English
If it is determined that it is necessary to understand as necessary, then it depends on the scriptures that can express it. Although necessity is related to what can be expressed, here it is said that it is necessary to achieve common siddhis by meditating on the generation stage. Then, sometimes there are situations that depend on the words of the scriptures, but it is not completely dependent. Therefore, there is no establishment of the scriptures and their relationship, and the ultimate necessity and what can be expressed are the same. {Because the ultimate necessity here is very unrelated to necessity, it is said that attaining the supreme siddhi by meditating on the completion stage is the ultimate necessity, let alone worldly siddhis preceding it. That is because in this lineage that has been passed down from before, even the many are few. Even if there are many, it is not dependent on it. If this lineage also makes an establishment of connection from one aspect, even if it is not explicitly stated, it can be said that the ultimate necessity is related to what can be expressed, and necessity is also related to what can be expressed. It is only okay to say that, but the connection between the ultimate necessity and necessity is completely unreasonable. The reason for this is that the ultimate necessity is actually the supreme siddhi, and it is only said that meditating on the completion stage is its incidental accomplishment, and it is not actually pointing out the ultimate necessity. Similarly, benefiting sentient beings through worldly siddhis is necessary, and meditating on the generation stage is only shown as its incidental collection of causes, so the generation stage is not the real necessity. For example, if it is said that the reason for accumulating a lot of food is that eating good food can make the body strong, then a strong body is necessary, and just eating food is not necessary, because necessity is only shown incidentally or implicitly as a means of achieving it. Then, if you think that you should say that a strong body is necessary, and that explaining in detail is superfluous, then what is the necessity of accumulating a lot of food materials such as grains? It is for a strong body. If you say that accumulating these things will strengthen the body through the form of embracing and using, or what, because of necessity, you cannot be sure, so if you say that those things are made into food and eaten, you can be sure of the method of strengthening the body.
Chinese
也像这样在这里应用，时轮金刚的这部论典的必要是共同的成就，极必要是最胜的成就。如果这样说，那也姑且算是如此，但是不知道它的方法是什么，是以供养经函吗？是以念诵吗？是以讲解意义吗？等等会变成疑惑。对此这样说，不是那些，这部论典里讲了生起次第和圆满次第两种，修学生起次第就能成就必要，修学圆满次第就能成就极必要，能确定地显示成就必要和极必要那些的方法就是那个。因此这部论典里说的极必要是非常必要或者重大必要的意思，并不是首先确定必要等四法中的一个必要，然后那个的再必要，仅仅是成果才是极必要，不是这样说的。总的来说因为必要是无上的，所以可以安立为必要的必要这样的名称，就像称呼如来为天中之天，其他还有智者中的智者和国王中的国王一样。此外在声论和非声论等的一些论典里，认为利养和名声是必要，福德是极必要，还有与吠陀有关的论理学的一些论典里，认为驳倒他宗和建立自宗是必要，解脱是极必要等等，因为与那些相同地讲述，所以也有调伏的必要，总之如果对大疏的必要等四法进行阐述的这些场合，能产生这样没有错谬的理解，那么像那样无意义的争论从一开始就没有存在的理由了。没有老师就擅自进入密咒，或者仅仅从书本上阅读学问是有过失的。此外，你的这种说法也显现出不理解解释或者恶意诽谤的过失，解释里说用福德的积聚来成办事情，福德的积聚是总的说法，也能理解为是别相的生起次第，暂且算是那样，也隐藏了成办事情的含义，说生起次第成就就是必要，并且说用福德和智慧的积聚来成办事情。
English
Similarly, apply it here as well. The purpose of this Kalachakra scripture is the common accomplishment. The ultimate purpose is the supreme accomplishment. If it is said like that, let it be so for the time being. However, one does not know what its method is. Is it by offering to the scriptures? Is it by reciting? Is it by explaining the meaning? And so on, doubts will arise. To that, it is said like this: It is not those. In this scripture, the two stages of generation and completion are taught. By practicing the generation stage, the purpose is accomplished. By practicing the completion stage, the ultimate purpose is accomplished. It is to definitely show that the method of accomplishing those purposes and ultimate purposes is that. Therefore, in this scripture, the term "ultimate purpose" means extremely necessary or a great purpose. It is not that one first identifies one of the four dharmas, such as purpose, and then that its further purpose, merely the result of accomplishment, is the ultimate purpose. In general, because the purpose is supreme, it is permissible to give the name "purpose of purpose," just as the Tathagata is called "god of gods," and also like "wise man of wise men" and "king of kings." Furthermore, in some scriptures such as grammar and non-grammar, gain and fame are considered the purpose, and merit is considered the ultimate purpose. Also, in some treatises on logic related to the Vedas, refuting others and establishing one's own system is considered the purpose, and liberation is explained as the ultimate purpose. Because it is taught similarly to those, there is also the purpose of discipline. In short, if one can have such an unerring understanding of these occasions where the Great Commentary explains the four dharmas such as purpose, then there would be no reason for such meaningless disputes to exist from the very beginning. Entering into secret mantras on one's own without a teacher, or merely reading knowledge from books, is a fault. Furthermore, your way of speaking also reveals the fault of not understanding the explanation or speaking with malicious slander. In the explanation, it says that the accumulation of merit accomplishes things. The accumulation of merit is a general statement, and it can also be understood as the specific generation stage. For the time being, let it be so, but it also hides the meaning of accomplishing things, saying that the accomplishment of the generation stage is the purpose, and that the accumulation of merit and wisdom accomplishes things.
Chinese
如是说，由于圆满次第是福德与智慧二者的自性，所以说成就大手印的悉地，这似乎是虚伪的。所谓“成办”，不仅仅是修习，而是必须安立在成办有情之义上。如果通过生起次第成办有情之义是事业和共同悉地，那么在修习圆满次第之前，必须成办共同悉地或者事业，这样就变成了对自己产生过失的担忧，因此没有明确说明其意义。因此，最重要的是获得自利大手印的悉地，以及通过二资粮的方式行持利他，在其力量下，在需要的时候，仅仅通过自利共同悉地和利他福德资粮来行持。这是其意义。第四，经续中说：“七灌顶则真实灌顶，功德灌顶则成为七地的自在。”其解释中也说：“如果使坛城的轮圆满显现，则此生将成为七地的自在。”因此，如果生起次第不能成为殊胜之因，那么就与所说的七地之因相违背了，我是这么想的。那个过失并非是进入，但您认为孩童进入的灌顶意义是生起次第，并且坛城的轮圆满显现，也理解为获得生起次第稳固之人，此生必定获得七地，这在咱们自己的宗派中也是不行的。即使仅仅获得圆满次第的执持，如果没有获得随念，此生也无法成佛，这与您自己的观点是极大的矛盾。通过获得孩童灌顶，成为清净七地自在的理由是，如果生起次第稳固，则此生必定获得七地，但不能确定超过这个。我是这么想的。如果这样，那么对于将上位灌顶与地相结合的那些，也进行类比，将智慧灌顶安立在十地的理由是，由于随念先于此生，所以必定获得十地，必须将其作为不能确定超过这个的理由。如果也这样认为，那么获得随念
English
As it is said, since the completion stage is the nature of both merit and wisdom, saying that the siddhi of Mahamudra is achieved seems to be hypocritical. The so-called "accomplishing" is not just practice, but must be established on the meaning of accomplishing the benefit of sentient beings. If accomplishing the benefit of sentient beings through the generation stage is activity and common siddhi, then before practicing the completion stage, one must accomplish common siddhi or activity, which leads to the worry of generating faults for oneself, so the meaning is not clearly stated. Therefore, the most important thing is to obtain the siddhi of self-benefit Mahamudra, and to practice benefiting others through the two accumulations. Under its power, when needed, one only practices through self-benefit common siddhi and other-benefit merit accumulation. This is its meaning. Fourth, it is said in the tantra: "The seven empowerments are the true empowerments, and the empowerment of merit becomes the master of the seven bhumis." In its commentary it also says: "If the wheel of the mandala is made fully manifest, then this life will become the master of the seven bhumis." Therefore, if the generation stage cannot be the cause of excellence, then it contradicts what is said to be the cause of the seven bhumis, I think. That fault is not entering, but you think that the meaning of the empowerment of children entering is the generation stage, and the wheel of the mandala being fully manifest is also understood as a person who has gained stability in the generation stage will definitely obtain the seventh bhumi in this life, which is not acceptable in our own school. Even if one only obtains the holding of the completion stage, if one does not obtain mindfulness, one cannot become a Buddha in this life, which is a great contradiction to your own view. The reason for becoming pure and the master of the seven bhumis through obtaining the empowerment of children is that if the generation stage is stable, then one will definitely obtain the seventh bhumi in this life, but it is not certain to exceed this. I think so. If so, then for those who combine the upper empowerment with the bhumis, also make an analogy, the reason for establishing the wisdom empowerment on the tenth bhumi is that since mindfulness precedes this life, one will definitely obtain the tenth bhumi, and it must be taken as the reason that it is not certain to exceed this. If you also think so, then obtaining mindfulness
Chinese
如果说依靠幼童灌顶必定能获得佛果，这与您的观点相悖。此外，如果生起次第稳固的人，必定会在今生获得圆满正等觉佛果，因为这样的人今生已经获得了密咒道的七地。您认为七地是禅定的一个分支，但因为获得忆念之后，在未死之前必定成佛。因此，这个过失也同样适用。因此，给予幼童灌顶七种，是为了在未来建立获得七地的缘起。}如果对没有修习密咒道的人给予幼童灌顶七种时，如果不是上师以幻术明咒等变幻，而是弟子自身善行的力量显现本尊等，从而亲眼见到坛城的轮涅，那么这位修行者就会获得今生获得七地的征兆。这是注释的含义。其中的七地是：我们认为它是禅定的次第，但比这更好的是圣者七地。按照我们的观点，已经获得了殊胜成就，所以毫无疑问今生也会获得圆满正等觉佛果。但在幼童灌顶时，不会出现获得八地以上的征兆，所以那时亲眼见到坛城是七地的征兆，而不是更高层次的征兆。即使没有见到这样的征兆，给予七种灌顶也能在未来建立获得七地的缘起。如果说是获得七地的原因，那么七种灌顶就不必与生起次第相结合。因此，这个争论也是没有意义的。正如在经部中说，仅仅忆念某些佛的名号就能获得不退转地，因此，这并不是不退转地的必要条件。第五点是：在《大疏》中说：因此，从福德和戒律的积聚中产生智慧的积聚。这样，通过三种积聚，善男子，您将成为圆满正等觉佛。这样说，其中的福德积聚在生起次第中反复宣说，因此，我认为这与不是成佛之因相矛盾。
English
If it is said that one will definitely attain Buddhahood by relying on the infant initiation, this contradicts your view. Furthermore, if a person with stable generation stage practice will definitely attain complete and perfect enlightenment in this lifetime, it is because such a person has already attained the seventh bhumi of the mantra path in this lifetime. You consider the seventh bhumi to be a branch of dhyana, but because after obtaining recollection, one will definitely attain enlightenment before death. Therefore, this fault also applies. Therefore, giving the seven infant initiations is to establish the auspicious connection for attaining the seventh bhumi in the future.} If the seven infant initiations are given to someone who has not practiced the mantra path, if it is not the teacher who transforms with illusory vidya-mantras, but the deity appears from the power of the disciple's own virtuous deeds, and thus one directly sees the mandala's wheel, then that practitioner will obtain the sign of attaining the seventh bhumi in this lifetime. This is the meaning of the commentary. The seventh bhumi is: we consider it to be the stage of dhyana, but better than that is the noble seventh bhumi. According to our view, the supreme accomplishment has already been obtained, so there is no doubt that complete and perfect enlightenment will also be obtained in this lifetime. But during the infant initiation, the signs of attaining the eighth bhumi or higher will not appear, so seeing the mandala directly at that time is a sign of the seventh bhumi, not a sign of higher levels. Even if such a sign is not seen, giving the seven initiations can establish the auspicious connection for attaining the seventh bhumi in the future. If it is said to be the cause of attaining the seventh bhumi, then the seven initiations do not have to be combined with the generation stage. Therefore, this argument is also meaningless. Just as it is said in the sutras that merely remembering the names of certain Buddhas can attain the stage of non-retrogression, therefore, this is not a necessary condition for the stage of non-retrogression. The fifth point is: In the Great Commentary, it says: Therefore, from the accumulation of merit and discipline arises the accumulation of wisdom. Thus, through the three accumulations, son of good family, you will become a complete and perfect Buddha. It is said that the accumulation of merit is repeatedly proclaimed in the generation stage, therefore, I think this contradicts not being a cause of Buddhahood.