Chinese
并非是自然显现的本尊身，如果它自身没有获得稳固，就会立刻衰退。即使它获得了依赖于自身的稳固，在舍弃身体之后也不会跟随。原始的本尊身安住于心之法性中，那是无有任何因缘造作的，通过无分别的禅定，风心融入中脉，由生起的智慧所见的空色圆满报身，那是圆满次第的本尊。这不需要先生起次第。它也不是从生起次第中产生的，因为这和生起次第的因果关系完全不同。如同在东方给旱地引水，对西方稻田的成熟没有帮助一样。第四点也说得不好，如果无上瑜伽的道不需要生起次第，那么下三部续部就没有比波罗蜜多乘更殊胜的特点了，这是毫无关联的胡说八道。这句话的暗示是下三部续部有生起次第，但那也是您自己不希望的。我们认为生起次第不是获得佛果的必然原因，但我们不认为生起次第是与显宗共同的，或者不是殊胜的法。因此，我们认为此处所说的无上瑜伽的生起次第，仅仅是显宗没有的甚深特点的名称而已。下三部续部的本尊瑜伽也仅仅是显宗没有的甚深特点而已。但不仅仅是甚深特点而已，下部续部还有明咒的念诵和进入无相瑜伽的次第，以及供养本尊和物质的结合等等。总之，还有许多不是本尊瑜伽的特点，也能使下部续部比显宗更深奥。第五点也是胡说八道，如果生起次第不是成佛的必然原因，那么大多数续部都讲了生起次第，这就会变成对所有续部的诽谤，这句话只是虚张声势，毫无意义。那么，如果许多续部中讲了治疗蛇毒的方法，那么治疗蛇毒是获得佛果所必需的道路吗？当然不是。
English
It is not a self-arisen deity. If it does not gain stability in itself, it will quickly deteriorate. Even if it gains stability dependent on itself, it will not follow after abandoning the body. The primordial deity abides in the dharmata of the mind, which is without any causes or conditions. Through non-conceptual samadhi, the wind-mind merges into the central channel, and the sambhogakaya of empty form seen by the wisdom that arises is the deity of the completion stage. This does not require the prior generation stage. It is also not produced from the generation stage, because the causal relationship between it and the generation stage is completely different. It is like irrigating a dry field in the east, which does not help the ripening of rice crops in the west. The fourth point is also not well said. If the path of unsurpassed yoga does not require the generation stage, then the lower three tantras have no more excellent characteristics than the Paramita Vehicle. This is irrelevant nonsense. The implication of this statement is that the lower three tantras have a generation stage, but that is also what you yourself do not want. We believe that the generation stage is not a necessary cause for attaining Buddhahood, but we do not believe that the generation stage is common with the sutras or that it is not an excellent dharma. Therefore, we believe that the generation stage of unsurpassed yoga described here is merely a name for the profound characteristics that are not found in the sutras. The deity yoga of the lower three tantras is also merely a profound characteristic that is not found in the sutras. But it is not exhausted by just that profound characteristic. The lower tantras also have the recitation of vidya mantras and the stages of entering into signless yoga, as well as offering to deities and the combination of substances, etc. In short, there are many other characteristics that are not deity yoga, which can also make the lower tantras more profound than the sutras. The fifth point is also nonsense. If the generation stage is not a necessary cause for Buddhahood, then most of the tantras teach the generation stage, which would become a slander against all the tantras. This statement is just a bluff and meaningless. So, if many tantras teach how to cure snake venom, is curing snake venom a necessary path to attain Buddhahood? Of course not.
Chinese
大多数的续部都会被诽谤等等，实在是太过分了。同样，降雨等等细微之处都要联系起来。因此，既有生起次第中根本没有讲过的无上续部，也有虽然大多数都讲过，但如果没有它就无法成佛的因，这种说法并不常见，为什么会被诽谤呢？又有人这样说：三大阿僧祇劫积聚资粮，对于成就佛果是必须的还是不需要的？如果需要，那么密宗的快速道就不存在了；如果不需要，那么大多数的经部都会被诽谤，因为经部中说要经过三大阿僧祇劫积聚资粮才能成佛。如果这样普遍地陈述，该如何回答呢？第六个是，仅仅是陈述相似之处而已，没有意义，如果不用依靠生起次第就能成佛，那么不用布施等等也能成佛，这指的是，布施等等和生起次第的本体也不是一样的，形式相似也不一定，也没有能替代的理由，所以是不相关的。本来，仅仅通过经部道是无法获得圆满佛果的，而且您自己也认同这个观点。有人这样说：波罗蜜多乘中，仅仅通过行布施等等和修空性就能成佛，因此，}的乘中，仅仅通过修两种次第就能获得圆满佛果。这个普遍规则您必须接受，因为您说过布施等等能被生起次第替代，般若波罗蜜多能被圆满次第替代，力量是相等的。此外，经部和密宗是道的不同部分，即使允许它们各自替代，也不能认为事物本身的差异特征，在各自的替代中，所有行为都必须相同，例如，非常高的城堡有门的替代品是棚屋也有自己的门，虽然可以通过后门进入而不用经过正门，但城堡却不能这样做，有这样的区别。此外，您对此有些人这样说：波罗蜜多乘的极好调伏者要成佛，必须首先经历声闻和独觉的道路。
English
Most tantras would be slandered, etc., which is really too much. Likewise, all the subtle things like rainmaking should be connected. Therefore, there are unsurpassed tantras that are not mentioned at all in the generation stage, and although most of them are mentioned, it is not common to say that it is the cause of not being able to become a Buddha without it, so why would it be slandered? Again, some say this: Is it necessary or unnecessary to accumulate merit for three countless eons in order to achieve Buddhahood? If it is necessary, then the quick path of tantra will not exist; if it is not necessary, then most of the sutras will be slandered, because the sutras say that one must accumulate merit for three countless eons to become a Buddha. If you state it so universally, how should you answer? The sixth is that it is just a statement of similarities, and it is meaningless. If one can become a Buddha without relying on the generation stage, then one can become a Buddha without giving alms, etc. This refers to the fact that the essence of giving alms, etc., and the generation stage are not the same, and the form is not necessarily similar, and there is no reason to replace it, so it is irrelevant. Originally, it is impossible to obtain perfect Buddhahood only through the sutra path, and you yourself agree with this point. Some say this: In the Paramita Vehicle, one can become a Buddha only by practicing generosity, etc., and meditating on emptiness, therefore, in the } vehicle, one can attain perfect Buddhahood only by meditating on the two stages. You must accept this universal rule, because you have said that generosity, etc., can be replaced by the generation stage, and Prajnaparamita can be replaced by the completion stage, and the power is equal. Furthermore, the Sutra and Tantra are different parts of the path, and even if it is allowed to replace each other, it cannot be considered that the characteristics of the things themselves, in the respective substitutions, all actions must be the same, for example, the substitute for a very high castle having a door is that the shed also has its own door, although one can enter through the back door without going through the main door, but the castle cannot do so, there is such a difference. Furthermore, some of you say that the best disciple of the Paramita Vehicle must first go through the path of the Hearer and Solitary Realizer in order to become a Buddha.
Chinese
而且，也有人说：“因为密咒的所化之机要快速成佛，所以生起次第必须先修。”但您的遍是相似的，那个遍的回答也适用，这是显而易见的。又有人认为这是对圣教的损害，所以这样说：时轮金刚的修法章节的名称与内容不相关，五章节的顺序确定的理由不相关，同样与需求等四法相违背，与所说的七灌顶的果相违背，与金刚持的因必须学习三聚相违背，与所说的生起次第的内外所修的修习方式相违背，与现观的初始和最终的发心愿望相违背，因此生起次第是获得佛果的决定因。他们这样想并写下来。但那些人要么是不懂意义，要么只是以狡猾的方式用言辞来寻找借口，实际上没有一句是真正理解的。如此这般，七条争论中的第一条是：在《大疏》中说，文殊菩萨以生起次第和圆满次第的方式宣说了时轮金刚的修法。因此，他们认为如果生起次第不是时轮金刚的修法，那么这句话就会变得毫无意义。对此，修法章节的主要内容也不是生起次第，因为那一章节清晰而完整地阐述了所有重要的圆满次第的形态。因此，时轮金刚修法的主要修法是圆满次第。虽然如此，生起次第也是修法的一种，并且对于进入密咒之门的大多数人来说，它是非常必要和优秀的组成部分，这一点是大家都认可的，无论是自己还是他人都没有争议。然而，仅仅因为“修法”这个名称，并不一定意味着它就能获得那个果位。例如，有龙王修法等等，或者有无量无边的世间神修法。这里也与那些相似。例如，如果通过鬼神修法来修成鬼神，那么自己并不会变成那个鬼神，而是……
English
Moreover, there are those who say, "Because the disciples of Secret Mantra must necessarily advance to rapid Buddhahood, the generation stage must necessarily precede it." But your pervasion is similar, and that answer of pervasion also applies, which is obvious. Again, thinking of it as harmful to the scriptures, they say this: The name and meaning of the chapter on the practice of the Kalachakra are not related, the reason for the fixed order of the five chapters is not related, similarly it contradicts the four dharmas such as necessity, it contradicts the way the results of the seven empowerments are spoken of, it contradicts the fact that one must study all three accumulations as the cause of Vajradhara, it contradicts the way of practicing the inner and outer objects of purification of the generation stage, and it contradicts the aspiration and prayer of the beginning and end of realization, therefore the generation stage is the definite cause of attaining Buddhahood. They think and write in this way. But those people either do not understand the meaning, or are merely seeking excuses with words in a cunning way, and in reality there is not a single word of true understanding. Thus, the first of the seven points of contention is: In the Great Commentary, it says that Manjushri taught the practice of Kalachakra through the generation stage and the completion stage. Therefore, they think that if the generation stage is not the practice of Kalachakra, then that statement would become meaningless. In this regard, the main meaning of the practice chapter is not the generation stage, because that chapter clearly and completely explains all the important aspects of the completion stage. Therefore, the main practice of the Kalachakra practice is the completion stage. Nevertheless, the generation stage is also a type of practice, and it is considered a very necessary and excellent component for most people who enter the door of Secret Mantra, and there is no dispute about this, whether by oneself or others. However, just because of the name "practice," it does not necessarily mean that it will attain that state. For example, there are Naga King practices and so on, or there are countless worldly deity practices. Here, too, it is similar to those. For example, if one accomplishes a spirit through the practice of a spirit, one does not become that spirit oneself, but...
Chinese
如同和庸人交往一样，能亲眼见到，也能对话，他也能满足你的一些需求。同样，通过生起次第成就本尊，是指见到本尊的容颜，听到本尊的声音，或者获得寂静等细微的加持，或者获得各种成就的恩德。但并非因此就获得了本尊的果位。如果仅仅通过修法就能获得果位，那么对您来说，生起次第就不是修法了，因为您无法通过它获得果位。而且，无能之因是无法产生结果的。如果不是这样，那么您所说的违背教证的话就无法解释了。因此，你们中的一些人说生起次第不是成佛之因，这是因为他们连修法的名义都不理解。就像戴着猴子面具一样表演，因为受到偏袒和嫉妒的邪魔的迷惑，自己连修法的词义都不理解，却诽谤智者，真是无耻和放肆。第二点是，在《释论》中说：先进行灌顶，通过习惯于观修福德资粮的坛城轮，可以成就究竟于色究竟天的世间悉地。先进行世间悉地，即是清净福德和智慧资粮，凭借空性和慈悲世俗，以及无缘的习气力，超越微尘聚合，远离坛城等分别念的禅修，可以成就大手印的智慧悉地。这是为了说明修法次第和智慧次第。空性和慈悲的圆满次第，必须先进行观修坛城轮的生起次第。如果成就佛果不需要生起次第，那么就与圆满次第之前必须进行生起次第相矛盾，因为佛果是从圆满次第产生的，而圆满次第是从生起次第产生的。此外，此人在这些时候也否定他人的观点
English
It is like associating with an ordinary person, you can see him in person, and you can also have conversations. He can also fulfill some of your needs. Similarly, achieving a deity through the generation stage means seeing the face of the deity, hearing the voice of the deity, or obtaining subtle blessings such as peace, or receiving the grace of various achievements. But it does not mean that one has attained the state of the deity. If one can attain the state solely through practice, then for you, the generation stage is not a practice, because you cannot attain the state through it. Moreover, an incapable cause is unable to produce a result. If it is not so, then your words that contradict the scriptures cannot be explained. Therefore, some of you say that the generation stage is not the cause of becoming a Buddha, because they do not even understand the meaning of the term "practice." They act like wearing a monkey mask, because they are deluded by the demons of partiality and jealousy, and they do not even understand the meaning of the word "practice," yet they slander the wise, which is shameless and reckless. The second point is, in the commentary, it says: First, perform the empowerment, and through the habit of meditating on the mandala wheel of merit accumulation, one can achieve the worldly siddhi that ultimately reaches the peak of Akanishta. First, perform the worldly siddhi, which is the purification of the accumulation of merit and wisdom, relying on emptiness and compassion, conventional truth, and the power of the habit of non-objectification, transcending the aggregation of subtle particles, and being free from the meditation of conceptual thoughts such as mandalas, one can achieve the wisdom siddhi of Mahamudra. This is to illustrate the order of the practice stage and the wisdom stage. The completion stage of emptiness and compassion must first be preceded by the generation stage of meditating on the mandala wheel. If achieving Buddhahood does not require the generation stage, then it contradicts the fact that the generation stage must precede the completion stage, because Buddhahood arises from the completion stage, and the completion stage arises from the generation stage. Furthermore, this person also denies the views of others at these times.