Chinese
有些修行者想要在修习生起次第之后再修习圆满次第，还有些导师想要在生起次第中加入圆满次第的要点来进行修习，这样的情况有很多，但是这个传承的规矩是：在一个座上，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：因为是种姓或因，因为被特殊方便所摄持，以及因为是清净三者的自性，所以解脱是合理的。第一点是：在《一切秘密续》中说：“在因上增益果，在果上也增益因。” 还有在根本续中也说：“具有面容手足等形象，至极安乐且光辉灿烂，如是众生皆俱生。” 如是所说，如心之显现，手等显现是因。因为修习生起次第的本尊身，会获得增长的因，所以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，因为修习圆满次第的乐空，会获得增长的因，所以为了成就法身是合理的。第二，因为被特殊方便所摄持，解脱的合理性在于：这两个次第都是对治力极强的四种自性。也就是，同类对治力强，相违对治力强，修习对治力强，以及稳固对治力强。上师们是这样认为的。第一种，就像用特殊的毒药来平息毒病；第二种，就像食用门司豆来平息风病；第三种，就像进入耳朵里的水用其他水来引出；第四种，就像被火烧伤用火本身来解除痛苦一样。以特殊的分别念来摧毁分别念是生起次第，以烦恼的形象来摧毁烦恼是修习圆满次第。这是以遣除修习而解脱的合理性。对此，根本续中说：“任何毒药的碎片，都能使一切众生死去，如果了解毒药的本性，就能以毒攻毒。”
English
Some practitioners want to practice the Completion Stage after practicing the Generation Stage, and some teachers want to add the essence of the Completion Stage to the Generation Stage for practice. There are many such situations, but the rule of this lineage is: on one seat, practice the Generation Stage in the morning session and the Completion Stage in the afternoon session. Sixth, the reason for liberation is that: because it is lineage or cause, because it is held by special means, and because it is the nature of the three purities, liberation is reasonable. The first point is: In the "All Secrets Tantra" it says: "Increase the fruit on the cause, and also increase the cause on the fruit." Also in the root tantra it says: "Having the form of face, hands and feet, supremely blissful and radiant, thus all beings are born together." As it is said, like the appearance of the mind, the appearance of hands and so on is the cause. Because practicing the deity body of the Generation Stage will obtain the cause of increase, it is reasonable to practice in order to achieve the Rupakaya. The nature of the mind abiding in the wisdom of bliss and emptiness is the cause, because practicing the bliss and emptiness of the Completion Stage will obtain the cause of increase, it is reasonable to achieve the Dharmakaya. Second, because it is held by special means, the reason for liberation is that: both of these stages are the nature of the four great antidotes. That is, similar antidotes are strong, contradictory antidotes are strong, practice antidotes are strong, and stable antidotes are strong. The Lamas think so. The first is like using a special poison to calm a poisonous disease; the second is like eating Mon Sran Treu to calm a wind disease; the third is like using other water to draw out water that has entered the ear; the fourth is like using fire itself to relieve the pain of being burned by fire. Destroying conceptual thoughts with special conceptual thoughts is the Generation Stage, and destroying afflictions with the image of afflictions is practicing the Completion Stage. This is the reason for liberation by removing practice. In this regard, the root tantra says: "Any piece of poison can cause all beings to die, if you understand the nature of poison, you can use poison to fight poison."
English
Can break through. Like being possessed by the wind, giving the food of Mon Sren nuts. From "not knowing the Buddha and the heretics" it is said. Third, because it is the nature of the three purities, the reason for liberation is, as it is said, in the root tantra it is said: "निश्चित रूप से सभी वस्तुओं की, dag pa de bzhin nyid du brjod. (Sanskrit, Devanagari: निश्चित रूप से सभी वस्तुओं की, Sanskrit Romanization: niścita rūpa se sabhī vastu'ōṁ kī, English literal meaning: Certainly of all things,) Purity is said to be Suchness. फ्यि नसे रे रे'इ द्ये वा यिस्, lha rnams kyis ni brjod par bya. (Sanskrit, Devanagari: फ्यि नसे रे रे'इ द्ये वा यिस्, Sanskrit Romanization: phyi nase re re'i dye va yis, English literal meaning: After that, by each difference,) The gods will declare." As it is said: "रंग रिग ब्दग न्यिद दग पा न्यिद्, dag pa gzhan gyis rnam grol min. (Sanskrit, Devanagari: रंग रिग ब्दग न्यिद दग पा न्यिद्, Sanskrit Romanization: raṁ rig bdag nyid dag pa nyid, English literal meaning: Self-knowing self-nature is purity itself,) Not liberated by other purity." Thus, the purity of Suchness, and the purity of each deity, and the purity of self-knowing, these three, generally speaking, in both stages, all three purities are complete. Mainly, all dharmas are free from elaboration from the beginning, and abide in the purity of Suchness, therefore, by the view of realization, meditating on that nature as emptiness, therefore liberation is reasonable. The aggregates, elements, and sources have been abiding in the purity of each deity since the beginning, therefore, by the generation stage, meditating on them as the deity's body, therefore liberation is reasonable. The great bliss of the self-knowing nature of mind abides in the purity of self-knowing, therefore, by practicing bliss and emptiness in the completion stage, therefore liberation is reasonable. Secondly, to explain the generation stage in detail, there are five things: the place where to practice, the person who practices, the time when to practice, the intention of how to practice, and the detailed explanation of the object to be practiced. The first is, as it is said in the root tantra: "The place must be carefully observed, in one's own home at night." Thus, for beginners, practicing in one's own home, and after gaining some stability, then, "एक वृक्ष और श्मशान भूमि और, मातृगृह में रात में और, एकान्त के अन्त में। (Sanskrit, Devanagari: एक वृक्ष और श्मशान भूमि और, मातृगृह में रात में और, एकान्त के अन्त में।, Sanskrit Romanization: eka vṛkṣa aura śmaśāna bhūmi aura, mātṛgṛha meṁ rāta meṁ aura, ekānta ke anta meṁ, English literal meaning: A tree and a cemetery and, in the mother's house at night and, at the end of solitude.)" As the place mentioned, after gaining great stability, then practicing in the thirty-seven great places. The second is, in this king of tantras, having received empowerment and having received and not violated the samaya and vows, abiding in the position of a beginner. Third, the time when to practice is, as mentioned above, as "at night" said, for beginners, when holding the mind on the deity's body of the generation stage, mainly at night, and there is no fixed time for doing other things such as recitation and practice. After gaining some stability, then practicing at all times and places.
Chinese
是行持，如是所说，如根本续云： “具有无我瑜伽者，或者勤奋黑汝嘎。”又说：“刹那其他众生心，恶毒之心由无明，欲求成就为成就，智者勤奋不住留。”如是所说。第四是，如根本续云：“自身成就心之，瑜伽不修有智慧。”如是所说，对于道和道引导者之人，断除怀疑后，必须以决定成就之信心和正法一起修持。第五，分为所修坛城的分类、修持方式现观的分类、修持果位地道的分类三种，其中第一是，上面所说的根本释续一致的续部等中，虽然说了许多坛城的分类，但此处从《古汝续》、《二观察续》、《三昧耶续》中所说的坛城分类是，直接开示词句的把握和上师口诀的解释两种，其中第一种直接的是，从《二观察续》中说，身部胜乐金刚坛城，语部胜乐金刚和意部胜乐金刚，即共同黑汝嘎的坛城三种，心部胜乐金刚和无我天女十五尊坛城，即殊胜坛城二种共五种。所说的续部《金刚帐续》中说，不动胜乐金刚九尊坛城，毗卢遮那胜乐金刚九尊坛城，宝生胜乐金刚九尊坛城，无量光胜乐金刚九尊坛城，不空成就胜乐金刚九尊坛城，即五部单尊坛城，如果是部主合集，如云：“八八位于中央，或者二十五尊间。”如是所说，九尊本尊和五尊明妃合一的坛城，以及五尊本尊和五尊明妃合一的坛城，即部主合集坛城二种。对于这些，如是所说：“何佛世尊之，坛城成为主，即彼为坛城。”如是所说，五部主尊互换位置的差别，部主合集广的五种，略的五种，即心部胜乐金刚十五尊，无我天女
English
It is the practice, as it is said, as the Root Tantra says: "One who possesses the yoga of selflessness, or diligently strives for Heruka." And it also says: "Even a moment of other beings' minds, the malicious mind is due to ignorance, desiring accomplishment for the sake of accomplishment, the wise exert effort and do not dwell." As it is said. The fourth is, as the Root Tantra says: "Of the mind that has attained self-realization, the yogi does not meditate with wisdom." As it is said, for the person who is the path and the guide, having abandoned doubt, one must meditate with the faith of certain accomplishment and the Dharma together. The fifth is divided into three: the classification of the mandala to be meditated upon, the classification of the manifestation of the method of meditation, and the classification of the result of meditation, the stages and paths. The first is, although many classifications of mandalas are mentioned in the above-mentioned Root and Explanatory Tantras, here, the classification of mandalas explained in the three, the Guhya Tantra, the Two Contemplations Tantra, and the Samaya Tantra, is divided into two: the direct indication of the words and the explanation of the oral instructions of the Guru. The first direct one is, from the Two Contemplations Tantra, the mandala of the body Kye Dorje, the speech Kye Dorje, and the mind Kye Dorje, which are the three common Heruka mandalas, the heart Kye Dorje, and the mandala of the fifteen goddesses of Nairatmya, which are the two supreme mandalas, a total of five. The explained tantra, the Vajra Tent Tantra, says: the mandala of the nine deities of Akshobhya Kye Dorje, the mandala of the nine deities of Vairochana Kye Dorje, the mandala of the nine deities of Ratnasambhava Kye Dorje, the mandala of the nine deities of Amitabha Kye Dorje, the mandala of the nine deities of Amoghasiddhi Kye Dorje, which are the five single-family mandalas, and for the combined families, as it is said: "Eight eights reside in the center, or between twenty-five." As it is said, the mandala of the nine deities and the five consorts combined into one, and the mandala of the five deities and the five consorts combined into one, which are the two combined-family mandalas. For these, as it is said: "Whichever mandala of the Buddha Bhagavan becomes the chief, that itself is the mandala." As it is said, the difference of the five chief deities exchanging positions, the five expanded combined-family mandalas, and the five abbreviated ones, which are the fifteen of the heart Kye Dorje, the Nairatmya
Chinese
十三尊的和十五尊的，以明示语句所包含的坛城十七个，以及另外三个黑汝迦的两种修法实际宣说，被藏汉的喇嘛们认可。加上眷属的本尊众，便说了明示的坛城二十个。《桑布扎续》中说：身黑汝迦的坛城，语黑汝迦，意黑汝迦，精华黑汝迦等，各自宣说十七尊的坛城。金刚无我母和，智慧自在母十三尊的坛城，以及具分别座者十七尊的坛城，以及此续的主尊名为金刚界者，金刚萨埵三十七尊的坛城等，以明示语句所包含的有八个。此处的无我母，阿跋耶嘎绕大师说是二十三尊，但自宗的上师们认为是十五尊。第二点，关于藏汉学者各自的观点有很多，此处不赘述。瑜伽自在者毗瓦巴的口诀派系中，在根本续的明示坛城五个之上，加上以因金刚持为首的坛城，共有六个。从释续《金刚幕续》中产生的，精华胜乐金刚部集坛城，以五部来分，部集广大五种和，摄略五种正在产生。另外三个黑汝迦以五部来分，部集广大五种和，摄略五种，这样十个十个地产生，所以部集坛城有四十个。明示的精华胜乐金刚单一部九尊坛城，以五部来分，单一部九尊坛城有五个一样，另外三个黑汝迦也以五部来分，单一部九尊坛城五个五个地产生，所以有二十个。这样，父黑汝迦的坛城六十个之上，加上无我母的坛城两个，共有六十二个，如树木中所说。或者如《幕饰》中所说，在之前的那些坛城之上，单一部五尊显示二十个，所以有八十二个，而且也是八个八个安住于中央吗？