English
In the sadhana of Mahakala composed by Shiwawa Shibpai Shelnanga, it is also said, "After the fourth and fifth, an Acharya with six limbs is desired." It is like saying that the arising stage of Mahakala should be combined with the completion stage of six limbs. Therefore, like Tsartsi Ka and other speech yoginis, and Chokyi Lha Tendral and others, they are also wisdom deity bodies that have completely purified worldly phenomena, so they are similar to the Protector Mahakala. Furthermore, it should be understood in this way: In the three tantras of Action, Performance, and Yoga, whether it is the extensive or concise deity yoga of supreme accomplishment, common accomplishment, or activity collection accomplishment, it is not established as the actual arising stage or the conforming arising stage. The extensive sequence of mandala realization of the Unsurpassed is undoubtedly the actual arising stage. However, for subtle sadhanas, even if they do not fully possess the characteristics of the arising stage, because they belong to the category of the arising stage, their meditation is also called the arising stage, that is, the conforming arising stage. These require some consideration of the three deaths, intermediate states, and rebirths, as well as the objects to be purified and the means of purification, such as the three bodies. Although the sequence of visualization and ritual is similar to these, those that rely on the lower tantras do not consider such uncommon purification unions. If the two are similar but purification union is considered, then considering is the same as not considering; if it is not combined, then not combining is the same. If what is said in the Unsurpassed is to be combined, and the other is not combined, then what is the difference? Although it is not possible to think about this reason from a rational point of view, in the arising stage of the Unsurpassed, there are explanations about the sequence of existence of the objects to be purified and the way of combining them, in the tantras, Bodhisattvas, and treatises of accomplished ones. Even in the extensive rituals of the lower tantras, there is no ancient tantric text that can completely explain the combination of the objects to be purified with samsara and as the maturing method of the upper path. Therefore, the extensive rituals are established by scriptural authority, and the subtle sadhanas belong to that category, so the difference arises due to whether or not they combine purification, completion, and maturation. Because the retinue follows what the main one engages in. Therefore, the sadhana of subduing spirits mentioned in the Vajra Tent Tantra
Chinese
如果修习，对于死亡，中有，再生这三者有强大的净治力量，成为圆满次第的成熟助缘，作用巨大。即使修习行续部的生起次第和调伏的修法，由于行的方法和成熟的作用小，这是因为宣说续部者，如来本身，为了适应每个所化众生的根器，根据他的意图而产生的力量所致，是如来的教言所成就的。还有，下部续部的有相和无相瑜伽，也有很多人使用生起次第和圆满次第的术语，虽然使用术语的方法不太恰当，但因为只是相似之处，如果从意义上来说，也没有大的过失，所以有些学者因为傲慢和嗔恨而多加评论，努力争论是没有必要阻止的事情。这样，所有种类的本尊瑜伽都包含在此处，但如果修习无上瑜伽部的坛城主尊，则是最好的。仅仅一位勇猛本尊，也并非不能代表方便智慧双运，虽然金刚亥母等许多单身佛母，在其他方面也有许多极其甚深的境界，但一般来说，修习方便智慧双运更为甚深，正如理由充分，密宗行者都知道的那样，暂时在这里也承认，并按照常规进行修习。其中，此时尤其赞叹吉祥时轮，因为是续部究竟的本尊，而且这个圆满次第，也在时轮的生起次第中所说的续部中，没有隐藏，清晰而广大的发挥了作用，所以生起次第和圆满次第的联系紧密等也有一些理由。主要的是，这个圆满次第的引导方式和传承相同，加持的传承融入一体的灌顶和续部讲解只有时轮，所以如果修习生起次第也是时轮，不仅仅是传承紧凑，而且会成为不可或缺的重要部分，而且这个法本身的历代上师们的实践和加持的传承没有衰退的也是这个原因。双运次第共同的意义和生起次第的
English
If one practices, it has great purifying power for death, the intermediate state, and rebirth, and becomes a powerful aid for ripening the completion stage. Even if one practices the generation stage and taming methods of the Action Tantra system, the methods of practice and the effects of ripening are small. This is because the speaker of the tantra, the Tathagata himself, in accordance with the individual capacities of each disciple, according to how his intention was fixed, arose from the power of that, and was accomplished by the command of the Tathagata. Furthermore, in the yoga with and without signs of the lower tantra divisions, there have been many who use the terms generation stage and completion stage. Although the way of using the terms is not appropriate, because it is only similar, if one relies on the meaning, there is no great fault. Therefore, some scholars speak excessively out of arrogance and hatred, and there is no need to prevent efforts to argue. Thus, all kinds of deity yoga are included here, but if one practices the main deity of the mandala of the Anuttarayoga Tantra, it is the best. It is not that a single heroic deity cannot represent the union of skillful means and wisdom, and although there are many single mothers such as Vajravarahi who have many extremely profound states in other respects, in general, it is said that practicing the union of skillful means and wisdom is more profound. As is well known to all secret mantra practitioners with good reason, for the time being, we also acknowledge this here and practice according to the usual way. Moreover, at this time, the glorious Kalachakra itself is especially praised, because it is the ultimate deity of the tantra divisions, and this completion stage is also in the tantra where the Kalachakra generation stage is spoken, without hiding, clearly and extensively exerting its power, so there are some reasons such as the close connection between the generation stage and the completion stage. The main thing is that the way of guiding this completion stage and the lineage are the same, and the empowerment and tantra explanation in which the blessings of the lineage are integrated are only Kalachakra, so if one practices the generation stage as Kalachakra, it is not only a compact lineage, but it will become an indispensable and important part, and the practice of the previous lamas of this Dharma itself and the unbroken lineage of blessings are also the reason for this. The common meaning of the two stages and the generation stage
Chinese
详细的意义在此处不必说明，因为说也说不完，所以这里不赘述。自宗的圣人成就者邬玛巴的引导文中没有生起次第的引导，那是依仗他自己的经验和敏锐的根器。第二，在寂静三处的这个阶段，仅仅按照引导文的通常说法，也能很好地完成目标和意义。在开始观修之前，或者在观修时，为了在十黑暗引导的道路上更好地理解，稍微详细地解释一下。如果以前从未获得过时轮金刚的四种上部灌顶，那么根本不能展示引导的正行，仅仅展示寂静三处是可以的。但在实践中，寂静三处的黑暗引导和手指收摄的第一个观修是结合起来修习的，因此，在这两者之间稍作展开，便于实践。上师们通常在生起次第和寂静三处之间进行上部灌顶，并将其作为主要的实践。一般来说，在寂静三处和正行之间进行上部灌顶也是可以的。另一方面，寂静三处也是手指收摄等正行的不共加行，因此可以归属于正行，所以此时进行上部灌顶也是合适的。如果以前没有获得过上部灌顶，那更不用说需要灌顶了。即使以前在其他时间多次获得过，为了开启加持之门，以及为了立即生起特殊的禅定，仍然需要再次进行上部灌顶。因为这不仅仅是成熟未成熟者的灌顶，也是生起未生起智慧的灌顶。有些智者认为，这个引导的灌顶，应该灌顶他们自己认为是名为“大上部灌顶”的包括十明妃在内的灌顶。这仅仅是为了听闻和修习圆满次第，而不是为了讲解等目的。而且，那个灌顶仅仅是为那些适合成为金刚上师的人，为了获得大上师的地位而灌顶。
English
The detailed meanings need not be explained here, as there is not enough time to explain them all, so I will not elaborate here. In the instruction manual of the holy accomplished master Umapa of our own tradition, there is no instruction on the generation stage, which is due to his own experience and sharp faculties. Secondly, in this stage of the three isolations, even just explaining according to the usual instructions, the goal and meaning can be well accomplished. Before starting the visualization, or during the visualization, in order to better understand the ten paths of darkness, a little more detailed explanation is given. If the four upper empowerments of the Kalachakra have never been obtained before, then it is absolutely impossible to show the actual practice of the instructions, but it is permissible to show only the three isolations. However, in practice, the dark retreat of the three isolations and the first visualization of finger retraction are combined for practice, so a little elaboration between the two makes the practice easier. The masters usually give the upper empowerment between the generation stage and the three isolations, and take it as the main practice. Generally, it is good to give the upper empowerment between the three isolations and the main practice. On the other hand, the three isolations are also the uncommon preliminaries of the main practices such as finger retraction, so they can be attributed to the main practice, so it is appropriate to give the upper empowerment at this time. If you have never received the upper empowerment before, then it goes without saying that you need to receive the empowerment. Even if you have received it many times at other times before, you still need to receive the upper empowerment again at this time in order to open the door of blessings and to immediately generate special samadhi. Because this is not only the empowerment to ripen the unripened, but also the empowerment to generate the ungenerated wisdom. Some scholars believe that this empowerment of instruction should be the empowerment of the ten consorts, which they themselves consider to be the "Great Upper Empowerment". This is only for the purpose of listening to and practicing the completion stage, not for the purpose of explanation, etc. Moreover, that empowerment is only for those who are suitable to become Vajra Masters, in order to obtain the position of Great Master.
Chinese
因为在续部注释中已经阐明且无可辩驳，所以此时授予该灌顶是不合时宜的。现在，关于在何处修习三种寂静处的问题。《经庄严论》中说：智者于何处修行之境，易得资具处所佳，土地良善益友具，瑜伽安乐功德圆。如是说，容易获得食物、衣服、住所等生活用品，多寡适中，与法相应，以及诸佛菩萨圣贤所居住之处，或者令人心情愉悦，自己心仪的佳处，土地凉爽温暖，没有水患等对身体产生疾病损害的良善土地，以及极其寂静，没有盗贼、野兽等恐惧，没有成为禅定障碍的声音和喧嚣，对于瑜伽三摩地，没有损害，具备安乐的功德。无论何处，如果地方长官不信奉正法，那么修行会遇到很多障碍。即使国王自己信奉正法，如果不具备治理国家的法律，也会受到眷属的损害。如果地方百姓不安乐，生活困苦，盗贼等猖獗，国王之间互相争斗，就有可能发生诸多恐惧和灾难。即使没有实际发生损害，内心也不安宁，妄念纷飞，无法成就三摩地。因此，必须居住在地方安宁，没有争斗，国王贤善，法律清明的统治之下。这说明了该地区居住的人和时代的特征，以及上述智者等处所自身的特征。总的来说，一切未生起的善行，都是因为自己的心不随顺，以及与恶友交往的缘故。没有因为处所不适宜而没有生起善行的。还有，对于居住数日或数月的处所，不必过于重视其特征。对于获得稳固的长期居住地，也没有太大的差别。因此，对于初学者来说，是按照在一个地方长期居住的情况，详细说明了处所的特征。这里所说的三种寂静处，《密集五次第》中
English
Since it is clearly stated and undeniable in the commentary on the tantra, it is not appropriate to bestow that empowerment at this time. Now, regarding the place where to practice the three solitudes. The Ornament of the Sutras states: Where should the wise one practice? Easy to find, good place, Good land, good friend, Endowed with the qualities of yogic bliss. As it is said, it is easy to obtain food, clothing, shelter, and other necessities of life, in moderation, in accordance with the Dharma, and the place where Buddhas, Bodhisattvas, and holy beings reside, or a good place that is pleasing and pleasing to one's own mind, a good land that is cool and warm, and does not cause disease to the body due to water damage, and is extremely secluded, without fear of thieves, beasts, etc., without sounds that become thorns of meditation, and without noise, for yoga samadhi, there is no harm, and it is endowed with the qualities of bliss. Wherever, if the local ruler does not believe in the Dharma, then there will be many obstacles to practice. Even if the king himself believes in the Dharma, if he does not have the laws to govern the country, he will be harmed by his entourage. If the people of the area are not happy, life is difficult, thieves and other rampant, and the kings fight each other, there is a risk of many fears and disasters. Even if no actual harm occurs, the mind is not at peace, and there are many distractions, and samadhi cannot be achieved. Therefore, it is necessary to live in a place where the area is peaceful, there is no strife, the king is virtuous, and the rule of law is clear. This describes the characteristics of the people and times living in that area, and the characteristics of the above-mentioned wise men and other places themselves. In general, all unarisen virtues are due to one's own mind not being compliant, and to associating with bad friends. There is no case where virtue has not arisen because the place is not suitable. Also, for a place to stay for a few days or months, it is not necessary to pay too much attention to its characteristics. There is not much difference for a long-term residence where stability is obtained. Therefore, for beginners, the characteristics of the place are described in detail on the assumption that they will live in one place for a long time. The three solitudes mentioned here, in the Guhyasamaja Five Stages