Chinese
二者，十七尊、十三尊、九尊、五尊等坛城的次第，以及主尊单身像中也有多臂像、俱生像、独勇像等。如果是以生起次第为主修者，观修坛城，行持生起仪轨之念诵修持四支是主要的。但此处是为了增上本尊的加持，以及为了使二次第圆满，并且为了串习圆满次第之故，除了稍微修习生起次第之外，主要是专注于圆满次第的阶段，因此认为唯有俱生像值得赞叹，而且也具有从传承到传承修持的加持力。此时即使广作生起次第的开展，也会因为与当下应立即趣入圆满次第的要义相违背而变成外向，因此应当舍弃开展。现在稍微从总的方面解释一下理解。此外，密咒不共道的体性是，称为使基远离遮障的殊胜道，也就是在所净之基如来藏上，舍弃所净的客尘之能净道，也是将基轮回的业、烦恼、痛苦等之习气，转为道大乐而修持之义。若分之，则有生起次第和圆满次第二道。生起次第是以分别念生起之义，圆满次第是自生显现之义。二者之量是，经中说：何为本尊之所缘，即是现量与比量二者。现量是彼与合修，如虚空中之星辰般众多圆满受用身。若无现量，则比量如死尸般，以非彼之物而作观察。那是观待于画像等，对于尚未成熟之有情瑜伽士所修之义。如是说，生起次第是具有分别念之故为比量之次第，圆满次第之所缘不依赖于以分别念新造作，而是趣入于现量显现之方式，故为现量道。此二次第之体性和特点是，仪轨的差别经中已说。
English
Secondly, the order of mandalas with seventeen deities, thirteen deities, nine deities, and five deities, as well as single main deities with many arms, Sahaja (俱生， सहज，sahaja，co-emergent) , and Ekavira (独勇，एकवीर，ekavīra，single hero). If one is mainly practicing the generation stage, then it is important to practice the four limbs of visualization of the mandala, the generation ritual, recitation, and practice. However, in this case, it is for the purpose of increasing the blessings of the deity, for the purpose of completing the two stages, and for the purpose of familiarizing oneself with the completion stage. Therefore, except for practicing the generation stage a little, it is mainly the stage of focusing on the completion stage itself. Therefore, it is considered that only Sahaja (俱生， सहज，sahaja，co-emergent) is worthy of praise, and it also has the lineage of blessings from transmission to transmission. Even if the elaboration of the generation stage is done greatly at this time, it will become outward because it contradicts the meaning of immediately entering the completion stage, so the elaboration should be abandoned. Now, let's explain the understanding from a general perspective. Furthermore, the nature of the uncommon path of mantra is called the special path that makes the basis free from obscurations, that is, on the basis of purification, the Tathagatagarbha (如来藏), abandoning the adventitious stains that are to be purified, the purifying path is also the meaning of transforming the habitual tendencies of the basis of samsara, karma, afflictions, and suffering into the path of great bliss and practicing it. If divided, there are two paths: the generation stage and the completion stage. The generation stage is the meaning of generating with conceptual thought, and the completion stage is the meaning of arising spontaneously. The measure of the two is, as stated in the tantra: Whatever is the object of the deity's focus is divided into two types: direct perception and inference. Direct perception is the union with it, like many complete enjoyment bodies like stars in the sky. If there is no direct perception, then inference is like a dead body, observing with something that is not it. That is the meaning of practicing for yogis with immature minds who look at paintings and so on. As it is said, the generation stage is the stage of inference because it has conceptual thought, and the object of the completion stage does not rely on newly created conceptual thoughts, but enters into the way of appearing as direct perception, so it is the path of direct perception. The characteristics and features of these two stages are, the differences in the rituals are explained in the tantras.
Chinese
的生起次第完备。自果的差别是咒语能生起力量。本体的差别是容易融化和空性的自性。作用的差别是清净、圆满、成熟三者完备。具有四种差别的观想本尊身相的观察，是生起次第的瑜伽。原因的差别是金刚身击中要害。作用的差别是脉、气、明点在中脉中清净。相的差别是乐和空色一体。具有三种差别的无分别道，是圆满次第。数量决定方面：是依赖于需要的数量决定，即生时将世俗谛作为道用需要生起次第，灭时将胜义谛作为道用需要圆满次第，以及进入胜义谛实相道的修习气脉，和从修习中观修实相本体二者，前者是生起次第，后者是圆满次第，因为生起圆满次第的智慧，大多需要事先进行非共同的修习气脉的方法。金刚心髓释中说：‘观视陷入分别念之网的三界众生，如何如何解脱，就宣说那样的方便。’被分别念习气束缚，首先宣说分别的仪轨，当了知分别念自性时，就进入无分别。这样就确定了次第。心髓释中说：‘最初为了清净田地，就播种谷物，之后在清净的田地上，就种植沙罗树的果实。’这样说了譬喻，圆满次第的智慧生起之后，除了个别情况之外，修学生起次第没有很大的必要，因此，修学生起次第之后，除了个别情况之外，就必须在圆满次第之前修习。获得生起次第的稳固之后修习圆满次第，或者没有获得稳固也修习各自相应的，之后进入圆满次第，或者上午修学生起次第，下午修习圆满次第等，无论怎么做都能成就目的。二种次第的必要是，十二大事业等各种事业，和成就世间的悉地是生起
English
The generation stage is complete. The difference in self-result is that mantras can generate power. The difference in essence is the nature of easy dissolution and emptiness. The difference in function is that purification, completion, and maturation are complete. The contemplation of the deity's body with four differences is the yoga of the generation stage. The difference in cause is that the vajra body hits the key point. The difference in function is that the channels, winds, and bindus are purified in the central channel. The difference in aspect is that bliss and empty form are one. The non-conceptual path with three differences is the completion stage. The definite number is: the definite number depends on the need, that is, the generation stage is needed to use the conventional truth as the path at birth, the completion stage is needed to use the ultimate truth as the path at the time of destruction, and the practice of the channels and veins to enter the path of the ultimate truth, and from the practice, there are two things: meditating on the essence of reality. The former is the generation stage, and the latter is the completion stage, because the wisdom of generating the completion stage mostly requires a special method of practicing the channels and veins in advance. The Vajra Heart Essence Explanation says: 'Looking at the beings of the three realms who are trapped in the net of conceptual thoughts, how they are liberated, the means of that are explained.' Bound by the habits of conceptual thoughts, first explain the ritual of distinguishing, and when the nature of conceptual thoughts is known, enter non-conceptualization. This determines the order. The Heart Essence Explanation says: 'First, in order to purify the field, grains are planted, and then on the purified field, the fruits of the sala tree are planted.' This is a metaphor. After the wisdom of the completion stage arises, except for individual cases, there is no great need to practice the generation stage. Therefore, after practicing the generation stage, except for individual cases, it must be practiced before the completion stage. After obtaining the stability of the generation stage, practice the completion stage, or even if stability is not obtained, practice what is appropriate, and then enter the completion stage, or practice the generation stage in the morning, and practice the completion stage in the afternoon, etc., whatever you do can achieve the purpose. The necessity of the two stages is that the twelve great deeds and other various activities, and the accomplishment of worldly siddhis are the generation
Chinese
次第和，大手印胜成就，是圆满次第的必要。与灌顶、道、果结合，童子入之七灌顶是生起次第的成熟因，上方灌顶是圆满次第的成熟因。不清净道七地的缘起，被童子入和生起次第所遮蔽。清净三地的缘起，从圆满次第和上方灌顶产生。果，色身与生起次第，俱生身与圆满次第相结合。此处像俱生的修法之类的精简，如果将此类用于圆满次第的成熟因，观想本尊是明觉的前行，念诵真言是持命的前行，空性的真言义是随念的成熟因，光芒放射收摄和光明中出入，称为是禅定次第的所依。总的来说，这六支法并非仅仅偏向于某个密续，因为这是所有密续的究竟意义。所依生起次第也并非必须依赖时轮金刚，一般来说，以本尊身像的分别念来调伏庸常的分别念是意义之主，是否使用生起次第的词语并不重要，观修任何增上的本尊身像都能成就意义。例如，普遍持守无等措之规者，特别是那仁的追随者，将卡萨巴那观想为六支的前行。尤其，密集金刚幻化网，阎魔敌红黑怖畏三尊，幻颅座三尊，胜乐金刚等轮之主，与合修之相，应如何广略。同样，单勇士，金刚亥母，无我母等轮之自在母，单身母之相者，甚至从无上瑜伽部产生的增业本尊，也并非不可行。同样，依怙主黑袍金刚等，并非如噶当巴的修法那样修持，而是如自生本尊般修持则可行，因为在争斗时期，也是在极争斗时期末尾成就的转轮王的地位。
English
The sequence and the attainment of the supreme Mahamudra are the necessity of the completion stage. When combined with empowerment, path, and fruit, the seven empowerments of entering as a child are the ripening cause of the generation stage, and the higher empowerments are the ripening cause of the completion stage. The dependent origination of the seven impure grounds of the path is obscured by entering as a child and the generation stage. The dependent origination of the three pure grounds arises from the completion stage and the higher empowerments. The fruit, the form body, is combined with the generation stage, and the coemergent body is combined with the completion stage. Here, if a condensed method like the practice of the coemergent is used as a ripening cause for the completion stage, visualizing the deity is the preliminary of clear awareness, reciting mantras is the preliminary of holding the breath, the meaning of the emptiness mantra is the ripening cause of recollection, radiating and withdrawing light rays and entering and exiting in luminosity are said to become the basis for the stages of samadhi. In general, these sixfold Dharmas are not biased towards any particular tantra, because they are the definitive meaning of all tantras. Also, the dependent generation stage does not necessarily have to rely solely on the Kalachakra deity. In general, subduing ordinary conceptualizations with the conceptualizations of the deity's form is the main point of the meaning, so it does not depend on whether or not the term "generation stage" is used. Meditating on any superior deity's form will accomplish the meaning. For example, those who universally uphold the tradition of Depa Metok, and especially the followers of Nak Rin, visualize Khasarpana as the preliminary for the six yogas. In particular, the Guhyasamaja Mayajala, the Yamantaka Red Black Terrors, the Illusion Skull Garland Three, Hevajra and other lords of the mandala, with the form of union, should be expanded or condensed as appropriate. Similarly, the Single Hero, Vajravarahi, Nairatmya and other sovereign mothers of the mandala, those with the form of a solitary mother, or even the increasing activity deities arising from Anuttarayoga, are not unsuitable. Similarly, Yeshe Gonpo Nakpo Chenpo and others, it is permissible to practice them not as the Kadam order's method, but as self-generation yidams, because in the degenerate age, it is also the attainment of the position of a Chakravartin at the very end of the degenerate age.
Chinese
萨迦派，寂静隐士所著的《大黑天修法》中也说：“第四第五之后，需要具足六支的阿阇黎。” 就像说大黑天的生起次第要结合六支的圆满次第一样。因此，像匝则嘎等语瑜伽母，以及确吉拉真德拉等也是将世间法彻底清净的智慧天身，所以与怙主黑天相似。此外，还应这样理解：在事部、行部、瑜伽部三部中，无论是殊胜成就、共同成就、事业集合成就的本尊瑜伽的广略，都不安立为真实的生起次第或随顺生起次第。无上部的坛城现证次第广大者，无疑是真实的生起次第。然而，对于微细的修法，即使没有完全具备生起次第的特征，也因为属于生起次第的范畴，所以对它们的禅定也称为生起次第，即随顺生起次第。这些需要稍微考虑死亡、中有、转生三者，以及三身等所净之物和能净之物。虽然观想和仪轨的次第与这些相似，但依赖于下部密续的那些，不考虑像那样不共的清净结合。如果两者相似却考虑清净结合，则考虑与不考虑相同；如果不结合，则不结合相同。如果无上部所说的要结合，而另一个不结合，那么有什么区别呢？虽然无法从理性的角度思考这个原因，但无上部的生起次第中，有关于所净之物存在的次第和结合方式，在续部、菩萨和成就者们的论典中都有阐述。即使在下部密续的广大仪轨中，也没有任何古老的续部经典能够完整地阐述将所净之物与轮回结合，并作为上道成熟之法。因此，广大的仪轨是经由圣言量所成立的，而微细的修法因为属于那个范畴，所以对它们也因是否结合清净、圆满、成熟三者而产生差别。因为主要趋入于何者，眷属们也会随之而行。因此，《金刚幕续》中所说的降伏鬼神的修法