English
Moreover, one must distinguish whether the true meaning of light has become the path representing (the entry of winds into the central channel) and the different characteristics such as the entry of mantra winds into the central channel. Similarly, one must distinguish whether not thinking of anything, which is the cessation of conceptualization, and the non-conceptual states of endless appearances are the mantra path of the true meaning of light. Otherwise, one cannot distinguish from things that are similar in appearance. Other non-Buddhists can also achieve a body of wind and mind through entering a corpse, holding tiger and leopard bindus, and the bliss of non-Buddhists' fierce heat, etc., are not the mantra path. This is distinguished by the way of attaining non-dual wisdom and by reasoning. Buddha is the creator of benefit and happiness, Ishvara is the creator, Ishvara is eternal, and the wisdom of Buddha is eternal, etc., must also be distinguished from the aspect of wisdom whose essence is emptiness and not a real entity. If it is a real entity, it cannot be distinguished. Even if refuted, one cannot refute the other's argument, and even if said to be impermanent, if the essence is not emptiness, it will become the same. The true meaning of light is the emptiness of all forms, various forms, and all aspects, which is the supreme emptiness, and not annihilation. When the actual or similar light appears, the emptiness of form does not cease. That emptiness of form is not just a single body called the illusory body. Although it appears in various forms such as form and palaces, in general, the name illusory body applies to all. Although it appears in this way, its own nature is non-dual with emptiness, and there is no need to look for emptiness separately. This is the subject. If, on top of that, one still needs to separately search for annihilation with conceptual mind, it is too extreme. If one needs to manifest an isolated annihilation that abandons these, it is too extreme. The analysis of the five aggregates is emptiness itself. Water, trees, etc., can be taken as examples. When seeing the co-emergent, one must see and realize that the very nature of the co-emergent is emptiness. If one cannot realize it, then even seeing emptiness directly with non-conceptual wisdom cannot realize emptiness. If one fabricates emptiness with conceptual consciousness and forcibly applies it, it is a laughing matter. Emptiness is something that cannot be seen by its own nature. If it existed, it would exist independently of the mind. If someone asks, "In conventional terms, we accept that it exists from the beginning because it is not newly created, and although we do not see it with elaborative signs, we must acknowledge seeing it without elaboration."
Chinese
如果不是这样，你就会承认，空性不是任何心识所能见之境，而是完全不存在的。那样的话，显现的证悟也会消失。因此，当见到非名相的空性时，心识也是它的自性，一切法也是它的自性。虽然它没有戏论之网，但仅仅通过各自的自证，一切法都变成了平等性。在经部中，这被称为见到空性；在密法中，这被称为证悟光明、觉性或俱生大乐。舍弃了这样一种不可言说的状态，如《定王经》所说：“那些世俗的空性论者们。”就像这样，将所破的断除作为概念思维的对象的世俗空性，虽然可以将它的反面仅仅施加于一切法，但由概念所造作的空性并非一切法的实相。如果远离概念，就无法让自己的本性赤裸显现，如果一直将这样的东西执持为实相，并在见道时和密法光明时去证悟它，这与一切经论相违背，并且无可避免地会受到理智的损害，因此无论如何都不能接受。对于初学者来说，这样做与中观的要点以及虽然进入密法但尚未完全掌握的人们所持有的想法并没有矛盾。然而，不能将此视为经续道之教义的特征。有些人说：“如果知道了圣者传承的幻身修法，那么宁玛派的虹身就像沙子做成的酒杯一样容易破碎。”这些只看到事物一方面的有眼法的宣讲者非常可笑。在他们看来，密法的幻身是新近通过五风五光修成的，而宁玛派的虹身则认为是从粗身的一部分或物质原因中修成的，这是多么的愚昧啊！在没有见到实义光明之前，新旧两派都认为，与光明本尊相似，仅仅从风心新近修成是可以的。这是密宗共同的观点。然而，对于无上大圆满来说，自显的清净智慧，也就是实义的自显任运大圆满之显现，从现在开始就从八识聚中显现出来，并将其作为道。因此，没有必要修成不清净的风心的微细幻身。因为将象征实义光明的任运觉性作为道。
English
If not, you would concede that emptiness is not an object seen by any mind, but is completely non-existent. In that case, manifest realization would also disappear. Therefore, when emptiness that is not a nominal entity is seen, the mind is also its nature, and all phenomena are also its nature. Although it has no net of elaboration, all phenomena become equality only through individual self-awareness. In the sutras, this is called seeing emptiness; in the tantras, it is called realizing luminosity, awareness, or co-emergent great bliss. Abandoning such an inexpressible state, as the *Ting Gyal* says, "Those mundane emptiness proponents." Like that, the mundane emptiness that takes the severance of what is to be negated as the object of conceptual thought, although its opposite can be applied to all phenomena, the emptiness fabricated by concepts is not the reality of all phenomena. If one is separated from concepts, one cannot make one's own nature appear nakedly. If one constantly holds such a thing as reality and tries to realize it on the path of seeing and during the luminosity of the tantric path, it contradicts all scriptures and inevitably incurs the harm of reason, so it cannot be accepted under any circumstances. For beginners, there is no contradiction in doing so with the key points of the Middle Way and the ideas held by those who have entered tantra but have not yet fully mastered it. However, it should not be regarded as the defining characteristic of the doctrine of the sutra and tantra paths. Some say, "If one knows how to accomplish the illusory body of the noble ones, then the rainbow body of the Nyingma school will crumble like a cup made of sand." These Dharma speakers with eyes that see only one side of things are truly laughable. In their minds, the illusory body of tantra is newly accomplished through the five winds and five lights, while the rainbow body of the Nyingma school is thought to be accomplished from a part of the coarse body or a material cause. How ignorant! Until the meaning-light is seen, both the new and old schools agree that it is possible to newly accomplish it from wind and mind alone, similar to the luminous deity. This is the common view of the inner tantras. However, for the unique Great Perfection, the self-manifest pure wisdom, that is, the self-manifest spontaneously accomplished great perfection of the meaning, from now on manifests from within the eight aggregates and is taken as the path. Therefore, there is no point in accomplishing the subtle illusory body of impure wind and mind, because the spontaneously present awareness that symbolizes the meaning-light is taken as the path.
Chinese
仅仅是风心，不需要身体。清净的显现向上增长的身体和净土的显现达到顶点，二元显现的增长部分在法性中耗尽或融入时，无垢光明之义显现之时，不清净的粗大风心所成就的粗身也能被其耗尽，这是清净大智慧的显现唯一串习至极的成果。无论对不清净的细微风心所成就的幻身如何串习，也没有能力使不清净的粗大风心所成就的有碍之物化为光。例如梦中的身体和白天的身体一样，虽然有清澈与不清澈等的差别，但两者都同样是不清净的风心的幻化。哈哈。火鸟年十月初二。 因此，细微风心的幻化，幻身，虽然是成就义光明本尊的因，但不是近取因，而是显现的因或仅仅是道路。正如粗大的身体不是光明本尊的因一样，不清净的风心之身也不是光明本尊的近取因，而是以表示的方式见到光明本尊或成为见到的因，却误认为是近取因，如同执着于领悟空性的总义之心，却将空性执为自相之因一样。这些是因，而光明本尊是果。清净的因和清净的果二者形态相似，认为仅仅由清净的风心所成就的身体，以表示清净本尊的方式成为方便，以形态相似的方式，如同用水月等比喻表示空性一样。它绝对不是近取因，如果不是，那么在仅仅由清净的风心所成就的身体没有产生之前，不可能存在清净的本尊，如同没有泥土的瓶子一样。如果认为，具有一切殊胜之相的空性，不是像普巴橛一样安住在心的法性中，而是现在五风五光等具有无常的自性，如果不成就为身体，那么自性就不会安住在身体中，如同泥土的情况一样。如果认为，如果改造为身体，就会变成身体，如同瓶子一样。
English
Merely wind-mind does not require a body. When the appearance of purity increases upwards, and the appearance of body and pure realm reach their limit, when the increasing part of dualistic appearance is exhausted or dissolved in the nature of reality, at the time when the meaning of clear light, free from obscurations, becomes manifest, even the coarse body accomplished by impure coarse wind-mind can be exhausted by it. This is solely the result of the ultimate habituation of the appearance of great pure wisdom. No matter how much one habituates the illusory body accomplished by impure subtle wind-mind, it does not have the power to make the obstructive material accomplished by impure coarse wind-mind dissolve into light. For example, like the body in a dream and the body in daylight, although there are differences such as clarity and impurity, both are similar in that they are merely manifestations of impure wind-mind. Haha. Fire Bird Year, October 2nd. Therefore, although the illusory body, a manifestation of subtle wind-mind, is the cause for accomplishing the deity body of meaning-light, it is not the immediate cause, but merely the manifesting cause or path. Just as the coarse body is not the cause of the deity body of clear light, so too, the body of impure wind-mind is not the immediate cause of the deity body of clear light. Mistaking the seeing of the deity body of clear light, or what causes it to be seen, as the immediate cause through the door of representation, is like grasping emptiness as the cause of its own character for the mind that grasps the general meaning of realizing emptiness. These are the causes, while the deity body of clear light is the result. Considering that the pure cause and the pure result are similar in appearance, the body accomplished by pure wind-mind alone becomes a means by representing the pure deity body, in a way that resembles the form, just as examples such as water-moon represent emptiness. It is definitely not the immediate cause, because if it were, the pure deity body could not exist without the body accomplished by pure wind-mind alone preceding it, just like a vase without clay. If one thinks that emptiness, endowed with all supreme aspects, does not abide in the nature of mind like a phurba driven into the ground, but rather that the five winds and five lights, etc., which are impermanent by nature, exist now, and if one does not accomplish them into a body, then the essence will not abide in the body, just like in the case of clay. If one thinks that if it is transformed into a body, it will become a body, like a vase.
Chinese
虽然十相自在的空性之相，以身体等逐渐增上的方式显现，但那是由于串习的力量而逐渐显现的。不能一下子显现，是因为有障碍。那不仅仅是身体，而且瓶、布、宫殿等一切事物都能显现，那么，清净刹土的一切显现的因，也必须认为是风、光五种。如果这样认为，就引用时轮、心释等。同样，这个粗身在入胎时，也是从光明自性中，由风、光五种的显现而产生，并与父母的精血混合。这个的远因也是风、光五种。因为说一切有情和三有都是从三显现的增上而产生的。同样，如果光明也是不清净的细微意念先前产生的果，那么，从无始以来就存在光明是不可能的。在光明和不清净的细微意念二者中，必须是细微意念在前。因此，不要主张从光明的自性中没有产生有情的错觉显现，而要主张从错觉的心中产生光明。同样，不要从光明的自性中，自生圆满的五光中产生不清净的错觉，而要从错觉的心和不清净的风心中产生清净的显现。那个光明也必须是一切种类的。一切种类的光明，没有被错觉染污的，那必须是法性中存在的。如果没有那个，就不会从那个自性中动摇错觉的风心。引用龙树等的教证。从错觉的风心的自性中，一切种类的光明会再次产生。如果那样，众生融入何处和产生的处所都是有为的风心，因此错觉永远不会返回。如果认为即使无明从无始以来就存在，但就像通过新道路的串习而返回一样，那么，那个返回是因为无明从未存在于基础上，而是从错觉中产生的，所以是可以断除的。如果无明的产生处，原始的光明不存在，怎么返回呢？如果没有空性，就没有断除无明的方法。如果存在空性，那么空性就是实相。因为不证悟那个实相的无明会返回。那么，难道不希望通过广大的福德资粮来成就佛的相好吗？希望，我说。