Chinese
为了摄受所化之士，故有种种事业。这二者中的第一个，见解有共同和不共同的见解两种。第一个是波罗蜜多的见解，其闻思的见解被认为是毒见。第二个不共同的密咒见解是，将远离一切戏论的空性，由有境的智慧所体验来认定。两种次第的安立将在下文阐述。行为方面，有阿瓦都提昆达尔的行为、普贤菩萨的行为、遍胜的行为三种。近取因与行为有关，但不共同的特点是，圆满正等觉化身和圆满报身所灌顶，与果时的灌顶智慧有关。念诵等共同的五种现观将在其他地方阐述。第三，从誓言和律仪的区分来看，有最初的誓言、稍微获得稳固的誓言、大大获得稳固的誓言三种。从诀窍来说，对于四种灌顶的每一个，有等持的誓言、后行的誓言、守护的誓言、食用的誓言、不离的誓言，分为五五种，宣说了二十五种誓言。其中，行为和近取因是圆满次第的支分，共同的五种现观是生起次第的支分，通达的见解和誓言是两者都需要的。因此，方便道的十一种现观有二根本和九支分。第三，通过修持所获得的果，在相续中，有暂时的果位十二地，以及究竟的果位佛地。第一个方面，本体是乐空的智慧，其原因是，外在是行持诸大境，内在是脉气明点的运行融入中脉。此处的所修是于等持中修持大乐的智慧，以及于后得中明咒禁行的行为。关于地的功德，共同的与经部相同，不共同的功德应在续部中详细了解。第二个方面，四身。
English
In order to guide those who can be guided, there are various activities. Of these two, the first, views, has two types: common and uncommon views. The first is the view of the Paramitas, and its view of study and contemplation is considered a poisonous view. The second, the uncommon view of mantra, is to identify emptiness, which is free from all elaborations, as being experienced by the wisdom of the subject. The arrangement of the two stages will be explained below. In terms of conduct, there are three types: the conduct of Avadhuti Kundali, the conduct of Samantabhadra, and the conduct of Sarvavijaya. The proximate cause is related to conduct, but the uncommon characteristic is that the empowerment by the complete Buddha's Nirmanakaya and Sambhogakaya is related to the wisdom of empowerment at the time of fruition. The five common Abhisamayas, such as recitation, will be explained elsewhere. Third, in terms of the distinction between vows and samayas, there are three types: the initial vow, the vow of slightly gaining stability, and the vow of greatly gaining stability. From the perspective of instructions, for each of the four empowerments, there are five types of vows: the vow of Samadhi, the vow of subsequent conduct, the vow of protection, the vow of consumption, and the vow of non-separation, thus explaining twenty-five vows. Among these, conduct and proximate cause are branches of the Completion Stage, the five common Abhisamayas are branches of the Generation Stage, and the view of realization and vows are necessary for both. Therefore, the eleven Abhisamayas of the Path of Means have two roots and nine branches. Third, the result obtained through practice, in the continuum, there are the twelve Bhumis as temporary results, and the Buddha Bhumi as the ultimate result. In the first aspect, the essence is the wisdom of bliss and emptiness, and the reason is that externally, it is the practice of the great objects, and internally, it is the movement of the channels, winds, and bindus dissolving into the central channel. The practice here is to meditate on the wisdom of great bliss in Samadhi, and the conduct of mantra asceticism in the post-meditation state. Regarding the qualities of the Bhumis, the common ones are the same as the Sutras, and the uncommon qualities should be understood in detail in the Tantras. The second aspect, the four Kayas.
Chinese
我为五种智慧所摄持，此外，诸佛之身语意之秘密不可思议，功德与事业之作用不可思议等等，应知于续部中。第二，分别解说二种次第，即宣说二次第之共同体性，以及广说生起次第。初者，有自性、分类、词义、数量决定、次第、解脱之理，此为二次第之六种共同现观。初者，自性为：救护意念分别之殊胜方便，即与乐空之智慧本尊身相连。第二，分类为：生起次第与圆满次第二者。初者之分类有：三摩地三种、支分四种、支分六种等。第二，圆满次第有：自加持与坛城轮二种。第三，词义为：于圣者回遮之宗派，许为从所净分而立名。生起为成立普通之身，四生处，以及分别由胎生之门而生之次第，普通有情之死亡圆满，地融入水等次第，乃是清净对治本尊瑜伽与金刚念诵光明等，许为如是观察。于《行集论》中云：“何者生乃世俗谛，死亡之名亦胜义谛，此二次第以上师恩，所得此等未来佛。”如是说。时轮派诸师许为从果之门而立名，即生起之义为共同成就，圆满之义为殊胜成就，次第乃是显现彼二者之道，即修持本尊身与修持瑜伽支分六者。导师瑜伽自在毗瓦巴及其随从之意趣自宗为：生起之义为由意念分别之勤作所生之本尊身，圆满乃是身语意三圆满，其义即身体脉、语气息与文字、心明点等，如其安住于身而圆满修持，故与他宗之“完全成就次第”之名相符。第四，数量决定乃因所断决定为二，所证决定为二。
English
I am encompassed by the five wisdoms. Furthermore, the secrets of the body, speech, and mind of the Buddhas are inconceivable, and the activities of qualities and deeds are inconceivable, etc., should be known in the tantras. Secondly, to explain the two stages separately, there is the explanation of the general characteristics of the two stages, and the detailed explanation of the generation stage. In the first, there are six common realizations of the two stages: nature, classification, meaning of words, determination of number, order, and the reason for liberation. First, the nature is: a special method to protect from mental conceptualization, that is, it is related to the form of the deity of bliss and emptiness. Second, the classification is: the generation stage and the completion stage. The first can be divided into: three samadhis, four limbs, and six limbs. The second, the completion stage, has two: self-blessing and mandala wheel. Third, the meaning of words is: in the tradition of the Holy Ones, it is accepted that the name is given from the basis of purification. Generation is the establishment of an ordinary body, the four modes of birth, and in particular, the stages of birth through the womb-born, the completion of the death of ordinary sentient beings, the stages of earth dissolving into water, etc., are considered to be the yoga of the deity who purifies these stages, the vajra recitation, clear light, etc. In the Compendium of Conduct it is said: "Whatever is born is the conventional truth, the name of death is also the ultimate truth. These two stages, through the kindness of the lama, these attainments are future Buddhas." It is said. The Kalachakra tradition considers that the names are given from the perspective of the result: the meaning of generation is common accomplishment, the meaning of completion is supreme accomplishment, and the stages are the path to manifest these two, that is, meditating on the deity's form and meditating on the six limbs of yoga. The intention of the master of yoga, Virupa, and his followers is: the meaning of generation is the deity's form generated by the effort of mental conceptualization, and completion is the completion of body, speech, and mind. Its meaning is also that the body's channels, the speech's breath and letters, and the mind's bindus are meditated upon as they abide in the body, so it is in accordance with the name "stage of complete accomplishment" in other traditions. Fourth, the determination of number is because what is to be abandoned is determined to be two, and what is to be attained is determined to be two.
Chinese
是故，为了确定数量，以及本体是所依和能依之故，确定为生圆二次第。初者，为了摧毁庸常之分别念而修生起次第，为了摧毁对庄严天之执着之分别念而修圆满次第，是必须的。如《金刚帐续》云：“为摧毁庸常分别念，修习瑜伽极宣说，修习自性住位者，非修非不修。”如是说。庸常之分别念，若分之，有因业及烦恼，果我及我所执着二者。初者，以二种积聚资粮而结合。 দ্বিতীয়者，有器与情结合之理二者。初者，器之世间者，乃天之宫殿，于天英雄唯一之现证者，亦以天之座垫而清净。情结合之理者，以生起法结合四生之理，及以天之相清净三毒。初者，以五现证生起清净暖湿生，从虚空中散布天众清净胎生，从光蕴中起立，及以金刚三种仪轨生起清净卵生，以刹那生起之瑜伽清净化生。 দ্বিতীয়者，诸天寂静与忿怒及忿怒贪欲混合三者聚集，以贪欲之相清净贪欲，以极寂静之相清净愚痴，以口极忿怒之相清净嗔恨，以忿怒贪欲混合之相清净三毒。即于彼，以安住于妃女之眷属中清净贪欲，以显示大忿怒清净嗔恨，以具足相好清净愚痴。是故，仅偏于寂静或忿怒是不甚深，忿怒贪欲混合则甚深。如《金刚帐续》云：“贪欲嗔恨与愚痴，我慢悭吝诸有情，为摄受故于自轮，执持众多金刚形。”如是说。第二者，庄严天执着之分别念，以圆满次第清净之。如云：“根本续云：生起次第之瑜伽，具誓者当行。”
English
Therefore, in order to ascertain the number, and because the entity is the dependent and the depender, it is determined as the two stages of generation and completion. The first is that in order to destroy the ordinary conceptual thoughts, one must practice the generation stage, and in order to destroy the conceptual thoughts of attachment to the magnificent deity, one must practice the completion stage. As the Vajra Tent Tantra says: "To destroy ordinary conceptual thoughts, the practice of yoga is greatly proclaimed. The practice of the state of abiding in self-nature is neither practice nor non-practice." Thus it is said. If we divide the ordinary conceptual thoughts, there are two: the cause, karma and afflictions, and the result, the clinging to self and what belongs to self. The first is combined by the two accumulations of merit. The second has two ways of combining the vessel and the essence. The first is that the vessel world is the palace of the gods, and for the manifestation of the one hero god, even the seat of the gods purifies. The way to combine the essence is to combine the four births with the generation method, and to purify the three poisons with the form of the gods. The first is to purify the warm and moist born with the five manifestations of enlightenment, to purify the womb born by spreading the assembly of gods from the sky, to rise from the mass of light, and to purify the egg born with the three vajra rituals. The yoga of instantaneous generation purifies the miraculously born. The second is that the gods are gathered in three forms: peaceful, wrathful, and mixed with wrath and desire. The form of desire purifies desire, the form of extreme peace purifies ignorance, the form of extreme wrath purifies hatred, and the form of mixed wrath and desire purifies all three poisons. That is, by dwelling in the retinue of consorts, desire is purified, by showing great wrath, hatred is purified, and by possessing marks and signs, ignorance is purified. Therefore, being biased towards peace or wrath is not very profound, but the mixture of wrath and desire is very profound. As the Vajra Tent Tantra says: "For the sake of gathering those who are greedy, hateful, ignorant, arrogant, and miserly, one holds many vajra forms in one's own mandala." Thus it is said. The second is that the conceptual thoughts of attachment to the magnificent deity are purified by the completion stage. As it is said: "The root tantra says: The yogi of the generation stage should practice.
Chinese
萨巴观。将戏论如梦般看待，戏论即能成就无戏论。（如是）说。又，在生起次第的阶段，与空性见解相混合，虽然能稍微压制对庄严本尊的执着分别念，但要彻底根除对庄严本尊的微细执着分别念，就必须修习圆满次第。第二，因为所要获得的（目标）确定为二，所以生起次第和圆满次第也确定为二。一般来说，生起次第和圆满次第都能成就四身五智，但主要是为了成就色身，所以必须修习生起次第。如《金刚帐续》所说：“以佛慢瑜伽，必定成就佛陀之身。具足三十二相，主要具有八十随好。那是方便的色身。”如是说。为了成就法身，必须修习圆满次第。如《桑布扎续》所说：“此自生之体性，极为著名乃法身。”如是说。第三，因为本体是能依和所依，所以生起次第和圆满次第的数量确定为二。如根本续部所说：“此圆满次第之瑜伽，彼之乐为大乐。圆满无有修习，生起有何用？”意思是修习圆满次第就足够了，生起次第有什么用呢？对于这个问题，薄伽梵回答说：“唉玛大菩萨，因信心之力而极度疲惫。身体的无实有何乐？无法言说乐。以遍及和遍及者的方式，乐遍及有情。如花有香，不知花之无实。同样，因色等无实，乐亦不可见。”如是说，如花和花的香味一样，生起次第所成就的本尊身是身体的法，圆满次第的智慧大乐是心的法，二者作为能依和所依而存在。第五，关于次第，圣者们认为先教授生起次第，然后修习圆满次第。《次第五》中说：“安住于生起次第，对于希求圆满次第者，圆满佛陀之方便，如阶梯之次第。”