Chinese
因此，主要进行事业法会和共同成就的修持，能够积累自他广大的福德；由于众生根器的差别，对于许多没有生起次第就无法生起圆满次第证悟的众生，是为了调伏他们生起圆满次第证悟之相续；有些众生即使只修圆满次第也能生起智慧，但如果先修生起次第，或者混合修持，就能迅速生起圆满次第的智慧，对于根器优越的众生，是为了迅速生起圆满次第，特别是为了增上圆满次第；有些众生今生无法修持圆满次第，或者对于不信受的众生，是为了接引他们；对于圆满次第的瑜伽士来说，也有通过生起次第来增上的情况，因此，宣说修持生起次第的必要就是这些。此处的事业法会是指八大事业和十二大事业等等无量的事业。成就是指小、中、大三种，仅仅是共同的成就。小成就是指八成就等等。中成就是指与非天或龙等同等，地下的持明者；与药叉、罗刹、寻香、人非人等同等，地上的持明者；与欲界六天各自同等，地上的或空行的三种持明者。大成就是指色究竟天的究竟，与色界十六天的诸天各自同等的持明者。由于没有明确宣说不舍弃这个成熟的人身而转变处所，成为无色界的诸天，所以不阐述那样的持明者的名称，但相似的情况是显而易见的。然而，要知道，在这个宗派中，没有比色究竟天的持明者更高的证悟。有些人认为无色界根本没有色法，也没有中阴等等，所有的小乘部派，即使在时轮金刚的场合也固执己见，这是因为，经部中说，无色界有处所，是世间的定论，以及《释论大疏》第二品中，“三界作礼”的场合中，也说无色界也作礼。
English
Therefore, the main practice of Karma gatherings and the attainment of common siddhis can accumulate vast merits for oneself and others; due to the differences in the faculties of beings, for many who cannot generate the realization of the Completion Stage without the Generation Stage, it is to tame their continuum to generate the realization of the Completion Stage; some beings can generate wisdom even if they only practice the Completion Stage, but if they practice the Generation Stage first, or mix them, they can quickly generate the wisdom of the Completion Stage, and for beings with superior faculties, it is to quickly generate the Completion Stage, especially to enhance the Completion Stage; some beings cannot practice the Completion Stage in this life, or for those who do not believe, it is to guide them; for the yogis of the Completion Stage, there are also cases where the Generation Stage enhances them, therefore, the necessity of explaining the practice of the Generation Stage is these. Here, the Karma gatherings refer to the eight great activities and twelve great activities, etc., which are limitless activities. Siddhis refer to small, medium, and large, which are only common siddhis. Small siddhis refer to the eight siddhis, etc. Medium siddhis refer to the underground Vidyadharas who are equal to Asuras or Nagas, etc.; the earthly Vidyadharas who are equal to Yakshas, Rakshasas, Gandharvas, humans or non-humans, etc.; the three Vidyadharas of the earthly or sky-goers who are equal to each of the six desire realm gods. The great siddhi refers to the ultimate of Akanishta, the Vidyadharas who are equal to each of the sixteen gods of the form realm. Since it is not clearly stated that one does not abandon this ripened human body and transforms the place, becoming the gods of the formless realm, the name of such a Vidyadhara is not explained, but similar situations are obvious. However, it should be known that in this school, there is no higher realization than the Vidyadhara of Akanishta. Some people think that there is no form in the formless realm at all, and there is no intermediate state, etc., all the Hinayana schools, even in the case of Kalachakra, stubbornly insist on this, because, in the sutras, it is said that the formless realm has a place, which is the established theory of the world, and in the second chapter of the Great Commentary, in the occasion of "the three realms prostrate," it is also said that the formless realm also prostrates.
Chinese
如果与（上述）论述等相违背，身体完全不存在，那么安住的必要就成了空谈，又如何顶礼膜拜呢？这些人 निश्चित地没有读过大乘经部，对于无著在《大乘经庄严论》的解释中所引用的众多经部教证，也擅自进行了篡改，将正确的改成了错误的。这些事业和成就必须通过生起次第专门修持，如果通过圆满次第修成命形，那么所有事业都会毫不费力地成就，如果想获得八成就等，也能随意成就，甚至忆念等共同持明也能成就。修习圆满次第的必要是为了成就大手印殊胜成就的果位，这一点已经在其他地方阐述过了。 第六，数量和顺序的确定：一般来说，对于转变基础的这两个次第的道，具备修习四种状态和内外十六分月的完整道路，以及使四金刚成为道，和成就十六种不变喜乐的方法等，所有这些名目的完整数量的确定是必须的。因为在圆满次第中，这些是真实存在的，而在生起次第中，则需要通过相似的形态和奠定基础的方式来关联并作为道。就像这样， 各种各样的分别念等道的体性， 如来所宣说的一切， 具有十六和四的种种差别， 不依道则无法获得。 如是说，通过圆满次第获得殊胜成就的果位，需要修习四种状态，使四金刚成为道，以及遮止可变的十六明点，并成就不可变的十六明点的方法等，不需要多，也不能少，数量必须确定。通过生起次第成就持明果位，也需要在由意乐修习之因所产生的明亮显现的等持中，具备将这些形态作为道的完整条件，同样不需要多，也不能少，数量必须确定。这些是必须确定的。为了获得圆满正等觉，将道确定为生起次第和圆满次第两种，这是取决于必要的数量确定，有些
English
If it contradicts the above explanations and so on, and the body is completely non-existent, then the need for abiding becomes empty, and how does one prostrate? These people have certainly not read the Mahayana sutras, and they have also arbitrarily altered many sutra quotes cited by Asanga in the explanation of the Mahayana-sutralamkara, changing the correct ones into incorrect ones. These activities and accomplishments must be specifically accomplished through the generation stage. If the life-form is accomplished through the completion stage, then all activities will be effortlessly accomplished, and if one wants to obtain the eight siddhis, etc., they can be accomplished as desired, and even common vidyadharas such as remembrance can be accomplished. The need to meditate on the completion stage is to accomplish the state of the supreme siddhi of Mahamudra, which has already been explained elsewhere. Sixth, the certainty of number and order: In general, for these two stages of the path of transforming the basis, it is necessary to have a complete path for training the four states and the sixteen parts of the inner and outer months, as well as the methods for making the four vajras the path and accomplishing the sixteen immutable joys, etc. The definite number of all these categories is necessary. Because in the completion stage, these are actually present, while in the generation stage, it is necessary to relate and use them as the path through similar forms and the way of laying the foundation. Like this, The nature of the path, such as various discriminations, Whatever the Tathagata has spoken, Having the various distinctions of sixteen and four, Without relying on the path, it cannot be obtained. As it is said, to obtain the fruit of supreme siddhi through the completion stage, it is necessary to train the four states, make the four vajras the path, and the methods of blocking the sixteen mutable bindus and accomplishing the sixteen immutable bindus, etc. It should not be too much, nor too little, the number must be definite. To accomplish the vidyadhara siddhi through the generation stage, it is also necessary to have the complete conditions for making these forms the path in the samadhi of clear appearance arising from the cause of aspiration and meditation, and the number must also be definite, neither too much nor too little. These are definitely certain. To attain complete enlightenment, defining the path as two, the generation stage and the completion stage, this is a number defined in relation to the need, some
Chinese
因为仅仅依靠圆满次第就可以的缘故。 少了不包括也并非绝对，因为必须从众多门积累资粮的缘故，以及对于必须首先调伏相续的种姓等来说，也不一定需要比这二者更多。 然而，是为了此乘而应调伏的所化，是以根器锐利和迟钝二者区分的迟钝者们的角度来说，生起次第是道的加行，圆满次第是道正行的次第，总的来说，智慧资粮的基础是福德资粮，并且在此，为了作为生起殊胜智慧，遣除一切品类智慧生起之障碍的因，而想要修习生起福德资粮的次第的缘故。 加行正行，或者从所依能依的角度确定为二，二资粮也从因果的角度确定为二，同样，也以二谛的次第来确定，如是说： 诸佛所说法，安住于二谛，世间世俗谛，及胜义谛。 同样： 金刚持者所说，安住于二次第，生起之次第，及圆满之次第。 这样说了之后，对于现在大多数人理解的那样，世俗和胜义，以世俗各种缘起和胜义仅仅是离戏的角度来安立二次第并非如此，因为二者都将二者作为所缘境，并且安立二谛的究竟也不依赖于仅仅如此的缘故。 也不安立世俗为一切种类的殊胜空性，胜义为不变的安乐，虽然此乘的究竟二谛是那样，但是从实际作为道用的角度来说，二者都必须以圆满次第无有主次地修习，而生起次第实际上不能对二者都起作用。 对于以信解作为道用来说，必须无有主次差别地平等行持。 因此，将世俗与世间生起次第，胜义与世间止灭次第相结合，生起次第是世俗谛的瑜伽。
English
Because it is sufficient to rely solely on the Completion Stage. It is not absolutely the case that less is not included, because it is necessary to accumulate merit from many doors, and also for those of the lineage who must first tame the continuum, it is not necessarily the case that more than these two are needed. However, it is the disciple to be tamed for the sake of this vehicle, and from the perspective of those who are dull, who are distinguished by the two, sharp and dull faculties, the Generation Stage is the preliminary practice of the path, and the Completion Stage is the actual stage of the path, and in general, the basis of the accumulation of wisdom is the accumulation of merit, and here, in order to cultivate the accumulation of merit as the cause of removing the obstacles to the arising of all kinds of wisdom, which is the arising of special wisdom. The preliminary practice and the main practice, or from the perspective of the support and the supported, are determined as two, and the two accumulations are also determined as two from the perspective of cause and effect, and similarly, they are also determined by the order of the two truths, as it is said: The Buddhas teach the Dharma, Abiding in the two truths, The worldly conventional truth, And the truth of the ultimate meaning. Similarly: The Vajra-holders have taught, Abiding in the two stages, The stage of generation, And also the stage of completion. Having said that, for the way most people understand it nowadays, conventional and ultimate, it is not the case that the two stages are established from the perspective of conventional various interdependent arisings and ultimate merely being free from elaboration, because both take both as objects of focus, and the ultimate establishment of the two truths does not depend on just that. It is also not established that the conventional is the supreme emptiness endowed with all kinds, and the ultimate is the unchanging bliss, although the ultimate two truths of this vehicle are like that, but from the perspective of actually using it as a path, both must be cultivated with the Completion Stage without any major or minor importance, and the Generation Stage cannot actually act on both. For those who use faith as the path, it is necessary to practice equally without any difference in importance. Therefore, combining the conventional with the stage of arising of the world, and the ultimate with the stage of cessation of the world, the Generation Stage is the yoga of the conventional truth.
Chinese
，以及称为圆满次第证悟胜义谛的瑜伽。那么，既然生起次第的某些部分也包含死亡和结合等，那么生的次第如何才能仅仅作为世俗的对治法呢？确实如此，然而，所谓生和灭，仅仅是那个和那个阶段的差别而已。基础和事物并非各自成立。如果是这样，那么一切有为法都是恒常生起的，也是恒常坏灭的，因此生灭这些是相的法，而不是自性的法或者实物的体相之法。因此，任何众生从受生到寿命终结，每一个刹那在其各自的本位上，都是具有生的相，而且在同一时刻，也都是具有灭和坏灭的相。因此，将众生的生分为前半生和后半生等不同的阶段，对于生灭的各个部分，是没有办法结合的。因此，死亡是具有坏灭之相，这是凡夫俗子亲眼所见并广为人知的，然而，从理智上来说，它也具有生的相，因为死亡的阶段本身就是新生的。因此，死亡是被安立为其他事物坏灭的阶段，但死亡本身并不被认为是坏灭的部分，因为死亡本身被认为是生起和存在的部分。因此，安立在世俗世界的生的次第上，是没有矛盾的。因此，对于所调伏的众生来说，死亡、中阴、生三者相续不断地出现，在一个事物上，产生诸法的行为也是永不间断的，并且在自身时刻的第二个刹那，坏灭的法也是永不间断地存在的。其中，与产生和生起的方面的形态相一致地进行意乐修习的瑜伽是生起次第，而对于每一个刹那，那些世俗的事物坏灭并融入空性的次第和形态相一致地，以现量或者随顺现量的方式进行修习，就是圆满次第。实际上，生和灭两者都是世俗和轮回，但是，新生的确是轮回的显现，而那个和那个的灭，就灭的那个部分来说，是轮回的法