English
Sapa meditates. By treating elaboration like a dream, elaboration itself accomplishes non-elaboration. Thus it is said. Moreover, in the stage of the generation phase, mixing with the view of emptiness can somewhat suppress the conceptual thoughts of attachment to the magnificent deity, but to completely eradicate the subtle conceptual thoughts of attachment to the magnificent deity, one must practice the completion phase. Second, because what is to be attained is definitely two, the generation phase and the completion phase are definitely two. In general, both the generation phase and the completion phase accomplish the four bodies and five wisdoms, but mainly for the purpose of accomplishing the form body, one must practice the generation phase. As the Vajra Tentra says: "With the yoga of Buddha's pride, one will definitely accomplish Buddhahood. The teacher has thirty-two marks, mainly possessing eighty minor marks. That is the form body of skillful means." Thus it is said. To accomplish the Dharma body, one must practice the completion phase. As the Sumbhuti says: "This self-arisen nature is very famous as the Dharma body." Thus it is said. Third, because the essence is the support and the supported, the number of generation phase and completion phase is definitely two. As the root tantra says: "This yoga of the completion phase, its bliss is called great bliss. Completion has no practice, what is the use of generation?" It means that it is enough to practice the completion phase, what is the use of the generation phase? In response to this question, the Bhagavan said: "Ema, great Bodhisattva, extremely exhausted by the power of faith. What happiness is there from the unreality of the body? It is impossible to speak of happiness. In the manner of pervading and pervaded, happiness pervades beings. Just as a flower has fragrance, one does not know the unreality of the flower. Similarly, because form and so on are unreal, happiness itself is also invisible." Thus it is said, like a flower and the fragrance of a flower, the deity body accomplished by the generation phase is the dharma of the body, and the wisdom great bliss of the completion phase is the dharma of the mind, the two exist as the support and the supported. Fifth, regarding the order, the noble ones believe that the generation phase is taught first, and then the completion phase is practiced. The Five Stages say: "Abiding in the generation phase, for those who desire the completion phase, the skillful means of the complete Buddha, like the order of a ladder."
Chinese
如是说。有些《心经》的注释者认为，生起次第，无论稳固与否，都要修习十二年，然后才能修习圆满次第。有些论师认为，生起次第要用圆满次第来增益修习。虽然有诸多不同的观点，但噶雅达热的观点是，根据根本续部所说：“二次第俱时而住。”的意思，主张在一个座次中，上午修习生起次第，下午修习圆满次第。第六，解脱的合理性在于：因为是种性或因，因为被特殊方便所摄持，以及因为是三清净的自性，所以解脱是合理的。第一点，根本续部中说：“种性和五大种，以及五蕴的自性，以此种性和数量，显明宣说为种性。”这里说五蕴是五佛的种性，五烦恼是五智慧的种性。又在《一切秘密续》中说：“因上增益果，果上也增益因。”以及根本续部中说：“具有面容手足等形象者，乃是极乐无色者，如是众生皆俱生。”如是所说，心的显现如手等形象是因，由于修习生起次第本尊身之缘故，能获得增长之种性，因此为了成就色身而修习是合理的。心的法性安住于乐空无二的智慧是因，由于修习圆满次第乐空之缘故，能获得增长之种性，因此成就法身是合理的。第二，被特殊方便所摄持而解脱是合理的，即两种次第都是四大对治的自性。也就是，同类对治，相返对治，修习对治，增益对治四种。第一，例如对于疯狗的牙齿等游动之毒的对治，需要用乌头等坚固之毒来对治一样，对于平凡分别念的对治，需要用道之分别念，对于烦恼的对
English
Thus it is said. Some commentators on the Heart Sutra believe that the generation stage, whether stable or not, should be practiced for twelve years before the completion stage can be practiced. Some teachers believe that the generation stage should be enhanced by the completion stage. Although there are many different views, the view of Gayadhara is that, according to the meaning of the root tantra which says, "The two stages abide simultaneously," it is advocated that the generation stage be practiced in the morning session and the completion stage in the afternoon session in one sitting. Sixth, the reason for liberation is that it is reasonable to be liberated because it is a seed or cause, because it is possessed by special means, and because it is the nature of the three purities. The first point is that the root tantra says, "The seed and the five great elements, and the nature of the five aggregates, by this seed and number, are clearly declared as the seed." Here it is said that the five aggregates are the seed of the five Buddhas, and the five afflictions are the seed of the five wisdoms. Also, in the All Secret Tantra it says, "Increase the fruit on the cause, and also increase the cause on the fruit." And the root tantra says, "Those with faces, hands, and feet are the form of the supreme bliss without form, and all beings are born together in the same way." As it is said, the appearance of the mind, such as the appearance of hands, is the cause, and because of the condition of practicing the deity body of the generation stage, one can obtain the seed of growth, so it is reasonable to practice in order to achieve the form body. The Dharma nature of the mind abiding in the wisdom of non-duality of bliss and emptiness is the cause, and because of the condition of practicing the bliss and emptiness of the completion stage, one can obtain the seed of growth, so it is reasonable to achieve the Dharma body. Second, it is reasonable to be liberated by being possessed by special means, that is, both stages are the nature of the four great antidotes. That is, the same kind of antidote, the opposite antidote, the practice antidote, and the increase antidote. First, for example, just as the antidote for the moving poison of the teeth of a mad dog needs to be treated with a solid poison such as aconite, the antidote for ordinary conceptualization needs to be the conceptualization of the path, and the antidote for afflictions needs to be
Chinese
再者，使烦恼本身成为道用，如是说：毒药之微量，能使一切众生亡；知解毒性者，以毒攻毒成。二是，对器情庸常之执著，其对治为观想宫殿与天神之相，如是，风所持，供养杂豆骡所食，反向之药若详察，风能击退风。三是，为对治执著一头二臂等，所示现观想多头多臂之法，如是，若耳灌注水，他水定能引出，如是，对事物之分别念，亦当确定清净之。如是说。四是，为对治庸常之贪欲，观想坛城轮，如是，热病所灼烧，亦以火来焚烧，如是，贪欲之火所焚烧，以贪欲之火来焚烧。如是说。如是开示彼等殊胜方便，众生无尽之业力，以何与何而系缚，以方便及彼等，从有之系缚中解脱。如是说。三是，以是三清净之自性故，解脱之理，如是说：定知一切事物之，清净即是如是性，从外各别之分类，诸天亦如是宣说。以及，自明自性即清净，非由他净而解脱。如是，如是性之清净，诸天各自之清净，自明之清净等三者，总的来说，二种次第皆具足三清净，然主要的是，一切法自始即远离一切戏论之边，安住于如是性之清净中，以是之故，以证悟之见，观彼等为空性，故能解脱。蕴界处之自性，自始即安住于诸天各自之清净中，是故，以生起次第，观彼等为天神之身，故能解脱。心性自明之大乐，安住于自明之清净中，是故，以圆满次第，修习乐空之智慧，故能解脱。二是，广说生起次第，于此，修行者之补特伽罗，于何处修行之处所。
English
Furthermore, making afflictions themselves a path, as it is said: A small amount of poison can cause all beings to die; one who understands the nature of poison uses poison to counteract poison. Secondly, as an antidote to attachment to ordinary containers and contents, contemplate the form of the palace and deities, just as that which is held by the wind provides mixed beans for mules to eat. If the opposite medicine is carefully examined, wind can repel wind. Thirdly, to counteract attachment to one head and two arms, etc., the method of contemplating many heads and many arms is shown, just as if water is poured into the ear, other water will surely draw it out. Likewise, conceptual thoughts about things should also be definitely purified. So it is said. Fourthly, as an antidote to ordinary desire, contemplate the mandala wheel, just as even if one is burned by heat, one is also burned by fire. Likewise, if one is burned by the fire of desire, one is burned by the fire of desire. So it is said. By teaching these special methods, beings are bound by inexhaustible karma, by what and by what. With skillful means and those very means, one is liberated from the bonds of existence. So it is said. Thirdly, the reason for liberation is that it is the nature of the three purities, as it is said: It is certain that the purity of all things is called Suchness. From the outside, with individual distinctions, the gods also proclaim it. And, self-awareness is the nature of purity itself, and it is not liberated by other purities. Thus, the purity of Suchness, the purity of each of the gods, and the purity of self-awareness are the three. In general, both stages have all three purities, but mainly, all dharmas are originally free from all extremes of elaboration and abide in the purity of Suchness. For this reason, with the view of realization, contemplating them as emptiness, it is reasonable to be liberated. The nature of the aggregates, elements, and sense bases originally abides in the purity of each of the gods. Therefore, with the generation stage, contemplating them as the bodies of deities, it is reasonable to be liberated. The great bliss of the self-aware nature of mind abides in the purity of self-awareness. Therefore, with the completion stage, cultivating the wisdom of bliss and emptiness, it is reasonable to be liberated. Secondly, to explain the generation stage in detail, here, the individual who cultivates, the place where one cultivates.
Chinese
何时是禅修的时间？如何禅修的意念？以及禅修之物详细解说，共有五点。第一点是，无论是次第修习者还是顿悟者，凡是获得灌顶且三昧耶和戒律没有失坏的，是最初的修行者。第二点是，如经中所说：“处所必须谨慎选择，在自己的家中。”因此，最初的修行者首先在自己的家中禅修，稍微获得稳固之后，就在树林和墓地等处禅修。如经中所说：“一棵树和墓地，空行母的家和夜晚，或者寂静的边地，必须谨慎选择这些好的禅修之处。”获得巨大稳固之后，就在三十七处地方禅修。第三点是，如根本续中所说：“在夜晚。”因此，最初的修行者专注于生起次第本尊身像的时间主要是在夜晚，其余的念诵等行为的时间则没有规定。稍微获得稳固之后，就进行四座瑜伽，获得巨大稳固之后，就在所有时间都禅修。如《金刚帐续》中所说：“以四个时段加持，如果禅修就能迅速成就。”以及根本续中所说：“具有无我瑜伽，或者精进于黑汝嘎之尊。”以及“因为其他的心念哪怕一瞬间，恶毒的心念由于无明，为了想要获得成就，智者不会安住于此。”第四点是，如根本续中所说：“以自身成就的心念，具有智慧的瑜伽母禅修，或者黑汝嘎之尊的身相。”因此，对于道路和指路的上师，要断除怀疑，以必定成就的信心来禅修。第五点分为三点：禅修之物坛城的形态，禅修方式显现证悟的解说，禅修果位地道的形态。第一点是，虽然在上面所说的根本续和释续等一致的续部中，说了许多坛城的形态，但这里所说的《帐续》、《观察续》、《合续》三部续中所说的坛城形态，分为直接用语言表达的和上师口诀解释的两种。第一种直接表达的是，在《观察二续》中说：“身金刚的坛城，语金