English
It has been extensively explained. This is a summary of the meaning in a way that supplements completeness. Among them, the brief indication is: The first chapter, which explains the excellent essence of the Completion Stage, etc. This has four points: abandoning artificial yoga, the necessity of explaining it, distinguishing whether it is the correct path or not, and identifying the non-artificial path. The first point is: Having abandoned artificial mandalas, purify from artificial fire offerings, as well as artificial meditations, and artificial recitations themselves, and all artificialities such as these, abandon them in the manner of natural yoga. Here, the Sanskrit word "कृतिम (kṛtima)" is also translated as "བྱ་བ (karma)" according to the needs of translation, and there is also the translation "བྱ་བའི་ལས (karmaṇaḥ karma)," but according to the needs of meaning translation, it is best to translate it as "བཅོས་མ (kṛtima)." Among them, artificial mandalas are: mandalas arranged in shapes with pigments and cloth paintings, etc., the gathering of wheels, the assembly wheel mandala, the limb-channel-element body mandala, and the mind mandala meditated upon with conceptualization. Artificial fire offerings also have two types: those related to substances and those of the mind. Artificial meditation is: deity yoga related to the generation stage, meditating with conceptualization, and focusing on the forms of channels, letters, bindus, etc., in the mind, and also, related to conceptualization, striving to generate emptiness through characteristics and causes, as well as compassion, as well as ugliness, as well as dependent origination, and wonderful signs, all of these are focused on in the mind. Artificial recitation also includes: verbal recitation, mental recitation, cessation recitation, and even wind recitation. All of these, etc., all accompanied by the effort of conceptualization, accompanied by the actions of body and speech, the artificialities of transforming and meditating with the mind, all these natural, non-artificial ways of the Completion Stage, that is, those who abide on the path should abandon. The second point is: In order to realize the nature, diligently engage in external artificialities, and when the nature is realized, diligence and non-diligence are indistinguishable. Just as a person who strives to reach the other shore will use a boat well, and after reaching the other shore, just as desired, diligence is also the same. Here, all the statements of "diligence" are འགོས་འགྱུར (āgoḥ).
English
Sa. It is easy to understand by translating it only as "external actions." If artificial mandalas and the like should be abandoned, one might think, then was it unnecessary for the Teacher to say so? It is not like that, because most people with inferior faculties who have not cultivated the continuum cannot practice the yoga of self-nature as it is. Therefore, by allowing them to practice the external artificial generation stage, when the coarse conceptualizations of ordinary samsara become weakened, they will be able to practice the yoga of self-nature. Because people with inferior faculties will gradually practice the completion stage later, the generation stage is practiced first. Whether artificial yoga is performed first or not, if the wisdom of the completion stage arises, there is no need to do anything else. One might think, shouldn't what was practiced at the beginning be abandoned later? Although one must diligently rely on a boat until one has crossed to the other side of the river, just as one abandons the boat as soon as one reaches the other side, so too are the excellent actions of fabrication. Among mandalas and the like, whatever is done with artificial contemplation, whether everything is good or bad, it is clear that it is well combined there. From the vast tantras of action, what is the treatise made by the victorious one of supreme reality-wisdom to know sounds? It is like what is done by a sage. In most of the translations here, everything is good, not bad. Although it appears like this, in the Great Commentary, it is explained as meaning that everything can be good or bad, which seems to be the intention of the text. In Vajra Dakini, instead of this, it says, "Praised are those who are the first to act." It appears like this. Similarly, vastness and so on, or the tantras of great action and so on, from the translations of the tantras, "All accomplishments abide here, the two realities of the Victorious One are not in wisdom." Because all actions and accomplishments arise from genuine practice, the Victorious One's reality, the ultimate truth, does not need those, which seems to be the meaning. Although this and the translation are different, the meaning is not the same. From another perspective, because explanations are also made in accordance with the context of the Spring Drop, it is not contradictory that multiple meanings do not arise from a single verse, and it often appears that there are many different examples in a single verse, and that verse is mostly a statement from the tantras, but the verse
Chinese
自己独立自主，没有引经据典，只是把词句稍微翻译得容易理解一些，所以需要像平常一样讲解。观修人为的坛城等时，所有颜色、形状和形态都显现得好而美观吗？即使显现得不好也可以，对此努力修习，习惯之后就会产生清晰的显现，但这不是真实的正见。就像伟大的婆罗门所说：抛弃所说谎言的瞎子，舍弃所有执着。以及，虚假的禅定能获得解脱吗？以及其他地方也说：以发辫装饰且具光芒，肩披白色鹿皮，手持水盂和灰烬，有角之人中也有青蛙，在此任何事物，一次又一次，都是愚昧之人的修行，那一切都会在眼前显现。就像这样，这不是真实的正见。然而，世俗的等持，确实能够产生世俗的业和果，因为习惯了人为的修习，在那个阶段，就能成就无数微细的业和世间的成就。人为的修习和世间的成就，也是变化和毁灭的，仅仅是虚幻的显现，所以虽然不是真实不动的果位，但为了理解仙人们所著述的、以天神语言写成的宗义论典，就像认识声音的规律后才著作了那方面的论典一样，证悟之王也为了符合众生的根器，宣说了那些福德资粮之流。因为声音的论典没有显示取舍之处，所以虽然对寻求解脱没有必要，但如果懂得了声音，就能成为学习其他优良论典的合格者。同样，人为的瑜伽及其果实虽然不是真实的正智和果实，但如果习惯了它，就能成为修习圆满次第的合格者，并由此成就殊胜的果实。那么，是否需要在圆满次第之前，必须修习生起次第呢？次第
English
Acting independently, without quoting scriptures or making citations, but rather translating the words and phrases in a way that is easy to understand, it is necessary to explain it as usual. When meditating on artificial mandalas and so on, do all the colors, shapes, and forms appear good and beautiful? Even if they do not appear good, it is fine; by diligently applying effort in meditating on them, a clear appearance arises from habituation, but this is not the actual reality. Just as the great Brahmin said: Abandon the blind man who speaks lies, and relinquish all attachments. And, can liberation be attained through false meditation? And elsewhere it is said: Adorned with braids and radiant, with white deerskin on the shoulders, holding a water pot and ashes, even a frog among the horned ones, here whatever, again and again, is practiced by the greatly deluded, that and that will appear before them. Like this, it is not a true clear appearance. However, the conventional samadhi is indeed capable of producing conventional actions and results, because once one is accustomed to artificial practice, at that stage, countless subtle actions and worldly accomplishments will be achieved. Artificial practices and worldly accomplishments are also subject to change and destruction, and are merely illusory appearances, so although they are not the true, unmoving state, in order to understand the treatises on tenets composed by the sages in the language of the gods, just as one composes treatises on phonetics after understanding the rules of sound, the King of Knowledge also spoke of those streams of merit in accordance with the capacity of beings. Because treatises on phonetics do not show what to adopt or reject, although they are not necessary for seeking liberation, if one understands phonetics, one becomes qualified to study other excellent treatises. Similarly, artificial yogas and their fruits, although they are not true wisdom and fruits, if one becomes accustomed to them, one becomes qualified to practice the completion stage, and from that, the supreme fruit is accomplished. So, is it necessary to practice the generation stage before the completion stage? The order
Chinese
两种次第按一定顺序宣说，这只是一般情况，并非绝对必要。对于真正调伏的根器敏锐者来说，仅凭圆满次第就能成就。对于根器中等者来说，首先仅修生起次第，迅速获得稳固，然后舍弃它，修圆满次第。对于根器下等者来说，即使生起次第也很难立即获得稳固，因此必须结合生起次第和圆满次第一起修。修圆满次第也能帮助生起次第，一旦生起次第稳固，就融入圆满次第来修。由于加持的力量、根性和根器的差异，以及引导方式的差异，对于下等和中等根器来说，仅凭圆满次第也可能足够。总之，最殊胜的事物或最神圣的事物，指的是俱生智。虽然声音的论典并非真如本身，但就像为了仅仅了解声音而创作一样，虚假的瑜伽也并非真如本身，但仅仅是为了成就无量事业。这是所说的意义，而不是作为殊胜的道之阶梯来解释。第三是：如此跟随业力者，人们极度地做事，努力地承受烦恼后，摧毁自己的心。因此，对于坛城等仪轨的支分，一切努力并非引向解脱，仅仅是徒劳。不从无分别中成佛，同样不从分别中成佛，通过彻底的清净和完全的了解，智者们才会改变。如此，依靠生起次第的瑜伽，心倾向并跟随成就各种事业之后，想要共同果位的人们做着这个和那个的事情，但通过身语意三门痛苦的努力，长期处于烦恼中，疲惫不堪，产生并承受着肉体的疲惫，自己的心没有真实地安住在真如上，因此再次被烦恼和痛苦摧毁。这说明即使成就了共同的果位，也因为没有从轮回中解脱出来，所以是痛苦的延续，用巨大的努力获得了微小的利益。这就是所说的意义。总之
English
The definite order of the two stages is generally stated, but it is not absolutely necessary. For those with sharp faculties who are actually to be tamed, only the completion stage is sufficient for accomplishment. For those with intermediate faculties, they first cultivate only the generation stage and quickly gain stability. Then, abandoning that, they cultivate the completion stage. For those with inferior faculties, it is difficult to immediately gain stability even in the generation stage, so they must cultivate both the generation and completion stages together. Cultivating the completion stage also benefits the generation stage. When the generation stage becomes stable, they integrate it into the completion stage and cultivate it. Due to the power of blessings, differences in elements and faculties, and differences in the way of guiding, even for inferior and intermediate individuals, the completion stage alone may be sufficient. In short, the supreme object or the most sacred object is said to be coemergent wisdom. Although the scripture of sound is not the ultimate reality itself, it is like composing it merely for the sake of understanding sound. Similarly, artificial yoga is not the ultimate reality itself, but it is merely for the sake of accomplishing countless actions. This is the meaning that is explained, and it is not explained as a supreme path. The third is: Thus, those who follow karma, people do things excessively, after taking on afflictions with effort, they destroy their own minds. Therefore, all efforts on the limbs of ritual actions such as mandalas do not lead to liberation, they are merely tiring. Buddhahood is not attained from non-conceptualization, similarly not from conceptualization. The wise ones change through complete purity and complete understanding. Thus, relying on the yoga of the generation stage, the minds of people who desire common results incline and follow after accomplishing various actions, but through the painful efforts of body, speech, and mind, they are in affliction for a long time, exhausted, generating and enduring physical fatigue, and their own minds do not truly abide in suchness, so they are again destroyed by afflictions and suffering. This means that even if common results are achieved, because they have not been liberated from samsara, it is a continuation of suffering, and they obtain small benefits with great effort. This is the meaning of what is said. In short