English
Even if the sun has not yet risen, when one's own body is about to dissolve into light, if one arises as the body of great transference, it is no different from the illusory body of learning. However, to others, it still appears as the previous body, like Padmasambhava and Vimalamitra. Therefore, in the completion stage of the father tantras such as Guhyasamaja, the two, illusion and light, are extensively explained and practiced accordingly. However, although there is no specific mention of how to arise as an illusory body in the completion stage of the mother tantras and Kalachakra, in the context of recollection, by combining emptiness-form with Mahamudra, through the power of what is said to accomplish the siddhi of Mahamudra, the appearance of oneself as the form of the deity of emptiness-form is actually accomplished. Similarly, in the path of Dzogchen Tögal, when awareness reaches its peak, countless deities representing the twelve examples of illusion appear, and it is not that oneself does not appear as the form of the main deity among them. After appearing, all of that dissolves into the realm of primordial purity, thereby manifesting union again. Trekchö causes the wisdom of meaning to manifest in the bardo. Afterwards, in the post-meditation state, one arises as the deity, and even without the effort of gathering and subsequent dissolution into the realm of clear light, and arising again, simply by abiding in the nature of reality free from gathering and scattering, the clinging to the self-nature of the three doors is purified. At the time of fruition, the body becomes the body of the deity, speech becomes melodious sound, and mind becomes omniscient. What more is there to accomplish in terms of completely pure body, speech, and mind beyond that? The key point of the meaning is that it converges into one. Furthermore, some who have not understood the profound key point say that because the appearances of Tögal are seen even without meditating on the path, they are not genuine but impure appearances. If purity and impurity are considered from the perspective of cause and effect, then all good results from good causes are pure, and all suffering results from bad causes are impure. All that is conditioned by karma and afflictions is impure, and the nature of reality that is unconditioned by karma and afflictions is pure. The disputant's view is that this is not accomplished by good causes, so they think it is impure. If that were the case, then the nature of reality and the ground Mahamudra would also become impure. If these were accomplished by good causes, then they would become conditioned. Seeing without meditating on the path
Chinese
如果周遍于不净，那么像列星一样的邪见者，以及之前没有进入道的人们在见到佛陀的身体时，佛陀就会变得不净。如果说通过一天禅修就能显现空相，那么显现的空相的见者，如果是通过修道而清净，通过修道使有境变得清净，从而证实了所见是清净的吗？或者，通过清净道的因，空相显现，从而空相是清净的吗？如果像第一种情况那样，佛陀在观看众生时，一切众生都会变得清净，因为这是道达到究竟的观看。如果是那样，即使不修道也会变得清净。如果像第二种情况那样，空相会变成结果，因为它从修道中显现。如果是那样，在那之前，没有修道的时候，这种光明的光芒即使没有在众生的相续中显现，是以能够显现的方式存在还是不存在？如果不存在，因为没有需要击中的自性坛城，即使它显现，也没有解脱的关键。如果存在，那是通过先前道的因产生的还是没有产生？如果没有产生，那么不净就由你自己的承诺成立了。如果产生，那么道必须是无始就存在的，因此不修道的众生是不可能存在的。此外，如果新产生道，那么显现为道的听闻思维修也因为在没有修道时显现而成为不净，因此道也因为自身不净而不能使其他清净。如果认为上师的教言等密咒的方法因为被清净所摄持而清净，那么上师的教言虽然是使不净的相续清净，但那是因果性的清净方式，而不是自性清净。如果是那样，没有被它摄持的基都将变得不净。如果认为基没有清净与不清净，即使因果没有清净与不清净，自性清净为什么不存在？此外，佛陀在观看众生时，众生不是佛陀修道的清净显现，因此佛陀会有道清净的观看。此外，如果修道圆满次第显现的空相是风融入中脉安住消融的自性征相，那么因为这里不需要融入中脉就能见到，所以认为不能算是密咒圆满次第的空相，风束缚
English
If it pervades impurity, then when those with wrong views like Canopus, and many who have not previously entered the path, see the body of the Buddha, the Buddha will become impure. If it is said that emptiness appearance arises from meditating for one day, then if the seer of the emptiness appearance that is to arise is pure because they are meditating on the path, does meditating on the path purify the object, thereby proving that what is seen is pure? Or, is the emptiness appearance pure because the emptiness appearance arises from the cause of the pure path? If it is like the first case, then when the Buddha looks at sentient beings, all sentient beings will become pure, because it is the view of the path having reached its end. If that is the case, then even without meditating on the path, one will become pure. If it is like the second case, then the emptiness appearance will become the result, because it appears from meditating on the path. If that is the case, before that, when one has not meditated on the path, even though this appearance of clear light is not manifest in the continuum of sentient beings, does it exist in a way that it can arise, or does it not? If it does not exist, because there is no self-nature mandala to be struck at the essential point, even if this arises, it will not have the key to liberation. If it exists, is it produced by the cause of the previous path, or is it not produced? If it is not produced, then impurity is established by your own admission. If it is produced, then the path must exist without beginning, therefore it is impossible for sentient beings who have not meditated on the path to exist. Furthermore, if a new path is produced, then the hearing, thinking, and meditation that appear as the path are also impure because they appear to those who have not meditated on the path, therefore the path itself cannot purify others because it is impure itself. If it is thought that the instructions of the guru, etc., the methods of mantra, are pure because they are seized by purity, then although the instructions of the guru purify the impure continuum, that is a way of purification based on cause and effect, and not self-nature purity. If that is the case, then all the bases that are not seized by it will become impure. If it is thought that the bases do not have purity or impurity, even though cause and effect do not have purity or impurity, why does self-nature purity not exist? Furthermore, when the Buddha looks at sentient beings, the sentient beings are not the pure appearance of the Buddha's path meditation, therefore the Buddha will have the pure view of the path. Furthermore, if the emptiness appearance that arises from meditating on the completion stage of the path is the self-characteristic of the winds entering, abiding, and dissolving into the central channel, then because it is seen here without needing to enter the central channel, it is thought that it cannot be considered the emptiness appearance of the completion stage of mantra, wind bound
Chinese
即使显现空形也可以。未被束缚而显现的空形，两者在光明自性中相同。但被束缚后显现的，则混有业风所生的成分；自性显现的则不混杂，因此后者殊胜。如果有人问：风进入中脉后所见的空形，为何是圆满次第？因为庸常的风所显现的景象，会产生石头、山、岩石的错觉，所以不清净。进入中脉的空形，能像揭示一切殊胜的空性（prapab）那样了知，从而产生不迷惑的果，这样说的话。那么，中脉在身体的中央，本来就具有不生起业风和错乱之心的自性清净吗？还是从修习中产生的？如果本来就清净，那么不依赖于先前行道的清净力量，就能成就它吗？还是不从因产生的，如同虚空般的无实之物？如果是前者，那么与顿超空形也相似。如果是后者，那么不从因产生的，具有形状和尺寸等，以及阻挡业风的孔道等，又是如何存在的？另外，是如同虚空般的明点脉吗？在那里面，有被称为精华智慧的坛城，即未被错觉染污的光明心。此外，如果中脉是中脉，是积聚之物，那么它的因是烦恼还是非烦恼？是有碍还是无碍？是常还是无常？是本有还是新产生等，请加以辨别。注释：是物质还是识？既然有明点脉和孔道，就必须归为物质。如果这样，那么不依赖于因的本净本成的脉管空房，存在于其中，这就会变成外道将神我视为物质、声音等，并认为是常有的宗派。此外，如果中脉随着身体变大而变大，变小而变小吗？有增减吗？死亡时会如何变化等，如果有人问。那些认为只有产生如此清净显现的脉是自性存在的人，就如同外道认为身体与神我相符，以及说“只有一点点”一样。中脉之中，识是否持续存在？如果存在，那么识本来就已进入中脉，为何还需要净化进入？如果不存在，那么识为何不能在那里运行？如果是因为错乱的业风
English
Even if an empty form appears, it is fine. Although both empty forms that appear without being bound are the same in the self-radiance of luminosity, the one that appears after being bound is mixed with the elements produced by karma wind, while the one that appears by nature is not mixed, so the latter is superior. If one asks, "Why is the empty form seen after the wind enters the central channel the completion stage?" Because the ordinary appearance of the wind creates illusions of stones, mountains, and rocks, it is not pure. If one says that the empty form that enters the central channel knows emptiness like revealing all kinds of supreme emptiness (prapab), and thus produces the fruit of non-delusion, then, is the central channel in the center of the body originally pure in nature, without generating the lineage of karma wind and deluded mind? Or is it produced from meditation? If it is originally pure, then is it something that can be accomplished by the power of purity without relying on the path of previous practice? Or is it something unreal like space that does not arise from causes? If it is the former, then it is also similar to the direct crossing empty form. If it is the latter, then how can something that does not arise from causes have shapes, sizes, etc., and holes that can block karma wind? Furthermore, is it a light channel like an empty cause? Inside it, there is the mind of luminosity that is not defiled by delusion, called the mandala of essence wisdom. Furthermore, if the central channel is the central channel, is it a composite thing? Is its cause affliction or non-affliction? Is it obstructive or unobstructed? Is it permanent or impermanent? Is it originally existent or newly arisen? Please examine. Note: Is it matter or consciousness? Since it has light channels and holes, it must be classified as matter. If so, then this originally pure and originally accomplished channel tube empty room that exists within it, independent of causes, will become a doctrine in which non-Buddhists regard the self as matter, sound, etc., and consider it permanent. Furthermore, if the central channel becomes larger when the body is large and smaller when it is small, does it increase or decrease? How does it change at the time of death, etc.? Those who believe that only the channel that produces such pure appearances exists as its own characteristic are like non-Buddhists who believe that the body corresponds to the self, and say, "Only a little bit." Does consciousness constantly exist within the central channel? If it exists, then consciousness has originally entered the central channel, so why is purification and entry necessary? If it does not exist, then why does consciousness not flow there? If it is because of the deluded karma wind
Chinese
如果我所伴随的识不存在，你除了识之外没有其他修道的方法，即使将气注入中脉，也无法进入那个识。进入那里时所见的空色，是在中脉的计划之中，还是没有？如果存在，那么是否认为心髓本初气五光自性的声音本来就存在？或者在原本不存在的空性之中，气进入后会新生什么？如果像第一种情况那样，无论修不修道，都必须认为金刚身本来就具有光明的自性。如果像第二种情况那样，从原本不存在的因中产生，那么这个空色是什么样的呢？就像彩虹一样。如果认为因为没有实体接触所以是空色，那么即使没有实体接触，为什么不会像识一样变成实物呢？那么这如何阻止错觉呢？因为对它的执着无法消除。因此，即使进入中脉的痕迹的空色可以进入密咒的圆满次第，但如果不了解进入之处的中脉与错觉的障碍不相伴随的关键，那么就只是随意地说圆满次第而已。因此，如来藏或法界或自生智慧，或心之法性自性清净、具足一切功德的空性本来就存在。即使安住于心之法性，但因为自性是非造作的，所以像虚空一样，从未被错觉所染污。它以心髓的方式安住于有质碍的身体之中。从显现的角度来看，五光的音声和明点身等一切形象的自性，超越了极微尘的法，就像极微尘一样本来就存在。通过道的诀窍的力量，它才向外显现。而且，作为所依的光蕴中脉，以及所依的心髓本初气之坛城，这个金刚三身的修持基础不坏的明点，是击中要害的基础。击中的方式是在身体中央修持中脉并束缚气等，就像玻璃光遇到太阳的彩虹一样，必须认为是自性清净的空色显现。中脉及其所依是，自性光明的心的智慧，与智慧之气的音声相结合，那是因。