Chinese
何种灌顶呢？是具有七支现观，后行仪轨是收摄的仪轨。第二，方便道的现观是：为了使一切道转为菩提道，而有的证悟的见解；以及圆满次第的所依生起次第；和生起俱生智慧的圆满次第；二次第稳固后，发挥作用的行为；以及与果位连接的近取因阿黎嘎黎菩提心，即成办殊胜的五种现观。为了策励本尊的心续而念诵，为了寂灭障碍而抛掷朵玛，为了加持身像而开光，为了成办一切事业而作火供，为了摄受对下劣有信解的补特伽罗而作事业总集，即五种共同的现观，以及二者都需要的助伴誓言和律仪，即十一种现观。它的见解有共同的和不共同的两种见解。第一，共同的见解是：波罗蜜多的见解，它的闻思所生的见解被认为是毒见。第二，不共同的密咒的见解是：远离一切戏论的空性，或者是以有境的智慧所体验的对境进行认持。二次第的清净将在下面阐述，行为有阿瓦杜提的普皆摇动的行为，以及普贤的行为，和胜方遍的行为，共有三种。近取因是与行为相关联的，但不共同的特点是：圆满正等觉化身和报身作灌顶，与果时的灌顶智慧相关联。念诵等六种共同的现观将在别处阐述，誓言律仪如果分类，则可分为守护的誓言和享用的誓言两种，或者分为最初业者的誓言，稍微获得稳固的誓言，大大获得稳固的誓言三种。诀窍中有宣说二十种誓言的清净，但此处应时的只有这些。其中行为和近取因是圆满次第的支分，
English
What kind of empowerment is it? It is the realization with seven branches, and the subsequent ritual is the ritual of gathering. Second, the realization of the means lineage is: in order to transform all paths into the path of enlightenment, there is the view of realization; and the arising stage that is the basis of the completion stage; and the completion stage that generates innate wisdom; after the two stages are stable, the action that brings forth benefit; and the proximate cause that connects with the fruit, the Ali Kali Bodhicitta, which are the five realizations that accomplish the supreme. In order to stimulate the mindstream of the deity, there is recitation; in order to pacify obstacles, there is the throwing of tormas; in order to bless the body image, there is consecration; in order to accomplish all actions, there is fire offering; in order to subdue individuals who have faith in the inferior, there is the collection of all actions, which are the five common realizations; and the vows and samayas that are needed by both, which are the eleven realizations. Its view has two kinds of views, common and uncommon. First, the common view is the view of the Paramitas, and its view arising from hearing and thinking is considered a poisonous view. Second, the uncommon view of mantra is: emptiness that is free from all elaboration, or recognizing the object experienced by the wisdom of the subject. The purification of the two stages will be explained below, and the actions are the all-shaking action of the Avadhuti, and the action of Samantabhadra, and the action of Victorious in All Directions, which are three. The proximate cause is related to the action, but the uncommon characteristic is: the empowerment by the Nirmanakaya and Sambhogakaya of the fully enlightened Buddha, and it is related to the wisdom of empowerment at the time of fruition. The six common realizations such as recitation will be explained elsewhere, and if the vows and samayas are classified, they can be divided into the vows to be protected and the vows to be consumed, or into the vows of the initial practitioner, the vows that have gained some stability, and the vows that have gained great stability, which are three. In the instructions, the purity of the twenty vows is explained, but only these are relevant here. Among them, action and proximate cause are branches of the completion stage,
Chinese
五种现观是：生起次第的支分，证悟的见解，以及誓言，这两者都是需要的。因此，方便道的十一种现观，有二根本和九支分。第三，由修持而获得的果续，有暂时的果位十二地，以及究竟的果位佛地。第一，其自性是乐空的智慧，其因是：外在行于广大境，内在脉气明点的运行融入中脉。此之所修持，于等持中修持大乐的智慧，于后得中行持觉性瑜伽士的行为。诸地的功德，共同的功德与经部相同，不共同的功德于续部中广知。第二，是四身和五智所摄。此外，佛陀的身语意秘密不可思议，功德事业的行境不可思议等，于续部中知晓。第二，分别解说二次第，有二次第共同的清净之显示，以及广说生起次第。第一，有自性、分类、词义、数量决定、次第、解脱的道理，即是二次第共同的六种现观。第一，其自性是：从意念相执中救护的特殊方便，即是与乐空智慧和本尊身形相联。第二，分类有生起次第和圆满次第两种。第一，分类有三三摩地，四近修支分，六现观支分。第二，圆满次第的分类有自加持，坛城。第三，词义是：圣者周匝。一些的宗派认为，生起的意思是生，圆满的意思是死，次第是认为那二者的调伏。时轮派的一些人认为，生起的意思是共同的成就，圆满的意思是殊胜的成就，次第是认为那二者显现的道。然而，导师瑜伽自在者毗瓦巴父子的意趣，自己的宗派是生起的
English
The five Abhisamayas are: the limb of the generation stage, the view of realization, and the vows, both of which are necessary. Therefore, the eleven Abhisamayas of the means lineage have two roots and nine branches. Third, the resultant continuum obtained through practice has the twelve Bhumis as temporary results and the Buddha Bhumi as the ultimate result. First, its nature is the wisdom of bliss and emptiness, and its cause is: externally, traversing the great realms, and internally, the movement of the channels, winds, and bindus dissolving into the central channel. The practice of this is to meditate on the wisdom of great bliss in meditative equipoise, and in the post-meditation to practice the conduct of a vidyadhara yogi. The qualities of the Bhumis, the common qualities are the same as the Sutra, and the uncommon qualities are extensively known in the Tantra. Second, it is encompassed by the four Kayas and the five wisdoms. Furthermore, the inconceivable secrets of the body, speech, and mind of the Buddha, and the inconceivable activities of qualities and actions, etc., are to be known in the Tantra. Second, explaining the two stages separately, there is the general purity of the two stages shown, and the generation stage explained in detail. First, there are nature, classification, meaning of words, definite number, order, and the reason for liberation, which are the six general Abhisamayas of the two stages. First, its nature is: a special means of saving from mental signs and concepts, which is the wisdom of bliss and emptiness associated with the form of the deity. Second, the classification has two stages: the generation stage and the completion stage. The first classification has three Samadhis, four approaching and accomplishing limbs, and six Abhisamaya limbs. Second, the classification of the completion stage has self-blessing and mandala. Third, the meaning of the words is: Holy Circle. According to some schools, the meaning of generation is birth, the meaning of completion is death, and the order is considered the subjugation of those two. Some people of the Kalachakra consider the meaning of generation to be common accomplishment, the meaning of completion to be supreme accomplishment, and the order to be the path that manifests those two. However, the intention of the master yogi Virupa and his sons, their own school is the generation of
Chinese
又，以意的分别念之作用所生之佛身，圆满是身语意三圆满，其义是，如身体的脉、语言的风和文字、心之明点等，如其安住于身一般，圆满地修习，因此，与别处所说的“完全成就次第”相符。第四，因为确定是两种应断除的，以及确定是两种应获得的，并且本体是所依和能依的缘故，生起次第和圆满次第的数量是确定的。第一，如《金刚帐》中所说：“为了摧毁庸常状态，如实宣说修习，从修习自性状态起，不是修习，也不是不修习。”一般而言，为了摧毁庸常的分别念而修生起次第，为了摧毁对庄严天神的执着之分别念而修圆满次第。如果将庸常的分别念进行分类，则有因、业和烦恼，以及果、我和我所执着两种。第一，以积累资粮的两种方式进行清净。第二，有清净外器和内情两种方式。外器世界是天神的宫殿，对于天神勇士一体的现观而言，也清净天神的坐垫。内情清净的方式有清净生起次第的四种生处，以及以天神之相清净三毒。第一，清净生起次第的四种生处是：以五种现证生起清净暖湿所生，从虚空中涌现天神众清净胎生，从光团中显现和以三种金刚行生起清净卵生，以及以刹那间生起的瑜伽清净化生。第二，一般而言，诸天神可归纳为寂静、忿怒和忿怒与贪欲混合三种。以贪欲之相清净贪欲，以极忿怒之相清净嗔恨，以极寂静之相清净愚痴，以忿怒与贪欲混合之相，同时清净三毒。也就是，安住在明妃眷属之中清净贪欲，安住于大忿怒尊之相清净嗔恨，具有相好清净愚痴。因此，寂静和忿怒各占一边。
English
Furthermore, the deity body generated by the activity of conceptual thoughts, and perfection is the perfection of body, speech, and mind. Its meaning is that the channels of the body, the wind and letters of speech, and the bindus of the mind, are meditated upon as being perfect as they abide in the body. Therefore, it is in accordance with what is said elsewhere as the "sequence of complete accomplishment." Fourth, because it is certain that there are two to be abandoned, and because it is certain that there are two to be attained, and because the essence is the support and the supported, the number of generation and completion are fixed as two. First, as it is said in the Vajra Tent, "In order to destroy the ordinary state, the meditation is truly proclaimed. From meditating on the state of self-nature, it is neither meditation nor non-meditation." In general, the generation stage is practiced in order to destroy ordinary conceptual thoughts, and the completion stage is practiced in order to destroy the conceptual thoughts of attachment to the magnificent deity. If ordinary conceptual thoughts are classified, there are two types: cause, karma, and afflictions, and result, self and the clinging to self. First, they are purified by the two methods of accumulating merit. Second, there are two ways to purify the outer vessel and the inner essence. The outer world is the palace of the deity, and for the realization of the deity hero as one, the seat of the deity is also purified. The way to purify the inner essence is to purify the four places of birth of the generation stage, and to purify the three poisons with the form of the deity. First, the way to purify the four places of birth of the generation stage is to purify the heat and moisture born from the five manifest enlightenments, to purify the womb-born by emanating the assembly of deities from within the sky, to purify the egg-born by arising from a mass of light and by generating the three vajra rituals, and to purify the miraculously born by the yoga of instantaneous generation. Second, in general, all deities are classified into three
Chinese
浅薄是不深刻的，而嗔恨和贪欲的混合则非常深刻。第二，为了摧毁对庄严天神的执着分别念，要修习圆满次第，如根本续中所说：“生起次第瑜伽士，应修习有戏论，将戏论视如梦，戏论即是无戏论。”在生起次第的阶段，与空性的见解相混合，虽然能稍微压制对庄严天神的执着分别念，但为了彻底根除对庄严天神等的微细分别念，必须修习圆满次第。第二，为了确定所要获得的两种果位，所以确定为生起次第和圆满次第。一般来说，生起次第和圆满次第都是成就四身和五智的方法，但主要是为了成就色身而修习生起次第，如《金刚帐续》中所说：“以佛慢瑜伽，将成就为佛陀，具三十二相好，主尊具八十随形好。”主要是为了成就法身而修习圆满次第，如《桑布扎续》中所说：“此自生之体性，即名为法身。”第三，因为本体是所依和能依，所以确定为生起次第和圆满次第，如根本续中所说：“唉玛大菩萨，因信心之力而极度衰弱，身体的无实有何乐？无法言说乐。以遍和遍及之方式，乐遍及有情。如花有香气，无法知晓花之无实，同样，色等无实，乐亦不可得。”因此，如花和花的香气一样，生起次第的修法是本尊身之身体的法，圆满次第的智慧大乐是心之法，两者是所依和能依的关系。第五，关于次第，有些圣者认为要先生起次第稳固之后，再修习圆满次第，而心类注释的某些观点认为，生起次第无论稳固与否，都要修习十二年。
English
Shallow is not profound, while the mixture of anger and desire is very profound. Second, in order to destroy the conceptual thoughts of attachment to magnificent deities, one should practice the Completion Stage, as it is said in the Root Tantra: "The yogi of the Generation Stage should meditate on elaboration, treating elaboration like a dream, elaboration itself is non-elaboration." In the stage of the Generation Stage, mixing with the view of emptiness can slightly suppress the conceptual thoughts of attachment to magnificent deities, but in order to completely eradicate the subtle conceptual thoughts of attachment to magnificent deities and so on, it is necessary to practice the Completion Stage. Second, in order to ascertain the two fruits to be obtained, it is ascertained as the Generation Stage and the Completion Stage. In general, both the Generation Stage and the Completion Stage are methods for accomplishing the Four Kayas and the Five Wisdoms, but mainly, the Generation Stage should be practiced for the purpose of accomplishing the Rupakaya, as it is said in the Vajra Tent Tantra: "Through the pride of the Buddha, the yogi will become a Buddha, possessing the thirty-two marks and the eighty minor marks." Mainly, the Completion Stage should be practiced for the purpose of accomplishing the Dharmakaya, as it is said in the Sambhuti Tantra: "This self-born essence is well known as the Dharmakaya." Third, because the essence is the basis and the dependent, it is determined as the Generation Stage and the Completion Stage, as it is said in the Root Tantra: "Ema, great Bodhisattva, greatly weakened 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 being pervaded, happiness pervades beings. Just as a flower has fragrance, the unreality of the flower cannot be known, similarly, because form and so on are unreal, happiness also cannot be perceived." Therefore, like a flower and the fragrance of a flower, the practice of the Generation Stage is the Dharma of the body of the deity, and the great bliss of wisdom of the Completion Stage is the Dharma of the mind, the two exist as the basis and the dependent. Fifth, regarding the order, some noble ones believe that after the Generation Stage is stabilized, the Completion Stage should be practiced, while some views of the Mind Commentary believe that whether the Generation Stage is stable or not, it should be practiced for twelve years.