English
For those who can be tamed by the power of, when conceptual thoughts are stopped through the path of skillful means, the mind of clear light is never interrupted, and after recognizing that, it is shown that all conceptual thoughts must be exhausted in their own state. When there are conceptual thoughts, how can there be the clear light of Dharma nature? For example, the noble ones who manifest the clear light of meaning, although they do not move from the state of clear light, they see all worldly things as they are. The so-called illusory body refers to the impure illusory body that is accomplished only by the wind-mind that has the power to be manipulated by the wind-mind, and the deity image appears in its own form. Not only in the mantra path, but also the non-Buddhist meditators can achieve similar parts, because they can abandon the former body and enter the latter body. The generation stage can also achieve similar parts. The pure deity image that is repeatedly purified in the clear light arises from the wind of wisdom and the mind of clear light, and is the indestructible body lineage that is similar in form and continuous in lineage, and is the attainment of the body of the Buddha. That itself is the image of all kinds of wisdom. Therefore, one or two deity images, etc., the self-continuum held by an ordinary single lineage, existing inside the body, or existing in different locations, etc., such true and definite certainty is only a phenomenon appearing in conceptual thoughts. Because it is a body accomplished by one's own pure wind-mind, it appears in various ways as one visualizes it. That itself is not one or different from one's own aggregates, because if it is one or different, then there will be two continuums of individuals. Therefore, whatever appears, pure and impure illusory bodies arise, symbolized by the twelve similes of illusion such as the moon in water, etc., which are merely appearances that can be manipulated by one's own mind. The Great Perfection Trekchö, arising effortlessly from the space of equanimity, and the appearances of Tögal, with various appearances of peaceful and wrathful deity images, expanding the phenomenal Dharmakaya realm into a vast expanse, that is the ultimate of all illusory bodies. When all the appearances represented by such illusory bodies become one taste in the space of Dharma nature's equality, without grasping and clinging, it is called the appearance of the exhaustion of Dharma nature, which is the ultimate of the four appearances. In the state of Dharma nature, all dualistic appearances of phenomena cease and are exhausted, or it means that it is merely the appearance of Dharma nature.
Chinese
当它的运动作用使微细气停止时，智慧气和光明智慧融入清净大幻化身，如虚空般无勤显现。光明和幻身的要点怎么会没有呢？幻光咒语所说的一切最终都离不开这个。当二障清净的法界显现，获得一切种智的法身时，即使在佛的果位上也不需要再增加什么，更何况是在学道位上呢？因此，与所化众生的根器相适应，有各种因果道的乘，以及果乘中的生起次第和圆满次第，特别是圆满次第中，有有相和无相瑜伽的修持之道。所有这些道路的行进方式，虽然看起来形式和方法各不相同，但在最终的果位上，行进的方式是相同的。行进的快慢，以及道路的显现方式各不相同，这不仅是因为各个诀窍的道路力量不同，而且也因为每个人自身的体性、能力和前世业力的影响，即使修持相同的道路，体验的显现方式等在各个方面也不会完全相同。因此，那些片面之见的人，将如虚空般广阔的胜乘教法，用自己狭隘的智慧，引导到如针眼般狭小的道路上，实在是令人发笑的事情。这是弥庞·蒋扬·嘉伟·尼古所说，他掌握了传承的口诀。 此外，在禅修时，有将身体中央的中脉观想成箭杆般粗细，将不坏明点观想成豆子般大小，将一些微细明点观想成芥子般大小，甚至观想成发梢般细小的。也有将中脉逐渐扩大，观想成遍布虚空般广阔的。无论如何，这些观想对于气融入不坏明点并没有区别。这是一种与身体相适应的观想修法。另外，通过舍弃一切作意，专注于虚空，以及修持黑暗瑜伽和保持觉性，也能使气融入中脉。光明智慧的显现，实际上并没有大小之分。如果不了解止息分别念和束缚气的作用，使其收摄于法性的要点，也不了解法性的安住方式是不可思议的，那么，即使稍微不了解续部和口诀的
English
When its moving action ceases, the subtle winds dissolve into the wisdom winds and clear light wisdom, and the great pure illusory body, equal to space, arises effortlessly. How could there not be the key points of clear light and the illusory body? All that is taught in the illusory light mantras ultimately does not go beyond this. When the realm of the two obscurations is manifest, and the all-knowing wisdom body is attained, there is no need for anything more, even at the level of Buddhahood, so what need is there to mention the path of learning? Therefore, in accordance with the minds of those to be trained, there are various causal and resultant vehicles of the path, and even in the resultant vehicle, there are the generation and completion stages. In particular, in the completion stage, all the paths of practice that teach yoga with and without signs appear to be different in form and method. However, the way of proceeding to the ultimate ground is the same. The speed of progress and the different ways in which the path manifests depend not only on the power of the paths of each instruction, but also on the individual's disposition, capacity, and the influence of past karma. Even if one practices the same path, the way in which the experience manifests will not be entirely the same in every aspect. Therefore, those with one-sided views who try to lead the teachings of the king of vehicles, which are like the sky, into the eye of a needle, which is the path combined with their own mental capacity, are truly a cause for laughter. This was spoken by Mipham Jamyang Gyepai Dorje, who holds the oral instructions of the lineage. Furthermore, during meditation, there is the practice of visualizing the central channel in the center of the body as being the size of an arrow shaft, the indestructible bindu as being the size of a bean, some subtle bindus as being the size of a mustard seed, and even as being the size of a hair tip. There is also the practice of gradually expanding the central channel until it pervades the sky. In any case, these visualizations do not make any difference in terms of the winds entering the indestructible bindu. This is a method of meditation that focuses on being in harmony with the body. Alternatively, by abandoning all mental activity and focusing on the sky, as well as by practicing dark yoga and maintaining awareness, the winds can also enter the central channel. The appearance of clear light wisdom does not actually have any size. If one does not understand the key point of pacifying conceptual thought and binding the activity of the winds, causing them to be absorbed into the nature of reality, and if one does not understand even a fraction of the inconceivable way in which the nature of reality abides, then even if one slightly misunderstands the tantras and instructions,
Chinese
仅仅以片面的眼光看待事物，不舍弃对真实、确定之中观和气脉的执着，仅仅凭借观修对境能够引导生起次第，就破坏了与真实圆满次第相结合的近道。对于以分别念的活动范围——实无的无遮持取者，自诩为了法界，从而破坏了无分别智慧的见解。像这样宣扬说，对于没有有无执着的中观道路，以及脱离无遮持取的金刚乘道，自己只有寂止，而没有解脱道，这种恶劣的诽谤在西藏是存在的，这到底是善说还是恶说，有智慧的人应该辨别！本觉光明心与分别念相混淆，并且原本就远离分别念，如同虚空一般。像这样说，一切众生的相续中都存在着一种如同虚空一般，远离引发因素三者的心，并且教导他们学习新的无遮持取，让他们进行观修，并大言不惭地说这是迅速成佛的道路，这就像是在虚空中用颜料绘画一样，请辨别这是否是合乎道理的言辞！如果存在这样的本觉心，那么它与阿赖耶识的超越又有什么不同呢？它之前不依赖任何条件，如同虚空一般，除此之外什么也无法认知，这又是什么原因呢？现在新学会了观修空性，真是令人惊叹啊！如果由分别念所捏造的无遮执取能够新学会观修，那么贪欲等为什么不能观修呢？因为它们可以通过因缘来新改变。如果不明白这个道理，还有谁比他更愚蠢呢？哈哈！当业气所乘载的八十自性分别念止息时，执持见解领域的心的乘骑是什么呢？如果没有乘骑的气，那么它又怎么会动摇呢？这与你自己的承诺相违背啊！不是自性光明、无为的心，而是有为的业气所乘载的心，怎么会变成本觉心呢？如果变成本觉心，那么自性光明的这个心就不会变成本觉心了。因为在一个人的相续中存在两个本觉心，这是经典和口诀中都没有说过的，而且从道理上也无法成立。你这个否定阿赖耶识的人，是从哪里找到这样的心的？哈哈！本觉光明智慧和无为
English
Merely looking at things with a one-sided view, without abandoning attachment to the true and certain Madhyamaka and the signs of the winds, and merely by being able to lead the generation stage through meditative focus, one corrupts the near paths that connect to the actual completion stage. Claiming the sphere of reality for those who hold onto the truly non-existent negation, which is the domain of conceptual thought, and thereby corrupting the understanding of non-conceptual wisdom. Like this, proclaiming that for oneself, there is only quiescence and no path to liberation in the Vajrayana path, which is free from the grasping of the negation of the path of the Madhyamaka that grasps at non-existence, is an unbearable slander. Whether this is good or bad speech, the wise should discern! The naturally luminous mind, which is mixed with conceptual thought and originally free from it, is like the sky. Saying that there exists in the continuum of all sentient beings a mind like the sky, free from the three causal conditions, and teaching them to learn new ways of grasping at negation, and having them meditate, while brazenly saying that this is the path to quickly attain Buddhahood, is like taking on the difficulty of painting pictures in the sky. Discern whether this is a reasonable statement! If there is such a naturally luminous mind, then how is it different from the transcendence of the alaya? What is the reason that it previously could not recognize anything other than the condition-free sky? Now it is amazing that one has newly learned to meditate on emptiness! If the grasping at non-existence, fabricated by conceptual thought, can newly learn to meditate, then why can't attachment and so on be meditated upon? Because they can be newly transformed by conditions. If one does not understand this as unreasonable, who is more foolish than that? Haha! When the eighty self-natures of conceptual thought, accompanied by the mount of karmic winds, cease, what is the mount of the mind that holds the field of view? If there is no wind to ride, then how can it move? This contradicts your own promise! How can a mind that is not naturally luminous and unconditioned, but is conditioned and ridden by karmic winds, become the innate mind? If it becomes the innate mind, then this naturally luminous mind will not become the innate mind. Because there are two innate minds in the continuum of one person, which is not mentioned in any scripture or instruction, and cannot be established by reason. You who deny the alaya, where did you find such a mind? Haha! Innate mind, luminous wisdom, and unconditioned
Chinese
由于不了解实相，而将（其）承认为阿赖耶识和有为法的过失，这无疑等于送出了摧毁金刚乘宗旨的腐烂食物。然而，诸佛和佛子的慈悲，经续教言的明灯，以及任何人都无法动摇的法性和真理，还有那进入正确究竟意义的智慧，能让所有这些黑暗的幻象，在同一时刻被如太阳般伟大的光明彻底摧毁。总而言之，最初的本觉光明是法性之心，还是有法？是阿赖耶识还是智慧？是清净还是不清净？如果认为，最初是心，所以是有法，而不是法性之心。那么，经文说：“心的自性是光明。”等等。《现观庄严论》中说：“法性即是心。”等等，还有续部的教证。如果认为，从理证上说，心不被法性所包含。那么，难道虚空自性光明不存在吗？难道它不能成为实相的特征吗？难道不具备一切殊胜特性的空性不存在吗？难道不变的安乐不存在吗？难道超越微尘和刹那之法的安乐不存在吗？如果说这些都不存在，那就请引用时轮金刚续的教证。如果是阿赖耶识，那是八识中的哪一个？请考察它如何不转变为本觉的意义等等。如果是法性智慧，那么通过方便使其显现，就是证悟空性和自性。持有无遮止的观点是没有意义的。当一切分别念融入时，又怎么会有执着和分别念呢？等等，所有这些道理都要清晰地抓住其要点。如果它是自性清净，本来就没有二障，那么，通过显现它，就能证悟法性。现在还有什么需要新增加的证悟吗？如果有，那是因为它被所知障或烦恼障所染污，所以才需要重新学习二无我吗？如果是这样，那就是不清净的心，而不是清净光明的自性涅槃。突如其来的染污存在于阿赖耶识中，所以要向外显现本觉。本觉智慧没有突如其来的染污，如果有，就会变得不清净。如果没有染污，那为何没有二智呢？因为智慧存在且没有遮蔽，所以如同佛陀一般。因此，必须承认心的法性本来就是成佛的。