Chinese
因此，三聚完全由圆满次第成就。即使生起次第本身主要是福德资粮，但福德资粮不一定非要是生起次第，所以这个争论也偏离了重点。因此，仅仅在生起次第中说“福德”，在圆满次第中也不仅仅执着于智慧，而是两者都提到，如果一个没有偏见的人来看，就能明白。此外，还说不生之乐是三聚圆满的自性。仅仅守护这个：在此生即可成佛，戒律之聚完全圆满，具足福德智慧，获得十度圆满，圆满佛陀进入三时。这样说。而且，生起次第也不仅仅包含福德，因为智慧资粮也有智慧资粮的部分，积累智慧资粮的人自己也知道。明点和细微的瑜伽也清楚地属于戒律和智慧之聚。福德必定包含在生起次第中，但生起次第也不一定仅仅是福德资粮，然而，因为福德的成分较多，所以说生起次第是福德资粮是好的。但是，这种体系的福德资粮永远不会被生起次第所涵盖。不仅如此，福德资粮的主要部分也不是生起次第，因为生起次第是初学者所修的，在圆满次第的瑜伽真正生起之前是不需要的。获得佛果之因的主要福德是，总的来说在圆满次第中修，特别是在圣道中修，尤其是在更高的地上主要成就。即使将十方三世的所有生起次第加在一起，也无法达到圆满佛陀一个毛孔成就的福德资粮的一部分。那么，什么是福德的主要部分呢？大疏中说：因此，为了福德资粮，要利益众生。为了智慧资粮，要修持无上不变的智慧。不要为了众生
English
Therefore, the three accumulations are completely accomplished only through the completion stage. Even if the generation stage itself is mainly the accumulation of merit, the accumulation of merit does not necessarily have to be the generation stage, so this argument is also off point. Therefore, merely saying "merit" in the context of the generation stage, and not only clinging to wisdom in the context of the completion stage, but mentioning both accumulations, if a person without bias looks at it, they can understand. Furthermore, it is said that the bliss of non-arising is the nature of the complete fulfillment of the three accumulations. By merely guarding this: In this life, one can become a Buddha, the accumulation of morality is completely fulfilled, possessing merit and wisdom, attaining the ten perfections, the complete Buddha enters the three times. It is said. Moreover, the generation stage is not only encompassed by merit, because the accumulation of wisdom also has a part of the accumulation of wisdom, and those who accumulate the accumulation of wisdom themselves know this. The yoga of bindus and subtle energies is also very clearly in the accumulation of morality and wisdom. Merit must be included in the generation stage, but the generation stage is not necessarily only the accumulation of merit. However, because the component of merit is more, it is good to say that the generation stage is the accumulation of merit. However, the accumulation of merit in this system is never completely covered by the generation stage. Moreover, the main part of the accumulation of merit is not the generation stage, because the generation stage is what beginners practice, and it is not needed until the yoga of the completion stage actually arises in the mind. The main merits that are the cause of attaining Buddhahood are, in general, practiced in the completion stage, especially in the noble path, and especially achieved mainly on the higher grounds. Even if all the generation stages of the ten directions and three times are added together, they cannot reach a part of the accumulation of merit that accomplishes one pore of the complete Buddha. So, what is the main part of merit? The Great Commentary says: Therefore, for the sake of the accumulation of merit, one should benefit sentient beings. For the sake of the accumulation of wisdom, one should cultivate the supreme and unchanging wisdom. Do not for sentient beings
Chinese
因此，除了积累福德资粮和修持殊胜不变的智慧之外，没有其他方法可以转变为智慧资粮。如是说，当不变的安乐圆满显现时，度化无量众生本身就是福德资粮的主要部分。进一步分析，即使在将生起次第视为福德时，它也只是福德资粮的因、组成部分和积累的支分，而不会真正转变为资粮。从殊胜不变的境界中，由于串习的力量，五蕴、十八界和十二处等会转变为坛城的轮相。因此，认为仅凭此就能成佛，如来所说并非如此。因为没有福德和智慧资粮的缘故。如是说，那么生起次第如何能成为完整的福德资粮之道呢？利益他众、利益有情，也只是生起次第行者所能略微触及的。第六，在《成就法》中，广述了通过生起次第来清净内外所净之物的论述是不合理的。如果生起次第不是成佛之因，那么它就无法清净这些。有人会这样认为。如果有人认为修习生起次第对获得佛果毫无助益，那么这种过失就会成立。然而，任何智者都不会这样认为。即使是给予旁生一口食物，也完全是为了帮助成就佛果。如果有人说生起次第不是成佛所必需的支分，那么提出这个推论，就不是非常确定了。例如，以菩提心摄持，将牛施予婆罗门之子，之后又以大菩提回向，这种增上的布施虽然是成佛之因，但对于成就佛果来说，并非是绝对必要的。因此，修习生起次第，能以压制的方式清净所净之物，即轮回生起的次第的障碍，并通过稍微接近获得圆满佛陀的四金刚等方式，将所净之物和清净的结果结合起来。一般来说，轮回生
English
Therefore, there is no way to transform into a collection of wisdom except by accumulating the collection of merit and meditating on the supreme, unchanging wisdom. It is said that when the unchanging bliss arises in all its fullness, the very act of maturing and liberating countless sentient beings is the main part of the collection of merit. Furthermore, even when considering the generation stage as merit, it is only the cause, component, and part to be accumulated of the collection of merit, but it does not actually transform into the collection itself. From the supreme, unchanging state, due to the power of habituation, the aggregates, elements, sense bases, and so on, transform into the form of the mandala's wheel. Therefore, it is not the case that one thinks that by that alone, one will become a Buddha, as the Tathagata has said. Because there is no collection of merit and wisdom. If it is said like that, then how can the generation stage alone be the complete path of the collection of merit? Even benefiting others and benefiting sentient beings is only a slight touch for those who practice the generation stage. Sixth, in the Sadhana, the detailed explanation of purifying the objects to be purified, both internal and external, through the generation stage, becomes unreasonable. If the generation stage is not the cause of Buddhahood, then it cannot purify those things. One might think that. If someone claims that meditating on the generation stage does not benefit even a little in attaining Buddhahood, then that fault would apply. However, no wise person would accept that. Even giving a mouthful of food to an animal is entirely for the purpose of helping to attain Buddhahood. If one says that the generation stage is not a necessary part for the cause of Buddhahood, then asserting that consequence is not very certain. For example, giving a cow to the son of a powerful Brahmin with the motivation of bodhicitta, and then dedicating it to great enlightenment, that increasing generosity, although it is a cause for Buddhahood, is not absolutely necessary for attaining Buddhahood. Therefore, by meditating on the generation stage, one purifies the obscurations of the objects to be purified, the stages of arising in samsara, in a way that suppresses them, and through ways such as slightly approaching the attainment of the four vajras of the perfect Buddha, one combines the objects to be purified and the results of purification. In general, the arising of samsara
Chinese
对于压制烦恼障，以及稍微接近四金刚，难道必须修习那些吗？第七，发誓为了获得佛果而修习生起次第，以及从修习生起次第的善根中祈愿获得佛果是不允许的，因为生起次第不是佛的因。他们这样说。那是因为需要许多驳斥的方式，为了扩展言辞的力量而说了许多无稽之谈，极其不可靠，所以应该认识到不合理。然而，应该这样说：为了获得佛果，必须在房屋的顶层将食物分成两半，分给妇女和狗。因为那样给予的善根，无论是发菩提心还是回向成佛，都没有差别。又有些人说生起次第不是佛的因，与之前所说的那些相似，以可以容忍的方式进行反驳，如果不是真实的因，那么获得佛果就不需要，那么除了圆满次第的最初五个支分和禅定的最后一个刹那之外，所有其他的都不需要了。这样说是一种没有承诺的推论，因为没有人会说因为不是真实的因所以不需要。因此，如上所述，没有人会说生起次第会阻碍获得佛果，也不认为它不会帮助获得佛果。对于大多数初学者来说，不仅必须修习，而且利益也非常大，通过修习它，许多瑜伽士很容易生起圆满次第的证悟，并且有许多与殊胜相关的利益，如无障碍地产生殊胜的功德等等。即使不依赖圆满次第，事业的集合和共同的成就也能真实地实现，我们也这样认为，所以我们也恭敬地接受生起次第。然而，除了特殊情况外，一旦生起圆满次第的证悟，就像找到甘露就舍弃其他食物一样，应该舍弃生起次第，并且对于为了密咒而行动的根器上等的人来说，生起
English
Is it necessary to meditate on those in order to suppress the obscurations of afflictions and to get a little closer to the four vajras? Seventh, it is not permissible to vow to practice the generation stage in order to attain Buddhahood, and to pray to attain Buddhahood from the merit of practicing the generation stage, because the generation stage is not the cause of Buddhahood. They say that. That is because many ways of refuting are needed, and it is just saying many absurd things in order to expand the power of words, which is extremely unreliable, so it should be recognized as unreasonable. However, it should be said like this: in order to attain Buddhahood, it is necessary to divide the food in half on the top floor of the house and give it to women and dogs. Because the merit of giving in that way, whether it is to generate Bodhicitta or to dedicate it to Buddhahood, there is no difference. Also, some people say that the generation stage is not the cause of Buddhahood, and in the same way as those mentioned before, they refute it in a tolerable way, saying that if it is not a real cause, then it is not necessary to attain Buddhahood, then except for the first five limbs of the completion stage and the last moment of Samadhi, all the others are not necessary. To say this is a consequence without acceptance, because no one would say that it is not necessary because it is not a real cause. Therefore, as mentioned above, no one would say that the generation stage hinders the attainment of Buddhahood, and it is not considered that it does not help the attainment of Buddhahood. For most beginners, not only must they practice, but the benefits are also very great, and by practicing it, many yogis easily generate the realization of the completion stage, and there are many benefits related to the supreme, such as the unobstructed generation of supreme qualities and so on. Even without relying on the completion stage, the collection of activities and common achievements can be truly realized, and we also think so, so we also respectfully accept the generation stage. However, except for special cases, once the realization of the completion stage has arisen, just as one abandons other foods when one finds nectar, the generation stage should be abandoned, and for those of superior faculties who act for the sake of mantra, the generation
Chinese
也不需要，专门作为所化对象的，对于根器中等和下等者，也可能因为根器的差别，仅仅通过圆满次第就能引导。说生起次第是获得佛果不可或缺的因，这是对的。因为它确实符合实际情况，所以我们并非诋毁生起次第。如果反过来说，那就是把小的说成大的，夸大其词了。如果说生起次第不是殊胜的因，就认为犯了不可饶恕的重罪，那就是诋毁圣观世音菩萨。如《不变殊胜》中所说：“因此，瑜伽士为了获得大手印的成就，不应修习分别念的禅定。”又说：“观想色等分别的坛城，修习轮涅，如果习惯了，只能成就世间的成就，哪里能获得所欲的大成就？”经典《心释三篇》中，此类语句非常多。还有，智慧的精髓是：说获得佛果生起次第是不可或缺的因，如果生起次第没有修习，却有无数获得圆满佛果的例子，那就不成立了。因为确实有这样的情况，从加行道的忍位以下，通过显宗的方式修行，进入无上乘，从而获得佛果的所有人，一次生起次第都不需要修习。比如像十地末尾进入密法一样。还有，根器锐利者，即使从最初的修行者开始就放弃生起次第，也能显现金刚持的佛身，因为成就那个佛身，不一定需要不可或缺的三种因的集合。以上所说。因此，对于认为生起次第是成就殊胜之道的必要条件的反驳，从总体上来看，似乎不太重要。{因此，这里虽然显得过于冗长，但因为过去时代精通时轮的智者们，他们的智慧在无边无际的知识领域中闪耀，证悟的境界也达到了极高的水平，他们一致认同，并且种姓具足的化身法王一切智多波巴等本宗的上师们