not arise. At the time of the solitude of mind, one knows that the eighty innate conceptualizations are originally empty, and although there may be an appearance of the three—body, speech, and mind—in the samadhi of bliss, that is merely a state of bliss and emptiness like the sky, devoid of form, and a deity body that can perform the activities of the yogi's body does not arise. Therefore, what is the nature of the body of wisdom, the deity of the mandala, that can perform the activities of the yogi's body? And what is the method for accomplishing it? That is merely the clear appearance of the deity, and the slight purification of the winds, and the uncommon melting bliss. Each of these three individually does not become an actual deity body, and if it is fabricated by conceptualization, what need is there to say?
Chinese
说。仅安住于显空、声空、乐空、离分别念的状态，也不会变成那样，所以要变成幻身的本尊，那三者都需要在一个事物上齐全。仅仅齐全也不行，还需要其他的特点。为什么本尊身需要明亮清澈呢？这是为了说明微尘聚集的粗大身体无法胜任。因此，幻身的不动尊虽然不是真正的如来不动尊，但却是属于这一类的真本尊。虽然他现在不是真正超越世间，但却是超越轮回三界的本尊。剩余的意思需要这样理解：如上文所说，虽然生起次第的观想中没有真本尊，但在共同成就的真成就中有真本尊。修学生起次第的瑜伽士，如果成就了所欲的持明，那么变成不动尊形象的本尊，虽然是属于不动尊一类的本尊，但实际上是世间神，普遍来说是欲界天神。同样，有学双运是真正超越世间的本尊，无学双运就是那些如来。瑜伽士在自显坛城中，从有学双运以下显现为如来的形象，但其自性是众生和菩萨本尊。无学阶段的菩萨、忿怒尊、仆人、使者和军队等形象，实际上是圆满佛的本尊。这就是这段话的意思。此外，《行集论》中对所提出的疑问的回答是：本尊的真如不可思议，是所有佛的口诀，是从上师传承的次第而来，即使是十地自在者也无法触及的境界，我将要理解它。所谓如实通达自己的心，是指在蕴、界、处中也不存在的，仅仅是智慧的显现，就具备了一切相好的本尊身，这也可以用幻术和梦境等十二种比喻来近似地表示，这是诸佛意之自性身。如是说。以及，凡是经部等