Chinese
如今于解脱，与正念、正知相应的识，以其从有海深处的痛苦轮回中，善修到达彼岸的果实，对此赞颂顶礼。如是说，以其有之等双运之支分的主尊加持，仅作是说，其余余者于此时亦仅是到达。因此，以示现此智慧身名为幻身之幻相，此身亦必以譬喻之门而表诠。ཏེ་是与下文连接之词，然须分剖各意义。如是此论中真实示现譬喻之三主要，然《集学论灯》中，引用《智慧金刚总集续》之教证，而作十二譬喻。彼续中云：因此，如恒河沙数之佛刹中之如来等，如幻术，如水中月、如翳眼、如阳焰、如梦、如声响、如乾闼婆城，如眼翳、如 इंद्रधनुष (梵文天城体：इन्द्रधनुष，梵文罗马拟音：indradhanuṣa，汉语字面意思：虹)，如闪电、如水泡，如镜中影像般，以十二幻喻表示大乐定。幻术阳焰乾闼婆，城与 इंद्रधनुष (梵文天城体：इन्द्रधनुष，梵文罗马拟音：indradhanuṣa，汉语字面意思：虹)，镜中之影像，水中月与回声，梦翳眼翳幻电，水之水泡名为，十二幻喻，以多种方式完全表示，以此将变得非常清晰。如是说。所谓此十二幻喻，乃幻身需十二表诠之义。此亦如是宣说。由风与心、物、咒语等所生，故如幻术。如水中月如前已说，虽有身之相，然离血肉等，故如翳眼，即如影。刹那刹那示现种种，故如阳焰。因唯是风心，故如梦。虽与异熟身及相续同属一体，然显现为异，故如声响，即如回声。所依
English
Now, in liberation, the consciousness associated with mindfulness and correct knowledge, with its well-cultivated fruit of reaching the other shore from the suffering cycle in the depths of the ocean of existence, to that I praise and prostrate. Thus it is said, with its being, etc., the blessing of the main deity of the branch of union, only to say that, the remaining others are only arriving at this time. Therefore, by showing this wisdom body as the illusory body, the characteristic of illusion, this body must also be represented through the door of metaphor. ཏེ་ is a word connecting with the following text, but each meaning must be dissected. Thus, the three main metaphors are actually shown in this treatise, but in the Compendium of Practice Lamp, quoting the scripture of the Wisdom Vajra Collection Tantra, it is made into twelve metaphors. That tantra says: Therefore, the Tathagatas in the Buddha fields as numerous as the sands of the Ganges River are like illusions, like the moon in water, like cataracts, like mirages, like dreams, like echoes, like cities of gandharvas, like eye diseases, like इंद्रधनुष (Sanskrit Devanagari: इन्द्रधनुष, Sanskrit Romanization: indradhanuṣa, Chinese literal meaning: rainbow), like lightning, like water bubbles, like reflections in a mirror, with twelve illusions, the great bliss samadhi is closely represented. Illusion mirage gandharva, city and इंद्रधनुष (Sanskrit Devanagari: इन्द्रधनुष, Sanskrit Romanization: indradhanuṣa, Chinese literal meaning: rainbow), reflection in the mirror, moon in water and echo, dream cataract illusion lightning, water bubble called, twelve illusions, fully represented in many ways, this will become very clear. Thus it is said. The so-called twelve illusions here are the meaning of the twelve representations needed for the illusory body. This is also explained as follows. Born from wind and mind, substance, mantra, etc., it is like an illusion. Like the moon in water, it has been said before, although it has the appearance of a body, it is separated from flesh and blood, so it is like a cataract, that is, like a shadow. Showing various things in an instant, so it is like a mirage. Because it is only wind and mind, it is like a dream. Although it belongs to the same continuum as the body of fruition, it appears as different, so it is like a sound, that is, like an echo. The basis
Chinese
所依之坛城与示现种种事业，如乾闼婆城。虽一而显多，如幻术。是五界精华，如彩虹。极为明亮且照亮世间，故如闪电。乐空之识如水，从中刹那生起，故如水泡。具足相好等身与装束，如唐卡的影像显现在镜中。如是说，大体上是这样，但岩音可与幻身时期的语之音声结合则更好，是无分别念与勤作而出现具有意义之语的例子。在其他续部中，显现之行为对于俱生和后得幻身二者都不适合。同样，镜中的影像，若以心之明朗与不动摇，作为显现一切所知影像之例则更好。在《摄类学》、《行集论》和《自加持》之论的其他译本中，以云代替幻术则更好，因为幻术本身就是幻象，会与第一个例子重复。因此，从与大乐之湿润相似之处产生，并因风的运行方式而显现种种景象，故称之为如云。又有些人解释说，从异熟蕴如乌云般不清晰之中，显现出具有极明亮自性的身，故如闪电。若与此次第结合则合适，但不适合双运之幻身。此处，以前的一些瑜伽士依赖镜中影像，来做辨识幻身的口诀，之后的一些大智慧者则大笑着说，那愚钝者学习生起次第的方式怎么会变成自加持的次第呢？并说如果那样，那么其余的例子也必须那样做。但这并不矛盾，因为对于初学者来说，修习相似的幻身，也能带来很大的帮助，而且在此处也没有理由说不会带来帮助，并且在辨识的时候，这也是幻身
English
The mandala of reliance and the manifestation of various activities are like the city of Gandharvas. Although one, it appears as many, like a magic trick. Being the essence of the five elements, it is like a rainbow. Being extremely clear and illuminating the world, it is like lightning. The knowledge of bliss and emptiness is like water, from which it arises in an instant, so it is like a bubble. Possessing complete marks and signs, body and adornments, it is like the reflection of a Thangka in a mirror. As it is said, it is mostly like that, but rock sounds can be better combined with the sound of speech during the illusory body period, as an example of meaningful words arising without conceptualization and effort. In other tantras, the act of appearance is not suitable for both co-emergent and subsequent illusory bodies. Similarly, the reflection in a mirror is better if the clarity and immovability of the mind are taken as an example of the appearance of images of all knowable objects. In other translations of the Compendium of Categories, the Compendium of Practices, and the treatise on Self-Blessing, it is better to see clouds instead of magic tricks, because magic tricks themselves are illusions and would repeat the first example. Therefore, it arises from something similar to the moisture of great bliss, and appears in various forms due to the way the wind moves, so it is called like a cloud. Some also explain that from the midst of the ripening aggregate, which is unclear like a dark cloud, a body with an extremely bright nature appears, so it is like lightning. It is appropriate to combine it with this sequence, but it is not suitable for the illusory body of union. Here, some former yogis relied on the reflection in a mirror to make the key to recognizing the illusory body, and some later great wise ones laughed and said, how could that way of learning the generation stage for the dull-witted become the stage of self-blessing? And they said that if that were the case, then the remaining examples would also have to be done that way. But this is not contradictory, because for beginners, practicing a similar illusory body can also bring great help, and there is no reason to say that it will not bring help here, and at the time of recognition, this is also an illusory body.
Chinese
这是真实的次第。不要说你已经获得了不可逆转的境界。幻身是这样一种状态，因为它使人在目标上产生理解，所以没有任何矛盾。因为对一个主要的例子产生了定解，所以仅依靠一个例子来介绍也是可以的。如果通过它认识了，那么对一个进行之后，必须进行同类推论的遍及关系就没有成立。如果是具有成就者传承的口诀的实践传承，那么对其他的例子也那样展示也没有任何过失。还有，此时许多圣者们将仅仅是风心的身体与粗大的蕴分开来而进行定义。一般来说，这个定义和它的意义并不矛盾。但是，如果将分开的意义理解为像火焰中的烟一样从身体外部产生，或者像脉管内部等身体部分的空隙处以路径的方式产生，那么这种理解就非常没有意义了。如果将这两者在真实本质上没有混合，但却被视为混合的状态而安立为分开的定义，那么这并不矛盾，并且也与经验相符。但是，这个“分开”的说法，即使仅仅是好的定义也不显得是，也不是自己宗派所说的定义，因此不是必须说的。第三，关于幻身的修持方法进行阐述。有些人此时会说，世俗谛，幻身，报身，寻香（乾闼婆）和金刚身，这就是加持。虽然过去的那些人认为这只是在展示这个次第的名称，但是寻香（乾闼婆）不适合作为此时名称的类别，也没有必须另外需要一个展示类别的理由，并且前后关系也不一致。因此，此时应该这样说：这有二，通过各种入口修持幻身的方法，以及如何将修持方法的主要部分应用于实践的方式。第一，世俗谛即是幻，报身也是它，它即是寻香（乾闼婆），金刚的
English
This is the actual sequence. Do not say that you have attained the irreversible state. The illusory body is such a state, because it causes understanding in the object, so there is no contradiction. Because a definite understanding has arisen on one main example, it is also acceptable to introduce it based on just one example. If it is recognized through that, then the pervasive relationship that after doing it on one, one must do similar inferences is not established. If it is a lineage that has the continuous practice of the oral instructions of the accomplished ones, then there is no fault in showing it that way to other examples as well. Also, at this time, many noble ones define the body of just wind-mind as being separated from the coarse aggregates. In general, although that definition and its meaning are not contradictory, if the meaning of separating is understood as arising outside the body like smoke from a flame, or as arising as a path in some empty places of the body parts such as inside the channels, then that understanding is very meaningless. If the definition of separating is placed on seeing these two as mixed when they are not mixed in real essence, then it is not contradictory and also agrees with experience. However, this term "separating" does not seem to be just a good definition, and it is not a definition spoken of in our own tradition, so it is not necessary to say it. Third, explaining the method of accomplishing the illusory body. Some people at this time will say that conventional truth, illusory body, enjoyment body, Gandharva (smell-eater), and Vajra body, and that is blessing. Although those of the past thought that this was just showing the names of this sequence, the Gandharva (smell-eater) is not suitable as a category of names at this time, and there is no reason why a category showing names must be needed separately, and the relationship between before and after is also inconsistent. Therefore, at this time, it should be said like this: This has two, the method of accomplishing the illusory body through various entrances, and how to apply the main part of the method of accomplishment to practice. First, conventional truth is illusion itself, the enjoyment body is also that, that itself becomes Gandharva (smell-eater), the Vajra
Chinese
身即彼性。金刚萨埵即是自性。此谓之。对此，首先了知此地，须先理解梦中的幻身。而且，为了消除从无始以来，认为执着之粗身是否能转变成佛身的邪见，理解幻身的状况至关重要。如《摄行论》所说。此处以梦为例，阐述了混合幻身诀窍等特殊意义，以及为了获得对智慧身的定解。进行了问答的表演。即是说，为何长久睡眠？为何舍弃身体的躯壳？在梦中前往三十三天的处所，或其他地方，体验五种妙欲？又回到此地。为何会获得梦见善与不善之果报？同样，在睡眠或未睡眠的状态下，有什么差别吗？或者没有差别？这是提问。蕴、界、处、根等。二种识在此完全聚集。因成大空，谁在睡眠？因风的力量而显现梦境。梦境与清醒没有其他差别。因普遍的分别而希求梦之果。众生昼夜不断睡眠。因大地厚重而深度长眠。未成熟之业所致。此生风再次进入。果报成熟时，此风。迅速前往其他死亡世界。如十方安住之诸佛。彼之身无有骨肉。为利有情而进入界中。行持化身之事业。次第如是，睡眠清醒之心。具有希求果报之分别网。因此诸法皆如梦。真与假皆不存在。这是回答。即是说，睡眠之时，显现皆融入。为何在无有忆念中长久安住？三十三天等其他地方的梦境又是为何？梦境之时，一个身体存在
English
The body is that very nature. Vajrasattva is the very self. This is what it means. To understand this, one must first understand the illusory body of dreams. Moreover, to dispel the wrong view that this coarse body of attachment from beginningless time can be transformed into the body of a Buddha, it is crucial to understand the state of the illusory body. As stated in the Compendium of Practice. Here, taking the example of dreams, it explains the special meaning of mixing the instructions of the illusory body, and to gain certainty about the wisdom body. A play of questions and answers was performed. That is, why sleep for so long? Why abandon the body's shell? In dreams, going to the abode of the Thirty-three Gods, or other places, experiencing the five desirable qualities? And then returning to this place. Why do we obtain the fruits of seeing good and bad dreams? Similarly, in the state of sleeping or not sleeping, is there any difference? Or is there no difference? This is the question. Aggregates, realms, sources, faculties, etc. The two kinds of consciousness are completely gathered here. Because it becomes a great emptiness, who is sleeping? Dreams appear due to the power of the wind. There is no other difference between dreams and waking. Because of universal discrimination, one desires the fruit of dreams. Beings sleep day and night continuously. Because the earth is heavy, they sleep deeply and for a long time. Due to unripe deeds. In this life, the wind enters again. When the fruit is ripe, that wind. Quickly goes to another world of death. Just like the victorious ones who dwell in the ten directions. Their bodies have no bones or flesh. For the benefit of sentient beings, they enter into the realms. They perform the activities of the emanation body. In that order, the mind of sleeping and waking. Possesses a network of discriminations that desire results. Therefore, all phenomena are like dreams. Truth and falsehood do not exist. This is the answer. That is, at the time of sleep, all appearances dissolve. Why do we abide for a long time in the absence of memory? And why do dreams of other places, such as the Thirty-three Heavens, occur? At the time of dreaming, one body exists