English
Isn't it believed that luminosity and the illusory body arise from the practice of the Mother Tantras? Since that is the case, let alone explaining such profound meanings of the tantras, you don't even have a slight understanding. Clearly, you are the worst of speculators, yet you shamelessly write a treatise called "The Hammer That Destroys the Youthful Vase Body." This is undoubtedly because you want to go to hell and have been blessed by a demon. Moreover, by the way, something like rice excrement has naturally grown on your chest, preparing to drip-drip-drip into the city of hell, so please, wise ones, have compassion! This wisdom residing in the heart is also the co-emergent ground wisdom from the very beginning. It is not a fully qualified Buddha who has abandoned the obscurations of self and possesses the two aspects of purity. Because it is considered the tathāgatagarbha with defilements. Therefore, the statement that the mind and the nature of mind, wisdom, are two unrelated, distant individuals existing within the chest only reveals your fault of not understanding the tantras, and this fault will entangle you. What fault is there in the meaning of the Great Perfection tantras? Furthermore, from the Guhyasamāja and other scriptures, if one understands the meaning of explaining the wind of wisdom, the fifth light, as the basis for the practice of the illusory body, then saying that the rainbow body of the Nyingma school is as easily destroyed as a sandcastle, the one who says this is Gungtangpa. Although Gungtangpa is generally a remarkable person with discriminating wisdom, at this time he is immersed in the texts of his own tradition, exposing the fault of having little knowledge of the Nyingma school's doctrines. In his mind, it seems that he thinks that by using this gross body as the basis for practice, one can attain the light body, the wisdom illusory body, and this is solely his fault. The Nyingma school does not consider the gross body to be the proximate cause of the wisdom body, because the wisdom body arises from the spontaneously accomplished aspect of the original luminosity, not from the gross body. However, through the profound differences of the path, the gross body also has the characteristic of dissolving into a mass of light. The reason for maturing into a body is that all vidyādharas who have matured into liberation, although they have matured the pure wind-mind into a divine body, it is just like believing that there is a difference between the gross body being trained and untrained. In general, the degree to which the gross body transforms into purity is not exactly the same. Because mantra practitioners, the gross body
Chinese
变成棉絮般轻柔，拥有微细等八种自在功德，成就欲界的持明者。普通人无法看见，身体清澈透明。虽然粗糙的身体经过修炼变得清澈，但这与仅仅由气和心组成的幻身不同。这是通过咒语成就的力量，使粗糙的身体变得清澈透明。不仅如此，通过服用精华使衰老的身体变得年轻和清澈也与之相似。气心的幻身成就也是如此。如果是因为气进入中脉的力量，体验到光明实际或与之相似的特殊证悟的咒语道瑜伽士，那么这就是真实的咒语幻身。否则，即使通过习惯气心，从禅定中变幻出任何想要的身体，显现为自己所愿，非常稳定，但这与咒语的幻身不同。就像外道进行转世和夺舍，获得能够占据他人身体的禅定，以及微细非微细者，由业力成就的神通者，以及通过耗尽等禅定成就而能够转变化身者一样。他们能够将自己的心显现为任何想要的本尊形象。就像三种光明变得巨大一样，那是生起次第的本尊，是咒语的身，而不是圆满次第或智慧的身。如果气心本尊是从咒语道气进入中脉的特殊方法中产生的，那么不能承认它是圆满次第的本尊，因为即使气心稳定地显现为本尊，也无法真正契合证悟的真实光明。因为本尊是由气心造作的事物。仅仅通过盖上无实的印章并进行意念修持，而不证悟实相真谛无二别的意义，这是因为你们宗派的承诺所成立的。如果认为气进入中脉后，认识到四种消融的最后光明，不可能不变成咒语道，这总的来说是真实的。但在你们的宗派中是可能的，因为你们认为不理解本有心性的光明，需要新学习修持真假空性，并且对于与中观见解无关的金刚乘，会断绝存在的根本。
English
Having become like cotton, possessing the eight siddhis of mastery such as minuteness, and accomplishing the vidyadhara of the desire realm. Ordinary people cannot see it, and the body is clear and transparent. Although the coarse body is purified and becomes clear, it is not the same as the illusory body made only of wind and mind. It is merely that the coarse body becomes clear through the power of mantra accomplishment. Moreover, becoming young and clear through elixirs is similar to that. The accomplishment of the illusory body of wind and mind is also like this. If it is a qualified mantra path practitioner who has gained a special realization of experiencing the actual or similar meaning of clear light through the power of wind entering the central channel, then it is the actual illusory body of mantra. Otherwise, even if one is very stable in manifesting any body one desires from meditation through familiarity with wind and mind, appearing as one wishes, it is not the same as the illusory body of mantra. It is like the outsiders who perform transmigration and entering into corpses, having attained the samadhi to be able to seize another's body, and the subtle and non-subtle ones, and the magical ones accomplished by karma, and those who can transform emanations accomplished through exhaustion and other meditations. They are able to manifest their own mind in the form of any deity they desire. Like the three clarities becoming immense, that is the deity of the generation stage, the body of mantra, not the body of completion stage or wisdom. If the wind-mind deity is born from the special method of the mantra path of wind entering the central channel, then one cannot accept that it is the deity of the completion stage, because even though the wind-mind stably appears as the deity, one does not truly meet the actual clear light of realization. Because that deity arises as a thing fabricated from wind and mind. Merely sealing it with the seal of emptiness and practicing with devotion, without realizing the meaning of the indivisibility of reality and truth, is established by your own tenet's promise. If you think that if wind enters the central channel and recognizes the final clear light of the four dissolutions, it is impossible not to become the mantra path, that is generally true. But it is possible in your system, because you think that without understanding the clear light of innate mind itself, one needs to newly learn to meditate on true emptiness, and for the Vajrayana unrelated to the Madhyamaka view, it will cut off the root of existence.
Chinese
因为宗喀巴大师在献给热达瓦的纸卷中说，金刚乘的道，以风融入中脉的方式牵引的光明，以及从光明中生起的风心的本尊，这些只是止观和神通的道，而不是获得解脱的道。虽然显现了密咒自道的幻光二者，但承认只有止观，没有自生的胜观。如果不是这样，那么自道就无法理解通达万物究竟之胜观，那又何必依赖玛尔中观所说的理证呢？因此，如果未掌握能显现原始基位心性光明，真假二谛无别的第四灌顶之诀窍，大圆满的诀窍，那么连比喻智慧都不会在相续中产生，更何况是实义智慧呢？如果观察那些为了表示是否在相续中产生而撰写的论典，就会发现他们仍然寄希望于区分真假二谛的理解，而那些未能确定真假二谛无别之安立的说法，则能清楚地知晓。因此，如果认识了安立实义的道理，那么粗糙的风心止息的空空荡荡，以及无有外缘如虚空般，无论是否显现，都能在相续中产生比喻智慧。如果不认识，那么即使长期处于风息念止的状态，或者在心中显现出五彩缤纷的本尊，也应该知道这与禅定者的禅修没有区别。如《楞伽经》所说：‘光明和莲花等，以及所见空中彩虹般的图案，这些各种各样的相，会将人引入外道的道路。’就像经文所说的那样。此外，现在有些人非常重视安多地区流行的细线禅修中所谓的‘心止’体验。如果成就了止观，什么也不想地安住，即使生起心与虚空相融的无分别念，又怎么能说是证悟呢？脉的因，潮起潮落等，有些人会有昏厥，但那怎么能说是光明呢？无想定的劫中，即使心止息，又怎么能说是光明呢？空无边处灭色想，以及有顶天劫
English
Because Tsongkhapa said in the scroll offered to Redawa that the path of Vajrayana, the clear light drawn by the method of wind entering the central channel, and the arising of the wind-mind deity from that clear light, these are only the paths of calm abiding and magical powers, not the path to attain liberation. Although the illusion and light of the mantra's own path are manifested, it is admitted that there is only calm abiding, without the inherent insight of vipassanā. If it were not so, then the self-path would not be able to comprehend the vipassanā that realizes the suchness of all things, so what need would there be to rely on the reasoning analysis spoken of in the Madhyamaka of Mar? Therefore, if one does not grasp the quintessential instructions of the fourth empowerment, which manifests the original ground's state of the luminous nature of mind, the inseparability of the two truths, the quintessential instructions of Dzogchen, then even the example wisdom will not arise in the continuum, let alone the actual wisdom. If one looks at those texts written to indicate whether or not it has arisen in the continuum, one can clearly know that they still place hope in the understanding of distinguishing the two truths separately, and those explanations that have not straightened out the establishment of the inseparability of the two truths. Therefore, if one recognizes the way of abiding of the meaning of the state, then the emptiness of the cessation of the coarse wind-mind, and like the sky free from conditions, whether it arises or not, the example wisdom can arise in the continuum. If one does not recognize it, then even if one remains in a state of prolonged cessation of wind and thought, or if a colorful deity is formed in the mind, one should know that this is no different from the meditation of meditators. As it says in the Lankavatara Sutra: 'Light and lotus-like, and seeing patterns like rainbows in the sky, these various signs lead one to the path of the Tirthikas.' Just as the sutra says. Furthermore, nowadays some people highly value the so-called 'mind-stopping' experience in the fine-line meditation popular in the Amdo region. If one achieves calm abiding and abides without thinking of anything, even if non-conceptual thoughts arise, such as the mind merging with the sky, how can that be realization? The cause of the channels, tides, etc., some may have fainting, but how can that be clear light? Even if the mind ceases for this kalpa of non-perception, how can that be clear light? The infinity of space, the cessation of the perception of form, and the peak of existence kalpa
Chinese
即使八万四千种粗大分别念止息，光明也未必显现。如果萨迦派的恰嘉贝坚没有发起，那么像迷失于轮回等情况会很多。现在也常说有控制气脉和心识的方法，或者说某个脉轮好像坏死了一样，歪曲事实。有些妇女昏厥也可能导致失去知觉，昏迷一两天。因此，如果不能真正认识到觉悟的意义，那么心和意念的暂时停止又有什么用呢？即使通过止息的禅定可以抑制心和心所，又怎么能进入密咒的光明境界呢？一切众生在死亡时心识都会停止，但又怎么能把握光明呢？因此，如果不通过上师的口诀来认识无分别的四种法性的住持方式，那么在道的光明时，法性母子就能相遇。否则，分别念是无法相遇的，禅定也是如此。即使生起心识停止等体验，如果对基础光明没有理解，那么他们就会迷失在道路的尽头。如果具备微细的辨别智慧，粗大的意识会停止，但意念又怎么会停止呢？如果没有，即使学习真性空性，又有谁会记得呢？如果存在能见和所见的二元对立，又怎么能说是光明的自性呢？在认识到基础光明之后，在培养觉性的时候，即使二元对立没有止息，就像天空和云的比喻一样，天空不会改变，自性觉知也会直接证悟。在方便道的光明时，就像没有云的天空一样，虽然没有二元对立，但光明本身本来就是无分别、任运成就的原始清净，这一点是没有区别的。现在稍微讲述一下这些的深奥要点。虽然在三现分终结时的光明中，一切分别念都会断绝，但能够直接认识到光明，是因为与光明相符的甚深道的威力。例如，虽然空性本来就与一切法俱生，但没有进入道的人一点也不会了解，就像通过理性的习惯和禅定的体验才能认识到一样。虽然与心本来俱生的基础光明在任何时候都不会改变地存在，但却无法认识到。在认识到大圆满的觉性时，即使八识没有止息，也会对它的自性光明的觉性产生理解和体验，即使在深度睡眠等情况下，也不需要寻找其他方法，就能把握光明。修持心识寂静的口诀要点在于