English
If one can generate eleven or twelve deities in an instant and not perform the remaining limbs of practice, then what need is there to even mention the need for those in the mandala of the body? However, to say that this is not the time for the generation stage, but rather the way of arising in the completion stage. And some think that a yogi who has gained stability in the generation stage should meditate during the fourth initiation, and that a beginner cannot understand it through the generation stage. If you think so, then what is more surprising than considering the protective wheel mentioned before it, as well as offering to the field of merit and constant confession, etc., as limbs of visualizing the deity in the completion stage, and thinking that these are necessary? The answer to the fourth question is: Let me ask you for a moment, for the mandala ritual of Guhyasamaja and its limbs, is it necessary to do only what is said in the Guhyasamaja Root Tantra? Or is it okay to do what is said in other tantras? If it is the former, then there is no need to mention your practices. The standard mandala rituals, such as the twentieth and the four hundred and fiftieth, etc., according to your view, also become very wrong, because many parts of those rituals do not seem to be quoted from other tantras. Furthermore, admitting that there is not a single pure ritual in both China and Tibet is like mocking oneself. If it is the latter, then using an initiation ritual collected from various tantras, one can perform initiation in the mandala of Guhyasamaja, but not in the mandala of Chakrasamvara, and there is no valid reason for this. Jikme Jungne said that the mandala ritual called Vajramala is also applying only one ritual to the forty-two mandalas mentioned in all the tantras, so keep that in mind for now, and refute this later! However, we, who have neither oral instructions nor basis, would not even dream of supplementing each other with our own fabrications. For the correct ritual of Anuttarayoga, whether it is the blending of Hevajra or Guhyasamaja, and many completion stages of Chakrasamvara and Guhyasamaja, the terminology of the Lamrim also seems to be mixed. Some
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将所有圆满次第与四关要和合九种等结合，如果将金刚怖畏金刚等面容手印清净作为真实义，则对于自己根本上师以上未曾听闻的各种诀窍，伪装成深奥的样子，加上母续的迁识，为了广说，你们自己应当谨慎。第五种邪分别是，在圣地和雪山之中，出现了无数像唯一勇士本尊等刹那生起，这个传承的规矩也是以刹那生起作为修持的重点，对此，有些藏人没有上师的口诀，自己凭空想象刹那观修的现观，以及新造的灌顶仪轨等，对于自造的不应理生起次第，不应修持，法主萨迦班智达虽然如此遮止，但哪里是遮止了一切不应理生起呢？因此，在这个末世，认为刹那生起仅仅是圆满次第的本尊，以及认为生起次第第四瑜伽的时候才是观修的对境，在主要意义上是相同的，因为生起次第第四瑜伽也是在没有生起圆满次第的良好证悟时才出现的缘故。对此如此安立，不是圆满次第的时候，本尊刹那生起完全不行吗？或者，一般允许，但仅仅对此专注不行吗？即使允许，如果没有从种子等生起的其他，仅仅观修不应理生起的本尊是不行的。如果按照第一种说法，那么密集金刚圣众的剩余供养，以及座间本尊生起也不行了，如果按照第二种说法，也没有任何理由说那样不行，不仅如此，在生起次第专注的时候，稍微散乱到其他地方，如果不重新从头开始截断现观，就不能专注了。因此，心散乱到其他地方的时候，重新专注的时候，除了刹那生起之外还有什么更好的方法呢？如果按照第三种说法，说不行是什么意思呢？有些人仅仅观修座间本尊，而不做四座瑜伽等，那些人没有什么不行的。
English
You should be careful to combine all the completion stages with the four key points and nine unions, etc., and if you take the pure meaning of the faces and hands of Vajra Bhairava, etc., as the true meaning, and pretend that various instructions that you have not heard from your root guru and above are profound, and add the transference of consciousness of the Mother Tantra, in order to explain them extensively. The fifth wrong concept is that in the holy land and the land of snow mountains, countless deities such as the single hero deity have arisen in an instant, and the tradition of this lineage also takes instant generation as the main practice. Some Tibetans, without the oral instructions of the guru, have newly created their own instant contemplation of realization and empowerment rituals, etc. The lord of Dharma, Sakya Pandita, forbade the contemplation of self-made, unreasonable generation, but where did he forbid all unreasonable generation? Therefore, in this degenerate age, it is the same in the main meaning to think that instant generation is only the deity of the completion stage, and that it is only the object of contemplation during the fourth yoga of the generation stage, because the fourth yoga of the generation stage also arises when good realization of the completion stage has not arisen. Therefore, it is established in this way: is it absolutely impossible to generate the deity in an instant when it is not the time of the completion stage? Or, is it generally allowed, but is it not allowed to focus only on that? Even if it is allowed, it is not allowed to contemplate only the deity of unreasonable generation without any other generation from seeds, etc. According to the first statement, the remaining offerings of the secret assembly of holy beings and the generation of the deity in the intermediate session would also be impossible. According to the second statement, there is no reason to say that it is impossible, and not only that, but when focusing on the generation stage, if the mind is slightly distracted to other places, it will not be possible to focus again without cutting off the realization from the beginning. Therefore, when the mind is distracted to other places, what better way is there than to generate it in an instant when focusing again? According to the third statement, what does it mean to say that it is impossible? Some people only contemplate the deity of the intermediate session and do not do the four-session yoga, etc. There is nothing wrong with those people.
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，以四个时段的本尊瞬间生起，使心安住稳固，并认为念诵其咒语有过失，这就像一个人将要步入经商的道路时，却说：“你不要去！如果要去，就必须到轮回的彼岸去。”一样，不是很荒谬吗？不要认为仅仅与自己的心意相符，只修习那么一点点就是过失。第六种邪见是，在一些藏地的后辈中出现，认为修习具备生、死、中阴三者各自的修习方法，以及具备三身作为道路各自的修习方法，就能成为圆满次第的成熟之因，并且具有净化那些习气的能力。而对于每一个简略的现观，却认为深入修习的各种方式都是在追求没有意义的事物，从而虚度光阴。他们是这么说的。这种说法非常不妥当，因为这是在诽谤无量无边的佛法和圣者。而且，像多比黑汝嘎等众多成就者，不是也创作了无数的《乐空双运》、《密集金刚》、《时轮金刚》、《阎魔敌》等修法吗？如果说这些简略的修法不能直接摧毁生、死、中阴的种子，因此不能修习，那就非常不确定了。如果是那样的话，那么所有的生起次第，以及各个凡夫道的圆满次第，都不能直接摧毁那些种子，因此都不能修习了。而经典中说它们能够摧毁种子的理由是，仅仅是发起菩提心和发愿也能改变，那么这些简略的修法又有什么过错呢？此外，仅仅将三时的显现观想为本尊，就能完全压倒所有的庸常显现和执着，那么仅仅生、死、中阴三者又怎么会停留在错误的显现和执着中呢？因为主要的目的就是遣除庸常的显现和执着，所以生起次第的主要意义在这些简略的修法中也同样具备。对于“不能将三身作为道路”的说法，也应该运用同样的道理。即使允许有将三身作为道路，以及净化三有，但如果认为简略的修法不深奥，而广大的修法才深奥，那么这
English
, to stabilize the mind by generating the deity in an instant during the four sessions, and to view reciting its mantra as a fault, is it not similar to telling someone who is about to embark on a business journey, "You shouldn't go! If you go, you must go to the other side of samsara"? Don't consider it a fault to only meditate on what suits your own mind, just that much. The sixth wrong view is that some later generations in Tibet seem to think that if one meditates on something that has the complete practices for training the three states of birth, death, and bardo, and that has the three kayas as paths, each with its own method, then it will become a ripening factor for the completion stage and have the power to purify those habitual tendencies. But they consider all the ways of meditating deeply on each concise realization to be striving for something meaningless, and thus waste time. That's what they say. This statement is very inappropriate, because it is slandering countless Dharma and holy beings. Furthermore, haven't many accomplished beings such as Dombi Heruka composed countless sadhanas of Hevajra, Guhyasamaja, Kalachakra, Yamantaka, and so on? If it is said that these concise sadhanas cannot directly destroy the seeds of birth, death, and bardo, and therefore should not be practiced, then that is very uncertain. If that were the case, then all generation stages and all completion stages of the path of individual beings would not be able to directly destroy those seeds, and therefore should not be practiced. And the reason why the tantras say that they can destroy them is that even just generating bodhicitta and making aspirations can change things. So what fault have these concise sadhanas alone committed? Furthermore, if just meditating on the appearance of the three times as a deity can completely overcome all ordinary appearances and attachments, then why would just the three states of birth, death, and bardo remain in wrong appearances and attachments? Since the main purpose is to reverse ordinary appearances and attachments, the main meaning of the generation stage is also complete in these concise sadhanas. The same reasoning should be applied to the statement that "the three kayas cannot be made into paths." Even if it is allowed to have the three kayas as paths and to purify the three realms of existence, but if one thinks that the concise practices are not profound and the extensive practices are profound, then this
Chinese
因此，需要了解众生的差别。对于能够清晰显现广大坛城，并且能够迅速修持广大生起次第的众生来说，这些广大法门确实非常深奥，我们也是这样认为的。但是，这样的众生非常稀少，因为必须在坛城本身上清晰显现，仅仅是能够念诵生起次第和理解是不够的。因此，对于一面二臂或者仅仅是主尊的粗略形象能够清晰显现，而在修持大型坛城时，即使是粗略的形象也很难清晰显现。虽然装作念诵和修持大型生起次第，即使经过成百上千个日夜，广大的生起次第连一次也难以完整清晰地显现，而且似乎也难以获得语言能力和获得心住。因此，对于这样的众生来说，这并不深奥。因此，对于他们来说，修持少量的内容，既能清晰显现，又能通过大量的修持和念诵获得力量和能力，并且容易抓住心要，不久就能扩展清晰的显现，甚至能成为修持广大坛城的有缘者。因此，对于这样的众生来说，简略的生起次第也是深奥的。那么，如果认为这些简略的法门似乎是钝根者的修行，因此被认为是浅显的，所以我们修持广大的法门。即使连一面二臂的本尊都无法清晰显现，也不要生起利根者的傲慢。我们怎么会反对或贬低你们修持广大坛城呢？仅仅是这样也能种下特殊的习气。然而，现在想要进入密宗之门的人们，除了极少数之外，似乎都是钝根者，因此需要了解利根和钝根的引导方式。第七种邪见是，有些人说：学者的嘎玛拉巴将桑布扎的核心黑汝嘎十七尊坛城分为四种形象，并将四种手印交给四位门神，认为是十三尊坛城。经中说：琵琶和笛子，莲花和陶鼓，二臂一面，以各种装饰品庄严。这样说是矛盾的吗？这是琼波瑜伽士所说的持械胜乐金刚，在续部注释中
English
Therefore, it is necessary to understand the differences among beings. For beings who can clearly visualize the elaborate mandala and quickly cultivate the elaborate generation stage, these elaborate practices are indeed very profound, and we agree with that. However, such beings are very rare, because it is necessary to have a clear visualization on the mandala itself, and it is not enough to merely be able to recite the generation stage and understand it. Therefore, for those who can clearly visualize a single-faced, two-armed deity, or even just the main deity's rough image, it is difficult to clearly visualize even a rough image when practicing a large mandala. Although they pretend to recite and practice the large generation stage, even after hundreds and thousands of days and nights, the elaborate generation stage is difficult to fully and clearly visualize even once, and it seems difficult to gain the power of speech and attain mental stability. Therefore, for such beings, this is not profound. Therefore, for them, practicing a small amount can lead to clear visualization, and through extensive practice and recitation, they can gain power and ability, and easily grasp the essential points. Before long, they can expand their clear appearances and even become fortunate ones who can practice the elaborate mandala. Therefore, for such beings, the condensed generation stage is also profound. Then, if you think that these condensed practices seem to be the practice of dull beings, and therefore are considered shallow, so we practice the elaborate practices. Even if you cannot clearly visualize even a single-faced, two-armed deity, do not develop the arrogance of sharp beings. How could we oppose or belittle your practice of the elaborate mandala? Just doing that can plant special imprints. However, most of those who now want to enter the door of Secret Mantra seem to be dull beings, so it is necessary to understand the methods of guiding sharp and dull beings. The seventh wrong view is that some say: The scholar Kamalapa divided the core Heruka seventeen-deity mandala of Sambhuta into four forms, and handed over the four mudras to the four gatekeepers, considering it to be the thirteen-deity mandala. The tantra says: lute and flute, lotus and pottery drum, two arms and one face, adorned with all kinds of ornaments. Is this contradictory? This is what Kyungpo Naljor calls the armed Chakrasamvara, in the tantra commentaries