Chinese
将地安插于子位，生起次第是共同的，圆满次第是殊胜的成就。虽然有人说这两种次第被认为是成就的方法，但这只是从相似的角度考虑，与词义无关，并且难以将其置于这二者的意图中。就我自己的观点而言，生起次第的梵语是“Utpatti”（梵文天城体：उत्पत्ति，梵文罗马拟音：utpatti，汉语字面意思：生起），意思是虚假的，因此是由分别念生起的，是由分别念所造作的意义，也就是分别的次第和虚假的瑜伽。圆满次第的梵语是“Nishpanna”（梵文天城体：निष्पन्न，梵文罗马拟音：niṣpanna，汉语字面意思：圆满），意思是完全成就的，或者也可以指真实的，因此是指在真实中完全成就的，或者是指真实的，或者是指存在于自性中的意义，也就是不新产生，而是修习一种从一开始就圆满成就的法。次第是道路的次第。圆满次第也被称为不分别的次第和真实的瑜伽。第三，正如所说：“以共同殊胜之差别，念诵分为两种”，正如所说，两种次第是相对于暂时的和究竟的果实成就而言的。如果暂时不追求殊胜的意义，则不需要圆满次第，因此展示了容易理解共同成就的生起次第。如果想要立即获得殊胜成就，则也必须有圆满次第，因此展示了两种次第。从所舍弃的角度来看，也是以主要意义的角度出发，生起次第是立即阻止平凡分别念的果实痛苦，圆满次第是立即舍弃种子。从本体的角度来看，因为是所依和能依的关系。果实是所依，报身是能依，大乐法身二者相互关联而存在。虽然众生仅仅具有这两者的近取因，但如果不通过方便来修持，则无法成就，就像有种子，但不播种在田地里，就不会有庄稼一样。虽然法身的道路是圆满次第，但成就色身二者必须要有生起次第，如果没有生起次第，则不会产生圆满次第的身，如果没有产生圆满次第的身，则不会成就色身。在道位时，生起次第是身体的瑜伽，圆满次第是心的瑜伽，即使在果位的圆满次第成就之后，也是风心的身和光明心的瑜伽，在基位时
English
Attaching the earth to the position of the son, the accomplishment of the generation stage is common, and the accomplishment of the perfection stage is supreme. Although it is said that these two stages are considered as methods for accomplishment, this is only considered from a similar perspective, is unrelated to the meaning of the words, and it is difficult to place it in the intention of these two. According to my own view, the Sanskrit word for the generation stage is "Utpatti" (Sanskrit Devanagari: उत्पत्ति, Sanskrit Roman transliteration: utpatti, Chinese literal meaning: arising), which means artificial, so it is generated by conceptual thought, and it is the meaning of being fabricated by conceptual thought, that is, the stage of discrimination and the artificial yoga. The Sanskrit word for the perfection stage is "Nishpanna" (Sanskrit Devanagari: निष्पन्न, Sanskrit Roman transliteration: niṣpanna, Chinese literal meaning: complete), which means completely accomplished, or it can also refer to the real, so it refers to being completely accomplished in reality, or it refers to the real, or it refers to the meaning of existing in nature, that is, not newly generated, but practicing a Dharma that has been completely accomplished from the beginning. The stage is the stage of the path. The perfection stage is also called the non-discriminating stage and the real yoga. Third, as it is said, "By the difference of common and supreme, recitation is divided into two kinds," as it is said, the two stages are spoken in relation to the two fruits of temporary and ultimate accomplishment. If one does not seek the supreme meaning temporarily, then the perfection stage is not necessary, so the generation stage that easily understands common accomplishment is shown. If one wants to immediately obtain supreme accomplishment, then the perfection stage is also necessary, so two stages are shown. From the perspective of what is to be abandoned, it is also from the perspective of the main meaning, the generation stage is to immediately prevent the fruit of ordinary conceptual thought, which is suffering, and the perfection stage is to immediately abandon the seed. From the perspective of the essence, because it is the relationship between the support and the supported. The fruit is the support, the Sambhogakaya is the supported, and the two, the Great Bliss Dharmakaya, exist in a related manner. Although sentient beings only have the proximate cause of these two, they cannot be accomplished if they are not practiced through skillful means, just as if there is a seed, but if it is not sown in the field, there will be no crops. Although the path of the Dharmakaya is the perfection stage, the generation stage is necessary to accomplish the two Rupakayas, and without the generation stage, the body of the perfection stage will not arise, and if the body of the perfection stage does not arise, the Rupakaya will not be accomplished. At the stage of the path, the generation stage is the yoga of the body, and the perfection stage is the yoga of the mind, and even after the perfection stage of the fruit has been accomplished, it is the body of the wind-mind and the yoga of the clear light mind, at the base stage
Chinese
而且六处是身体，快乐显现在心中。身体的无实有从何而来快乐？快乐是无法言说的。所说的意思也是，如果当下没有身体，心中就不会产生快乐，与身体相关联才能见到快乐和心里的快乐。没有身体就像无色界的四空天，以及阿罗汉进入无余涅槃一样。上师们说，法身的修法是圆满次第，色身的修法是生起次第。后来的学者们虽然反对，但关键如前所述，意义非常好。第四点是，上师们认为，龙树父子生起次第稳固后再修圆满次第。心解脱部，稳固也好不稳固也好，修十二年后修圆满次第。自宗认为，生起次第在上午修，圆满次第在下午修。有些人认为，两个次第互相增益来修，说这样不好。心解脱部的观点不是这样，其他三种都可以。但后来的藏人，对上师们的所有观点都进行讽刺，认为所有印度人和俄译师等，都认为生起次第稳固后再修圆满次第，这才是密续的意义。玛尔巴和卓弥的追随者们认为，上午修生起次第，下午修圆满次第，虽然不是密续的意义，但因为与生起次第混合，所以超越次第的遮破较小。如果生起次第不稳固就修圆满次第，会因为各种不同的圆满次第证悟而浪费时间，如果按照次第修，则会立即产生具足特征的证悟。一般来说，根器敏锐的人，生起次第瞬间就能稳固，这些人是主要的调伏对象，所以考虑到这些人，大多数密续经典都说是次第性的。一般来说，次第是先生起次第，但是对于那些任何一个都无法修持的人，即使只展示一部分也没有矛盾。因此，自己一方的宗派等两方面都不修持，而是虚度一生，还认为这样很好，只
English
Moreover, the six sense bases are the body, and happiness appears in the mind. From where does the insubstantiality of the body bring happiness? Happiness cannot be spoken of. The meaning of what was said is that if there is no body in the present moment, happiness will not arise in the mind. Happiness and mental happiness are seen in relation to the body. The absence of a body is like the four formless realms and the Arhat who passes into Nirvana without remainder. The former Lamas said that the means of accomplishing the Dharmakaya is the Completion Stage, and the means of accomplishing the Rupakaya is the Generation Stage. Although later scholars opposed this, the key is as mentioned above, so the meaning is very good. Fourthly, the former Lamas believed that Nagarjuna and his sons should practice the Completion Stage after the Generation Stage is stable. The Mind Commentary School believes that whether it is stable or not, one should practice the Completion Stage after twelve years of practice. The self-school believes that the Generation Stage should be practiced in the morning and the Completion Stage in the afternoon. Some believe that the two stages should be practiced by mutually enhancing each other, saying that this is not good. The view of the Mind Commentary School is not like this, but the other three are all right. However, later Tibetans satirized all the views of the former Lamas, believing that all Indians and Ngor translators, etc., believe that the Completion Stage should be practiced after the Generation Stage is stable, and this alone is the meaning of the Tantra. The followers of Marpa and Drokmi believe that the Generation Stage should be practiced in the morning and the Completion Stage in the afternoon. Although it is not the meaning of the Tantra, because it is mixed with the Generation Stage, the refutation of transgressing the stages appears to be small. If one practices the Completion Stage without stabilizing the Generation Stage, one will waste time with various different realizations of the Completion Stage. If one practices according to the stages, then a realization that is complete with characteristics will arise immediately. In general, those with sharp faculties, whose Generation Stage becomes stable in an instant, are the main objects of taming, so considering these people, most of the Tantric scriptures say that it is sequential. In general, the sequence is that the Generation Stage precedes, but for those who cannot practice any one of them, there is no contradiction even if only a part is shown. Therefore, one's own faction and so on do not practice either of the two, but waste their lives in vain, and think that this is good, only
Chinese
认为观修次第是过失，这真是可笑至极。即使只生起少许的证悟，也比生不起生起次第和圆满次第任何一种证悟要殊胜得多。总的来说，如果自己对生起次第和圆满次第都没有生起证悟，却按次第观修，就能生起具量的证悟，否则就不能生起，这完全是无稽之谈。虽然有人说这是依据经文，但说先修生起次第，后修圆满次第的说法很多。如果在生起次第上没有获得稳固，那么无论修习多少圆满次第，也无法生起圆满次第的具量证悟。虽然看起来像是经文的说法，但如果没有引导，更不用说具量的证悟了。谁会喜欢虚假的誓言呢？因此，这取决于个人的根器，并非一成不变。从大多数情况来说，龙树菩萨说：“善住生起次第者，欲求圆满次第者，此法圆满佛所说，如梯之级次第也。”意思是说，首先修习生起次第，然后修习圆满次第。早晚座的次第也是同样的主旨。第五，关于种姓的意义和方便的差别，以及是三清净的自性，因此解脱是合理的，这是古代上师们的观点，意义很好，词句精炼，很好，如果这样说，第一点是：三续互相增益，因以果增益，果也以因增益。如一切秘密续中所说，在基础时有自性种姓，也有增长道之心的种姓，果成就时就成为种姓的主人，因为具足近取因和俱生助缘，所以果才能显现。第二，遣除争论，如果生起次第是观修本尊，圆满次第是安乐，那么观修分别念和贪欲怎么能解脱呢？虽然说了四种方便善巧的大对治，但难以举例说明，像这样以方便善巧来对治邪见才是大的对治。如《喜金刚》中所说：“以分别念对治分别念，以有对治
English
To view the practice of stages as a fault is truly laughable. Even if only a slight realization arises, it is far superior to not having generated even a single realization of either the generation stage or the completion stage. In general, if one has not generated realization of either the generation stage or the completion stage, yet practices them in sequence, one will generate a qualified realization. Otherwise, it will not arise, which is completely unfounded. Although some say it is based on scripture, there are many who say to practice the generation stage first and the completion stage later. If one has not gained stability in the preliminary generation stage, no matter how much one practices the completion stage, one will not generate a qualified realization of the completion stage. Although it seems like a scriptural statement, without guidance, let alone a qualified realization. Who would be pleased with a false vow? Therefore, it depends on the individual's capacity and is not fixed. In most cases, Acharya Nagarjuna said, "Those who dwell well in the generation stage, who desire the completion stage, this method is spoken by the complete Buddha, like the steps of a ladder." This means that one should first practice the generation stage and then practice the completion stage. The sequence of morning and evening sessions also has the same main point. Fifth, regarding the meaning of lineage and the difference of skillful means, and that it is the nature of the three purities, therefore liberation is reasonable, which is the view of the ancient lamas, the meaning is good, the words are concise, and it is good. If it is said like this, the first point is: the three tantras mutually enhance each other, the cause is enhanced by the effect, and the effect is also enhanced by the cause. As it is said in all secret tantras, at the base there is the lineage of self-nature, and there is also the lineage that increases the mind of the path, and when the fruit is achieved, one becomes the master of the lineage, because both the immediate cause and the co-emergent condition are complete, so the fruit can manifest. Second, refuting the argument, if the generation stage is the practice of the deity and the completion stage is bliss, then how can liberation be achieved by practicing conceptual thoughts and desire? Although four great antidotes of skillful means are mentioned, it is difficult to give examples. Like this, using skillful means to counteract wrong views is the great antidote. As it is said in the Hevajra Tantra, "By conceptual thought, conceptual thought, by existence,