Chinese
就像堵住耳朵一样，怎样才能把水弄出去呢？要用水才能把水弄出去。同样的，对于事物的分别念，也要用正确的认识来净化它。就像经文所说：众生无尽的业，被什么束缚，就要用什么方法来解脱。因此，要阻止普通的分别念，用本尊的分别念会非常迅速地成功。例如，对于某人怀有敌意的分别念，如果转为友善的分别念，就能立即阻止它，就像观修空性那样困难。对于普通的贪欲，观修乐空就能迅速地消除，但仅仅观修空性是不行的。因为故意生起的贪欲，可以通过对空性的无执着来克服。所以，对于自然产生的贪欲，无执着也会随之而来。第三个是第一个的详细解释。这包括如是性的清净、各个本尊的清净和自证的清净三种。首先，在基础阶段，一切法都是如是性空性而清净的，因此，在生起次第和圆满次第中观修空性，就能获得解脱，因为这是对事物实相的观修。第二，如前所述，五蕴等都是本尊的性质，因此通过观修就能显现。第三，上师们认为，上师的身体、面容和手等显现也是心，因此可以通过圆满次第来显现。那些自以为是地认为自己理解了上师意图的后辈们，认为所见的一切都是心，这就是自证的清净。通过观修圆满次第，就能显现它。他们说这三种清净是从基础阶段就存在的。从基础阶段就认识到显现是心，这真是太神奇了。如果已经认识到这一点，却说不观修圆满次第就无法显现，那还有什么比这更糟糕的呢？我们自己的观点是，心是安乐的自性，是自证的清净，因此观修圆满次第的大乐自证就能获得解脱，因为这是对事物实相的深入观修。以上是对生起次第和圆满次第的总体解释，接下来将分别解释生起次第和圆满次第的含义，这将在后面简要地提到。第二，为了利益他人而结合续部，为了获得加持而念诵咒语，为了取悦本尊而进行火供，为了积累福德而进行开光，为了根器低劣的人而进行微小的利他行为。
English
Just as water entering the ear, how can it be removed? It must be drawn out by other water. Similarly, the conceptual thoughts of objects, must be purified by correct understanding. As the scriptures say: The endless karma of beings, by whatever it is bound, by that very means, with skillful means. Therefore, to prevent ordinary conceptual thoughts, the conceptual thought of deities is very quickly accomplished. For example, if one has a conceptual thought of hostility towards someone, if one turns it into a conceptual thought of friendliness, it can be immediately prevented, just like the difficulty of meditating on emptiness. For ordinary attachment, meditating on bliss and emptiness can quickly reverse it, but it does not occur with mere emptiness. Because attachment that is deliberately generated can be overcome by non-attachment to emptiness. Therefore, for attachment that arises naturally, non-attachment also arises along the way. The third is the detailed explanation of the first. This includes the purity of suchness, the purity of individual deities, and the purity of self-awareness. First, in the base stage, all dharmas are pure by the emptiness of suchness, therefore, it is reasonable to be liberated by meditating on emptiness in the generation and completion stages, because it is the meditation on the reality of things. Second, as mentioned above, the aggregates, elements, etc., are of the nature of deities, therefore it is reasonable to become manifest by meditation. Third, the lamas consider that the bodies, faces, and hands of the former lamas are also mind, so it is reasonable to become manifest through the completion stage. Some later generations who presumptuously think that they understand the intention of the lamas, consider that whatever appears is mind, which is the purity of self-awareness. By meditating on the completion stage, it becomes manifest. They say that the three purities exist from the base stage. It is amazing to know that appearance is mind from the base stage. If one already knows this, but says that it will not become manifest without meditating on the completion stage, what could be worse than that? Our own view is that the mind is the nature of bliss, which is the purity of self-awareness, therefore it is reasonable to be liberated by meditating on the great bliss self-awareness of the completion stage, because it is the meditation on entering the reality of things. This is the general explanation of the two stages, and the meaning of the two stages, generation and completion, will be explained separately, which will be mentioned briefly later. Second, in combining the tantras for the benefit of others, reciting mantras for the purpose of receiving blessings, performing fire pujas to please the deities, performing consecration to accumulate merit, and performing small altruistic actions for those of lesser intelligence.
Chinese
行持中，有无量无数的积聚；行持自他大利益，是成就证悟之方便；所有这些的支分是供养和食子。这些的安立方式是，随其应理地宣说和讲述。仪轨的安立方式会很多，所以不询问。第三，究竟的增益行持也将在下面讲述。对此，经部所说的修持六波罗蜜多和四摄，在这里也只是要修持的。经部自身所说的六度，是显宗和密宗二者的共同之处。而这里直接开示的所修的道次第二者等，总的来说包含在六度中，但从波罗蜜多中没有确定宣说，所以是密宗的不共之道。这样，已经开示了所要修持的，现在是这样修习后，生起道地的证悟之方式，第二部分有五点，第一点是资粮道。共同的修持如同经部教法的道次第中所说的那样。然而，这里所修的四念住，是要努力修持上面所说的生起次第和圆满次第二者。当生起智慧降临的证悟之时，就获得了资粮道小位的证悟，进入了道。之后，以等持双运和后得相续的结合来利益众生，修习四正断，当后得的威仪，以及睡眠和梦中也持续不断地修持双运时，就生起了资粮道中位的证悟。之后，依靠四神足，一心一意地努力于本尊身和乐空之三摩地，当生起对智慧自在的证悟之时，就到达了资粮道大位。之后，仅仅努力于双运，由乐空所引导的五种神通逐渐产生。如果立即追求共同的成就，那么获得此暖位后，通过行持，就能成就五种神通和八大成就等，如药物持明和欲界、色界的持明，像身体的明觉持明者一样。以希求共同成就的行持来增
English
In practice, there are countless accumulations; practicing great benefit for oneself and others is the means to accomplish realization. The limbs of all these are offerings and torma. The way these are established is that they will be explained and taught according to what is appropriate. The way rituals are established will be many, so do not ask. Third, the ultimate enriching practice will also be explained below. Regarding this, the practice of the six perfections and the four means of gathering, as explained in the sutras, are also to be practiced here. The six perfections explained in the sutras themselves are common to both sutra and tantra. However, the stages of the path to be meditated upon, which are directly taught here, are generally included in the six perfections, but since they are not definitively taught in the perfections, they are the uncommon path of tantra. Having thus taught what is to be practiced, now it is the way in which realization of the stages of the path arises through such meditation. The second part has five points, the first of which is the path of accumulation. The common practice is as explained in the stages of the path of the sutra teachings. However, here, the four mindfulnesses to be meditated upon are to be diligently meditated upon by the generation and completion stages mentioned above. When the realization of the arrival of wisdom arises, one obtains the realization of the small stage of the path of accumulation and enters the path. After that, one benefits beings by combining the two stages of equipoise and the subsequent continuity, and by meditating on the four correct abandonments, when the subsequent conduct, as well as the practice of the two stages in sleep and dreams, occur continuously, the realization of the intermediate stage of the path of accumulation arises. After that, relying on the four legs of miraculous power, when one diligently strives single-mindedly in the deity's body and the samadhi of bliss and emptiness, when the realization of mastery over wisdom arises, one reaches the great stage of the path of accumulation. After that, by striving solely in the two stages, the five clairvoyances, led by bliss and emptiness, gradually arise. If one immediately seeks common accomplishments, then upon obtaining this heat stage, through practice, one can accomplish the five clairvoyances and the eight great accomplishments, such as the substance-holder and the desire realm and form realm holders, like the body's awareness holders. By the practice of desiring common accomplishments, one increases
Chinese
因为成为获得殊胜成就的障碍，所以仅凭现在的人的寿命，虽然不能获得殊胜成就，但能获得寿命自在，因此次第在那个身体上成佛是肯定的。以前以生起次第为主的导师们也说：以持明之路，获得寿命自在持明，以持明之寿命，欲成佛。也是这么说的。其中，八大成就者并非必定成就寿命持明。而物质持明者，在远离物质时，能力衰退的非常多。如迷恋女失去顶髻宝珠而无法在空中行走，以及如瑞鲁的故事一样。欲界的持明者，是说大资粮道者，将业手印的乐空专注一境地修习，获得共同的暖相后，行持行为，开始修行，身体与欲界天神同等，能行持各种明咒和成就，能获得寿命自在。此身具有八功德，所以在人中出现，但普通人无法看见，而是以化身利益众生。色界的持明者，与上述相同，但在行持时，仅仅行持极为无戏论的行为，身体便与色界天神同等。他的真实身体不会在人中出现，而是以各种化身利益有情。前者称为业手印持明，后者称为慧手印持明，这是就行为的场合而言的。他们也仍然需要修习圆满次第。此下，也有仅以生起次第就能获得的，也有仅修习圆满次第的，也可以两者都修习，因为没有生起圆满次第的不共证悟，所以证悟不会高于生起次第，因此归于生起次第的证悟，从证悟的角度，将生起次第置于所行之道。第二，加行道是，想要迅速获得殊胜成就的人们，获得四神足后，暂时获得共同的成就。
English
Because it becomes an obstacle to attaining supreme siddhi, one cannot attain supreme siddhi with just the lifespan of present humans, but one can attain mastery over life, so it is certain that one will gradually attain Buddhahood in that very body. Former teachers who mainly practiced the generation stage also said: Through the path of vidyadhara, one attains the vidyadhara of mastery over life; with the life of vidyadhara, one intends to accomplish Buddhahood. That is also what they said. Among them, the eight great siddhas are not necessarily certain to have attained the life-mastering vidyadhara. And the material vidyadharas, when separated from material, their power declines greatly. For example, Yid-phrog-ma (Mind-captivating Woman) could not travel in the sky because she was separated from the jewel on her crown, and like the story of Ri-lu. The vidyadhara of the desire realm is said to be the one on the great accumulation path, who practices the bliss and emptiness of karma-mudra with one-pointed concentration, and after obtaining the common heat, engages in conduct and begins practice, the body becomes equal to the gods of the desire realm, and one can perform various mantras and siddhis, and one can gain mastery over life. This body has eight qualities, so it appears among humans, but ordinary people cannot see it, and it benefits beings through emanations. The vidyadhara of the form realm is the same as above, but when practicing, one only engages in extremely non-elaborate conduct, and the body becomes equal to the gods of the form realm. His actual body does not appear among humans, but he benefits sentient beings through various emanations. The former is called karma-mudra vidyadhara, and the latter is called jnana-mudra vidyadhara, which refers to the occasion of conduct. They still need to practice the completion stage again. Below this, there are those who can attain it with just the generation stage, and there are those who only practice the completion stage, and it is also okay to practice both, because without the uncommon realization of the completion stage, the realization will not be higher than the generation stage, so it belongs to the realization of the generation stage, and from the perspective of realization, the generation stage is placed on the path to be traveled. Secondly, the path of joining is that those who want to quickly attain supreme siddhi, after obtaining the four legs of miraculous power, temporarily obtain common siddhis.
Chinese
因此，不使用性行为。修习任何生起次第都可以，即使不修习，努力于圆满次第，当生起三现分或道位的三种最初喜乐的证悟时，就安立为生起了加行道暖位大、中、小的证悟。仅仅如此，虽然没有必须依止业印的决定，但在道位的近得大乐或殊胜喜乐中的心远离究竟光明，或者譬喻光明究竟的最初一刹那，加行道暖位大的外边，诸蕴融入次第的体验，如临终光明般生起，为了获得那个，则需要使用或不使用性行为，都需要依止手印。暖位小的证悟，是圆满次第的暖相，在此未生起之前，不能使用圆满次第的性行为，因为成就智慧身会稍微延迟。譬喻光明究竟的相续，从那上面刚一升起，就成就风心之身，获得这个之后，就安立为加行道顶位。从那之后，一心努力于业手印瑜伽，不清净的身体转化为清净，融入那个唯心之身时，就称为虹身金刚身的持明者，这个不属于三界任何一个的身体。然而，因为没有见到真谛，所以不安立为出世间的持明者。即使成就风心之身，如果粗大的身体没有转化，也不安立为持明者的身体。称为无二智慧身的双运成就之后，粗大的身体不可能不转化，因此所有的双运身都是出世间的持明。成就这个风心之身之后，在二十四个境处的四个处所行持。获得与那些金刚空行母的结合，头顶等四处的脉、界、风融入中脉时，是加行道的第一地。之后，以近处的四个处所和左耳等四个处所为第二地。之后，在近处尸林之间的八个地方，身体的两个处所结合，到达那个处所时，获得那个空行母们的结合，身体的那个处