English
Because it encompasses the nature of all phenomena gathered by the three doors of liberation, it is the basis of vast pervasiveness. Therefore, if you grasp this point, all the qualities of the fruit of Nirvana will be present with you. Unenlightened beings, however, will wander within it. As the "Cloud of Jewels Sutra" says: "These are without self, yet foolish ordinary people are attached to the notion of self. They are manifestly attached to the aggregates as self, and therefore do not comprehend suchness. Because they do not comprehend, they wander in the wheel of cyclic existence like a wheel of fire." Even during the time of wandering and delusion in this way, the way the nature of mind itself abides, being naturally pure and spontaneously perfect with all the qualities of body and wisdom, does not diminish and become scarce, nor does it lack the qualities of the fruit or become inferior in nature. For example, like mercury that falls into ashes, it does not mix with them. As it is said in the Guhyasamaja Tantra: "Apart from the precious mind, there is no Buddha and no sentient being." And as it is said in the "Accomplishment of Wisdom Sutra": "The supreme light of the mind is the Buddha of primordial beginning, unmade by anyone, self-arisen, and has always been abiding." The way its nature becomes manifest through samadhi is also described in the "Dense Array Sutra": "Just as very fine gold is not visible in the form of gold, but after searching and refining it very carefully, it becomes visible when fully purified, so too, the various aspects of the alaya-consciousness, along with the seven consciousnesses, are always seen by the yogi who has fully purified them through samadhi." Understanding its nature as it is, beyond merely inferring and believing through hearing and thinking, depends on the conditions of faith and meditation. As the sutra says: "Shariputra, the ultimate truth is realized only through faith." Therefore, such an unchanging nature, the ultimate Bodhicitta, the Tathagatagarbha, pervades everything encompassed by the mind, even down to the worm in the reed. For example, just as oil pervades all sesame seeds.
Chinese
是这样的。这个道理在密咒的续部和了义的经部及其注释中都有阐述。如《怖畏金刚根本续》中说：唉玛火！从长久以来就迷惑的众生们，本来就是具有意义的佛陀，但由于迷惑的缘故在轮回的轮转中漂泊。从邪念中产生本不存在的菩提心，甚至连错乱本身也成了无尽的庄严。五浊本身也显现为安乐的处所。五蕴本身也显现为圆满的报身。生死根本的过患也显现为菩提的精华。外内情器也显现为父母双运的状态。又如《华严经》中说：如果自己和诸佛，在本性上平等安住，不执著，不取舍，那么他们就会变成如来。又如《宝性论》中说：就像先前一样，后来也一样，这是不变的法性。等等，有无数的例子。因此，想要修持甚深意义的人们，不应该对这种道理产生怀疑。第二，真实宣说圆满次第，分为两种：自身方便道和异身方便道。第一，自身方便道是：像这样，首先要了解作为所依的金刚身的脉、气、明点等的安住方式，以及作为能依的心之自性，从原始以来就存在的法性，也就是基的安住方式，然后依靠甚深圆满次第的口诀，通过对所依的关键进行击打，就能迅速地显现能依的智慧。因此，新旧的续部中，无论讲述了多少圆满次第的口诀，都无不包含在这六法之中，所以要了解这些并加以修持。那么，如何包含呢？所有圆满次第的根本就是拙火，因为方便的部分，所有的显现都必须在智慧无生的状态中清净。而其甚深方便就是，从方便和智慧的自性，也就是白红菩提心的融合中，将包含五蕴、十二处、十八界的轮回诸法，清净为乐空无二的智慧之状态。道的根本是幻身，因为如果不修习如幻三摩地，认识到一切万法皆无自性，那么就会执著于实有。
English
It is like that. This principle is explained in the tantric scriptures and the definitive sutras with their commentaries. For example, in the Fierce Thunderbolt Tantra, it says: Emaho! Sentient beings who have been deluded since a long time, are inherently Buddhas with meaning, but due to delusion, they wander in the cycle of samsara. From wrong thoughts arises the non-existent bodhicitta, and even the delusion itself becomes an inexhaustible ornament. The five degenerations themselves appear as places of bliss. The five aggregates themselves appear as the perfect sambhogakaya. The faults of the root of existence appear as the essence of bodhi. The outer and inner worlds appear as the state of union of father and mother. Furthermore, as it says in the Flower Ornament Sutra: Those who abide equally in nature with myself and the Buddhas, without dwelling or taking, will become Tathagatas. Furthermore, as it says in the Uttaratantra: Just as it was before, so it is later, this is the unchanging nature of reality. And so on, there are countless examples. Therefore, those who wish to practice the profound meaning should not doubt this principle. Second, the actual explanation of the completion stage is divided into two: the skillful means of one's own body and the skillful means of another's body. First, the skillful means of one's own body is: Like this, one must first understand the way the channels, winds, bindus, etc., of the vajra body, which is the support, abide, and the nature of the mind, which is the dependent, the dharma nature that has existed from the beginning, that is, the way the ground abides. Then, relying on the profound instructions of the completion stage, by striking the key point of the support, the wisdom of the dependent will quickly manifest. Therefore, all the completion stage instructions taught in the old and new tantras are included in these six dharmas, so one should understand these and practice them. How are they included? The root of all completion stage paths is tummo, because the aspect of skillful means, all appearances must be purified in the state of unborn wisdom. And its profound skillful means is that from the union of the nature of skillful means and wisdom, that is, the union of white and red bodhicitta, all the samsaric dharmas included in the five aggregates, twelve sources, and eighteen elements, are purified into the state of non-dual bliss and emptiness wisdom. The basis of the path is the illusory body, because if one does not cultivate the illusory-like samadhi, knowing that all dharmas are without inherent existence, then one will cling to substantiality.
Chinese
因为不通过具有这些的道就无法解脱。道的暖相是修习迷乱梦境之道，此生、临终或中阴等能否解脱的程度，是通过能否将梦境摄入光明和修习幻化等来了解的，因此必须修习这些。道的精髓是光明，因为是应当修习和努力追求的要义。道的障碍是中阴，因为是将道的修习与果结合的连接的缘起。道的决断是迁识，因为在此生中因懒惰等原因未能完成道，或者突然发生死亡等情况时，通过口诀的方法，强制将意识迁移到清净刹土等处，从而继续完成道的剩余部分。因此，它们都包含在这些之中。这六种方式，无论哪个人通过修道，以努力和自身身体的脉、气、明点、心识等为要点进行击打的方法才能成就，因为不完全依赖其他手印身的缘起，所以自生具有方便或称为开启上门的解脱道。其中，首先道的根本是拙火，分为事业拙火、觉受拙火和胜义拙火。首先，事业拙火是：束缚身体的行为，使之处于七支不动摇的状态；束缚语言的行为，将气息束缚于合修之中；束缚心识的行为，修习拙火的燃烧和降滴等。觉受拙火是：如此修习后，作为气和心识融入中脉的征兆，会出现烟雾、阳焰、萤火虫等景象，并且心中会生起乐空之觉受。胜义拙火是：从气和心识融入的方式中，由三种显现所引导的光明得以显现，从而在相续中生起无分别的胜义拙火。其次，道的所依是幻身，也分为不清净幻身、清净幻身和密义气心幻身。首先，不清净幻身是将内外一切显现观想为幻化和梦境。清净幻身是将一切显现观想为本尊身幻化。
English
Because liberation is not possible without the path that possesses these. The heat of the path is the practice of the path of confused dreams. The degree to which one can be liberated in this life, at the time of death, or in the bardo, etc., is known by whether one can gather dreams into clear light and practice illusion, etc. Therefore, one must practice these. The essence of the path is clear light, because it is the essential point that should be practiced and strived for. The obstacle of the path is the bardo, because it is the connecting circumstance that joins the practice of the path with the result. The decisive point of the path is transference of consciousness, because in this life, if one has not completed the path due to laziness, etc., or if sudden death occurs, etc., then through the method of oral instructions, one forcibly transfers consciousness to a pure land, etc., and thereby continues the remainder of the path. Therefore, they are all included in these. These six aspects are accomplished only by the method of striking the vital points of one's own body's channels, winds, bindus, and mind, etc., with effort in practicing the path. Because it does not completely depend on the circumstances of other mudra bodies, the self-body is called the path of skillful means or the path of liberation that opens the upper gate. Among these, first, the root of the path is tummo (fierce heat), which is divided into karma tummo, experience tummo, and supreme tummo. First, karma tummo is: binding the actions of the body, keeping it in the seven-point posture; binding the actions of speech, binding the breath in union practice; binding the actions of mind, practicing the blazing and dripping of tummo, etc. Experience tummo is: after practicing in this way, as a sign of the winds and mind merging into the central channel, smoke, mirages, fireflies, etc., appear, and a blissful-empty experience arises in the mind. Supreme tummo is: from the way the winds and mind merge, the clear light drawn by the three appearances manifests, and thus non-conceptual supreme tummo arises in the continuum. Second, the basis of the path is the illusory body, which is also divided into impure illusory body, pure illusory body, and hidden meaning wind-mind illusory body. First, the impure illusory body is contemplating all outer and inner appearances as illusion and dream. The pure illusory body is contemplating all appearances as the illusory body of a deity.
Chinese
总之，风心幻身，像那样观想显现为本尊，以及将本尊融入光明的两种次第交替修习，习惯之后，在融入次第时，脱离对粗糙庸常之身的执着，仅仅由风心所成的如幻本尊，恒常显现为自性，而在他显中，之前的粗糙之身不再显现，那时就叫做幻身成就。三、道之暖相梦修法，是幻身的支分，首先以意愿力或风力抓住梦境，修习在梦中认识到是梦。之后，转化梦境的显现，抓住梦境游历诸佛刹土和众生之处等，对于恐惧之处，如火、水、悬崖等进行践踏，最终将所有的梦境显现观为本尊和宫殿的自性，修习如幻，最终将幻化的本尊也通过融入次第融入光明，最终修习融入梦境法界之方法。四、道之精华光明，之前幻身时的如幻本尊，也通过融入次第融入光明，并且通过猛厉火自身和他身手印道中的任何一种，习惯于俱生四喜智慧等，由此，由四空或四喜所引发的光明在相续中生起。其中四空是：第一，当明觉融入显现时，三十三种嗔恨分别念止息。外相上，如秋日天空被月光污染般，显现白茫茫的景象，内相上，无边无际的明亮体验显现，称为空。之后，显现融入增长时，四十种贪欲分别念止息。外相上，如秋日天空被日光污染般的红彤彤，内相上，无边无际的安乐显现，称为大空。之后，增长融入近得时，七种愚痴分别念止息。外相上，如秋日天空被黑暗污染般的黑黝黝，内相上，无分别的体验无边无际地显现，称为极空。之后，近得融入光明
English
In short, the illusory body of wind and mind is cultivated by alternating the two stages of visualizing the appearance as a deity and merging that deity into clear light. Through familiarity, at the time of the merging stage, one is freed from the attachment to the coarse, ordinary body. The deity form, which is like an illusion made only of wind and mind, constantly appears as one's own nature, and in the appearance to others, the previous coarse body no longer appears. At that time, it is said that the illusory body is accomplished. Third, the heat of the path is dream yoga, which is a branch of the illusory body. First, grasp the dream with either the power of intention or the power of wind, and train in recognizing the dream as a dream within the dream. Then, transform the appearances of the dream, and having grasped the dream, wander through the Buddha fields and the realms of sentient beings, etc. Trample upon places of fear, such as fire, water, and cliffs. Finally, view all the appearances of the dream as the nature of deities and palaces, and train in illusion. Eventually, even the illusory deity form is merged into clear light through the merging stage, and ultimately, one learns the method of dissolving into the realm of dreams. Fourth, the essence of the path is clear light. The illusory deity form from the time of the illusory body is also merged into clear light through the merging stage. And through relying on any of the paths of fierce fire, self-body, or other-body mudra, one becomes familiar with the co-emergent wisdom of the four joys, etc. From this, the clear light arises in the continuum, induced by the four emptinesses or the four joys. The four emptinesses are: First, when consciousness merges into appearance, thirty-three conceptual thoughts of hatred cease. Outwardly, a white, clear appearance manifests, like the autumn sky tainted by moonlight. Inwardly, an experience of clarity without beginning, end, or middle arises, and this is called emptiness. Then, when appearance merges into increase, forty conceptual thoughts of desire cease. Outwardly, a red, clear appearance manifests, like the autumn sky tainted by sunlight. Inwardly, boundless bliss arises, and this is called great emptiness. Then, when increase merges into near attainment, seven conceptual thoughts of delusion cease. Outwardly, a black, clear appearance manifests, like the autumn sky tainted by darkness. Inwardly, a non-conceptual experience without beginning, end, or middle arises, and this is called very emptiness. Then, near attainment merges into clear light.