English
These two practices can accomplish those (activities). If the practice of the generation stage does not accomplish great siddhis, then one should invoke the tutelary deity. If that also does not accomplish it, then one should engage in fierce activities. Relying on the practice of the completion stage, there are also times to engage in fierce activities, etc., which need to be understood in detail. Furthermore, if practices are distinguished from the perspective of their nature, there are three: with elaboration, without elaboration, and extremely without elaboration. The first two are similar in that they rely on action seals. The difference in distinction is that the mandala of the gathering hall, including the palace and cushions, and the heroes and yoginis in the center of the gathering also definitely wear the attire of deities. During the offering, practices with many elaborations, such as songs, music, postures, mudras and responses to mudras, symbols and responses to symbols, are performed in various orderly and systematic ways. This is the practice with elaboration. The gathering hall and cushions, etc., are as appropriate, and the wearing of deity attire is also as convenient as possible, without any fixed rules. One only enjoys desires as one pleases, abandoning the regulations and order of practices such as songs and dances, and rituals. This is the practice without elaboration. In these two practices, first, one meditates on the bliss and emptiness of union with a vidya, and in that state, one generates mandalas and offerings that are appropriate to each situation. Then, one enjoys various desirable qualities, and again, one practices the coemergent bliss and emptiness of union with a karma seal, gathering all elaborations and abiding equally. These two are practiced alternately. The object of the vidya-vrata practices with and without elaboration is the constant practice of the gathering wheel. Regarding such a gathering mandala, Tibetans mostly say that the mandala with elaboration is only equal to the number of deities, and the mandala without elaboration has three types: extensive, concise, and medium. However, the distinction between with and without elaboration, etc., is made from the perspective of the dwelling, clothing, implements, actions, and rituals, and not from the number of deities. Therefore, the fact that the Compendium of Practices divides the state without elaboration into three situations is representative. The same is true for with elaboration, and not only that, but various distinctions in the number of deities also occur. Ritual elabora-
Chinese
對於這些行爲的分類，正如所說：日復一日或月復一月，同樣年復一年，如法以儀軌加持後，應當修持佛陀勝樂。如是，有每日恆常修持，每月一次，每年一次的修持，如此宣說有三種時間的區別。極簡的行爲是：在進行該行爲的過程中，捨棄業手印。也就是說，除了維持身體所需的物品外，不需要其他東西，並且僅僅享用心的顯現之欲妙。也就是說，安住在與分別念相關的意手印中，以及安住在無分別念的幻身手印中，並且享用壇城幻化和欲妙，以及融入大樂等次第，雖然與其他兩種相似，但是僅僅在意念的顯現中生起，而沒有其他身語的行爲，特別是更加專注於睡眠的光明。日夜恆常以智慧手印的安樂引導光明之睡眠，將粗細的一切蘊界融入睡眠的光明中，長時間修持光明，並且在醒來之時，學習如幻的壇城。此外，在《行爲總攝燈》中說到：如果以禁行修持六個月，在夢的徵兆中會出現接近殊勝成就的徵兆。引用了根本續第十五章，宣說了八種輕妙的功德。如果問這是依據哪種行爲而說的？有些人說是雙運的行爲。但是，獲得雙運後，必須安住並修持那八種輕妙的功德，並且對果的信心寄託於夢的徵兆上，這是令人發笑的事情。殊勝的成就是雙運本身，因此這非常不合理。還有一些人說，獲得八種輕妙是學習雙運，因此，那種行爲也是在光明次第的階段。但是，他們沒有理解將學習雙運宣說爲二無別的智慧身的意義，並且也會犯下前面提到的那些錯誤。有些人說，由於大手印的成就，殊勝的成就是圓滿的佛陀。那麼，學習雙運的身
English
Regarding the classification of these behaviors, as it is said: Day after day or month after month, likewise year after year, after blessing with rituals as appropriate, one should practice the bliss of the Buddha. Thus, there is the practice of constant daily practice, once a month, and once a year, thus it is said that there are three kinds of time differences. The extremely simple behavior is: in the process of performing that behavior, abandoning the karma mudra. That is, one does not need anything other than the things necessary to sustain the body, and only enjoys the desire qualities of the mind's appearance. That is, abiding in the mind mudra associated with conceptual thought, and abiding in the illusory body mudra without conceptual thought, and enjoying mandala transformations and desire qualities, and the stages of merging into great bliss, etc., although similar to the other two, only arise in the appearance of the mind, and there is not much other activity of body and speech, especially focusing more on the luminosity of sleep. Day and night, constantly guiding the luminosity of sleep with the bliss of the wisdom mudra, merging all the coarse and subtle aggregates and realms into the luminosity of sleep, practicing luminosity for a long time, and when waking up, learning the illusory mandala. Furthermore, in the "Lamp of Compendium of Conduct," it says: If one practices ascetic conduct for six months, signs of approaching supreme accomplishment will appear in dream omens. Quoting the fifteenth chapter of the Root Tantra, it proclaims the eight qualities of subtlety. If one asks, according to which behavior is this said? Some say it is the behavior of union. However, after attaining union, one must abide and practice those eight subtle qualities, and placing faith in the result on dream omens is laughable. The supreme accomplishment is union itself, so this is very unreasonable. There are also some who say that attaining the eight subtle qualities is learning union, therefore, that behavior is also in the stage of the luminosity sequence. However, they do not understand the meaning of proclaiming learning union as the wisdom body of non-duality, and they will also commit the aforementioned mistakes. Some say that due to the accomplishment of Mahamudra, the supreme accomplishment is only the perfect Buddha. Then, the body of learning union
Chinese
是共同的成就吗？还是非成就的一种？如果按照第一种说法，那么这种成就是和哪个世间人共同的呢？如果按照第二种说法，那么获得学道的双运，就变成了没有获得成就，因此，成就者的名号就难以获得了。也应该这样理解。因此，这作为附带意义，主要是生起次第者，以及安住于幻身次第的一些人，生起次第者的行为果，欲色界的二种持明是具有八功德的真实，安住于生起次第的补特伽罗从梦兆中生起定解也是合理的，这两种成就也是接近殊胜的征兆，因为获得它之后，也容易成就那个。即使刚获得幻身没有行持，也不是幻身次第没有达到究竟，从那之后转为光明次第，就必须行持了。从那之后，对于修持双运也是不可或缺的。像那样的人在幻身次第的时候没有行持，从修持光明次第开始行持，那么什么时候获得见道的时候，除了异熟身转为智慧之外，在那之前不会转为持明者的身体，如果刚获得幻身就恒常行持，那么与幻身次第达到究竟的同时，也会转为具有八种微细功德的身体。安住于幻身次第的这个人，因为具有粗大的异熟身，所以它转为具有八功德也是合理的，如果获得了，也是获得了好的，为了更加修持梦幻身，出现梦兆也是合理的。那是依靠圆满次第，特意修持殊胜，顺便获得共同的成就，从那之后，行持光明的行为，世间的持明者的身体也会转变为双运之身。也像这样，至尊说：成就的差别有一些，即使不勤奋，也因为自性俱生，身体必定会转变。那么，在后部续中说：隐身等等的成就，
English
Is it a common accomplishment? Or is it a kind of non-accomplishment? If according to the first statement, then with which worldly person is such an accomplishment common? If according to the second statement, then obtaining the Yuganaddha of the path of learning becomes not having obtained accomplishment, therefore, the title of accomplished one becomes difficult to obtain. It should also be understood in this way. Therefore, as an incidental meaning, this mainly refers to those who are in the stage of generation, and some who are in the stage of illusory body. The result of the practice of the generation stage is that the two Vidyadharas of the desire and form realms are truly endowed with eight subtle virtues. It is also reasonable for a person who is in the generation stage to generate certainty from dream signs. These two accomplishments are also signs close to the supreme, because after obtaining it, it is also easy to accomplish that. Even if one does not practice immediately after obtaining the illusory body, it is not that the stage of the illusory body is not completed. From then on, it is necessary to practice in order to transform into the stage of clear light. From then on, it is also indispensable to practice Yuganaddha. Such a person does not practice during the stage of the illusory body, but starts practicing from the stage of practicing clear light. Then, when one obtains the path of seeing, except for the transformation of the Vipaka body into wisdom, before that, it will not transform into the body of a Vidyadhara. If one constantly practices immediately after obtaining the illusory body, then simultaneously with the completion of the stage of the illusory body, it will also transform into a body with eight subtle qualities. This person who is in the stage of the illusory body, because he has a coarse Vipaka body, it is also reasonable for it to transform into having eight qualities. If one obtains it, it is also obtaining something good. In order to further practice dream illusory body, it is also reasonable for dream signs to appear. That is because one relies on the completion stage and deliberately practices the supreme, and incidentally obtains common accomplishments. From then on, by practicing the practice of clear light, the body of the worldly Vidyadhara will also be transformed into the body of Yuganaddha. Also like this, Jetsun said: There are some differences in accomplishments, and even if one is not diligent, the body will definitely be transformed because of the innate co-emergence. Then, in the Uttaratantra it says: Accomplishments such as invisibility,
Chinese
被称作凡庸者。佛陀自身成就的佛陀，曾说这是最殊胜的成就。难道不是这样说的吗？如果有人想，学者的双运至高成就又在哪里呢？要知道，佛陀自身和拥有八自在等，是学者双运及以上的总称。此处所说的八功德是：形体微细和轻盈，遍及和真实获得，极其显明地显示，自在和随心所欲地转变。这是说，后世的人们，以观世音禁行者所作的《智慧灯论》的注释为依据，认为众生世界生灭变化是微细，器世界生灭变化是轻盈，二者生灭变化是主宰，即是真实获得。据说，这些是瑜伽士能够变幻和收摄的意思。随心所欲地到达任何地方是普遍，光辉无限，以威势压倒他人，被一切众生供养是极显明，能够获得任何想要获得的是安乐而住，即是稳固，拥有断除后继的权力是自在，对功德随心所欲地转变是随心所欲地拥有。前辈们作其他解释，是因为没有见到这个注释的过失。我考察后认为，前辈们的观点没有过失，而这个注释本身是有过失的，因为那个注释引用了造物者自在天的观点。因此，对于任何事物都能无碍进入的身体是微细，不被四大元素的损害所阻断和毁灭，并且能在虚空中平等行走的缘故是轻盈，以众多身体同时在众多地方成办事情的缘故是普遍，粗大的显现如幻术般显现的禅定力量所产生的缘故是真实获得，能够向他人展示神变的缘故是极其显明，没有恐惧和畏惧的缘故是稳固，对于当下自己想要成就的事情不依赖他人的缘故是自在，仅仅通过思考就能成就众多事业和成就的缘故是随心所欲地转变。行为的分类详细地在其他地方了解。现在是
English
It is said to be ordinary. The Buddha, the self-accomplished Buddha, said that this is the supreme accomplishment. Isn't that what was said? If one wonders where the supreme accomplishment of the union of learning lies, one should understand that the Buddha himself and the possessor of the eight powers are general terms for the union of learning and above. Here, the eight qualities are: subtle form and lightness, pervasiveness and true attainment, showing very clearly, mastery and transformation at will. This is to say that later people, based on the commentary on the "Lamp of Wisdom" by Avalokiteśvara the Ascetic, consider the creation and destruction of the sentient world to be subtle, the creation and destruction of the container world to be light, and the creation and destruction of both to be the master, which is true attainment. It is said that these are the meanings of the yogi being able to transform and gather. Going wherever one wants is universal, immeasurable glory, overwhelming others with power, being worshiped by all beings is very clear, being able to obtain whatever one wants to obtain is dwelling in happiness, which is stable, having the power to cut off succession is mastery, and transforming qualities at will is possessing at will. The former ones made other explanations because they did not see the fault of this commentary. After examining it, I think that the views of the former ones are not faulty, but this commentary itself is faulty, because that commentary quoted the views of the creator Ishvara. Therefore, the body that can enter anywhere without hindrance is subtle, not obstructed and destroyed by the harm of the four elements, and is light because it can walk equally in the sky, universal because it can accomplish things simultaneously in many places with many bodies, true attainment because the coarse appearance arises from the power of samadhi like an illusion, very clear because it can show miracles to others, stable because there is no fear and trepidation, mastery because it does not depend on others to accomplish what one wants to accomplish at the moment, and transformation at will because it can accomplish many actions and accomplishments merely by thinking. The classification of conduct should be understood in detail elsewhere. Now is