Chinese
由于没有地主而呼气，以及对空性也显现执着止息之时，即是平等性之呼气。最初二者与外道共同，乃小士夫之思想；中间二者与声闻、独觉共同，乃中士夫之思想；最后二者与波罗蜜多道共同，乃大士夫之次第。此后修学不共之密咒乘，如《喜金刚》所说：“知晓一切密咒之次第。”如是对于续部之次第，次第修学等，即使讲述一者，也可能需要如是引导。又一种方式是，先次第进行彼等之道和共同之行持，最终意在进入殊胜之行持。这些也是针对争论时代的大多数所化众生而言，并非在一切情况下都是确定的。其中，密咒乘以快速和安乐的方式成就菩提，这就像魔术师凭借咒语的力量，变出各种幻术，是依赖和关联而生的法性一样。依靠咒语迅速成就菩提，也是法性的道理。同样，吃了五种铁钩就能成就五种神通，以及业和成就的差别，都通过那个仪轨而成就，这也仅仅是法性的道理，就像火焚烧一样。因此，应当生起对咒语的信心，修学佛陀乘之思想的这些方面，如果在未进入密咒之前就已精通，固然很好，但也不是绝对必要的。一般来说，密咒士必须修习，在生起二次第之特殊智慧之前，这些也已经在相续中生起，这是绝对必要的。其中，密咒不共之所修是：诸佛所宣说之法，真实安住于二次第，即生起次第和圆满次第。其中，二次第之共同相，应于他处了知，而此处之不共之处，将在下文阐述，但此处之圆满次第
English
When the breath goes out because there is no earth lord, and when the manifest clinging to emptiness also ceases, then the breath of equality goes out. The first two are common with the Tirthikas, namely the thought of a small person; the middle two are common with the Shravakas and Pratyekabuddhas, namely the thought of a medium person; the last two are common with the Paramita path, namely the stages of a great person. Then one trains in the uncommon Mantrayana, as it says in the Hevajra Tantra: "Having known all the stages of mantra." Like studying the stages of the tantras in sequence, even if one is taught, it may be necessary to guide in that way. In another way, one should first sequentially practice their paths and common conduct, and ultimately intend to enter the supreme conduct. These are also intended for most of the disciples of the age of strife, but it is not necessarily certain in all cases. Among them, the Mantrayana achieves enlightenment quickly and easily, just as various illusions arise from the power of the magician's mantra, which is the nature of phenomena that arise dependently and interdependently. Relying on mantra to quickly achieve enlightenment is also the reason of the nature of phenomena. Similarly, achieving five clairvoyances by eating five iron hooks, and all the differences between karma and accomplishment, are also achieved through that ritual, which is only the reason of the nature of phenomena, just as fire burns. Therefore, one should generate faith in mantra. It is good if these aspects of studying the thought of the Buddha's vehicle are well mastered before entering mantra, but it is not absolutely necessary. In general, secret mantra practitioners must practice, and before the special wisdom of the two stages arises, it is absolutely necessary that these have already arisen in the continuum. Among them, the uncommon object of meditation of mantra is: The Dharma taught by the Buddhas truly abides in the two stages, namely the generation stage and the completion stage. Among them, the general aspect of the two stages should be known elsewhere, and the uncommon aspects of this will be explained below, but the completion stage of this
Chinese
詳細的分類是五個次第。第三個是果續：如前所述，與因續本質上沒有差別。然而，如是說：「因此，解脫僅僅是財產的耗盡。」如所說，那些因續遠離一切垢染就是果續。這是粗略地說，詳細而言，就是自性光明一味一體。對於眾生來說，是成為因位的佛；所有具有「獲得佛陀」稱謂的眾生都融入原始的智慧中，是成為果位的佛。因此，因續和果續在事物本質上沒有絲毫差別。只是相對於不同的人，才會有各自的安立。比如，淨飯王相對於師子頰是兒子，相對於阿難是父親一樣，只是對境不同而已。果續的特點，如三身、五智、八自在等，將在果位的時候講解。第二，關於正文的要義，有兩種次第的決定、五種次第的決定，以及必須依賴上師口訣的決定。首先是第一個：善於安住於生起次第，對於想要圓滿次第的人們，這種方法，圓滿的佛陀說為如同階梯的次第。這是說，對於那些需要特別調伏的、已經獲得灌頂並且沒有違犯誓言的弟子，首先應當修學生起次第。因為修學生起次第能夠成熟生起圓滿次第覺悟的能力，並且淨化相續。因此，首先修學是合理的。對於某些根器遲鈍的人來說，因為現在不具備修學圓滿次第的根基，所以除了修學生起次第別無選擇。如果對此習慣了，以後會逐漸具備修學圓滿次第的根基。因此，必須修學生起次第。即使某些根器遲鈍的人和中等根器的人從一開始就稍微兼修圓滿次第，如果先生起次第，就容易生起圓滿次第的覺悟，並且不會出現障礙和歧途。如果不修學，就會與此相反。因此，也必須修學生起次第。根器敏銳
English
The detailed classification is the five stages. The third is the Fruit Continuum: As mentioned above, it is not different in essence from the Cause Continuum. However, it is said, "Therefore, liberation is merely the exhaustion of possessions." As stated, those Cause Continuums that are free from all defilements are the Fruit Continuum. This is said roughly, but in detail, it is the single nature of clear light. For sentient beings, it is becoming the Buddha of the Cause; all sentient beings with the designation of "attaining Buddhahood" dissolve into primordial wisdom, which is becoming the Buddha of the Fruit. Therefore, there is not the slightest difference in terms of entities between the Cause Continuum and the Fruit Continuum. It is only in relation to different individuals that separate designations are made. For example, King Śuddhodana is a son in relation to Simhahanu, and like a father in relation to Ananda, it is only the object that is different. The characteristics of the Fruit Continuum, such as the three bodies, five wisdoms, and eight powers, will be explained at the time of the Fruit. Secondly, regarding the meaning of the text, there is the certainty of the two stages, the certainty of the five stages, and the certainty that depends on the oral instructions of the Guru. First is the first: Those who are well-versed in the Generation Stage, for those who desire the Perfection Stage, this method is taught by the Perfect Buddha as being like a ladder. This means that for those disciples who need to be specifically tamed, who have received empowerment and have not violated their vows, they should first study the Generation Stage. Because practicing the Generation Stage matures the ability to generate the realization of the Perfection Stage and purifies the continuum, it is reasonable to practice it first. For some dull individuals, because they do not currently possess the capacity for the Perfection Stage, there is no choice but to practice the Generation Stage. If they become accustomed to this, they will gradually possess the capacity for the Perfection Stage in the future. Therefore, it is necessary to practice the Generation Stage. Even if some dull individuals and medium individuals slightly practice the Perfection Stage from the beginning, if the Generation Stage precedes it, it is easier to generate the realization of the Perfection Stage, and obstacles and deviations will not occur. If it is not practiced, the opposite will occur. Therefore, it is also necessary to practice the Generation Stage. Sharp individuals
Chinese
对于有情者来说，不依赖生起次第，仅凭圆满次第也能无碍地行进于更高的道，但首先修习生起次第才是好的，因为那之后会更有效果，道路也会更快。例如，即使遮障较少，并且具有巨大的福德，努力进行前行积累和净化也是好的。因此，生起次第应该首先修习。对于那些生起次第的禅定已经很好地成就，并且安住于此，想要生起圆满次第的智慧的人来说，这个展示五道等次第的方法，就像梯子的横档一样，必须获得下面的才能行进到上面的。圆满的佛陀在续部中这样说过。因此，生起次第和圆满次第这五个次第，说是要按顺序修持这六个。这个意义在《摄行论》中详细地讲述了，其中这样说道：它的次第也是这样的：首先，学习佛陀的乘的意念，当任何时候学习者习惯了佛陀的乘的意念时，就学习新的乘和一心专注的禅定。当任何时候学习新的乘和一心专注的禅定，当任何时候习惯了新的乘和一心专注的禅定时，就学习有分别的瑜伽。当任何时候习惯了有分别的瑜伽时，就会完全安住于最初行者的禅定。当任何时候安住于最初行者的禅定时，就进入百种姓的区分。当任何时候通过百种姓的区分而知道身体完全寂静时，就会安住于身金刚的禅定。安住于身体完全寂静之后，通过元音和辅音的门进入语言完全寂静。当任何时候通过金刚念诵的次第而知道了生命和努力时，就会完全安住于语金刚的禅定。安住于语言完全寂静之后，通过自性和显现的次第进入心完全寂静。当任何时候通过自性和显现，以风的乘骑完全区分时，就像真实那样学习
English
For sentient beings, although it is possible to progress unimpeded on the higher paths by relying solely on the Completion Stage without depending on the Generation Stage, it is better to cultivate the Generation Stage first, because it will be more effective later and the path will be faster. For example, even if one has little obscuration and possesses great merit, it is good to put great effort into the preliminary accumulation and purification. Therefore, the Generation Stage should be cultivated first. For those who have well accomplished the Samadhi of the Generation Stage and abide in it, and who wish to generate the wisdom of the Completion Stage, this method of showing the five stages and so on, like the rungs of a ladder, one must obtain the lower one to progress to the higher one. The Perfect Buddha has said this in the Tantras. Therefore, the Generation Stage and the Completion Stage, these five stages, are said to be practiced in sequence, these six. This meaning is explained in detail in the Compendium of Practice, which says: Its order is also like this: First, one learns the thought of the Buddha's vehicle, and when the learner is accustomed to the thought of the Buddha's vehicle, one learns the Samadhi of the new vehicle and single-mindedness. When one learns the Samadhi of the new vehicle and single-mindedness, and when one is accustomed to the Samadhi of the new vehicle and single-mindedness, one learns the yoga of conceptualization. When one is accustomed to the yoga of conceptualization, one will fully abide in the Samadhi of the first practitioner. When one abides in the Samadhi of the first practitioner, one enters the distinction of the hundred families. When one knows that the body is completely secluded through the distinction of the hundred families, one will abide in the Samadhi of the Body Vajra. After abiding in the complete seclusion of the body, one enters the complete seclusion of speech through the gate of vowels and consonants (Āli and Kāli). When one knows life and effort through the order of Vajra recitation, one will fully abide in the Samadhi of Speech Vajra. After abiding in the complete seclusion of speech, one enters the complete seclusion of mind through the order of self-nature and appearance. When one learns as it is in reality by completely distinguishing self-nature and appearance with the mount of wind
Chinese
那时，将进入心的等持。安住于如实了知心之自性后，将以十二种幻喻进入世俗谛。何时进入如幻之等持，那时，获得佛陀的灌顶。何时获得灌顶，安住于如幻之等持，将次第进入十八空性的胜义等持。何时以执持整体和随之分解的等持进入真实之边，那时，一切烦恼将完全清净。何时为了智慧次第生起，以自性光明之二谛无二之相，自身现证圆满正等觉之时，将习惯于圆满等持。何时进入圆满等持的瑜伽士，对任何法都不用学习。那是什么原因呢？因为以前已经很好地学习过了。譬如，箭术教师，由于安住于声音所标示的目标上，所以之后任何地方都不用学习。那是什么原因呢？因为以前已经很好地学习过了。以其先前的推动力的力量而显现。同样，由于善于安住于圆满等持，所以什么也不用学习，因为以前已经很好地学习过了。其世间和出世间的成就自然而然地显现。同样，即使学习圆满次第的等持，也是次第进入，而不是一次性学习。因此，没有身体的完全寂静，就无法了解语言的完全寂静。由于远离语言的完全寂静，就无法证悟心的完全寂静。没有心的自性显现的等持，就无法现证世俗谛。由于远离证悟世俗谛，就无法现证胜义谛。没有胜义谛，就无法双运。
English
At that time, one will enter into the samadhi of the mind. Having abided in the complete knowledge of the mind's true nature, one will enter into the conventional truth through the twelve similes of illusion. When one enters into the samadhi like illusion, at that time, one will receive the empowerment of the Buddha. When one receives the empowerment, abiding in the samadhi like illusion, one will gradually enter into the ultimate samadhi through the eighteen great emptinesses. When one enters into the true limit with the samadhi of grasping the whole and subsequently dissolving it, at that time, all defilements will be completely purified. When, for the sake of the gradual arising of wisdom, at the time of self-manifestation of complete and perfect enlightenment with the non-dual aspect of the two truths of self-luminous nature, one will become accustomed to the perfect samadhi. When the yogi who enters into the perfect samadhi, does not need to learn any dharma. What is the reason for that? Because one has already learned well in the past. For example, the archery teacher, because he abides in hitting the target indicated by the sound, he does not need to learn anywhere later. What is the reason for that? Because one has already learned well in the past. It manifests through the power of its previous momentum. Similarly, because one is well established in the perfect samadhi, one does not need to learn anything, because one has already learned well in the past. Its worldly and transcendental accomplishments naturally manifest. Similarly, even if one practices the samadhi of the perfect stage, one enters gradually, not all at once. Therefore, without the complete solitude of the body, one cannot understand the complete solitude of speech. Without the complete solitude of speech, one cannot realize the complete solitude of mind. Without the samadhi of the mind's own nature, one cannot directly realize the conventional truth. Without realizing the conventional truth, one cannot directly realize the ultimate truth. Without the ultimate truth, one cannot unite.