Chinese
以地等（指地界等）表示本尊的身相，以“具足一切相之殊胜”也表示了轮涅的一切相，如影像般也表示了远离粗大身体的体性。因此，通过对此的串习，能从有学双运，乃至转变为无学双运，故而显示为获得报身之究竟道。此《五次第》与《行品摄略》等论典的直接显示中，由于显示了基、道二者真实的体性，因此，基道之连结，或与基相符而修道之方式，或于基上着力而生道之方式，亦可称之为获得幻身之方便，诀窍等也以暗示的方式显示了。也就是说，讲解基道之体性，是为了能够与此相应地修习，因此，诀窍等虽为暗示，但也转变为这些论典的主要内容。其中，以“寻香（乾闼婆）有情”主要显示了中阴幻化的诀窍，顺带提及了相应的梦境诀窍等。以圆满受用、金刚身、金刚萨埵等表示了等持幻化和后得幻化的本尊显空之诀窍。某些关于气脉明点的比喻，以及“世俗谛如幻”等，也必定显示了在佛像和业相之上修习无实如幻。中阴和梦境二者之前的浓厚睡眠光明之诀窍，以及将死亡光明作为道用的方式等，也由“寻香（乾闼婆）有情”以暗示的方式提及，而《行品摄略》的蕴、界、处、根等，虽然已经清楚地显示了，但那些与光明和心性寂止的诀窍等有关联。对此，有醒时仅生起幻身之身像的方式，有梦中生起的方式，有中阴生起的方式，此三者包含了幻身真实或相应的全部幻身。因此，即使幻身真实的身体和功德的体性不圆满，但如果转变为获得它的殊胜方便，也不应以宗义不符为由而诽谤诀窍。
English
The form of the deity is indicated by earth and so on (referring to the earth element, etc.), and "endowed with the supreme of all forms" also indicates all aspects of samsara and nirvana. Like a reflection, it also indicates being free from the characteristics of a coarse body. Therefore, through familiarizing with this, one can transform from the learning union to the non-learning union, thus showing it as the supreme path for obtaining the Sambhogakaya. In the direct teachings of these treatises such as the Five Stages and the Compendium of Conduct, because the actual characteristics of the base and the path are shown, the connection between the base and the path, or the way to train on the path in accordance with the base, or the way to generate the path by focusing on the base, can also be called the means of obtaining the illusory body. The instructions are also shown implicitly. That is, explaining the characteristics of the base and the path is so that one can meditate in accordance with it. Therefore, although the instructions are implicit, they also become the main content of these treatises. Furthermore, "Gandharva being" mainly shows the instructions of the bardo illusion, and the corresponding dream instructions are also mentioned in passing. The deity's appearance of emptiness in the Samadhi illusion and post-meditation illusion is shown by the Enjoyment Body, Vajra Body, Vajrasattva, etc. Some of the examples of explaining the bindu, and the conventional truth being like an illusion, also definitely show that one should train in seeing the deity and karmic appearances as unreal and illusory. The instructions on the clear light of deep sleep that precedes the bardo and dreams, and the methods of using the clear light of death as a path, are also implicitly mentioned by "Gandharva being," and although the aggregates, elements, sense bases, faculties, etc. of the Compendium of Conduct are clearly shown, they are related to the instructions on clear light and mental quiescence. In this regard, there is a way to generate only the illusory body at waking time, a way to generate it in dreams, and a way to generate it in the bardo. All actual or corresponding illusory bodies are included in these three. Therefore, even if the characteristics of the actual body and qualities of the illusory body are not complete, if it becomes a special means of obtaining it, one should not slander the instructions by saying that the tenets are inconsistent.
Chinese
可以的。对于生起次第是否精通等较低层次的道，是否已经修习过的考察，除非是在考察各个阶段是否获得相应的地道时，否则不能对口诀进行考察。即使实际的道是很高深的地道，也必须从最初开始修习其诀窍和资粮。详细阐述到此为止。第二，如何将成就法的主要部分——行持应用于实践的方法是：因此，应当投入于自我供养。自我即是所有佛陀和所有菩萨。因此，应当尽一切努力，恒常供养自我。咒语和手印的结合，以及坛城等各种概念，还有火供、朵玛等一切，都应恒常如幻般进行。息灾、增益，以及怀爱和事业，还有勾招等任何一种，都应如同 इंद्र धनुष (梵文天城体，indra dhanuṣa，梵文罗马拟音，indra dhanusha，帝释弓，即彩虹)一般。对于妩媚和亲近的享乐，以及歌舞等，还有精通各种技艺，都应如同水月一般。对于色、声、香，以及味、触等，当眼等根门投入时，应视为如幻。这是（经文内容）。对此，如前所述，为了获得尚未获得的幻身，必须修持事业手印。即使不进行行持也能成就，但通过有相或无相的行持来成就，效果更为显著。获得幻身之后，为了使幻身不断增长和显现，处于幻身次第的阶段，以及依靠幻身来成就真实光明，处于光明次第的阶段，所有这些都必须通过行持来成就。因此，大多数人认为，三种行持无论修持哪一种都可以。然而，在《时轮金刚》等经典中，提到了三个次第的明妃手印。在圣天（阿 Arya Deva）的《幻身论》中也说：“具有一个手印，或者具有四个手印，安住在明妃眷属中，忆念加持自己。”这里所说的意图也与时轮金刚的忆念相一致，即一个或四个明妃手印。
English
It is permissible. Regarding the examination of whether lower paths such as the accomplishment of the generation stage have been previously practiced, it is not permissible to examine the oral instructions unless it is when examining whether the grounds and paths of each stage have been attained or not. Even though the actual path is a high ground and path, it is necessary to meditate on its instructions and accumulations from the very beginning. Enough with extensive elaboration. Second, the method of how to apply the main part of the accomplishment method, conduct, to practice is as follows: Therefore, one should engage in offering to oneself. Oneself is all the Buddhas and all the Bodhisattvas. Therefore, with all effort, one should always make offerings to oneself. The combination of mantras and mudras, and various concepts such as mandalas, and all such as fire offerings and tormas, should always be done as if they were illusions. Pacifying, increasing, and likewise, subjugating and accomplishing, and any of the attracting and so on, should be like Indra's bow (梵文天城体，indra dhanuṣa，梵文罗马拟音，indra dhanusha，meaning: Indra's bow, i.e., rainbow). Engaging in coquetry and intimate enjoyment, and relying on songs and music, and being skilled in various arts, should be like reflections of the moon in water. When the sense faculties such as the eyes engage with forms, sounds, and likewise smells, tastes, and tactile sensations, one should regard them as illusions. This is (the content of the scripture). Regarding this, as mentioned above, in order to obtain the illusory body that has not been obtained, it is necessary to definitely practice the karma mudra. Although it is possible to accomplish this without engaging in conduct, it is more effective to accomplish it through conduct, whether with or without elaboration. After obtaining this illusory body, in order to continuously increase and manifest the illusory body, during the stage of dwelling in the order of the illusory body, and relying on the illusory body to accomplish the meaning of clear light, during all the stages of the clear light order, it is consistent that all of these must be accomplished through conduct. Therefore, most people think that it does not matter which of the three conducts is practiced. However, in the Kalachakra and other texts, three successive mudras are mentioned in the three states of recollection. In Arya Deva's treatise on the illusory body, it also says: "Possessing one mudra, or possessing four mudras, residing in the retinue of consorts, one should recollect blessing oneself." The intention of this is also in accordance with the recollection of Kalachakra, that is, one or four female mudras.
Chinese
并非是说很多“玛”。 配合那些，为了使幻身增长稳固，第一阶段依赖有戏论或无戏论的任何外在手印，中间阶段依赖意的印，最后阶段修习依赖幻身显现本身的极无戏论。 此处的词义是：幻身既是阶段性的金刚萨埵本身，又是最终金刚萨埵的活跃因素，因此，帮助因就是对果的无上帮助。 现在即使没有真正获得幻身，但被心寂灭的乐所加持的风心，是金刚萨埵的真实因，风心是否成就为幻身，都会平等周遍自己的身语意三门。 属于自己的三门之蕴、界、处等的精华，也安放在佛菩萨的坛城中等，因为在金刚萨埵的章节中讲到坛城，所以可以类推。 不仅如此，细微的风心是与三世诸佛的智慧融为一体的自性，与法界坛城平等融合，因此，以智慧禁行的行为来修持，以自身欲妙的安乐来作供养。 自己的身语意三门是安住着一切佛和一切菩萨的坛城聚集，因此，从各方面努力供养自己。 在有戏论的阶段，念诵咒语，手印和手印的回应等结合，以及会供殿，实际建造的坛城，和以意修习的坛城等分别念，内外火供，朵玛等一切供养，也要经常观想如幻。 同样，依靠行为的等持，对于其他众生，以寂静的事业来调伏就寂静，其他还有增广等，同样，以怀业和猛厉事业，以及勾招等任何方式，都为了众生。
English
It is not meant by saying many "Ma". In accordance with those, in order to make the illusory body grow and become stable, in the first stage, one relies on any external mudra, whether with or without elaboration; in the intermediate stage, one relies on the mudra of the mind; and in the final stage, one should practice the extremely non-elaborate, relying on the appearance of the illusory body itself. The meaning of this is: the illusory body is both the actual Vajrasattva of the stage and the active cause of the ultimate Vajrasattva, therefore, helping the cause is the supreme help to the result. Even if the illusory body is not actually obtained now, the wind-mind blessed by the bliss of mind-seclusion is the actual cause of Vajrasattva, whether the wind-mind is accomplished as the illusory body or not, it equally pervades one's own body, speech, and mind. The essence of one's own three doors, including the aggregates, elements, and sources, is also placed in the mandala of Buddhas and Bodhisattvas, etc., because the mandala is mentioned in the chapter on Vajrasattva, so it can be inferred by analogy. Moreover, that subtle wind-mind is the nature that is mixed into the one wisdom of all Buddhas of the three times, and is equally mixed with the mandala of Dharmadhatu. Therefore, one should practice the conduct of vidya-vrata, and engage in offering with the bliss of desirable qualities. One's own body, speech, and mind are the abode where the mandalas of all Buddhas and all Bodhisattvas are gathered, therefore, one should strive to offer to oneself in every way. In the stage of elaboration, the combination of mantra recitation, mudras and responses to mudras, as well as the assembly hall, the actually constructed mandala, and the conceptualizations such as the mandala meditated with the mind, the outer and inner fire offerings, and all offerings such as tormas, should always be contemplated as illusory. Similarly, relying on the samadhi of conduct, for other sentient beings, pacifying with the activity of pacification is pacifying, and others also include increasing, similarly, with the activity of subjugation and fierce activity, as well as attracting, etc., in any way, all are for sentient beings.
Chinese
也應當運用感官，如同彩虹一般。進入天神的裝束等，以各式各樣的衣物和裝飾品來莊嚴自身，並以婀娜的姿態等來展現嬌媚，以及親近享用五妙欲，為了供養而奉獻歌舞等，以及舞蹈和兵器的持用方式，以及性行為等，對於各式各樣的技藝都深入地投入，也應當觀修如同水月一般。特別是外在受用之五妙欲，以及內在明妃之五妙欲，也就是色、聲、香、味、觸這五種對境，與眼等五根相應，在享受妙欲之樂時，應當如幻象般仔細觀察並觀修。此處所說的觀修如幻、彩虹、水月等，共同的意義是了知顯現而無自性，不共的意義是將彼彼顯現與風心之壇城的顯現相混合，從而將其轉化並融入於智慧的顯現中，應當修學此義。第三，幻身次第圓滿的標準是：於金剛乘中說：「此處何須多贅述，瑜伽士所緣為何物，彼彼皆如幻術般觀。鏡中影像與夢幻，幻術水泡及眼翳，誰能見彼皆如是，彼即名為最殊勝。見與觸及諸行止，一切皆如幻術般，無緣世俗諦自性，說為幻術之體性。任何感官成道用，即成彼彼之體性，未入等持之結合，與諸佛陀成結合。一切處及一切時，自性恆常具眾相，諸佛自性之悉地，自身即能見彼性。」此偈頌的第一句是承接之前所說的「觀如幻術」之語意。於金剛乘道之幻身階段中，何須一一列舉名相而多作闡述？無論是於入定或出定之時，瑜伽士所見所聞所感所觸等內外之覺知