Chinese
总之，是获得暖相。暖相的意义，也就像是成就如火一般生起的先兆暖相一样。如《需求金刚》和《桑布扎》中也说：“稍微得到暖相”。《胜乐根本续》中说：“如何是暖相之行，以精进努力而证悟。”这样说了。生起次第的成就，需要本尊欢喜赐予加持。圆满次第的暖相有大中小三种。小的是上面所说的那个意思，然而不同的是，必须依靠圆满次第才能获得那些。中等的是圆满完成断除的四种见等。大的是获得直至随持见成就为止的无边能力差别。有些人说，四种见是从生起次第究竟完成时成就的，八种法的证悟从资粮道开始时产生，因此小暖相的分类不合理。这就像是国王或自己的上师需要制止的征税行为一样。无缘无故地胡说八道这是做什么呢？没有丝毫理由表明四种见仅仅是生起次第的果实，并且有如下妨害：为了成就见本身，据说需要在六个月内修持宝瓶气等风瑜伽。时轮金刚中也说，如果修持宝瓶气六个月，那么命勤道的修持也会圆满完成。即使是修持密咒二次第的修行者，修持四种风瑜伽六个月，也不会生起丝毫圆满次第的证悟，只有你才想要那种密咒的调伏对象利根者，有智慧的人谁会想要呢？那样的人也只有你啊！这样也嘲笑了。那么，《口诀穗》中说：“从此瑜伽士欢喜，寻找机会者也对此无法忍受，断除和随持这些能力不会被变化、寒冷、风等所压倒。”难道不是说断除和随持全部成就吗？这是获得暖相的征兆
English
In short, it is the attainment of heat. The meaning of heat is like the preliminary sign of accomplishment, like the arising of fire. As it is said in the *Needful Vajra* and the *Samputa*, "If one obtains a little heat." The *Fundamental Tantra of Chakrasamvara* says, "How is the practice of heat, it is realized through diligent effort." It is said so. For the accomplishment of the generation stage, it is necessary to obtain the blessing from the pleased deity. The heat of the completion stage has three types: small, medium, and large. The small one is the meaning of what was said above, but the difference is that it is necessary to obtain those by relying on the completion stage itself. The medium one is the perfect accomplishment of the four views of severance, etc. The great one is the attainment of limitless differences in ability up to the accomplishment of the subsequent view. Some say that the four views are accomplished from the completion of the generation stage, and the realization of the eight dharmas arises from the path of accumulation, so the classification of small heat is unreasonable. This is like a tax collection that needs to be stopped by the king or one's own guru. What is the point of talking nonsense without reason? There is not a single reason to show that the four views are only the fruit of the generation stage, and there is the following harm: In order to accomplish the view itself, it is said that one needs to practice vase breathing and other wind yogas for six months. The Kalachakra also says that if one practices vase breathing for six months, then the practice of the life force channel will also be perfectly completed. Even if a practitioner who practices the two stages of mantra practices the four wind yogas for six months, not a single realization of the completion stage will arise, only you would want that kind of sharp-witted person to be tamed by mantra, who with wisdom would want that? That kind of person is only you! This is also ridiculed. Then, the *Ear of Instructions* says, "From this, the yogi rejoices, and those who seek opportunities cannot tolerate this, and these abilities of severing and holding will not be overwhelmed by change, cold, wind, etc." Doesn't it say that severing and holding are all accomplished? That is a sign of obtaining heat.
Chinese
说的是，获得暖相并不一定具备那个（能力）。吉祥《秘密成就》中，在明妃行（智慧行）的章节里说：“天物明妃若无法，则应亲近人间女。”意思是，对于获得暖相后行淫的人，不要说断绝一切传承，甚至连勾招天女等的能力也会丧失。有些人认为微小的暖相是获得加行道的先兆，还有些上师认为暖相本身就是加行道的暖位，这两种观点似乎存在矛盾。但这只是咬文嚼字的争论而已。为什么说后续加行道的先兆不能从加行道的暖位中产生呢？如果说加行道顶位的先兆不是加行道的先兆，那么其他道的先兆就更不是了，那就不是产生道的先兆了。如果是那样，那就不是道了。如果说它不是加行道的先兆，因为其他的加行道已经产生，那么十五的月亮出现之前的预兆，就不能说是月亮出现的预兆了，因为十四及之前的月亮已经升起了。因此，后世藏人的这些辩论都是毫无意义的。因此，生起次第获得暖相后，为了共同的利益而行淫；圆满次第获得暖相后，为了殊胜的利益而行淫。这才是成就的意义。第三，是实际成就两种悉地，并且使成就不断增长，最终达到圆满。通过自身和他身的道，生起未生起的智慧，巩固已生起的智慧，净化作为所依的身体，并且有很多能增进所依智慧的方法，即使只是遵循以前的道路，也无法在此生达到圆满。因此，如果完全沉浸在以明妃交合的欲妙为主的五欲享乐的行持中，并通过最极清净的次第来提升，就能迅速达到圆满。根本续中也说：“之后行持与苦行，使女信使极成就，迅速进入成就道。”《喜金刚》中也说：行
English
It is said that obtaining heat does not necessarily mean possessing that (ability). In the chapter on Vidyācaryā (Wisdom Practice) in the glorious Guhyasiddhi, it says: "If the celestial consort is not available, then one should associate with a human woman." This means that for those who engage in sexual activity after obtaining heat, not to mention severing all lineages, even the ability to summon goddesses and the like will be lost. Some people think that a small amount of heat is a precursor to obtaining the path of joining, and some lamas think that heat itself is the heat of the path of joining, which seems to be contradictory. But this is just a verbal dispute. Why can't the precursor of the subsequent path of joining arise from the heat of the path of joining? If the precursor of the peak of the path of joining is not the precursor of the path of joining, then the precursor of other paths is even less so, then it is not the precursor of the arising of the path. If so, then it is not the path. If it is said that it is not the precursor of the path of joining, because other paths of joining have already arisen, then the precursor of the appearance of the moon on the fifteenth day cannot be said to be the precursor of the appearance of the moon, because the moon on the fourteenth day and before has already risen. Therefore, these debates of later Tibetans are meaningless. Therefore, after obtaining heat in the generation stage, one engages in sexual activity for the common benefit; after obtaining heat in the completion stage, one engages in sexual activity for the supreme benefit. This is the meaning of accomplishment. Third, it is to actually accomplish the two siddhis, and to make the accomplishment grow continuously and finally reach perfection. Through the path of one's own body and another's body, one generates ungenerated wisdom, consolidates generated wisdom, purifies the body as the basis, and there are many ways to enhance the wisdom of the basis, even if one only follows the previous path, one cannot reach perfection in this life. Therefore, if one is completely immersed in the practice of enjoying the five desires, mainly the union of consorts, and is promoted through the most pure stages, one can quickly reach perfection. The root tantra also says: "Then practice and asceticism, make the female messengers extremely accomplished, and quickly enter the path of accomplishment." The Hevajra also says: Practice
Chinese
彼岸度至高无上，任何成就皆至究竟。如《吉祥正合经》所言：“喜悦波涛汹涌中，从生之恐怖大海里，救度一切诸有情，永不衰败行之舟，速疾成就之殊胜。”如是说。行之手印的体性、数量、各自所行之差别、能力大小之区别等，能引出诸多大乐智慧的差别。由此，证悟空性的方式也各不相同，例如，身体各处要害受到刺激，会产生各种不同的感受。因此，在《金刚空行母》中，讲述了手印明妃各自的差别，以及束缚菩提心的方式也各不相同。第四种是，阿瓦都提（梵文：Avadhūti）的行为，俱生贤（梵文：Samantabhadra）的行为，以及胜方（梵文：Pakṣavijaya）的行为。第一种也称为秘密的行为，虽然三种都有，但无戏论的成分居多。第二种是带戏论和无戏论两种成分相等。第三种是带戏论的成分居多。其中，阿瓦都提（梵文：Avadhūti）的意义是“dhunoti”即驱除罪恶。也解释为舍弃二元对立和一切摇动。如《桑布扎续》所说：“以此断罪之行速证得。”又说：“不可思议之境，瑜伽士所修持，阿瓦都提之行，一切分别皆舍弃。”因此，首先是清净罪业，并摧毁二元对立的分别念，名称的执着或实执是摇动和颤抖，是移动的意思。俱生贤（梵文：Samantabhadra）的意义是，无论做什么，无论显现为好是坏，任何时候其本体都只是善良。胜方（梵文：Pakṣavijaya）是从烦恼中真正获胜，降伏四魔，对众生之事具有力量，并且也在摧毁所知障。这些前两种主要与加行道有关，后一种主要与圣道有关。但这三种都包括凡夫和圣者。第五，行为所行的处所，友伴手印。
English
The supreme perfection of transcendence, any accomplishment reaches the ultimate. As the "Auspicious Perfect Union Sutra" says: "In the turbulent waves of joy, from the terrifying ocean of birth, liberating all sentient beings, the unfailing boat of practice, the supreme of swift accomplishment." Thus it is said. The nature of the conduct mudras, their number, the differences in their respective practices, and the distinctions in the magnitude of their power, can all elicit many differences in the wisdom of great bliss. Consequently, the ways of realizing emptiness also vary, just as stimulating various vital points of the body produces different sensations. Therefore, in the "Vajra Dakini," it is taught that the differences in the mudra consorts and the ways of binding the mind of enlightenment are also different. The fourth is the conduct of the Avadhūti, the conduct of Samantabhadra, and the conduct of Pakṣavijaya. The first is also called secret conduct, although all three have it, the aspect of non-elaboration is greater. The second has both elaboration and non-elaboration in equal measure. The third has more elaboration. Among them, the meaning of Avadhūti is "dhunoti," which means to dispel sins. It is also explained as abandoning duality and all shaking. As the "Sambhuṭi Tantra" says: "Through this conduct of destroying sins, one quickly attains." It also says: "The inconceivable state, practiced by yogis, the conduct of Avadhūti, abandoning all concepts." Therefore, it primarily purifies sins and destroys the conceptual thoughts of duality. The clinging to names or the clinging to reality is shaking and trembling, meaning to move. The meaning of Samantabhadra is that whatever one does, whether it appears as good or bad, its essence is always only goodness. Pakṣavijaya is truly victorious over afflictions, subduing the four maras, possessing power for the sake of sentient beings, and also destroying the obscurations to knowledge. The first two are mainly related to the path of joining, and the latter is mainly related to the path of the noble ones. However, all three include both ordinary beings and noble ones. Fifth, the place where conduct is practiced, the companion mudra.
Chinese
在进入获得乐空双运的修法时，除了咒生（mantra-born）的女性使者之外，不要依赖其他，因为那会成为障碍，所以说只有唯一的使者。获得田生（field-born）的乐空双运之后，可以依赖两者，女性使者的修法是一种方式。或者在那里进行念诵，获得食物是第二种方式。如是修持夜叉女等作为手印，她们给自己提供食物等，这是第二种方式。第三种是，从根本续部中说：“舌头粗大，眼睛红黄色，粗糙且毛发红黄色。”如莲花女等四种，以及共同的特征是：“对于一切成就来说，共同的是，总是喜欢念诵和苦行，具有正念和正确的智慧。”以及“获得上师传承的，灌顶是善于咒语的，在使者们中正确宣说。手印善于结合和行为，无贪地施舍且具有戒律，智慧因缘所生完全圆满。”如是说，对于咒语有信心且具有正念的女性，通过从上师传承次第而来的灌顶，从而获得誓言，并且很好地修持次第二者的禅定结合，喜欢布施，对于欲妙的散乱贪执较少，对于诸境不加阻碍地享受，能够修持大乐，具有守护咒语法门根门的戒律，对于修行者来说，具有能够圆满生起智慧之因的能力，这是行为和智慧二者的助伴，手印的特征，是从修习中获得的女性使者。女性使者的特征已经简要地叙述完毕。这里，手印进入和退出的差别是这样的：即使瑜伽道已经通达，仅仅获得口诀就能束缚昆达（kundā，梵文kunda，一种花名，比喻明点），所以从修道之初就可以依赖。然而，一般来说，除了最初灌顶的时候，暂时依赖瑜伽，在没有阻止变化之前，不依赖事业手印，这是最初的进入。然后是退出。从那个界限开始，为了获得殊胜的智慧而进入手印，从阻止变化到没有依赖轮涅之前，根据情况退出。