Chinese
已经讲述了次第道，所以不再赘述。此处说：不能分辨以无垢理性能辨别自己和他人的宗派的优缺点，不能分辨大小乘、密咒和波罗蜜多的共同和不共同之处，不能分辨主要差别，就说普遍的教法和大乘，特别是金刚乘是具缘者的殊胜入门，这仅仅是信仰而已。因此，喂喂，有智慧和愿望的人们啊，请用清净的理性来磨砺智慧之眼，寻求不被外道所动摇的、对教法要点的坚定信念。从彻底剖析金刚持大道的次第，一切秘密的要点中，普遍阐述进入教法的不同次第之门，即第一品。非共同的金刚乘道的次第有三种：作行部的续部的道的次第，瑜伽部的续部的道的次第，无上瑜伽部的续部的道的次第。第一种又分为二：分析作行部中有无自生和他生智慧尊，分别讲述作行部的道的次第。第一种又分为二：列举诸位论师的观点，以及阐述其中合理的观点。第一种是：大多数藏族老喇嘛说，作部的续部中有对生本尊的修法，但没有自生；行部的续部中，自己生为誓言尊，除了对生智慧尊之外，自己没有智慧尊融入，因为《智慧金刚总集》中说：以恐惧为目标，极其清净，没有智慧菩萨的殊胜安乐，自己没有本尊的慢心，不是奇妙的行境，以过失之因的分别念来修行，这是安住于作部的续部中。因为这样说了作部的续部中没有自生和智慧尊融入，并且《现观庄严论》和《金刚手灌顶续》中说了自己生为本尊，没有说智慧尊融入，所以这样说。黑敌的注释《俱生显现》中说：作部和行部的规矩中，所要成就的事物和成就的方法也不会长时间跟随。
English
The stages of the path have already been explained, so I will not elaborate further. Here it is said: Without distinguishing the merits and demerits of one's own and others' doctrines with immaculate reasoning, without distinguishing the common and uncommon aspects of the Great and Small Vehicles, Mantras, and Paramitas, without distinguishing the main differences, to say that the general teachings and the Great Vehicle, especially the Vajrayana, are the supreme entrance for the fortunate ones is merely faith. Therefore, hey, hey, those with intelligence and desire, please sharpen the eye of wisdom with pure reasoning, and seek a firm conviction in the essential points of the teachings that cannot be shaken by external opponents. From the thorough analysis of the stages of the great Vajradhara's path, the essential points of all secrets, the different doors of entering the teachings are generally explained, which is the first chapter. The uncommon Vajrayana path has three stages: the stages of the path of the Kriya and Charya Tantras, the stages of the path of the Yoga Tantra, and the stages of the path of the Anuttarayoga Tantra. The first has two parts: analyzing whether there is self-generation and the entry of wisdom beings in Kriya and Charya, and explaining the stages of the path of Kriya and Charya separately. The first has two parts: listing the views of the teachers, and explaining the valid aspects among them. The first is: Most of the old Tibetan lamas say that in the Kriya Tantra there is the practice of visualizing the deity in front, but there is no self-generation; in the Charya Tantra, one generates oneself as the Samaya being, and apart from generating the wisdom deity in front, there is no entry of the wisdom being into oneself, because the Wisdom Vajra Samuccaya says: "Aiming at fear and being extremely pure, without the supreme bliss of the wisdom being, without the pride of oneself as the deity, not being a wonderful field of activity, practicing with the discrimination of the cause of faults, one abides in the Kriya Tantra." Because it is said that there is no self-generation and entry of the wisdom being in the Kriya Tantra, and because the Abhisambodhi of Vairochana and the empowerment tantra of Vajrapani explain that one generates oneself as the deity, but do not explain the entry of the wisdom being, so they say. The commentary of Drak Nag, the Coemergent Appearance, says: "In the system of Kriya and Charya, the object to be accomplished and the method of accomplishment will not follow for a long time."