English
Because attachment to form and other things is a great fault, just practice the method of being born in the formless realm! Because the mind is attached to happiness, it cannot comprehend the union of bliss and emptiness, and the mind is not attached, and there is no happiness, so it can comprehend the union of bliss and emptiness, alas! You are a wise person with outstanding wisdom! You should also laugh like that. Because there is no attachment, no faults will arise, it is enough not to be attached to the object, abandoning the object is difficult and unnecessary. Although we do not have the certainty that we can practice the union of bliss and emptiness just by being attached to the mind, if the mind is attached to the state of non-proliferation and inexpressibility, that itself is the supreme view, because it is extremely consistent with the non-proliferation of the object. Meditation through analysis is not like that, there is no proliferation of the object at all, and the subject is existence and non-existence, etc., no matter how many objects, hundreds of times will appear in each moment, so there is no proliferation of the object at all, but the subject clings to all proliferation. If you are not accustomed to the view of analysis, even if you remember it, attachment will not stop, just like although you believe in the emptiness of food, you still find it delicious when you eat it. Second, explaining the appearance aspect, the nature of the appearance aspect, the classification, and the differences of the illusory body. The first is: the deity image of the completion stage and the corresponding conduct. Second, the yogi of the completion stage is: by the cause of the blessing of the melting bliss of the mind and the power of practicing the deity, the deity image of clear appearance arises without conceptual thought. The illusory body self-blessing is the body formed only by wind and mind. The yoga with signs is the three differences of the appearance of signs such as smoke. Third, regarding the state of samsara, the basis for the practice of the illusory body, the causes of achievement, the nature of the illusory body, and the metaphor. The first is: here there is no birth at all, destruction itself does not exist, the nature of the mind abides as it is, know that samsara itself is like this. As it is said in the scriptures, all the causes of samsara, such as birth and old age, arise from the mind. And: the four elements such as earth, and the four emptinesses as well, as the cause of birth and destruction, these eight things should be clearly recognized. Above the clear light is the vast emptiness, from which the means truly arise, from which
Chinese
智慧将会生起。从那之中风将会生起。从风中火将会真实生起。从火中水将会普遍生起。从水中土将会生起。众生的生起就是这样。 如是说：土融入水的界中。等等。如此宣说了三有寂灭。 如是心之四显现，与身之四大种，此八者具有轮回之出入。粗大之有身者死亡时，诸大种以粗细之次第而融入，故三种显现也以次第融入而入于光明。生起时也是，获得，增长，显现，风等四大种生起，如是宣说此粗大显现生起，如是死亡从光明中生起之后立即成就中阴。 此时若说细粗之自性，则是以身，心，与二者而作区分。 第一，血肉骨骼等是粗大之身，安住者是脉，动摇者是风，布置者是微细明点，第五风光是最极微细者。 第二，五根识是粗大的，意念分别和八十自性等是微细的，四显现是最极微细的。 第三，二十五自性，即色等五蕴，地等五界，眼等五根，色等五境，如明镜等五基时之智慧，此二十五是粗大的，自性所乘之风是微细的，四显现成为所乘之风是最极微细的。 其中的如明镜般的智慧是心之明澈，平等性智慧是感受之觉知，妙观察智慧是了知名相意义之认知，成所作智慧是想要作为之意愿，法界性智慧是境不显现之明晰。 识也认定为五门之识。 第二，此粗大之身屡屡抛弃，故非本有之身。不间断者，本有之身是风心，心之明分不灭之所依或所乘是风。 因有此微细之身故取粗大之身。又舍粗大而取微细之身，又取粗大身等如是如轮般旋转。如上所说之粗细一切皆如是行持。因此，本有之身是此之修持基础。 第三，从五次第中，如彩虹般的身体语是
English
Wisdom will arise. From that, wind will arise. From the wind, fire will truly arise. From the fire, water will universally arise. From the water, earth will arise. Such is the arising of sentient beings. As it is said: Earth dissolves into the water element. And so on. Thus, the cessation of the three realms is declared. Like the four appearances of the mind and the four elements of the body, these eight have the coming and going of samsara. When a coarse-bodied being dies, the elements dissolve in a coarse-to-fine sequence, so the three appearances also dissolve sequentially and enter into the clear light. And when arising, too, attainment, increase, appearance, and the four elements such as wind arise, and as it is said that this coarse appearance arises, the bardo is accomplished immediately after arising from the clear light of death. Here, when explaining the nature of coarse and subtle elements, it is done in terms of body, mind, and both. First, flesh, bones, blood, etc., are the coarse body. The abiding is the channels, the moving is the wind, the arranging is the subtle bodhicitta, and the fifth wind-ray is extremely subtle. Second, the five sense consciousnesses are coarse, the mind's thoughts and eighty natures are subtle, and the four appearances are extremely subtle. Third, the twenty-five natures are the five aggregates such as form, the five elements such as earth, the five senses such as eyes, the five objects such as forms, and the five primordial wisdoms of the base-time, such as a mirror. These twenty-five are coarse, the nature-ridden wind is subtle, and the four appearances become the wind-ridden are extremely subtle. Among them, the mirror-like wisdom is the clarity of mind, the equality wisdom is the awareness of feeling, the discriminating wisdom is the recognition of names and meanings, the accomplishing wisdom is the desire to act, and the dharma-realm wisdom is the clarity where objects do not appear. Consciousness is also identified as the consciousness of the five gates. Second, this coarse body is repeatedly discarded, so it is not the original body. The uninterrupted, original body is wind-mind, the basis or vehicle of the mind's clarity is the wind. Because this subtle body exists, the coarse bodies are taken. Again, the coarse is discarded and the subtle body is taken. Again, taking the coarse body, etc., revolves like a wheel. All the coarse and subtle mentioned above act in the same way. Therefore, the original body is the basis for this practice. Third, from the five stages, the rainbow-like body and speech are
English
।। By meditating on that, one will attain it. It is said that generally, by meditating on the suchness of indivisible bliss and emptiness, one will achieve it. Here, the actual means of attainment is what is called the ultimate clear light of example, the clear light of ultimate mind isolation. When that arises, in the second instant, the body of wind and mind is accomplished, and the ultimate clear light of example is the appearance of the dissolution process at the time of death, just as it is. Just as the clear light of death separates the resultant body and the wind and mind, this also uses the term that it separates the two. The essence, the wind and mind of one's own life that are inseparable, becomes the actual body of the deity. If asked what a sentient being is, it is the all-ground consciousness together with the mind, blessed by the three appearances. The fourth is: "That itself is perfectly united with wind. The three consciousnesses again become the body of the yogi. That is called the illusory body." It is said to be very five stages. Because the distinction of the mind, which is the basis of transformation by the bliss of the three consciousnesses, arises as the appearance of the deity, the supporting wind also becomes the form of the deity. Those two are assembled. This is now called the impure illusory body because it has not yet abandoned the afflictive obscurations. Examples of this can be found in the Yeshe Dorje Kunle Tut and the blessings of the noble deity, but they appear slightly differently. According to the Yeshe Dorje Kunle Tut, even though it is not inherently established, it appears merely from the collection of causes and conditions, like an illusion; like a moon in water that pervades everywhere; like a shadow of an image that appears as a body even though it is devoid of flesh and bones; like a mirage that manifests and gathers many emanations; like a dream that is made up of only wind and mind; like a crack in a rock that appears different even though the resultant body and the continuum are the same; like a city of gandharvas that appears in the mandala of the support and the supported; like a magic trick of the eye that shows many even though it is one; like a rainbow whose colors are clear and unmixed; like lightning that is similar to the transformation of electricity that makes the pure lands appear in the gaps of the coarse body that is like a cloud; like a bubble bursting from water that suddenly arises spontaneously without conceptualization from the state of emptiness; and like limbs and branches that are simultaneously complete.
Chinese
就像镜子里的影像一样，共有十二个比喻。例如，每一个比喻都显示了特性的一个方面，从而完整地展现了十二个特性。三个主要的例子是：在五次第中说，“镜子是影像，象征幻身。各种颜色像彩虹，普遍如水中的月亮。” 这说明，刹那间圆满具足，显现却无自性，就像镜子里的影像；颜色各自不混杂，就像彩虹；一个月亮升起，所有水中都同时显现影像，同样，幻身本体虽无差别，但坛城等各种显现无边无际地显现，就像水中的月亮。后来，一些自诩为至尊洛扎玛尔巴（Lho brag Marpa）的追随者认为，能够进行夺舍也是源于这个幻身，这只是没有好好学习的猜测。迁识是堵塞气脉的门，仅仅是熟悉了从心门迁识的目标；对于夺舍，如果在此基础上阻止外在显现的实执显现，就能堵塞（气脉的门），并且精通了手印道中随心所欲地迁入迁出的技巧，以及圆满了外在天神和空行母欢喜而成为特殊助伴的条件，即使没有成就气融入中脉、安住、消融的特殊方式，也能精通；即使成就了，如果那些条件不圆满，也是不可能成功的。给气心和粗身二者进行区分命名，认为气心的身体能够前往许多佛土等，以这些标志来认为它与粗身和衣服不同，是不合理的。这里有很多可以进行辨析的地方，但暂时就说这么多。第三，讲述双运，包括作为因的现证菩提、作为果的双运自性，以及略述所断、所依和界限。首先，讲述作为因的现证菩提，包括所依、本体、进入方式和特殊性。首先，所依是不清净的幻身本身。第二，本体是舍弃八十种自性种子的智慧，是见道的自性，是新见到未曾见过的法性，是二取止息的智慧。与此相同的是，譬如光明中各种粗大的二取消失等。如果没有生起这些，就进行现证菩提次第的介绍，那样的现