English
, as well as the yoga called the Completion Stage realizing the ultimate truth. Now, since some parts of the Generation Stage also include death and union, how can the stage of generation only be a remedy for the conventional? It is true, but the so-called birth and cessation are only differences between that and that stage. The basis and things are not established separately. If so, then all conditioned things are constantly arising and constantly decaying, so these arising and decaying are the nature of characteristics, not the nature of self or the nature of substance. Therefore, any being from birth to the end of life, each moment in its own position, is the nature of birth, and at the same time, it is also the nature of cessation and decay. Therefore, dividing the birth of beings into different stages such as the first half of life and the second half of life, there is no way to combine the various parts of birth and death. Therefore, death is the nature of decay, which is evident and well-known to ordinary people, but rationally, it is also the nature of birth, because the stage of death itself is a new birth. Therefore, death is established as the stage of the destruction of other things, but death itself is not considered to be the part of destruction, because death itself is considered to be the part of arising and existence. Therefore, there is no contradiction in establishing it on the stage of generation in the conventional world. Therefore, for the beings to be tamed, death, intermediate state, and birth appear continuously in one thing, and the act of producing phenomena is also uninterrupted, and in the second moment of its own time, the law of decay also exists uninterruptedly. Among them, the yoga of cultivating with interest in accordance with the form of producing and arising is the Generation Stage, and for each moment, those conventional things decay and dissolve into emptiness in accordance with the order and form, practicing in the way of direct perception or following direct perception is the Completion Stage. In reality, both birth and death are conventional and samsara, but new birth is indeed the manifestation of samsara, and the cessation of that and that, in terms of the cessation itself, is the law of samsara.
Chinese
那些地方融入，与涅槃和法相似，从形态方面相同而安立为胜义谛。那么在圆满次第的时候，不是生起智慧的显现吗？说是的，但是从分别念的因生起，仅仅是世俗谛，而且仅仅是生起世间。未经观察而生起的智慧的显现，如果一定要观察，也有世俗谛和胜义谛两者的部分，但是胜义谛是主要的，而且不是生起有顶的次第。因此，此处所说的世俗谛和胜义谛，是所断的根本轮回的法中分离出来的生是世俗谛，灭是胜义谛。能断道次第以两种次第来断除。{因此，此处的二谛的数目决定是这样的，而且也是以主要为主，不是两者都不断除两者。如果极其究竟，生和死都以圆满次第来断除，但是暂时没有修习那个的份，从一开始生起次第是，压制生起轮回的分別念的对治，具有强大的力量，而且对于灭的分別念的对治也稍微做一点，但是对于进入生起方面没有力量，而且生起次第的道对于某些人，在某些时候也一定是需要的缘故，考虑到这个必要，而确定了两种次第的数目。 两种的顺序确定是，金刚心要释中说：首先暂时为了清净田地，会播种秕糠等，之后在清净的田地上，会获得稻子的果实。等等作为比喻，并且，观察到陷入分别念牢狱的，三有众生，如何如何解脱，就宣说那个那个的方法。被分别念习气束缚，首先宣说分别的仪轨，当知道分别念自性时，就进入无分别。这样说了，喜金刚等等的其他续部中也，这样说了很多，因为根器钝的第一业者，非常多没有今生生起圆满次第智慧的份，即使稍微有，也需要先生起次第。
English
Those places dissolve, resembling nirvana and dharma, and are established as ultimate truth in terms of similarity of form. Then, isn't the appearance of wisdom generated during the completion stage? Yes, but what arises from the cause of conceptual thought is solely conventional truth, and only generates the world. The appearance of wisdom that arises without examination, if examined, certainly has aspects of both conventional and ultimate truth, but ultimate truth is primary, and it is not the order of generating existence. Therefore, what is meant here by conventional and ultimate truth is that birth, separated from the phenomena of the basis of samsara to be purified, is conventional truth, and cessation is ultimate truth. The path to be purified purifies through two stages. {Therefore, the numerical determination of the two truths here is like this, and it is also based on what is primary, it is not that neither of the two purifies both. If it is extremely ultimate, both birth and death are purified by the completion stage, but for the time being, there is no opportunity to practice that, from the very beginning, the generation stage is the antidote to suppress the conceptual thought of generating samsara, and it has great power, and it also does a little bit to counteract the conceptual thought of destruction, but it does not have the power to enter the aspect of generation, and also because the path of the generation stage is certainly necessary for some people at some times, considering this necessity, the number of two stages was determined. The order of the two is determined as follows: In the Vajra Heart Commentary, it says: First, in order to purify the field for a while, chaff and the like will be sown, and later, on the pure field, the fruit of rice will be obtained. Etc. are used as examples, and, having observed the beings of the three realms who are trapped in the prison of conceptual thought, how they will be liberated, the methods for that are taught. Bound by the habits of conceptual thought, first the ritual of conceptualization is taught, when the nature of conceptual thought is known, one enters non-conceptualization. It is said that way, and in other tantras such as Hevajra, it is said a lot like that, because there are very many first karmic individuals with dull faculties who do not have the opportunity to generate the wisdom of the completion stage in this life, and even if they have a little, they need to generate the generation stage first.
Chinese
在未成就之前，就假定不会生起真正的圆满次第证悟。首先修持，直到获得生起次第的稳固。然后修持圆满次第，即以依赖的方式修持，或者首先稍微习惯生起次第，之后将生起次第和圆满次第混合起来修持，作为前行和正行的方式，或者从一开始，就像一座的上半部分修持生起次第，下半部分修持圆满次第一样，一个作为另一个的帮助，以朋友和朋友的方式修持等等，也都是首先修持生起次第，之后修持圆满次第的方式，只是有所区别，非常低劣的是，今生根本无法修持圆满次第的人，今生修持生起次第，来世修持圆满次第，也有这种情况。那也和之前的生起圆满次第的顺序一样。要知道，对于已经生起圆满次第的无上智慧传承的人来说，除了在极少数情况下，在临终之际，短暂地一两次之外，不会修持生起次第。因为生起圆满次第的正行智慧之后，修持生起次第几乎没有必要。因此，既然必须修持两个次第，一般来说，是首先修持生起次第，之后修持圆满次第。就像开垦荒地，首先播种劣质的种子，使土地变得肥沃之后，再播种青稞等优质的作物一样。在圆满次第之前，必须经历生起次第，或者先行修持各种生起次第。第一世只修持生起次第，下一世修持圆满次第，也是这种情况。从一开始就平等修持的那些人，也稍微改变了用那个例子来表示的种类，因为依靠一座的上半部分和下半部分的先后时间，也有心相续转变的差别，所以必须有心相续成熟的方式。如果微小的每一刹那都没有相续成熟的方式，那么经过很长时间也不会有成熟的方式。然而，虽然主要不将它放在那个例子所表示的意义上，但是从必要性的角度来说是相似的，即在生起次第稳固之后，圆满次第。
English
Assuming that the actual realization of the completion stage will not arise until it is accomplished. First, meditate until you have attained stability in the generation stage. Then meditate on the completion stage, that is, practice in a dependent manner, or first become somewhat accustomed to the generation stage, and then practice by mixing the generation and completion stages as a preliminary and main practice, or from the very beginning, like meditating on the generation stage in the upper part of a session and the completion stage in the lower part, one acting as a help to the other, practicing in the manner of friends and those with friends, etc., are also separated only from the manner of first meditating on the generation stage and later meditating on the completion stage, and it is very inferior that those who cannot meditate on the completion stage at all in this life, meditate on the generation stage in this life, and there are also those who meditate on the completion stage in the next life. That is also the same as the previous order of generation and completion stages. Know that for those who have already given birth to the unsurpassed wisdom lineage of the completion stage, except for a few occasions at the very end of life, for a short time once or twice, the generation stage will not arise. Because after the wisdom of the actual completion stage has arisen, there is almost no need to meditate on the generation stage. Therefore, since both stages must be meditated upon, in general, the generation stage is meditated upon first, and the completion stage is meditated upon later. Just as when cultivating barren land, first sowing inferior seeds to make the land fertile, and then sowing high-quality crops such as barley. Before the completion stage, one must go through the generation stage, or first practice various generation stages. Those who only meditate on the generation stage in the first life and meditate on the completion stage in the next life are also of that kind. Those who meditate equally from the very beginning also slightly change the type represented by that example, because relying on the difference in time between the upper and lower parts of a session, there is also a difference in the transformation of the mind stream, so there must be a way for the mind stream to mature. If there is no way for the continuum to mature from moment to moment, then there will be no way for it to mature even after a long time. However, although it is not mainly placed on the meaning represented by that example, it is similar from the perspective of necessity, that is, after the generation stage is stable, the completion stage.
Chinese
如果不稳固，就像不会长久地生起圆满次第的真实智慧一样，从一开始就观修生起次第和圆满次第相联结。什么时候生起次第获得稳固，圆满次第的智慧生起同时发生，那个时候的圆满次第真实修证，和生起次第稳固之后开始圆满次第所产生的真实智慧，好坏差别完全没有。因此，这要和圆满次第的所缘如同种子，生起次第的修法如同水肥一样的比喻相结合。那个时候，两个部分平等地修，或者修生起次第稍微多一点也可以。圆满次第本身成为主要修习，就像一个王族，和一个或多个平民聚集在一起，刚一见面，王族就成为主要的一样。现在对于修行人来说，这个修行方式也非常好，但是有些人这样认为：所有续部经典的观点是，生起次第稳固之后修圆满次第，像这样平等地修，虽然比不修生起次第而执着圆满次第要好，并且遮止的过失小，但是没有}玛一样的利益。大多数藏地的密咒士和一些印度人虽然可以这样认为，但也只是自己的想法和上师的教法而已。暂时看一下这部续部之王的修法品，生起次第的真实四支已经结束，没有宣说坛城收摄等后续仪轨的时候，详细宣说了圆满次第的修行方式，并且时轮金刚本身的修法是萨度普扎所造，喜金刚的修法是海生金刚所造，无我母的修法是甘露光所造，大幻化网的修法是库库日巴所造等，有传承依据的修法非常多，在那个时候宣说了圆满次第的分类，如果那些圆满次第不是在那个时候修习的，那么在那里宣说就没有必要了。如果那些经典中只是显示生起次第和圆满次第这两个道次第的分类，那么就应该在生起次第的事务圆满之后显示圆满次第。
English
If it is not stable, just as the actual wisdom of the completion stage will not arise for long, from the very beginning, meditate on the generation stage and the completion stage in a connected manner. When the generation stage gains stability and the wisdom of the completion stage arises simultaneously, then the actual realization of the completion stage at that time, and the actual wisdom arising from starting the completion stage after the generation stage is stable, there is absolutely no difference between good and bad. Therefore, this should be combined with the example of the object of the completion stage being like a seed, and the practice of the generation stage being like water and fertilizer. At that time, practice the two parts equally, or it is also acceptable to practice the generation stage a little more. The completion stage itself becomes the main practice, just as when a royal family and one or more commoners gather together, the royal family becomes the main one as soon as they meet. For the practitioner now, this method of practice is also very good, but some people think that the view of all the tantric scriptures is that the completion stage is practiced after the generation stage is stable. Practicing equally like this, although it is better than clinging to the completion stage without practicing the generation stage, and the fault of refutation is small, it does not have the benefit of }ma. Although most Tibetan mantra practitioners and some Indians may think so, it is only their own ideas and the teachings of the guru. For the time being, look at the practice chapter of this king of tantras. The actual four branches of the generation stage have ended. When the subsequent rituals such as the mandala collection are not explained, the practice method of the completion stage is explained in detail, and the practice method of the Kalachakra itself was created by Sadhuputra, the practice method of Hevajra was created by Padmasambhava, the practice method of Nairatmya was created by Amritaprabha, and the practice method of Mahamaya was created by Kukkuripa, etc. There are very many practice methods with lineage basis. At that time, the classification of the completion stage was explained. If those completion stages are not to be practiced at that time, then there would be no need to explain them there. If those scriptures only show the classification of the two stages of the path, the generation stage and the completion stage, then the completion stage should be shown after the affairs of the generation stage are completed.