English
Nor is it necessary. For those who are specifically intended as disciples, it is also possible that those of middling and inferior faculties can be guided solely through the completion stage due to differences in their faculties. To say that the generation stage is an indispensable cause for attaining Buddhahood is correct. Because it is indeed in accordance with reality, we are not denigrating the generation stage. If one were to say the opposite, that would be exaggerating, making the small seem large. To consider it an unforgivable offense to say that the generation stage is not a supreme cause is to denigrate the noble Avalokiteśvara. As it says in 'The Immutable Supreme,' 'Therefore, yogis should not meditate on conceptualization for the sake of attaining the siddhi of the Great Seal.' It also says, 'Meditating on the mandala of conceptualized forms, etc., practicing the wheel, if one becomes accustomed to it, one will only attain worldly siddhis; where can one attain the great siddhi of desires?' In the three sections of the Mind Commentary, there are very many such statements. Furthermore, the essence of wisdom is this: to say that the generation stage is an indispensable cause for attaining Buddhahood is not established, because there are countless examples of attaining complete Buddhahood without having meditated on the generation stage. Because there are indeed such cases, all those who, from the path of preparation, from the stage of forbearance downwards, practice through the methods of the sutras, enter the unsurpassed vehicle, and thereby attain Buddhahood, do not need to meditate even once on the generation stage. For example, like entering mantra at the end of the tenth bhumi. Furthermore, those with sharp faculties, even if they abandon the generation stage from the very beginning of their practice, are able to manifest the body of Vajradhara, because the collection of the three causes that are indispensable for accomplishing that body is complete. That is what it says. Therefore, these refutations against those who believe that the generation stage is a necessary condition for accomplishing the supreme path seem to be of minor importance in general. {Therefore, although it seems overly verbose here, it is because the wise ones of past times who were proficient in the Kalachakra, their wisdom shone in the boundless realm of knowledge, and the level of their realization reached an extremely high level, they unanimously agreed, and the incarnate Dharma Kings of the lineage, such as Omniscient Dolpopa, and the lamas of our own tradition
Chinese
他们也同样这样认为。但是，自从学识渊博的导师释迦慧出现以后，有些学者由于对佛法和修行者怀有强烈的憎恨，从而全面攻击，列举了许多将无过失之处说成过失的论点，导致自诩为智者的人们也感到迷惑，并且看到许多人开启了诽谤佛法和修行者的罪恶之门。因此，为了利益这些人，我稍微揭示了那些看似争论的过失之处。如果详细分析，那将是无边无际的。然而，正如经文所说：“大多数人执着于庸俗，缺乏智慧，不仅不追求善说，甚至还因嫉妒的污垢而憎恨。”因此，虽然利益他人很困难，但对于持有自己宗派的人来说，不会对上师的宗派产生怀疑，并且具有获得确信的特殊必要性。这段话出自《吉祥时轮金刚生起次第论释》，是关于生起次第和圆满次第的确定顺序中驳斥错误观念的第十二部分。 如此理解生起次第之后，接下来必须正确理解确定胜道的近修和圆满次第的体系，这在其他地方已经解释过了。根本的第四点是，如此修习所获得的果实，即与共同成就的财富和传承成就大手印的悉地相结合。第一点是，修行者瑜伽士的特点，以及他们如何修习的方法。第一点是，在《摄略续王》中说：“遍主吉祥（དཔལ་ལྡན，śrīmat，吉祥的）的（སྔགས，mantra，真言）和佛像（སངས་རྒྱས་གཟུགས，buddha-bimba，佛之形象）以及瑜伽士首先要修习。之后，太阳的各个部分将实现存在，无量功德的事业将会成就。如果（གཟུགས，bimba，形象）和（གཟུགས་བརྙན，pratibimba，影像）没有成就，那么三界之中什么也不会成就。因此，国王啊，对于那些内心清净无染的人们，应该修习（སྔགས，mantra，真言）和（གཟུགས，bimba，形象）。”还说：“首先，应该毫不费力地修习吉祥时轮金刚和三界之母。然后，在地球的各个地方，也应该修习寂静等事业。”这里说的是经文的直接指示。
English
They also hold the same view. However, since the learned master Shakyabuddhi appeared, some scholars, due to their strong hatred towards the Dharma and practitioners, have launched comprehensive attacks, listing many arguments that turn faultless points into faults, causing even those who boast of being wise to become confused, and seeing that many people are opening the gates to the sin of slandering the Dharma and practitioners. Therefore, in order to benefit these people, I have slightly revealed those seemingly argumentative flaws. If analyzed in detail, it would be boundless. However, as the scripture says, "Most people are attached to the mundane and lack wisdom, not only do they not seek good speech, but they even hate it due to the stain of jealousy." Therefore, although it is difficult to benefit others, for those who hold their own sect, they will not have doubts about the lineage of the previous masters, and there is a special need to gain certainty. This passage is from the "Commentary on the Generation Stage of the Glorious Kalachakra," which is the twelfth part on refuting misconceptions in the definite order of the generation stage and the completion stage. Having understood the generation stage in this way, next it is necessary to correctly understand the system of the close practice and completion stage of the definite supreme path, which has been explained elsewhere. The fourth fundamental point is that the fruit obtained from such practice is combined with the wealth of common achievements and the siddhi of the Mahamudra of the lineage achievements. The first point is the characteristics of the practitioner yogi, and how they practice. The first point is, in the "Condensed King of Tantras," it says: "The glorious (དཔལ་ལྡན，śrīmat，auspicious) (སྔགས，mantra，mantra) and the Buddha image (སངས་རྒྱས་གཟུགས，buddha-bimba，Buddha image) and the yogi should practice first. Afterwards, the various parts of the sun will realize existence, and the deeds of immeasurable merit will be accomplished. If the (གཟུགས，bimba，image) and (གཟུགས་བརྙན，pratibimba，reflection) are not accomplished, then nothing will be accomplished in the three realms. Therefore, O king, for those whose minds are pure and free from defilements, the (སྔགས，mantra，mantra) and (གཟུགས，bimba，image) should be practiced." It also says: "First, the glorious Kalachakra and the Mother of the Three Realms should be practiced effortlessly. Then, in various places on the earth, peaceful and other activities should also be practiced." Here it speaks of the direct instructions of the scripture.
Chinese
如果像那样，如果能胜任咒语的力量，并且对本尊的形象显现获得稳固，次第也能成就三种悉地，那么就更不用说从微细的（phra mo）到十二等无碍成就了。如果这两个没有成就，那么悉地永远不会成就，事业也无法如实成就。神和咒语的瑜伽，如果吉祥时轮金刚的父母双运成就，那么微细和一切成就都会成就。其他的本尊则只能成就一部分，或者即使成就也极其困难。这是它的意思，正如大疏所解释的那样，并非字面意思。咒语是风进入中脉，生命和下行气混合，佛的形象是对空性的形象获得稳固，这两个加在一起，如果生命形象成就，那么一切事业和悉地都会毫不费力地成就，否则就不会成就。还有，吉祥时轮金刚是指不变的乐，它的因是能将融乐束缚于不变，三有之母，各种各样的明妃是光明、圆满、具足一切胜妙的身体，据说这两者就像一切事业和悉地的父母一样，其他的意义和之前所说的一样。那么，是否会因为仅仅是生起次第就无法成就事业呢？不是的，比起穷尽生起次第的显现，如果修持甚深道六支瑜伽，那么成就生命形象并不困难。成就生命形象的瑜伽士不依赖任何物质、咒语、幻轮，仅凭意念就能成就一切微细之事。从成就之后到安住于随念次第之间，也有可能想要共同的悉地，如果想要，也能毫不费力地迅速成就。进入三摩地的瑜伽之后，虽然不会希求，但为了利益他人，以顺带的方式，这些也不是一定不会发生。考虑到依靠生命形象的成就，这些都能成就的方式，仅仅通过生起次第来成就这些是很费力且成就方式很差的。因此，注释是这样解释的。
English
If it is as it is, if one is capable of the power of mantra and gains stability in the clarity of the deity's image, then the three kinds of siddhis will also be achieved in stages. What need is there to mention that the unobstructed achievement of the twelve, etc., from the subtle (phra mo) will be achieved? If these two are not achieved, then the siddhis will never be achieved, and the activities will not be achieved as they should be. The yoga of the deity and mantra, if the union of the father and mother of glorious Kalachakra is achieved, then all subtle and accomplishments will be achieved. Other deities can only achieve one aspect, or even if they do, it is achieved with great difficulty. This is its meaning, and as explained by the Great Commentary, it is not literal. Mantra is the wind entering the central channel, and the life and downward-moving air mixing, and the Buddha's image is gaining stability in the image of emptiness. When these two are combined, if the life-image is achieved, then all activities and siddhis will be achieved effortlessly, otherwise they will not be achieved. Also, glorious Kalachakra means unchanging bliss, and its cause is something that can bind melting bliss to the unchanging. The mother who gives birth to the three realms, the various consorts, is said to be the body of light, complete, and possessing all perfections. These two are said to be like the parents of all activities and siddhis, and the other meanings are the same as what was said before. So, will it be the case that activities cannot be achieved by just the generation stage alone? No, it is not. Rather than exhausting the clarity of the generation stage, if one practices the profound path of the six-branch yoga, then achieving the life-image is not difficult. The yogi who has achieved the life-image can achieve all subtle things with just a thought, without relying on any substances, mantras, or magic wheels. From the time of achievement until abiding in the stage of recollection, it is also possible to desire common siddhis, and if one desires, they can be quickly achieved without difficulty. After entering the yoga of samadhi, one does not desire, but for the benefit of others, in an incidental way, it is not certain that these will not occur. Considering the way in which these are achieved based on the achievement of the life-image, achieving these through the generation stage alone is laborious and the way of achievement is poor. Therefore, the commentary explains it in this way.
Chinese
生起次第本身就能成办，这是因为以粗大的五种风界的自性所束缚的宝瓶身稳固，能够阻止融乐的变化，并且如果本尊身和咒语的声音形象的显现稳固，那么命形象的成就也只是随之而来的。因此，不需要依赖物质、幻轮、火供和念诵等，仅仅依靠禅定就能成就一切事业，并且是有缘获得成就的人。如果没有获得这些，那么大、中两种成就都无法成就，即使眼药等小成就有可能成就，也无法获得自在。微细的禅定之业也无法毫无阻碍地成就。因此，经续词句的意义就是这样。如果因为福薄而连这个也无法成就，那么就要安住于誓言，以强烈的精进不让心受到散乱的影响，持续不断地进行分别念的禅定，并念诵百千万等。不损减火供、物质和幻轮等事业的支分而进行修持，那么微细的成就不久必定能够成就，如果长期努力，也有可能稍微成就眼药等。因此，要了解成就的基础——禅定的差别，然后与之相应地进行修持。第二是如何修持的方法，分为两种：微细的各种财富的成就和大乐三种的成就。第一种是：经续中说：“僵直以及寂静、自在和统治、毁灭，都由面容的差别来做。安住于诸要素的坛城，修持这个非天手行者的种族就能成办。白色能做寂静和增益，在自己的心中，红色能做勾招和自在。黄色能做僵直和迷惑，与黑色云彩相似，能做杀害和驱逐。”意思是说，从主尊的一个身相中，前方的黑色面容做杀害和驱逐，右方的红色面容做自在和勾招，左方的白色面容做寂静和增益，后方的黄色面容做迷惑和僵直等，不改变形象的一个本尊身就能成办一切事业，或者改变根本面容和身体颜色，面向各自的方向，也能成办事业。又说寂静、增益、降伏三种，自在、勾招、调伏