Chinese
自以为是地将（对方）所立之宗作为谬误的来源，反复地说“生起次第不可能成为殊胜成就之因，因为是不允许的”，虽然似乎在思考自己所立的过失的周遍成立的理由，但仅仅将对方根本不承认的作为理由来立宗，难道是忘记了要使过失成为正确，必须具备理由被承认的条件吗？或者，假装反驳，把对方没说的话说成是对方说的，这只不过是欺骗自己眷属的言辞而已。那又凭什么知道呢？那些（对方）根本不认为，口头上也没说过“生起次第不可能成为殊胜成就之果的因的种类”或者“也不允许成为因的范畴”。虽然说了不是因，但那是没有它就不会产生的因的意思，其他的因的分类只不过是因的范畴的差别而已。可以信赖、可以考察、可以确定、一定是这样的因，是没有它就不会产生的因。因此，你们自以为是殊胜成就之因需要生起次第的理由，以及对认为不需要的进行破斥，将冗长的词句在各自不同的书本中反复地抄写，但是，没有从是否是没有它就不会产生的因进行考察，来展开正确的破立之理。因此，你们虽然自认为是像珍宝一样的人，但请认识到“无根而多语”的含义，你们自己完全具备了。{的回答是：那么按照你们的说法，在修习圆满次第之前，必须成就世间的成就，因为“世间的成就先行的，是福德和智慧的积聚”等等这样说的缘故。因此，这里所说的先行，是指无论什么，既能成就生起次第和共同的成就，也能成就圆满次第和殊胜的成就，对于这样的（情况），在圆满次第的智慧生起之后，生起次第
English
Assuming that the established tenet is the source of error, repeatedly saying, "The generation stage cannot become the cause of supreme accomplishment because it is not permissible," although it seems to be considering the reason for the pervasiveness of the stated fallacy, it only establishes as a reason what the previous party does not admit at all. Is it that you have forgotten that in order for a fallacy to become correct, it must have the condition that the reason is admitted? Or, pretending to refute, fabricating what the other party did not say as if they said it, this is merely words to deceive one's own retinue. How is that known? Those (opponents) do not think in their hearts, nor do they say in their words, "The generation stage cannot be a kind of cause for the supreme accomplishment," or "It is not permissible as a category of cause." Although it is said that it is not a cause, that is the meaning of a cause without which it would not arise. Other classifications of cause are merely distinctions of categories of cause. The cause that can be trusted, examined, ascertained, and is certain is only the cause without which it would not arise. Therefore, you claim to be the reason why the generation stage is needed for the cause of supreme accomplishment, and to refute those who think it is not needed, you have repeatedly copied lengthy strings of words in separate books, but there is not a single one that starts from examining whether it is a cause without which it would not arise, and develops the correct reasoning of refutation and establishment. Therefore, although you consider yourselves to be like precious jewels, please recognize that the meaning of "speaking much without root" is fully possessed by yourselves. {The answer is: Then according to your view, before practicing the completion stage, it is necessary to accomplish worldly attainments, because it is said, "Worldly attainments precede, are the accumulation of merit and wisdom," and so on. Therefore, what is said here as preceding refers to whatever it may be, that which accomplishes both the generation stage and common attainments, and also accomplishes the completion stage and supreme attainments. For such (a situation), after the wisdom of the completion stage has arisen, the generation stage
Chinese
因为禅修没有意义，并且在获得殊胜成就之后，不需要修持共同成就。首先修持生起次第，之后修持圆满次第，并且必须首先修持共同成就，之后修持殊胜成就。一旦修持圆满生起次第，在未获得圆满次第的智慧之前，必须修持。因此，一旦修持生起次第，除非有特殊情况，否则普遍需要将其作为圆满次第的前行，但作为圆满次第的前行并不一定是生起次第。因此，修持圆满次第并不一定需要先生起次第。讲解章节的顺序并不适用于所有情况，在圆满次第之前修持生起次第的情况时有发生，但在圆满次第之后修持生起次第的情况不多。仅仅因为这个原因，在讲解两者的分类时，如果先说生起次第，后说圆满次第，那么讲解方式的顺序是符合道理的。例如，在讲解发心和诀窍的顺序时，因为发心者会寻求诀窍，所以在经典中讲解分类时也说：发心之后，指示诀窍。这并不是说在生起二十二种发心之后才开始寻找诀窍，而是考虑到首先生起一种发心，然后寻找诀窍的情况很多，所以才这样安排顺序。之后，因为始终安住于发心，所以为了持续不断地寻求诀窍，没有先后顺序，而是同时进行。此外，例如《经庄严论》的章节顺序和《菩萨地》的顺序等，大多数经典的章节顺序都差不多，因此，在这里根据五个章节的顺序进行争论是毫无意义的。因此，在《修法品》中，也讲解了圆满次第和殊胜成就，但其分类在《智慧品》中更为详细，并且也明确地讲解了很多生起次第，因为这是此续部的生起次第的主要内容，所以吉祥时轮法界语自在的坛城。
English
Because meditation is meaningless, and after attaining supreme accomplishment, there is no need to practice common accomplishments. First, practice the generation stage, then practice the completion stage, and it is necessary to first practice common accomplishments and then practice supreme accomplishments. Once the generation stage is perfected, it must be practiced before the wisdom of the completion stage is attained. Therefore, once the generation stage is practiced, unless there are special circumstances, it is generally necessary to make it the preliminary practice of the completion stage, but being the preliminary practice of the completion stage does not necessarily mean it is the generation stage. Therefore, practicing the completion stage does not necessarily require the generation stage to precede it. The explanation of the order of chapters does not apply to all situations. It happens that the generation stage is practiced before the completion stage, but there are not many cases where the generation stage is practiced after the completion stage. Just for this reason, when explaining the classification of the two, if the generation stage is said first and the completion stage is said later, then the order of explanation is reasonable. For example, when explaining the order of bodhicitta and pith instructions, because those who have generated bodhicitta will seek pith instructions, it is also said in the scriptures when explaining the classification: after generating bodhicitta, instruct the pith instructions. This does not mean that one starts looking for pith instructions only after generating all twenty-two types of bodhicitta, but it is based on the consideration that there are many cases where one first generates one type of bodhicitta and then looks for pith instructions, so the order is arranged in this way. Later, because one always abides in bodhicitta, there is no order of before and after in order to continuously seek pith instructions, but they proceed simultaneously. In addition, for example, the order of chapters in the Ornament of the Sutras and the order of the Bodhisattva Grounds, etc., the order of chapters in most scriptures is similar, so arguing here based on the order of the five chapters is completely meaningless. Therefore, in the chapter on Sadhana, the completion stage and supreme accomplishment are also explained, but its classification is more detailed in the chapter on Wisdom, and many generation stages are also clearly explained, because this is the main content of the generation stage of this tantra, so the mandala of the glorious Kalachakra Dharmadhatu Speech Empowerment.
Chinese
所谓“ra”。身语意圆满的修法，具有加行、正行、后行的次第，可以进行修持。由于先生起次第，后有圆满次第，因此讲解生起次第的章节，要放在讲解圆满次第的章节之前，这仅仅是这个意思。在生起经验融入相续的时候，哪里会有机会去计算是否周遍作为遮破和成立的依据呢？第三，在展示所说、能说、必要、极必要等的时候，《大疏》中说：“从进入坛城开始，通过布施世间的灌顶，以福德资粮成办事情，这是必要。通过布施超世间的第四灌顶大智慧，获得无分别的大手印成就，以福德和智慧资粮成办事情，这是必要的必要。”因此，如果说生起次第是必要，圆满次第成就殊胜是极必要，那么认为生起次第不是殊胜之因，这句话就变得没有关联了，因为极必要依赖于必要并且与之相关。我是这么想的。这在后来藏地广为流传的大部分经论的解释中，都说必要的必要是极必要，极必要与必要相关，而必要又与能说相关，能说又与所说相关，从小就熏染了这种关联的说法，以至于头脑都变得迟钝了，没有能够正确分析时轮法的必要等四法，这是没有认识到关联的界限的胡言乱语。因为在时轮法中，《大疏》中说：“五品自性的住处薄伽梵时轮是所说。宣说此的品类集合续之王是能说。这些所说能说互相之间，所说能说的体性是关联。”这样说了所说和能说之间的关联，而没有说能说和必要之间，以及必要和极必要之间的关联。其中的理由是，就像“名为容易证悟”是著书的必要一样，所说之义容易
English
The so-called "ra." The practice method for the complete body, speech, and mind has the order of preliminary, main, and subsequent practices, and can be practiced. Since the generation stage comes before the completion stage, the chapter explaining the generation stage should be placed before the chapter explaining the completion stage; this is just the meaning. When experience arises in the continuum, where would there be an opportunity to calculate pervasiveness as the basis for refutation and establishment? Third, when showing what is to be said, what can be said, necessity, and ultimate necessity, the Great Commentary says, "From entering the mandala, by bestowing the worldly empowerment, accomplishing things with the accumulation of merit is the necessity. By bestowing the fourth empowerment of great wisdom that transcends the world, obtaining the accomplishment of the non-discriminating Great Seal, and accomplishing things with the accumulation of merit and wisdom is the necessity of necessity." Therefore, if the generation stage is said to be the necessity, and the completion stage achieving excellence is the ultimate necessity, then thinking that the generation stage is not the cause of excellence makes that statement irrelevant, because the ultimate necessity depends on and is related to the necessity. That's what I think. In most of the commentaries on sutras and treatises widely circulated in Tibet later, they say that the necessity of necessity is the ultimate necessity, the ultimate necessity is related to the necessity, and the necessity is related to what can be said, and what can be said is related to what is to be said. From childhood, I have been influenced by this way of speaking about connections, so much so that my mind has become dull, and I have not been able to correctly analyze the four dharmas of necessity, etc., in the Kalachakra system. This is nonsense from not recognizing the boundaries of connections. Because in the Kalachakra system, the Great Commentary says, "The Blessed One Kalachakra, the abode of the nature of the five chapters, is what is to be said. The collection of chapters that proclaims this, the king of tantras, is what can be said. These what is to be said and what can be said, the nature of what is to be said and what can be said to each other, is the connection." In this way, the connection between what is to be said and what can be said is stated, but the connection between what can be said and necessity, and between necessity and ultimate necessity, is not explained. The reason for this is that, just as "named easy to realize" is the necessity of writing the book, the meaning of what is to be said is easy
Chinese
如果确定必须理解为必要，那依赖于能表达的论典，虽然必要与能表达相关联，但这里说观修生起次第能成就共同的悉地是必要。那么有时也有依赖论典词句的情况，但也不是完全依赖，所以没有做论典和与之相关联的安立，究竟必要和能表达也与此相同。{因为此处的究竟必要与必要极不相关，说是观修圆满次第获得殊胜悉地是究竟必要，更何况世间的悉地要先于它。那是因为以前流传下来的此派系中，多的也少。假设有很多，也不是依赖于它。如果此派系也从某一方面做关联的安立，即使没有明说，也可以说究竟必要与能表达相关，必要也与能表达相关，这样说还可以，但究竟必要和必要之间完全不合理。其原因在于，究竟必要实际上是殊胜的悉地，只是说观修圆满次第是它的顺带成就，而不是实际指明究竟必要。同样，以世间悉地的方式利益众生是必要，而观修生起次第只是显示为它的顺带因缘聚合，所以生起次第不是真正的必要。例如，如果说积累很多食物的原因是，吃了好的食物能使身体强壮，那么身体强壮是必要，仅仅吃食物不是必要，因为必要只是作为成就它的方法而顺带或暗示地显示。那么，如果认为应该说身体强壮是必要，而详细说明是多余的，那么对于积累很多食物的材料粮食等，积累的必要是什么？是为了身体强壮。如果说积累这些东西，是通过拥抱使用的形式使身体强壮，还是什么，因为必要而无法确定，所以说把那些东西做成食物吃了，就能确定使身体强壮的方法。