Chinese
如果想要迅速成就幻身，就应当在圆满次第获得暖相之后立即修行。有些人认为，在生起次第极其微细的基础上获得稳固，然后进行迅速成就共同成就（如半个月等）的修行，这是生起次第的修行阶段。既然是圆满次第的修行，就普遍认为不是为了共同成就。还有人说，能够自在地运用极其微细的生起次第，并且对智慧拥有极大的掌控力，这种情况只会在圆满次第的高深证悟阶段出现，这种说法是极其矛盾的。因为已经达到圆满次第高深证悟阶段的瑜伽士，怎么可能是生起次第的修行者呢？还有，认为所有为了共同成就而进行修行的人，都是密咒的根器低劣的受化者，这种说法也并非绝对。例如，具有特殊身相的持明者，以及追随三十六座须弥山的持明者眷属等，经典中说，金刚持明者等具备诸多功德的人聚集在一起修行，这些都是因为那些人相续中存在生起次第的智慧果，所以才被称为生起次第的持明者，但他们并非生起次第的修行者。因为连加行道都没有获得的凡夫，不可能产生这样的功德。如果获得了这样的功德，那么与没有获得这种功德的幻身成就者相比，在利益众生方面具有更大的力量，所以这完全是为那些根器敏锐的菩萨们所追求的目标，因为在利益众生方面具有更大的力量。如果有人问：那么，经典中不是说为了共同成就而努力的人是根器迟钝者吗？答：经典中是说在利益众生方面。这是指把今生获得成就作为主要目标的人，并非反对仅仅修持共同成就。就像追求圆满的善行和追求衣食一样，经典中也说这是根器迟钝者的行为，但根器敏锐者并非不能追求事业，就像并非不能吃饭穿衣一样。有些人认为，圆满次第的显现证悟之前都是自
English
If you want to quickly accomplish the illusory body, you should practice immediately after the completion stage has gained warmth. Some people think that after gaining stability on the basis of a very subtle generation stage, and then practicing to quickly achieve common siddhis (such as half a month, etc.), this is the stage of generation stage practice. Since it is a completion stage practice, it is generally considered not for the sake of common siddhis. There are also those who say that being able to freely use the extremely subtle generation stage and having great control over wisdom only occurs in the advanced realization stage of the completion stage, which is a very contradictory statement. Because how could a yogi who has reached the advanced realization stage of the completion stage be a practitioner of the generation stage? Also, the idea that all those who practice for the sake of common siddhis are inferior disciples of mantra is not necessarily absolute. For example, the vidyadharas with special bodies, and the retinues of vidyadharas who follow the thirty-six Mount Sumerus, etc., the scriptures say that Vajra Vidyadharas and others with many qualities gather together to practice, all of these are because those people have the fruit of wisdom of the generation stage in their continuums, so they are called vidyadharas of the generation stage, but they are not practitioners of the generation stage. Because ordinary people who have not even attained the path of joining cannot produce such qualities. If such qualities are obtained, then compared to the illusory body achievers who have not obtained such qualities, they have greater power in benefiting sentient beings, so this is entirely the goal pursued by those sharp-witted bodhisattvas, because they have greater power in benefiting sentient beings. If someone asks: Then, don't the scriptures say that those who strive for common siddhis are dull-witted? Answer: The scriptures say in terms of benefiting sentient beings. This refers to those who make obtaining accomplishment in this life their primary goal, not opposing merely practicing common siddhis. Just like pursuing perfect good deeds and pursuing food and clothing, the scriptures also say that this is the behavior of the dull-witted, but the sharp-witted are not unable to pursue activities, just as they are not unable to eat and wear clothes. Some people think that everything before the manifestation realization of the completion stage is self-
Chinese
仅仅通过（智慧）方便的道路修持，就必须依赖业手印才能成就幻身，因此也有人说必须行为。又有人说，无论在任何时候，行持三种行为中的任何一种都可以，这自相矛盾。虽然幻身必须依赖业手印才能成就，但并非一定要行行为，因为“如果通过它获得暖相后想要，就行行为”，这句话的意思是，如果暂时不想要成就那么多，不行行为也可以。行行为的总时间是获得暖相的时候。也就是说，内外近障不损害，任何因缘也无法动摇三摩地，八法现行平等，境相总的来说，特别是欲妙成为增进三摩地的助缘时，就是获得暖相的时候。暖相的意思也是，就像成就之火出现之前的预兆暖相一样。在《胜乐金刚》和《桑布扎续》中也说：“稍微获得暖相”。《胜乐根本续》中说：“如何暖相之行，通过显现精进可以证悟。”如是说。为了成就生起次第的成就，需要取悦欲天并获得赐予。圆满次第的暖相有大小三种，小的是上面所说的那些，但不同的是，必须依赖圆满次第才能获得那些。中等的能很好地成就断除的四种见等，大的能获得直到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圆满时成就的，八法的证悟平等是从资粮道产生的，所以这些关于小暖相的分类不合理。这就像国王或自己的上师必须否定的勒索一样，无缘无故地说这些废话有什么用呢？没有任何理由能表明四种见仅仅是生起次第的果，而且有这样的妨害：为了成就见本身，必须修持宝瓶气等风瑜伽六个月。时轮金刚中说宝瓶气月
English
It is said that in order to accomplish solely through the path of (wisdom) means, one must rely on the karma mudra to achieve the illusory body. It is also said that one must engage in conduct. However, it is contradictory to say that one can engage in any of the three conducts at any time. Although the illusory body must be achieved by relying on the karma mudra, it is not necessarily the case that one must engage in conduct, because the statement "If one desires after obtaining warmth through it, then engage in conduct" means that if one does not want to achieve that much for the time being, it is okay not to engage in conduct. The general time for engaging in conduct is when one obtains warmth. That is to say, when inner and outer near obstacles do not harm, no condition can shake the samadhi, the eight worldly dharmas are equally manifest, and in general, the objects of desire, especially the qualities of desire, become aids to increasing samadhi, then one has obtained warmth. The meaning of warmth is also like the preliminary sign of the appearance of the fire of accomplishment, like warmth. In the Vajra Need and the Samputa Tantra, it is also said, "If one obtains a little warmth." The Root Tantra of Chakrasamvara says, "How the activity of warmth, through manifest effort, can be realized." Thus it is said. In order to accomplish the siddhi of the generation stage, it is necessary to please the desire deity and obtain the granting. The warmth of the completion stage has three levels: small, medium, and large. The small one is the same as what was said above, but the difference is that one must rely on the completion stage itself to obtain those. The medium one can well accomplish the four views of severance, etc., and the large one can obtain infinite differences in ability up to the accomplishment of the subsequent holding view. Some say that the four views are accomplished from the completion of the generation stage, and the equality of the realization of the eight dharmas arises from the path of accumulation, so these classifications of small warmth are unreasonable. This is like an extortion that the king or one's own guru must deny. What is the use of saying these meaningless words without reason? There is no reason to show that the four views are merely the result of the generation stage, and there is such a harm: in order to accomplish the view itself, one must practice vase breathing and other wind yogas for six months. The Kalachakra says that the vase breathing month
Tibetan
དྲུག་སྒོམ་ན། སྲོག་རྩོལ་གྱི་ལམ་མཐར་ཕྱིན་པར་ཡང་བཤད་པས། གསང་སྔགས་ ཀྱི་རིམ་གཉིས་སྒོམ་པའི་སྒྲུབ་པ་པོ་རླུང་སྦྱོར་བ་བཞི་ཟླ་བ་དྲུག་རེ་བསྒོམས་ཀྱང་། རྫོགས་ རིམ་གྱི་རྟོགས་པ་སྣ་གཅིག་ཀྱང་མི་སྐྱེ་བའི་སྔགས་ཀྱི་གདུལ་བྱ་དབང་པོ་རྣོན་པོ་དེ་འདྲ་ཁྱེད་ ཁོ་ན་འདོད་པར་བྱེད་མོད་ཀྱི་ཤེས་ལྡན་སུ་ཞིག་འདོད། དེ་ལྟ་བུའི་གང་ཟག་དེ་ཡང་ཁྱེད་ཁོ་ ནའོ། །ཞེས་ཀྱང་བཞད་གད་བྱའོ། །འོ་ན་མན་ངག་སྙེ་མ་ལས། གང་ལས་འདིར་རྣལ་འབྱོར་ ལ་དགའ་བས་རབ་ཏུ་མགུ་བར་འགྱུར་བ་དང་། གླགས་ཚོལ་བ་རྣམས་ཀྱིས་ཀྱང་འདི་ལ་མི་ བཟོད་པ་དང་། ཚར་གཅོད་པ་དང་རྗེས་སུ་འཛིན་པ་ནུས་པ་འདི་རྣམས་འགྱུར་བ་དང་གྲང་ བ་རླུང་ལ་སོགས་པ་རྣམས་ཀྱིས་ཟིལ་གྱིས་མི་ནོན་པའོ། །ཞེས་ཚར་བཅད་རྗེས་བཟུང་ཐམས་ ཅད་འགྲུབ་པར་བཤད་པ་མ་ཡིན་ནམ་ཞེ་ན། དེ་དྲོད་ཐོབ་པའི་རྟགས་སུ་བཤད་ཀྱི། དྲོད་ཐོབ་ ཚད་ལ་དེ་ཡོད་པས་མ་ཁྱབ་སྟེ། དཔལ་གསང་བ་གྲུབ་པ་ལས་རིག་སྤྱོད་ཀྱི་སྐབས་སུ། ལྷ་ རྫས་བཙུན་མོ་དགུག་པ་ཡི། །ནུས་པ་གལ་ཏེ་མེད་གྱུར་ན། །དེས་ནི་མི་ཡི་བུ་མོ་བསྟེན། །ཞེས་ དྲོད་ཐོབ་ནས་སྤྱོད་པ་སྤྱོད་པའི་གང་ཟག་ལ་ཚར་བཅད་རྗེས་འཛིན་ཐམས་ཅད་ལྟ་ཅི་སྨོས། ལྷ་མོ་སོགས་འགུགས་པའི་ནུས་པ་ཡང་མེད་པར་འབྱུང་བར་བཤད་པས་སོ། །དྲོད་ཆུང་ངུ་ 9-501 སྦྱོར་ལམ་ཐོབ་པའི་སྔ་ལྟས་ཞེས་པ་དང་། དྲོད་ཉིད་སྦྱོར་ལམ་དྲོད་དུ་བླ་མ་གོང་མ་རྣམས་ བཞེད་པ་ལ་ནང་འགལ་བསྡེབས་པར་བྱེད་དེ། འདི་ནི་ཚིག་འཁྲི་ཙམ་གྱི་རྩོད་པ་སྟེ། སྦྱོར་ ལམ་ཕྱི་མ་རྣམས་ཀྱི་སྔ་ལྟས་སྦྱོར་ལམ་དྲོད་ནས་འབྱུང་བ་ཅི་ཕྱིར་འགལ། སྦྱོར་ལམ་རྩེ་མོའི་ སྔ་ལྟས་དེ་སྦྱོར་ལམ་གྱི་སྔ་ལྟས་མ་ཡིན་ན། ལམ་གཞན་རྣམས་ཀྱི་སྔ་ལྟས་ནི་དེ་བས་ཀྱང་མ་ ཡིན་པས། ལམ་སྐྱེ་བའི་སྔ་ལྟས་མ་ཡིན་པ་དང་། དེ་ཡང་དེ་ལྟ་ན་དེ་ལམ་མ་ཡིན་པར་འགྱུར་ རོ། །དེ་སྦྱོར་ལམ་གྱི་སྔ་ལྟས་མ་ཡིན་ཏེ། སྦྱོར་ལམ་གཞན་སྐྱེས་ཟིན་པའི་ཕྱིར་སྙམ་ན། ཚེས་ བཅོ་ལྔའི་ཉི་མ་འཆར་བའི་སྔ་ལྟས་དེ་ཉི་མ་འཆར་བའི་སྔ་ལྟས་མ་ཡིན་པར་འགྱུར་ཏེ། ཚེས་ བཅུ་བཞི་ཡན་ཆད་ཉི་མ་ཤར་ཟིན་པའི་ཕྱིར་རོ། །དེས་ན་བོད་ཕྱི་མ་རྣམས་ཀྱི་བརྒལ་བརྟག་ འདི་དག་ནི་སྙིང་པོ་མེད་པ་འབའ་ཞིག་གོ །དེས་ན་བསྐྱེད་རིམ་གྱི་དྲོད་ཐོབ་ནས། ཐུན་མོང་ གི་དོན་དུ་སྤྱོད་པ་སྤྱོད། རྫོགས་རིམ་གྱི་དྲོད་ཐོབ་ནས་མཆོག་གི་དོན་དུ་སྤྱོད་པ་སྤྱོད་དོ། །ཞེས་ པ་ནི་གྲུབ་པའི་དོན་ཡིན་ནོ། ། ག
Chinese
如果修习六法，也有说穷尽了命勤（气功）之道。秘密真言的修习者，修习四种风瑜伽，即使每月修习六次，也不会生起哪怕一种圆满次第的证悟，像你这样认为真言的所化是根器敏锐者，谁会赞同呢？像你这样的人也只有你而已。这样也会被嘲笑。那么，《口诀穗》中说：从何处对于瑜伽欢喜而极度满足，以及寻衅者也对此不能忍受，以及降伏者和摄受者，这些能力会转变，以及寒冷风等不能够压倒。这样不是说了降伏摄受全部成就吗？如果这样问，那是说获得了暖相的征兆，但获得了暖相并不遍及于此。如吉祥秘密成就法中，在明妃行境中说：如果勾招天物妃子的能力没有了，那就依止人间女子。这样获得了暖相之后，对于行持行为的人来说，降伏摄受全部更不用说了，也说了连勾招天女等的能力也没有。小小的暖相是获得加行道的先兆，以及上师们认为暖相本身就是加行道暖位，这似乎有内在矛盾。这只是咬文嚼字的争论而已。后来的加行道的先兆从加行道暖位中产生，这有什么矛盾呢？加行道顶位的先兆不是加行道的先兆吗？其他道的先兆就更不是了。不是生道的先兆，那样的话，那就不是道了。那不是加行道的先兆，因为其他的加行道已经生起了，如果这样认为，那么十五的月亮升起的先兆就不是太阳升起的先兆了，因为十四之前太阳已经升起了。因此，后来的藏人的这些辩论是没有意义的。因此，生起次第获得了暖相之后，为了共同的利益而行持行为，圆满次第获得了暖相之后，为了殊胜的利益而行持行为，这是成就的意义。
English
If one practices the six dharmas, it is also said that one exhausts the path of life force (prana work). Even if practitioners of the two stages of secret mantra practice the four winds yoga six times a month, they will not generate even a single realization of the completion stage. Who would agree with you who think that the disciples of mantra are those with sharp faculties? Only you are like that. This will also be laughed at. Then, in the "Ear of Instructions," it says: From where one is delighted and extremely satisfied with yoga, and those who seek faults are also intolerant of this, and those who subdue and those who embrace, these abilities will change, and cold winds and so on cannot overwhelm. Isn't it said that all subduing and embracing are accomplished? If you ask this, it is said that it is a sign of obtaining heat, but obtaining heat does not pervade this. As in the "Glorious Secret Accomplishment," in the context of knowledge practice, it says: If the power to summon divine substance consorts is not there, then rely on human women. Thus, after obtaining heat, for those who engage in conduct, let alone all subduing and embracing, it is also said that even the power to summon goddesses and so on is not there. A small amount of heat is a sign of obtaining the path of joining, and the upper lamas consider heat itself to be the heat of the path of joining, which seems to have an internal contradiction. This is just a verbal dispute. Why is there a contradiction in the later signs of the path of joining arising from the heat of the path of joining? Isn't the sign of the peak of the path of joining a sign of the path of joining? The signs of other paths are even less so. It is not a sign of the birth of the path, and if that is the case, then it will not be the path. That is not a sign of the path of joining, because other paths of joining have already arisen. If you think so, then the sign of the rising of the fifteenth day moon will not be the sign of the rising of the sun, because the sun has already risen before the fourteenth. Therefore, these debates of the later Tibetans are meaningless. Therefore, after obtaining the heat of the generation stage, one engages in conduct for the common benefit, and after obtaining the heat of the completion stage, one engages in conduct for the supreme benefit. This is the meaning of accomplishment.