Chinese
是地界的缘故。像这样，仅仅是补特伽罗，以及以调伏根器的次第使补特伽罗转变，以及观待阿黎嘎黎的现证，以及不观待阿黎嘎黎的现证，以及从种子生起，以及刹那间生起，即四种现观结合是海生部的宗规。因此，由于此与法式各异，故不应混为一谈。第二，关于此本身的生起次第总的系缚，多比黑汝嘎论师的宗规和那若巴的口诀论典等，都确定只有六支，拉瓦巴论师的具有兵器的修法是四支，以及海生等根本续部直接开示所依赖的修法。“最初空性菩提心。”等菩提心四者，以及瑜伽后瑜伽，极瑜伽，大瑜伽四者系缚，以及寂天论师和黑誓金刚及其随从，在成就果位金刚持之后，出现眷属天女嬉戏等，最初结合，从最胜坛城之王中产生最胜之王，以三种等持系缚。此宗规说现证以六支和四支任何一种系缚，不承认一个修法有两种系缚。其中，六支已于前述，四支是：近修，近成，修，大修四者。这些也与“最初空性菩提心。第二是种子集。第三是影像圆满。第四是文字布置。”所说意义相同。其中，直到成就果位金刚持为止是空性菩提心和近修。披甲是种子集和近成。融入智慧尊是影像圆满和修。灌顶印持是文字布置和大修。有些认为现证以六支和四支两种系缚，也包含在六支的系缚中。有些认为有四处的系缚，也不合理，因为四处是将四身作为道
English
It is because of the earth element. In this way, just the individual, and the transformation of the individual through the stages of taming the senses, and the realization that depends on Āli Kāli, and the realization that does not depend on Āli Kāli, and arising from seeds, and arising in an instant, that is, the combination of the four realizations is the system of the Ocean-born. Therefore, since this and the system are different, they should not be mixed together. Secondly, regarding the general binding of this very generation stage, the system of the master Ḍombi Heruka and the texts of the oral instructions of Nāropa, etc., are determined to have only six limbs, and the practice with weapons of the master Lāva pā is four limbs, and the practice based on the direct teaching of the root tantras such as the Ocean-born. "First, emptiness, bodhicitta." And so on, the four bodhicittas, and the yoga after yoga, the very yoga, the great yoga, are bound by the four, and the master Śāntipa and the Black Vow Vajra and his followers, after the attainment of the fruit Vajradhara, the retinue goddesses appear, such as play, etc., first union, from the supreme king of the mandala arises the supreme king, bound by the three samādhis. This system says that realization is bound by any of the six limbs and the four limbs, and does not accept that one practice has two bindings. Among them, the six limbs have already been explained above, and the four limbs are: approaching, near accomplishment, practice, and great practice. These are also considered to have the same meaning as "First, emptiness, bodhicitta. Second is the collection of seeds. Third is the completion of the image. Fourth is the arrangement of letters." Among them, until the attainment of the fruit Vajradhara, it is emptiness, bodhicitta, and approaching. Armor is the collection of seeds and near accomplishment. Immersing the wisdom being is the completion of the image and practice. Empowerment and sealing are the arrangement of letters and great practice. Some say that realization is bound by both the six limbs and the four limbs, and it is also included in the binding of the six limbs. Some think that there are bindings in four places, which is also unreasonable, because the four places are taking the four bodies as the path.
Chinese
因为仅仅是产生的意义，所以在现证的约束中不合理。同样，如从《瑜伽圆满鬘》中出现的喜金刚的现证。如果作为独立的规例，认为是以刹那生起的约束，也不合理，因为那是仅仅由圆满瑜伽所掌握的。而且，那位论师的规例中，也不认为喜金刚的现证之主要部分是以刹那生起的约束。第三，有以生起次第为主的道位和以圆满次第为主的道位。第一，在董比巴及其随从的规例中，有最初的业者、稍微获得乐、生起乐空的体验、大大生起乐空的体验四种。以及从海生规例中出现的，具有一切束缚的最下等的人、下等、中等、上等四种说法。以及论师佛智足及其随从的规例中，有最初的业者、智慧到来、掌握智慧、最掌握智慧，四种人，除了名称不同外，意义上没有差别。本体是修道的补特伽罗依次向四种转变。也就是说，在没有获得粗略坛城的明相之前，是第一种人，获得明相之时是第二种人，获得盔甲神等微细明相之时是第三种人。那些仅仅通过生起次第获得也有，通过生起圆满两种获得也有。第四种人是通过修学生起圆满双运而获得的，即使在芥子大小的范围内，也能清晰地显现无量坛城，并且能够无碍地生起、散布和收摄本尊，那时就安立为第四种人。这样，前三种人确定是资粮道者，从生起加行道暖位的智慧开始，安住于加行、见、修三种道的是第四种人。第二，宣说以圆满次第为主的道位之分类，有能成道的自性之宣说和所成之果的体性。第一，有确定道的体性和从诀窍中出现的各种...
English
Because it is merely the meaning of arising, it is not reasonable in the bond of realization. Similarly, like the realization of Hevajra that appears in the 'Yoga Completion Garland'. If it is taken as an independent rule, and it is thought to be a bond arising in an instant, it is also unreasonable, because that is only mastered by the complete yoga. Moreover, in the rule of that teacher, it is not considered that the main part of the realization of Hevajra is a bond arising in an instant. Third, there are the stages of the path that mainly emphasize the generation stage and the stages of the path that mainly emphasize the completion stage. First, in the rule of Dombipa and his followers, there are four: the initial practitioner, the one who obtains a little bliss, the one who experiences bliss and emptiness, and the one who greatly experiences bliss and emptiness. And from the Ocean-born tradition, there are the lowest of the lowest persons who possess all bonds, the lower, the middle, and the superior, which are known as four. And in the rule of the teacher Buddha Wisdom Foot and his followers, there are the initial practitioner, the arrival of wisdom, the mastery of wisdom, and the greatest mastery of wisdom, the four types of persons, which are different in name but have no difference in meaning. The essence is that the individuals who practice the path gradually transform into four types. That is to say, until one has not obtained the clear appearance of the coarse mandala, one is the first type of person, and when one obtains the clear appearance, one is the second type of person, and when one obtains the clear appearance of the armor deities and other subtle ones, one is the third type of person. Some of those are obtained only through the generation stage, and some are obtained through both the generation and completion stages. The fourth type of person is obtained through the practice of the union of the generation and completion stages, and even within the space of a mustard seed, one can clearly manifest the vast mandala, and one is able to effortlessly generate, emanate, and withdraw the deity, at that time one is established as the fourth type of person. Thus, the first three types of persons are definitely those on the accumulation path, and from the arising of the heat wisdom of the joining path onwards, the one who abides on the three paths of joining, seeing, and meditation is the fourth type of person. Second, explaining the classification of the stages of the path that mainly emphasize the completion stage, there is the explanation of the nature of the accomplishing path and the nature of the accomplished result. First, there is the determination of the nature of the path and the various...
Chinese
以安立来补充说明。第一，所修菩提分和所证道之安立。第一者，有共同和不共同两种。第一共同者，即三十七菩提分法与大乘共同，即资粮道小者，四念住，四正断；大者，四神足；加行道，暖位和顶位，五根；忍位和世第一法位，五力；见道，七菩提支；修道，八正道，是为加行。第二者，不共同之三十七菩提分法中，首先，四念住；其次，四神足；至第十位之间的剩余八者，菩提分法各二；第十一和第十二位各四；正业边等之后五者，与第十三位之下半部分结合。这些与菩提分法真实随顺者，于加行道十二位之状态中出现。此外，共同之三十七菩提分法，与波罗蜜多乘相符。不共同之三十七菩提分法，是脉三十七，字三十七，界三十七，气三十七融入中脉所生之智慧。第二，所证道之安立，有异生道和圣者道两种。第一者，于粗略坛城获得少分明相，且不能引导他人趋入其他乘，此时为资粮道小；明相稍有增长时，为资粮道中；明相广大增长，能够面见本尊，事业无碍成就，且能成就共同大悉地之时，为资粮道大。如是修习生起次第圆满之功德的基础上，以气心融入命脉之缘起，获得具有融乐自性之乐空智慧小中大三者之时，安立为加行道暖位小中大三者。此后，名为智慧身，远离分别之
English
It is supplemented by establishing. First, the establishment of the object of meditation, Bodhipakṣa, and the path to be attained. The first is divided into two: common and uncommon. The first, the common, is the thirty-seven factors of enlightenment, which are common to the Mahāyāna, namely, the small stage of the path of accumulation, the four mindfulnesses, the four right exertions; the great, the four legs of miraculous power; the path of joining, the five faculties in the heat and peak stages; the five powers in the patience and supreme dharma stages; the seven branches of enlightenment in the path of seeing; the eightfold noble middle path in the path of cultivation, which are the practices. The second is that among the uncommon thirty-seven factors of enlightenment, first, the four mindfulnesses; second, the four legs of miraculous power; for the remaining eight up to the tenth, two factors of enlightenment each; four each for the eleventh and twelfth; the latter five, such as right livelihood, are combined with the lower half of the thirteenth. These, which are truly in accordance with the factors of enlightenment, occur in the state of the twelve stages of the path of joining. Furthermore, the common thirty-seven factors of enlightenment are in accordance with the Pāramitāyāna. The uncommon thirty-seven factors of enlightenment are the wisdom arising from the thirty-seven channels, the thirty-seven letters, the thirty-seven elements, and the thirty-seven winds dissolving into the central channel. Second, the establishment of the path to be attained, there are two types: the path of ordinary beings and the path of noble ones. The first is when a slight clarity is obtained in the coarse maṇḍala, and one is unable to lead others to other vehicles, at that time it is the small path of accumulation; when the clarity slightly increases, it is the middle path of accumulation; when the clarity greatly increases, and one is able to see the face of the yidam deity, and activities are accomplished without obstruction, and when one is able to accomplish the common great siddhis, it is the great path of accumulation. Thus, on the basis of abiding in the qualities of the perfected completion stage, when one obtains the three small, medium, and large bliss-emptiness wisdoms, which are of the nature of melting bliss, due to the cause of the wind-mind dissolving into the avadhūti channel, it is established as the three small, medium, and large heat stages of the path of joining. Thereafter, it is called the wisdom body, free from conceptualization.
Chinese
身。当坛城的轮子持续不断地显现时，是加行道顶峰；当八十自性的显现分别念完全止息时，是加行道忍位；当依于彼（忍位）生起见道的智慧，努力修持乐空的禅定时，是加行道世第一法。而且，如果事先没有修习生起次第，而修习圆满次第，导致气心融入中脉，获得小、中、大三种乐空智慧时，因为没有超越资粮道，所以在那里，由于生起次第的力量显现的缘故，说是生起加行道暖位的智慧，这是指有所缘的作意。第二，圣道包括十二地或十三地的一半。也就是，以共同于一切乘的术语“极喜”等名称，以及瑜伽母续不共的术语“处”等名称来宣说。如经中所说：“经中说极喜地，如是近处无垢染，田是光作应知晓，近田光发当了知，禅度现前即如是，近禅度者极难调，和合久远已过去，近和合者不可动，尸林善妙之智慧，近尸林者法之云。”又，《名义集》中说：“无譬喻地与智慧具。”又说：“金刚地乃十三地。”也说了剩余三地的名称。如果与上面的内容结合起来，就是：“饮用无譬喻大智慧，近饮用者具智慧，十三金刚持之地。”这是从前代上师的口诀中出现的。这样一来，“极喜”的最初和“处”的最初是见道，剩余的十一地和十三地的下半部分是修道。这样获得这些地的因是根、脉、明点融入中脉，而且这依赖于行和近取因。在七个不净地中，只有降伏四魔的行为，而且直到第十三地之间，只有降伏四魔或者也有近取因的行，而第十三地的下半部分，只有近取因。