English
Speak. Even if one abides in a state of mere appearance-emptiness, sound-emptiness, bliss-emptiness, and freedom from conceptualization, one will not become that. Therefore, to become a deity of the illusory body, all three of those must be complete in one thing. It is not enough to be complete; other qualities are also needed. Why is a deity's body required to be bright and clear? This is to show that a coarse body composed of fine particles is not sufficient. Therefore, although the immovable one of the illusory body is not the actual Tathagata Immovable One, it is a true deity belonging to this category. Although he is not actually beyond the world at present, he is a deity who has transcended the three realms of samsara. The remaining meaning should be understood as follows: As stated above, although there is no true deity in the visualization of the generation stage, there is a true deity in the true accomplishment of common attainments. When a yogi who practices the generation stage attains the vidyadhara of desire, the deity who has become like the form of the Immovable One, although he is a deity belonging to the category of the Immovable One, is actually a worldly deity in general, and is universally a deity of the desire realm. Similarly, the union of learning is a deity who has truly transcended the world, and the non-learning is those Tathagatas themselves. In the self-manifest mandala of a yogi, even though the forms of the Tathagatas appear from the union of learning downwards, their essence is sentient beings and Bodhisattva deities. Even though Bodhisattvas, wrathful deities, servants, messengers, and armies appear in the stage of non-learning, they are actually deities of the perfect Buddha. This is the meaning of this passage. Furthermore, the answer to the doubts raised in the Compendium of Conduct is: The suchness of the deities is inconceivable, it is the oral instruction of all the Buddhas, it comes from the lineage of the gurus, and it is a realm that even the lords of the ten bhumis cannot reach; I shall understand it. The so-called complete understanding of one's own mind as it is, which does not exist in the aggregates, elements, and sense bases, but is merely a manifestation of wisdom, and is taken as the deity's body endowed with all marks and signs, can also be approximated by twelve similes such as illusion and dreams; this is the self-nature body of the minds of the Buddhas. Thus it is said. And, whatever the Sutra Pitaka, etc.
Chinese
进入坏灭之理和安住于生起次第的瑜伽士们，也将一切法譬喻为如幻、如梦、如影像，并特别信奉，但他们不会知道，仅凭这些譬喻所象征的自我的加持，智慧本身的意之自性的本尊身会圆满成就。因此，我将追随瑜伽续部，让你领悟圆满成就金刚萨埵的因和缘。真实而言，心是无形状、无颜色的，仅仅是显现，其自性与虚空相同，难以触及，如同胜义谛。虽然如此，仅仅显现的三种显现依赖于风，并且因为共同而迅速。因此，风束缚了阿赖耶识。因此，智慧和方便的二相之光，具备五种光芒，并具足各种功德，会生起如幻之身。此身的坐骑是什么呢？名为风，即心金刚，如同骏马，骑乘它便能随意迁往任何地方。如是说。不可思议是指难以理解，十地自在者们无法触及的境界是指，证悟三种显现，并安住于十地。如是宣说。因此，心远离之后，显现的境界也无法触及。或者，如果进入此道，仅依靠显宗道的十地菩萨，也无法获得显现为大乐本尊身的境界。当以风心本尊身显现的方式，证悟自心本初安住的本尊身与此身如何相似时，才能获得此次第。从乐空和阿赖耶识的风心而言，由于有属于法处、法界和名色蕴的部分，所以是微细的蕴界，但由于没有色蕴、六根和五境的特征，所以虽然成就了身相，却从粗大的蕴界中解脱出来。并且，由于这是阿赖耶识和智慧的显现相混合，所以从智慧显现的方面来说，是蕴
English
Even yogis who have entered the mode of destruction and abide in the generation stage exemplify all dharmas as being like illusions, like dreams, and like reflections. Although they especially believe in them, they will not know that the blessing of the self symbolized by these examples, the deity body of the mind's own nature of mere wisdom, will be completely accomplished. Therefore, I will follow the tantras of yoga and make you understand the cause and condition for the complete accomplishment of Vajrasattva. In reality, the mind is without shape and color, merely an appearance, its nature is the same as space, and it is difficult to touch, like the ultimate truth. Nevertheless, the three appearances of mere appearance depend on the winds, and because they are common, they are swift. Therefore, the winds bind the consciousness. Therefore, the rays of the two appearances of wisdom and means, endowed with five kinds of light and possessing all kinds of qualities, will give rise to an illusory body. What is the mount of this? It is called wind, that is, the mind vajra, like a horse, riding it one can move wherever one wishes. Thus it is said. Inconceivable means difficult to understand, and not being the object of the lords of the ten bhumis means realizing the three appearances and abiding in the ten bhumis. As it is said. Therefore, after the mind is separated, the manifested realm is also not accessible. Alternatively, if one enters this path, even the ten bhumis who rely solely on the sutra path will not obtain this state of great bliss appearing as a deity body. When one realizes how the deity body of one's own mind, which has been abiding from the beginning, is similar to this body through the manifestation of the wind-mind deity body, then one obtains this stage. From the point of view of the wind-mind of bliss and consciousness, since there are parts belonging to the dharma-sphere, the dharma-realm, and the name-and-form aggregate, it is a subtle aggregate-element, but since it does not have the characteristics of the form aggregate, the six senses, and the five objects, although it is accomplished in the form of a body, it is liberated from the gross aggregate-element. And, since this is a mixture of the appearance of consciousness and wisdom, from the aspect of the appearance of wisdom, it is an aggregate.
Chinese
也从所有界和生处中解脱。由于远离八十种自性分别念，故仅是智慧；由于远离粗大的身体或五大之身显现，故仅是显现，一切相好圆满。成佛，即具有坛城诸神众之相的那个身，其自性由何组成呢？由意即心组成，故称为意身。此处所说的意，是心识显现之名，并非仅指第六意识。十二个比喻将在下文阐述。如此，有人认为仅由心识产生具有身相之身，并进行实际的身之作用是不合理的。这是合理的，因为在胜义谛方面，身语意是平等的；在世俗谛方面，也需要身与心相互依存的方式。不是粗大的风，而是成为三种显现各自坐骑的风，以及普遍存在于三者之中共同的快速运行者，是微细而轻盈的，即极其微细的光明风，它束缚并驾驭着心中快乐生起，因此显现等智慧方面，以及增长等方便方面，都混合在近得光明中成为同味。最终，转化为光明风的自性，称为五大精华之风，五光。与清净的识无二无别地混合，即使它只是五大之身的一部分，但由于极其清晰和清澈，它看起来像是与识混合在一起，并且由于五大依赖于身体的属性，因此在世俗中也执行实际身体的功能。将识比作人和风比作马，意味着两者是一个组合。随心所欲地转移，意味着识转移到哪里，风也随之改变并移动到那里。因此，虽然在畜生之身中识愚钝，在人身中分别念粗大等，身体似乎占主导地位，但在这里，快乐变成了心的属性，因此身体和风的属性也变成了神的身，等等，随心所欲地行动，因此心变得占主导地位。这些特征是基于自我加持次第的智慧显现，从而确定了它的特征。
English
It is also liberated from all realms and sources of birth. Being free from the eighty types of self-nature discriminations, it is merely wisdom; being free from the manifestation of the gross body or the body of the elements, it is merely appearance, complete with all marks and signs. Buddhahood, that is, the body with the appearance of the mandala's assembly of deities, what is its nature made of? It is made of mind, that is, thought, so it is called the mind-body. Here, 'mind' is the name for the appearance of mind, and it is not limited to just the sixth consciousness. The twelve examples will be explained below. Thus, some might think that it is unreasonable for a body with form to arise from mind alone and perform the functions of an actual body. It is reasonable because, in terms of ultimate truth, body, speech, and mind are equal; in terms of conventional truth, there must also be a way for body and mind to be interdependent. It is not the coarse wind, but the wind that becomes the mount of each of the three appearances, and the common swiftness that pervades all three, which is subtle and light, that is, the extremely subtle clear light wind, which binds and controls the arising of happiness in the mind, so the wisdom aspect of appearances, and the skillful means aspect of increase, are mixed into the near attainment of clear light, becoming of one taste. Ultimately, transformed into the nature of the clear light wind, it is called the essence wind of the five elements, the five lights. Inseparably mixed with the pure consciousness, even though it is only a part of the elemental body, because it is extremely clear and pure, it appears to be mixed with consciousness, and because the elements depend on the properties of the body, it also performs the functions of the actual body in the conventional sense. Comparing consciousness to a person and wind to a horse means that the two are one assembly. 'Moving wherever one desires' means that wherever consciousness transforms, the wind also changes and moves there. Therefore, although in the body of an animal, consciousness is dull, and in the human body, discriminations are coarse, etc., and the body seems to dominate, here, happiness has become a property of the mind, so the properties of the body and wind also become the body of a deity, etc., acting as one wishes, so the mind becomes dominant. These characteristics are based on the manifestation of wisdom in the self-blessing sequence, thereby establishing its characteristics.
Chinese
因为是这样，所以说是与经部的规矩和生起次第等其他道不共的。对于最初的业者学习，要从小处积累与此类似的同类因缘，修习显现不真实的意愿和观想本尊为幻化的意愿，以及做断除贪嗔的对治等等，也不应该诋毁说这不是幻身的清净口诀。因为这是为了让那条道变成不共的特殊因缘。圣天论师的幻身论中也说：凡是执着于“有”的，都是常见；因为执着于常，所以这不是幻化的特征。凡是执着于“无”的，都是断见；因为执着于断，所以这也不是幻化的特征。如果执着于“有”和“无”的中间，因为执着于中间，所以那也不是幻化的特征。诸佛所说的世俗谛，是佛陀的色身特征，这在这里被显示为幻化，说那是自我加持。因和非因的三界，以何者遍及这一切？不积福德者不能获得，唯有授记才能获得。如自己的幻化一般，不是思辨者的境界。虽然住在自己的身体里，但福德浅薄者不能获得。自己的身体不变化，这是唯一殊胜者所能了知的，那是用比喻来近似说明，依靠上师的恩德。如大地和水等，如宝藏和珍宝被隐藏一样，同样身体和全知者，被愚痴所蒙蔽而不能见到。这样说，从能境分别念等显现的法上，执着为“有”的相状是常见，仅仅是风心，什么都没有，修习什么都没有是断见，事物仅仅是显现，而真实存在是没有的，这样执着于中间，也是被二者所染污的缘故，此时不是幻化。智慧金刚总集续中说：种姓之子，世俗是不稳固和变动的，它的真实如同水中的月亮一般。这样世俗的刹那
English
Because it is so, it is said to be uncommon with the rules of the Sutra Pitaka and the generation stage, etc., other paths. For the initial practitioners, it is necessary to accumulate similar causes and conditions from small places, cultivate the intention of unreal appearance and the intention of visualizing the deity as illusory, and do the antidotes to eliminate attachment and aversion, etc., and should not be slandered that this is not the pure oral instruction of the illusory body. Because this is to make that path become an uncommon special cause. The Illusory Body Treatise of Arya Deva also says: Whatever is conceived as "existent" is the view of permanence; because of clinging to permanence, this is not the characteristic of illusion. Whatever is conceived as "non-existent" is the view of annihilation; because of clinging to annihilation, this is also not the characteristic of illusion. If one conceives in the middle of "existent" and "non-existent," because of clinging to the middle, that is also not the characteristic of illusion. The conventional truth spoken by the Buddhas is the characteristic of the form body of the Buddhas, which is shown here as illusion, saying that it is self-blessing. The three realms of cause and non-cause, by what does this all pervade? Those who do not accumulate merit cannot obtain it, only prediction can obtain it. Like one's own illusion, it is not the realm of speculators. Although dwelling in one's own body, those with little merit cannot obtain it. One's own body does not change, this is what only the supreme one can know, that is approximated by example, relying on the kindness of the Guru. Like earth and water, etc., like treasures and jewels are hidden, similarly the body and the all-knowing, obscured by ignorance, cannot be seen. It is said that from the appearing phenomena of the object of power, conceptualization, etc., the aspect of clinging to "existent" is the extreme of permanence, only wind-mind, there is nothing, cultivating nothing is the extreme of annihilation, things are only appearance, and true existence is not, thus clinging to the middle is also stained by both, so at this time it is not illusion. The Wisdom Vajra Samucchaya Tantra says: Son of lineage, the conventional is unstable and moving, its truth is like the moon in water. Thus the conventional moment