Chinese
需要净化的，是错觉的自性，是突发的遍计所执。根据其种子两方面的不同，分为生起次第和圆满次第两种修持方法。如《心髓后续》所说：“天尊形象的结合，月亮金刚等次第，称为生起次第。自性成就的瑜伽，称为圆满次第。”与此相符，学问僧圣天也说：“善于安住于生起次第，对于想要圆满次第的人，此法是圆满佛陀所说的，如阶梯一般。”如果从所净化的对象来看，分别讲述生起次第和圆满次第，那么首先，生起次第的必要在于，凡夫俗子时期，对于有垢染的如来藏显现，由于遍计所执，将突发产生的器世界和有情世界执着为庸常之物，通过虚假的生起次第来净化。同时，也能扭转将一切都看作是空无一物的偏见。从道的角度来说，可以经历不净的七地，并且可以安排果位色身的缘起。如《金刚空行母》所说：“凡是坛城等事业，以虚假的心来完成，能够显明外在的事业，因此赞叹最初的修行者。”因此，圆满次第也像是生起次第的根基。第二，圆满次第的必要在于，在圣者的道上，有一种脱离虚假的，名为现量天尊瑜伽，即不以面容手足的形象存在，而是依靠融乐俱生的天尊身，也就是具有团聚自性的本尊。如《集经》所说：“所有这些脉，身体是美好的，从它的集合中真实生起，团聚是天尊的自性，超越形象而成为团聚。”由此可以净化需要净化的，迁移的习气垢染。从道的角度来说，可以经历清净的三地，并且可以成就果位俱生大乐之身和殊胜的成就。如此，如果从生起次第和圆满次第各自所净化的对象来看，那么第一个所净化的对象是轮回，用生起次第来净化；第二个所净化的对象是法性，用圆满次第来摄集。如《二观察续》所说：“轮回生起是生起次第的转变，止息是智慧，是轮回的终结。”这两者
English
The object to be purified is the mistaken nature, the adventitious conceptual constructs. Depending on the two aspects of its seed, the means of purification are said to be the two, generation stage and completion stage. As it is said in the Later Tantra of the Essence: "The union of the form of the deity, the moon, vajra, and so on in sequence, is called the generation stage. The yoga of naturally established nature is called the completion stage." In accordance with this, the master Āryadeva also said: "Being well-established in the generation stage, for those who desire the completion stage, this method is said by the complete Buddha to be like a series of stairs." If we explain the generation stage and completion stage separately in terms of the object to be purified, then first, the need for the generation stage is that in the state of an ordinary being, the appearance of the thusness with defilements is conceptually constructed, and the container and contents that are suddenly created are grasped as ordinary. The artificial generation stage purifies this. Furthermore, the view of emptiness as mere nothingness is also reversed. From the perspective of the path, it is to traverse the seven impure grounds, and to arrange the interdependent conditions for the resultant form body. As it is said in the Vajra Dakini: "Whatever actions, such as mandalas, are filled with artificial mind, clarifying external actions, are praised for those who are the first to act." Thus, the completion stage is also said to be like the basis for the generation stage. Second, the need for the completion stage is that on the path of the noble ones, there is what is called the manifest deity yoga, which is free from artificiality, that is, it does not abide in the form of face and hands, but relies on the deity body of union of bliss and emptiness, which is the nature of a mass. As it is said in the Source of Vows: "All those channels, the body is virtuous, from its collection truly arises, the mass is the nature of the deity, transcending form it becomes a mass." It purifies the defilements of the karmic imprints of transference that need to be purified. From the perspective of the path, it is to traverse the three pure grounds, and to accomplish the resultant coemergent great bliss body and the supreme siddhis. Thus, if we look at the object to be purified of each of the generation stage and completion stage, then the first object to be purified is existence, which is purified by the generation stage, and the second object to be purified is the collection stage of dharmata. As it is said in the Two Examinations: "Existence and birth are the transformation of the generation stage, cessation is wisdom, which is the end of existence." These two
Chinese
将生起次第和圆满次第两种道安立后，各自获得与其相应的成就之方式，在《心髓续·喀且译本》中说：世间的成就，通过生起次第的修习而获得；超世间的成就，通过圆满次第的修习而获得。又如《集经》中所说：诸佛所宣说的法，完全安住在两种次第中，即生起次第和圆满次第。这二者各自通过生起和收摄的次第，将生死的自性与二谛相结合的方式是：在生起次第修到究竟，并继续修习圆满次第的过程中，在死亡的时候，应当使胜义谛显现；在出生的时候，则应当以世俗谛显现幻身，这样来发起意乐。如《道次第》中所说：在有次第成熟的方式中，安立了五种进入的支分。哪些是真实为了自明而设的呢？死亡是胜义谛，中阴是世俗谛，出生的三个次第是无二之义。又如《行集》中所说：出生的名称是世俗谛，死亡的名称也是胜义谛。这样看来，如果依靠瓶灌顶及其道路生起次第，也能获得如十一地等殊胜成就的说法，是否会产生矛盾呢？为了整理它和它的缘起，并将能力安放在相续中，所以才这样宣说。如《嘿热嘎集经》中所说：谁将灌顶授予谁，为了使相续获得能力而灌顶。就像这样，虽然现在没有实际获得，但为了使将来必定显现的因缘积聚圆满，所以才这样说。这在量论中也有说明：对于没有缺少的因，有什么能阻止果的产生呢？现在，在解说各自的自性时，在没有获得圆满次第的特殊证悟之前，依靠生起次第来用分别念调伏分别念，这是大瑜伽续的密意。如《金刚心疏》中所说：被分别念习气束缚，首先宣说了分别念的仪轨。因此，仪轨的特点是具备四种特征：与因相应的生起仪轨圆满，自身
English
Having established the two paths of generation and perfection stages, the way to attain accomplishments that are in accordance with each of them is also stated in the "Essence Tantra, Kashmiri Translation": "Mundane accomplishments are obtained through the practice of the generation stage; supramundane accomplishments are obtained through the practice of the perfection stage." Also, as stated in the "Compendium": "The Dharma taught by the Buddhas is truly based on two stages: the generation stage and the perfection stage." The way these two stages, through the process of generation and dissolution, combine the nature of birth and death with the two truths is as follows: If one remains in the midst of practicing after having completed the generation stage and attained the perfection stage, then at the time of death, one should manifest the ultimate truth; at the time of birth, one should arise as an illusory body through the conventional truth, thus generating intention. As stated in the "Stages of the Path": "In the way of progressively ripening existence, five branches of entry are established. Which are truly for self-awareness? Death is the ultimate truth, the intermediate state is the conventional truth, and the three stages of birth are the meaning of non-duality." Also, as stated in the "Compendium of Practices": "The name of birth is the conventional truth, and the name of death is also the ultimate truth." If that is the case, would it be contradictory to say that by relying on the vase empowerment and its path, the generation stage, one can also attain supreme accomplishments such as the eleventh ground? In order to organize that and its interdependence and to place the power in the continuum, it is taught in that way. As stated in the "Hevajra Compendium": "By whom is the empowerment given to whom? Empowerment is for the continuum to obtain power." Like that, although not actually obtained now, it is said in that way because the causes that will definitely manifest in the future are gathered and complete. This is also explained in the treatise on valid cognition: "For a cause that is not lacking, what can prevent the result?" Now, in explaining the nature of each, until a special realization of the perfection stage is found, relying on the generation stage to subdue conceptual thought with conceptual thought is the intention of the Great Yoga Tantra. As stated in the "Vajra Heart Commentary": "Bound by the habitual tendencies of conceptual thought, first the ritual of conceptual thought is taught." Therefore, the characteristic of the ritual is that it possesses four characteristics: the complete generation ritual that is in accordance with the cause, one's own