English
Since the essential points of the stages, which are not clear in other tantras, are extensively explained here, it is sufficient to consider the greatness of this tantra from that aspect alone. Furthermore, due to the extremely numerous profound distinctions, there is no need to dwell solely on the aspect of the body mandala. Moreover, one should always examine the appropriateness of how some later Kalachakra practitioners categorize the three hundred and eleven mandalas actually recorded in the tantra commentaries, and the one thousand six hundred mandalas indicated implicitly. Because, if numerous mandala classifications arise from this king of tantras, and the rituals of the generation stage are also taught very extensively, then in other places, there is a greater tendency to disparage the generation stage and praise the completion stage. Some, like the Guhyasamaja, conceal the completion stage and emphasize the generation stage, and some, like the Hevajra, although not concealing the completion stage for children, greatly praise the generation stage. Therefore, the disparagement of the generation stage here is because it is not the definitive path, nor is it an indispensable cause for attaining complete enlightenment, and it prohibits things like considering oneself a real Buddha simply because the generation stage is accomplished. In some other places, the completion stage is concealed because it is intended for those who are not qualified for it, and it is to prevent unauthorized entry, not to say that it is useless for beginners, nor that it obstructs enlightenment. The praise of the generation stage is because it is necessary for most beginners, and those who are initially not qualified for the completion stage can become qualified if they become accustomed to it, and it has extremely numerous temporary benefits, and if subtle and worldly siddhis are accomplished, then it can also be transformed into a special accumulation of the causes of enlightenment. This is because these are taken into consideration, and it is not explained as the definitive path, etc., so there is no contradiction in the essential points of these views. However, due to the reason that praise is excessive from one aspect, those who enter the Guhyasamaja, Hevajra, etc., mainly practice the generation stage, and those who enter this tantra mainly practice the completion stage. This is because they follow the praise and disparagement made in those tantras, so this is not improper, and it is also reasonable, because such praise and disparagement must create a need for a way of entering for temporary followers.
Chinese
因此，对于喜欢仅仅修习生起次第（Utpattikrama）的人，也不应过于执着于必须立即获得圆满次第（Nispannakrama）的想法。对于进入时轮金刚乘的人来说，虽然圆满次第是主要的，但有人说初学者不会产生圆满次第，并强调必须学习生起次第，这些都是不了解根据根器次第修持的愚蠢表现，如同将完整的道路视为四方形一样，我认为这是被强烈的慢心魔障所迷惑，是不明智、不精通和极度无知的表现。此外，对于大型坛城法轮，仅仅通过讲解和禅修就简化仪轨，轻视少量本尊的修法，这是舍弃佛法的行为。像这样，违背佛陀所说和成就者所讲的内容，是背负沉重罪责的行为。同样，认为刹那间生起坛城是获得圆满次第的标志，其他人则不然，这种观点也是类似的。这些观点的合理性和反驳之处，在此不作详细阐述。这是吉祥时轮金刚的生起次第的详细解释中，关于所修坛城的分类的第十一节。 第三，驳斥他人对本续二次第顺序的考察：在此，我们将考察一些自诩为智者的人，他们对字面意义的道路过于执着的观点。其中，在雪域（西藏）这里，过去的大多数时轮金刚修行者，以及中间时期出现的人，都说生起次第不是获得殊胜成就的道路，也不是获得佛果的因，等等粗略的说法。后来的一些人，因为内心的嗔恨而以咬文嚼字的方式进行反驳，而许多其他人也赞同这种观点。他们如何反驳呢？他们这样说：如果不修习生起次第，即使只努力修习圆满次第，也无法获得殊胜成就，因为缺乏共同的助缘。例如，如果缺乏水和肥料，就不会有苗芽生长。这是第一个论点。还有，无论修习多少缺乏方便的智慧，最终也无法获得究竟的果位，这是大乘佛教的普遍观点。
English
Therefore, for those who enjoy practicing only the Utpattikrama (generation stage), one should not be overly attached to the idea that one must immediately attain the Nispannakrama (completion stage). For those who have entered the Kalachakra, although the Nispannakrama is the main practice, some say that beginners will not generate the Nispannakrama and emphasize that one must learn the Utpattikrama. These are foolish actions of not knowing how to cultivate according to the order of capacity, like carrying a complete path as a square. I think this is being deluded by the great demon of manifest pride, and it is a sign of being unwise, unskilled, and extremely ignorant. Furthermore, for large mandalas and wheels, merely explaining and meditating is enough to simplify the ritual, and despising the practice of a small number of deities is abandoning the Dharma. Like this, contradicting what the Buddha said and what the accomplished ones have said is carrying a heavy burden of sin. Similarly, the view that generating the mandala in an instant is a sign of attaining the Nispannakrama, but not for others, is similar. The validity and refutation of these views are not elaborated here. This is the eleventh section on the classification of the mandalas to be meditated upon in the detailed explanation of the Utpattikrama of the glorious Kalachakra. Third, refuting others' examinations of the order of the two stages of this tantra: Here, we will examine the views of some who claim to be wise, who are overly attached to the path of literal meaning. Among them, here in the snowy land (Tibet), most of the past Kalachakra practitioners, as well as those who appeared in the middle period, said that the Utpattikrama is not the path to attain supreme accomplishment, nor is it the cause for attaining Buddhahood, and so on, making rough statements. Some of the later ones, because of anger stirring from within, refute in a way that clings to words, and many others also agree with this view. How do they refute? They say this: If one does not practice the Utpattikrama, even if one only strives to practice the Nispannakrama, one cannot attain supreme accomplishment, because one lacks the co-operative conditions. For example, if one lacks water and fertilizer, a sprout will not grow. This is the first argument. Also, no matter how much one practices wisdom without skillful means, one will ultimately not attain the ultimate result, which is the general system of Mahayana.
Chinese
是。密咒的这个阶段，方法是生起次第，认为生起次第是必定的道路，这是第二个理智。为了获得色身，必须修持具有色身形象的本尊瑜伽，因为为了获得法身，必须修持具有法身形象的空性。因此，认为必须修持生起次第才能成就，这是第三个理智。再者，如果成佛不是必须的生起次第之路，那么下部三续与波罗蜜多乘就没有不共的甚深差别，这是第四个理智。无上续部的经典大多讲了生起次第，如果不修持它而诽谤，就会变成诽谤大多数续部经典，这是第五个理智。如果道上不依赖生起次第就能获得佛果，那么在经道上不学习布施等的行为也能成佛，这是第六个理智。如此一来，自认为是理智的六个妨害者，这些是不合理的，如果依次应用。第一个不合理，即使没有生起次第，也不会没有作为果的佛的俱生助缘，因为包含在佛地的道谛之法的一切俱生助缘，是常边和常边之前的利他行为，而生起次第不是那样，而且在这个殊胜乘中，近取的灌顶，是其俱生助缘的主要原因。生起次第本身不是佛的俱生助缘，即使是对于很久以前的因的集合有所帮助，更何况是接近获得佛果的时候呢？在生起出世间智慧之前接近的时候也没有。第二个是不行的，虽然没有智慧的方法，以及没有方法智慧不能成佛是真实的，但是在这个乘中，如果是方法，因为是生起次第而周遍，也不是方法的究竟主要。圆满次第不是仅仅是智慧，因为具有无数的方法。那又是如何呢？在等持中，离戏论的空
English
Yes. In this stage of mantra, the method is the generation stage, and the thought that the generation stage is the definite path is the second intellect. In order to attain the Form Body, one must practice the deity yoga with the form of the Form Body, because in order to attain the Dharma Body, one must meditate on emptiness with the form of the Dharma Body. Therefore, the thought that it is established that one must practice the generation stage is the third intellect. Furthermore, if the generation stage is not a necessary path to attain Buddhahood, then the three lower tantras will have no uncommon profound difference from the Paramita Vehicle, which is the fourth intellect. Since most of the Anuttara Tantra texts speak of the generation stage, if one does not practice it and slanders it, it will become a slander of most of the tantric texts, which is the fifth intellect. If there is a path to attain Buddhahood without relying on the generation stage on the path, then it would follow that there is a path to attain Buddhahood without learning the practices of generosity, etc., on the Sutra path, which is the sixth intellect. Thus, these six self-proclaimed obstructors of reason are not reasonable, and if applied in order. The first is unreasonable, even without the generation stage, it will not be without the co-operative cause of the Buddha as the result, because all the co-operative causes of the Dharma of the Truth of the Path included in the Buddha-bhumi are the altruistic actions of the constant edge and the previous side of the constant edge, but the generation stage is not like that, and in this supreme vehicle, the empowerment of the near cause is the main cause of its co-operative cause. The generation stage itself is not the co-operative cause of the Buddha, even if it only helps the collection of causes long past, let alone when it is close to attaining Buddhahood? It is not even present when approaching the arising of transcendental wisdom. The second is not possible, although it is true that without wisdom, method, and without method, wisdom cannot attain Buddhahood, but in this vehicle, if it is a method, it is pervasive because it is the generation stage, and it is not the ultimate main method either. The completion stage is not merely wisdom, because it possesses countless methods. And what is that like? In equipoise, the emptiness of non-elaboration
English
And the extraordinary means of attaining union is the unchanging bliss of melting, as well as unchanging bliss, the method of blocking the winds, and the yoga of purifying the channels, and so on. The Great Seal of emptiness and form also becomes a means of freedom from elaboration and union. And there are also many extraordinary means of the subsequent attainment. Because all the differences between the sutra path and the common skillful means are completely present in the completion stage. If you think that without the generation stage you will be without means, it is like thinking that if there is no butcher caste in a village, it is like there is no one. If, as it is said here, it is thought that mere wisdom without means is not permissible, which is the common view of the Mahayana, it is as if it is thought that the Hinayana is permissible without means, which is absolutely not permissible. The Hinayana itself must have corresponding means, although the means are more superficial, but in the Hinayana, wisdom is also superficial. The third point is also not valid, because if it is the form of the Dharmakaya, then it is not pervasive because it is only the form of emptiness. If the form of the Rupakaya must be made into a path, then it is not pervasive because it is the form of the face and hands. Moreover, if it is deity yoga, then it is not pervasive because it is the generation stage. Do not seek such nonsense. If you think that the deity body of the completion stage comes from the power of previously meditating on the generation stage, then this is only seeing a part of some path stages that emphasize provisional meaning, and thus turning away from the ultimate definitive meaning. The deity body generated by previous conceptualization, through practice, awakens the power of habit, and thus later the clarity of the deity body appears, which some mantra practitioners call the warmth of previous conceptualization, but in reality it is only an experience. From the point of view of the cause, it can be attributed to the generation stage, but it is not even a small part of the deity body of the completion stage. If someone asks: Then in the "Stages of the Path of the Noble Ones", why is this situation described as the deity body of the isolated body and not the completion stage? If the definitive meaning is hidden and explained, then this situation is permissible. But the ultimate intention refers to the emptiness and form of the initial auspicious time, which is considered to be the isolated body. Therefore, the habit of previously being accustomed to the conceptualization of the deity body exists, and when the mind becomes slightly clear through the practice of the channel-wind mantra, under this condition, even if one does not deliberately meditate on conceptualization at that time, it will appear as the deity body, which is the ultimate truth.