Chinese
因此，这种以零散方式呈现的方式，会导致意义混乱，并暴露出不擅长构建论述的缺点。这些是专门针对需要调伏的众生中的钝根、中根、利根三种根器而说的。然而，现在大多数的咒师仅仅是具有听闻的资格而已，对于任何乘（道）都没有确定根性，只是偶然地进入了密咒。对于这些人来说，如同难以生起圆满次第的真实基础一样，也难以生起生起次第的真实，只能生起相似的，因此，可以随意进入任何一个，对于所调伏的众生来说，能够成就特殊的意义，但前后顺序并不确定，就像高达（梵文：Gauḍa）滑稽者的辩论一样。第七，灌顶、道、果的结合方式是，详细的需要从其他地方了解，这里简单地说一下。通过灌顶如何成熟，就修持与此相应的道，果也会成就与之相应的。道的本身，如何修持两种次第的生起次第的支分，所有这些都需要了解如何成为净治相续的方法，从而使圆满次第的智慧得以生起。因为生起次第需要分为十六和四。其中，孩童进入的七种灌顶，是生起次第和圆满次第二者的共同成熟之因，但主要是生起次第的成熟之因，也可以说是生起次第真实的成熟之因。如果分别开来，水灌顶和冠冕灌顶是坛城主灌顶，发带和铃铛灌顶是事业主灌顶，行为和名字灌顶是明点瑜伽，随许是细微瑜伽的成熟之因。上面的灌顶虽然不是生起次第的成熟之因，但是安住于生起次第的瑜伽士，如果接受了上面的四种灌顶，那么就会变成清净生起次第垢染的清净灌顶。那时，主要将生起次第的四支与四种灌顶依次结合。成为奠定圆满次第基础的成熟之因的方式是，坛城主是随念的成熟之因，事业主是命勤的成熟之因，明点瑜伽是忆念的成熟之因，细微瑜伽是...
English
Therefore, this way of presenting in a piecemeal fashion will lead to confusion of meaning and expose the shortcomings of not being skilled in constructing arguments. These are specifically for the three types of faculties among those to be tamed: dull, medium, and sharp. However, most of the mantra practitioners nowadays are merely qualified to hear, and their lineage is not certain in any vehicle (path), so they have entered the mantra path by chance. For these people, just as it is difficult to generate the true basis of the completion stage, it is also difficult to generate the true generation stage, and only a semblance of it can be generated. Therefore, one can enter whichever one pleases. For the beings to be tamed, special meanings can be accomplished, but the order of before and after is not fixed, just like the debate of the Gauḍa buffoon. Seventh, the way to combine empowerment, path, and fruit is that the details need to be learned from elsewhere, but here I will briefly mention it. Through how empowerment matures, one cultivates the path that corresponds to it, and the fruit will also be accomplished accordingly. The path itself, how the branches of the generation stage of the two stages are cultivated, all of this needs to be understood as a method of purifying the continuum so that the wisdom of the completion stage can arise. Because the generation stage needs to be divided into sixteen and four. Among them, the seven empowerments for children to enter are the common maturing cause of both the generation stage and the completion stage, but mainly the maturing cause of the generation stage, and can also be said to be the true maturing cause of the generation stage. If separated, the water empowerment and the crown empowerment are the mandala lord empowerment, the ribbon and bell empowerment are the karma lord empowerment, the conduct and name empowerment are the bindu yoga, and the subsequent permission is the maturing cause of the subtle yoga. The above empowerments are not the maturing cause of the generation stage, but if a yogi who abides in the generation stage receives the above four empowerments, then it will become a purifying empowerment that purifies the defilements of the generation stage. At that time, the four branches of the generation stage and the four empowerments are mainly combined in sequence. The way to become the maturing cause for laying the foundation of the completion stage is that the mandala lord is the maturing cause of recollection, the karma lord is the maturing cause of life force, the bindu yoga is the maturing cause of remembrance, and the subtle yoga is...
Chinese
那么，能仁持的成熟之法，实际上是解脱之道的圆满次第。生起次第则变成了它的前行或组成部分。因此，它被归纳于其中，但并非真正的解脱之道。如果将果位的“地”联系起来，就像七灌顶与七地的清净相联系一样，五现证菩提和慈悲灌顶，以及誓言的坛城，迎请智慧尊，以及空行秘密六处等加持，以及明点的真实瑜伽，以及微细瑜伽，这七者与七地相联系。水冠瓶灌顶的前行，以及幡铃秘密灌顶，以及名称假名慧灌顶，以及四种随赐灌顶的前行之智慧相结合。第一地和第二地与各自的第八地相同，第三地和第四地与第九地相同，第五地和第六地与第十地相同，第七地与第十一地和第十二地在法性上相同。关于世间灌顶第四灌顶与二地相结合的方式，必须这样理解：在道的十一个地上，由十一个灌顶分配了应得的份额，因此每个灌顶获得一个地。然而，超越世间的第四灌顶的份额是第十一个地。其他的地都是前一个圆满后，继续获得后一个。除此之外的中间阶段，没有获得果位的份额，因为后面的地就是前一个地的果。对于第十一个地来说，之后没有获得学道的地的机会，也没有比第四灌顶更好的可以加持的，所以是否还有可以结合灌顶的需要修行的道的地呢？没有了。然而，与该地相关联而产生的非学道之路，虽然不被认为是道，但仅仅是果，而且这个果实际上就是第十一个地的真实果。因此，作为因的第十一个地，以及作为果的第十二地，都仅仅是超越的第四灌顶所应得的份额。这与世间灌顶不同。例如，第八地是瓶灌顶应得的份额，第八地的真实果是第九地，但由于它是通过秘密灌顶获得的，所以不与瓶灌顶相结合。对于超越世间的第四灌顶来说，自己应得的第十一个地的真实果就是第十二地，第四灌
English
Thus, the ripening method of the Retention is actually the Completion Stage of the path of liberation. The Generation Stage becomes like its preliminary or component. Therefore, it is included within it, but it is not the actual path of liberation. If we relate the "ground" of the result, just as the seven empowerments are related to the purification of the seven grounds, the five Abhisambodhis and the Compassion Empowerment, as well as the mandala of vows, the invocation of the Wisdom Being, and the blessing of the six secret places of the Dakini, as well as the actual Yoga of Bindus, and the Subtle Yoga, these seven are related to the seven grounds. The preliminary of the Water Crown Vase Empowerment, and the Banner Bell Secret Empowerment, and the Name Illusion Wisdom Empowerment, and the wisdom of the preliminary of the four Subsequent Permissions are combined. The first and second grounds are the same as the eighth ground in their own place, the third and fourth are the same as the ninth, the fifth and sixth are the same as the tenth, and the seventh is the same as the eleventh and twelfth in Dharma nature. Regarding the way the fourth worldly empowerment is combined with the two grounds, it must be understood in this way: On the eleven grounds of the path, the eleven empowerments have divided the deserved shares, so each empowerment obtains one ground. However, the share of the fourth empowerment that transcends the world is the eleventh ground. The other grounds are that after the previous one is completed, they continue to obtain the next one. Apart from that, there is no share of obtaining the fruit in the middle, because the later ground is the fruit of the previous ground. For the eleventh ground, there is no opportunity to obtain the ground of the path of learning after that, and there is nothing better than the fourth empowerment to bestow, so is there still a ground of the path to be practiced that can be combined with empowerment? There is not. However, the path of non-learning that arises in connection with that ground, although it is not considered a path, is only a fruit, and that fruit is actually the real fruit of the eleventh ground. Therefore, the eleventh ground as the cause, and the twelfth ground as the fruit, are both the deserved share of the transcendent fourth empowerment only. This is different from worldly empowerments. For example, the eighth ground is the deserved share of the Vase Empowerment, and the real fruit of the eighth ground is the ninth ground, but since it is obtained through the Secret Empowerment, it is not combined with the Vase Empowerment. For the fourth empowerment that transcends the world, the real fruit of the eleventh ground that one deserves is the twelfth ground, the fourth
Chinese
如果还有比这更好的灌顶，那它也应该得到那个份额，但因为没有那样的灌顶。因此，第四灌顶的实际份额是第十一道，并且因为从因道产生果位佛陀，所以间接获得的也是第十二道。因此，应该将所有灌顶都视为只与学道位相关联，因此，十一个灌顶必须与十一个地相关联。将世间的第四灌顶与第十一个地相关联是极不合理的。因此，即使不直接关联，也应将其视为通过传承相关联，即与曼荼罗自在主第八地，业自在主第九地，明点瑜伽第十地，微细瑜伽第十一地相关联，并且通过其力量也与第十二地相关联。如果与最终果位相关联，那么四支圆满次第与圆满佛陀的身语意智金刚相关联，这将在下文详细解释。如是，吉祥时轮的生起次第的开示中，二次第共同意义的开示，即第二部分。 现在是第二，详细解释修法的分类，分为：以何者修的补特伽罗，在何处修的处所，修持多久的时间，如何修的方便，以及如此修持的果，这五个方面。第一方面是：经中说：“深广且乐于上师心意的决定，具有布施的品性，了知功德。寻求解脱，恭敬传承，不虚伪的心，获得这些是极其隐秘的。恶毒之人的朋友，衰败的弟子，应该被极其聪明的上师们摄受。智慧灌顶等的因，以及所谓的其他，再次是中等福德的因。”如是，几乎具备了所说的弟子的所有特征。特别是，皈依了三宝，肩负着将轮回大海无边无际的众生安置于殊胜菩提之上的重任。对于金刚乘的法特别具有信心，已经进入了吉祥时轮的大曼荼罗，获得了七种灌顶，并且没有被十四根本堕罪及其支分所染污，并且具
English
If there were another empowerment better than this, it should also receive that share, but because there is no such empowerment. Therefore, the actual share of the fourth empowerment is the eleventh path, and because the fruit, the Buddha, arises from the causal path, the indirectly obtained is also the twelfth path. Therefore, all empowerments should be regarded as being associated only with the path of learning, so the eleven empowerments must be associated with the eleven bhumis. It is extremely unreasonable to associate the worldly fourth empowerment with the eleventh bhumi. Therefore, even if not directly associated, it should be regarded as being associated through lineage, that is, with the eighth bhumi of the Mandala Lord, the ninth bhumi of the Karma Lord, the tenth bhumi of Bindu Yoga, the eleventh bhumi of Subtle Yoga, and through its power also with the twelfth bhumi. If associated with the ultimate fruit, the four-limbed completion stage is associated with the body, speech, mind, and wisdom vajra of the complete Buddha, which will be explained in detail below. Thus, in the exposition of the generation stage of the glorious Kalachakra, the exposition of the common meaning of the two stages, that is, the second part. Now is the second, explaining in detail the classification of the practice method, divided into: the individual who practices, the place where one practices, the duration of practice, the means of practice, and the result of such practice, these five aspects. The first aspect is: The sutra says, "Deep and vast, delighting in the determination of the guru's mind, possessing the quality of generosity, knowing merit. Seeking liberation, respecting the lineage, a mind that is not deceitful, obtaining these is extremely secret. Friends of malicious people, degenerate disciples, should be taken in by extremely wise gurus. The cause of wisdom empowerment and so forth, and the so-called other, again is the cause of middling merit." Thus, almost all the characteristics of the disciple that are spoken of are possessed. In particular, having taken refuge in the Three Jewels, bearing the burden of placing all beings who are completely immersed in the boundless ocean of samsara upon supreme enlightenment. Having particular faith in the Vajrayana path, having entered the great mandala of the glorious Kalachakra, having received the seven empowerments, and not being defiled by the fourteen root downfalls and their branches, and possessing
Chinese
安住于二十五种律仪等誓言和戒律中。仅仅是能够修持具足四支的生起次第即可，仅此就足够了。如果结合能净和所净的特殊方法来修持，即使仅仅修持生起次第，也必须获得更高的世间和出世间的成就。要知道基果的非共同安住方式，以及如何成为圆满次第之所依。在了解这些之后，将它们结合起来进行意念修持。对于这些，需要很好地听闻和理解，因此需要灌顶。即使主要修持生起次第，但如果修持与二次第相关的法门，那么获得十一种灌顶是必不可少的。第二是就处所的一般情况而言，《根本续》中说：“何处国王具法之土地，何处众生唯有安乐住，无诤之地彼处瑜伽修。”特殊处所如《摄略续》所说：“于何处心极欢喜，人主彼处当修持。决定安住于柔软卧具与座垫上，先行念诵守护咒。”在日常修持和念诵期间，不需要确定花园等处所，在任何令人愉快且没有危害的地方修持。第三，虽然不是绝对确定，但主要修持生起次第，希望获得共同成就，以及即使只专注于微小的行为也能成就特殊结果的人，应修持直至获得本尊的明相。对于进行转轮和火供等一般行为，如果具有誓言且行为端正，对所缘境有强烈的意念力，即使没有获得明相，念诵一亿遍咒语也能成就，因此应修持到那时。第四，关于如何修持的方法，包括以何种方式修持的仪轨次第，所修持的对境坛城的详细分类，以及防止他人猜测的次第。第一点又分为两种，修持