Chinese
即从该处往下，为了实修圆满次第，宣说如同阶梯次第之上的圆满次第。如此行持道之次第的入门次第，主要是以如珍宝般之人，一生中成佛的角度来做的。因为这个次第如果获得幻身，就说此生能成佛。如果还有其他的道之次第，因为那是主要之义，所以应该单独宣说，但却没有宣说。在《集学论》中，对于修学圆满次第，是以上师的口诀一下子修学呢，还是次第修学提问的回答中。以众多教证成立必须次第修学。其结尾处说：最初有情业力者，趣入圣义之方便，此乃圆满佛陀说，犹如阶梯之次第。因为这样说的缘故。即使是如珍宝般的人，也不可能没有最初业力者的阶段。如果有，那么认为他的入门次第不需要生起次第，这与众多续部和论典相违，因此必须从生起次第开始学习。其中，《集学论》中说首先要修学佛陀乘的意乐，这是像发心和趣入一样，如同波罗蜜多一样生起的。之后，如《明灯论》中所说，接受灌顶，听闻续部，从而了知二次第。之后，修学专注一境的等持，广略两种中的任何一种。之后，修学分别瑜伽上下二门的细微之处。如果精通这些，就能安住于最初业力者的等持，即生起次第达到究竟。之后，宣说次第修学三寂静、二谛和双运。生起次第的前后和圆满次第的前后，次第修学也说为如同阶梯的次第。将这些安立为这个意思。如“善住金刚念诵，欲求心寂次第者”那样安立。即使这样，也与下文不矛盾。因为这里只是总的指示说，二次第的前后都说是如同阶梯的次第。下面会分别说出各自的名称，从而指示前后次第。那么，为什么必须那样做呢？
English
That is, from that place downwards, in order to actually practice the Completion Stage, the Completion Stage like the upper level of a staircase is taught. The entry sequence of practicing the stages of the path in this way is mainly done from the perspective of a person like a precious jewel attaining Buddhahood in one lifetime. Because if this stage obtains the illusory body, it is said that one can attain Buddhahood in this life. If there is another stage of the path, since that is the main meaning, it should be taught separately, but it is not taught. In the Compendium of Trainings, regarding the study of the Completion Stage, in the answer to the question of whether to study all at once with the oral instructions of the Guru or to study gradually. Many proofs establish that one must study gradually. At the end of it, it says: Those with initial karmic actions, The means to enter the meaning of the sacred, This is what the perfect Buddha said, Like a staircase. Because of this. Even a person like a precious jewel cannot possibly not have a stage of initial karmic action. If there is, then thinking that his entry sequence does not require the Generation Stage contradicts many Tantras and treatises, so one must learn from the Generation Stage. Among them, the Compendium of Trainings says that one must first study the intention of the Buddha Vehicle, which is like generating aspiration and entry, like the Paramitas. After that, as stated in the Lamp Illuminating Wisdom, one should receive empowerment, listen to the Tantra, and thereby know the two stages. After that, one should study single-pointed concentration, either the expanded or condensed version. After that, one should study the subtle points of the upper and lower doors of conceptual yoga. If one is proficient in these, one will abide in the concentration of the initial karmic action, that is, the Generation Stage is perfected. After that, it is said that one should gradually study the three isolations, the two truths, and union. The order of the Generation Stage and the order of the Completion Stage are also said to be like the order of a staircase. These are established as this meaning. Establish it as in "Well abiding in Vajra recitation, For those who desire the stages of mind isolation." Even so, it does not contradict the following. Because here it is only a general indication that the order of the two stages is said to be like the order of a staircase. Below, the names of each will be mentioned separately, thereby indicating the order of before and after. So, why must it be done that way?
Chinese
于何处宣说呢？于所说之续《金刚鬘》中明白宣说，如是说：分别念风即是断除者，日与夜中定然是，以一百零八而特别行，诸风彼等诸分别念，何故断除生起耶，瑜伽彼乃极寂静，一切作空性之体性。首先瑜伽结合六，以瑜伽智极成办，彼后无韵母之字哈，当极广大念诵之，何故摧毁结缚耶，知则施与安乐也，彼以一切诸分别，刹那顷能断除，瑜伽之后瑜伽与，极瑜伽及大瑜伽，彼之差别有十五，首先当修结合，彼后坛城胜王者，于胜瑜伽有五别，彼等之中事业胜王者，瑜伽差别有十二，彼之差别三十八，生起次第摄略之，现证之瑜伽者，彼后金刚念诵次第胜。如是说。彼之义是：何之故，即从何瑜伽生起断除分别念与一百零八风二者之次第二种瑜伽，彼乃以修习之力，一切作空光明之体性也。彼亦凡夫之分别念寂灭而殊胜，乃超离世间者。首先乃得灌顶后，于续经听闻思维而决定之后也。瑜伽智乃知生起次第也。殊胜乃成身体寂静之因也。修习生起次第之后，彼后无韵母之字哈，说为不可摧毁，乃不坏之风也。念诵乃进入等三，念诵为三字之体性也。刹那乃摧毁结缚之刹那也，释论如是说。于释论之译文中，十七之后瑜伽等，如是及，彼之差别四十九，生起次第摄略也。如是出现。克什米尔拉克什米的五次第释论中，说彼为三十八，故于汉地版本有二不合之处明显，以彼之故，续中亦说彼为三十八与四十九
English
Where is it said? It is clearly stated in the explanatory tantra, the Vajramala, as follows: "The wind of discursive thought is the cutter, surely in day and night, it moves especially with one hundred and eight. Those winds, all those discursive thoughts, why does cutting arise? That yoga is supremely peaceful, making everything the nature of emptiness. First, the six yogic unions, accomplished supremely by yogic knowledge. After that, the vowel-less letter Ha, should be recited very extensively. Why does it destroy knots? Knowing it gives bliss. With it, all discursive thoughts, are cut off in an instant. After yoga, yoga and, supreme yoga and great yoga. Its divisions are fifteen. First, one should meditate on union. After that, the supreme king of mandalas, has five divisions in supreme yoga. Among them, the supreme king of actions, yoga has twelve divisions. Its divisions are thirty-eight, the condensed stage of generation, the yogi who actualizes it, after that, the supreme Vajra recitation stage." Thus it is said. Its meaning is: Why, from which yoga does the two-stage yoga arise, which cuts off discursive thoughts and the one hundred and eight winds, that is, by the power of meditation, making everything the nature of empty luminosity. That is also supreme because the discursive thoughts of ordinary beings are pacified, it is beyond the world. First, after receiving empowerment, after determining by hearing and thinking about the tantra. Yogic knowledge is knowing the generation stage. Supreme is becoming the cause of bodily solitude. After meditating on the generation stage, after that, the vowel-less letter Ha is said to be indestructible, it is the imperishable wind. Recitation is entering and so on, reciting as the nature of the three letters. An instant is the instant of destroying knots, the commentary says so. In the translation of the commentary, after seventeen, yoga and so on, like that, and, its divisions are forty-nine, the condensed stage of generation. Thus it appears. In the five-stage commentary of Kashmir Lakshmi, it is said to be thirty-eight, so it is clear that there are two inconsistencies in the Chinese version, because of that, in the tantra it is also said to be thirty-eight and forty-nine.
Chinese
也有两种不同的翻译。另外，在同一部续部中说：最初，伟大的瑜伽士，以贤善之心修习止观，通过生起次第的瑜伽，并结忿怒手印之后，对于感官的九个门，全部都完全关闭，念诵（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是无与伦比的。这样说。其中，结手印是指显现为本尊的形象。关于“忿怒”，在注释的翻译中，有“燃烧的”这样的说法，这是指像火一样焚烧分别念，即通过生起次第的止观来焚烧凡庸的分別念。 关于念诵（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），注释解释说，在进入、起身、安住这三种状态中都要念诵（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。然而，如果能象征性地表示之前所说的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）这两个和三个字，那就很好了。还说前后圆满次第的次第就像阶梯的次第一样。在同一部续部中说：通过精进地修习金刚念诵，在了解风的特征之后，完全断除分别念的风，就能获得对心的专注。通过逐渐地加持自己，就能成就八种悉地。了解显现等差别，就能获得现证菩提。安住于双运次第，所有悉地都汇集，今生就能成就，瑜伽士对此毫无怀疑。大手印的伟大悉地，通过双运的禅定，进入无分别念之后，获得这个是毫无疑问的。说得非常清楚。像这样引用的那一品中，出现了许多与五次第相符的词语。有些人说，那些是其他人加入的五次第的词语，这是不加考察的说法。因为在之前的提问中，瑜伽士们见到了那个，在一瞬间现证菩提。像这样提问在一瞬间现证菩提的那个究竟是如何见到的，这一品的回答是：通过第四灌顶，有智慧的人就能见到那个。像这样通过第四灌顶的途径，说明在一瞬间见到菩提。之后，为了显示在一刹那间证悟菩提，显现变为夜晚的一部分。说了六又二分之一颂，所以作为问题的回答非常充分。
English
There are also two different translations. Furthermore, it says in the same tantra: Initially, the great yogi, with a virtuous mind, meditates on calm abiding, through the yoga of the generation stage, and after making the mudra of wrathful ones, for the nine doors of the senses, all are completely closed, reciting (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) is unparalleled. It says so. Among them, making mudras refers to manifesting as the image of the deity. Regarding "wrathful," in the translation of the commentary, there is a saying like "burning," which refers to burning discursive thoughts like fire, that is, burning ordinary discursive thoughts through the calm abiding of the generation stage. Regarding the meaning of reciting (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), the commentary explains that (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) is recited in each of the three states of entering, rising, and abiding. However, it would be good if it could symbolically represent one aspect of what was said before, (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) (Tibetan: ཧོཿ, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal Chinese meaning: Hoh) these two and three letters. It is also said that the order of the earlier and later completion stages is like the order of steps. In the same tantra, it says: Through diligently practicing vajra recitation, after knowing the characteristics of the winds, completely cutting off the winds of discursive thoughts, one will be able to obtain focus on the mind. Through gradually blessing oneself, one will be able to accomplish the eight siddhis. Knowing the distinctions such as appearances, one will be able to obtain manifest enlightenment. Abiding in the stage of union, all siddhis are gathered, one will be able to accomplish it in this lifetime, the yogi has no doubt about this. The great siddhi of Mahamudra, through the samadhi of union, after entering non-discursive thought, there is no doubt about obtaining this. It is said very clearly. In that chapter quoted like this, many words matching the five stages appear. Some say that those are words of the five stages added by others, which is an unexamined statement. Because in the previous question, the yogis saw that, and manifestly awakened in an instant. Like this, asking how that ultimate reality of manifestly awakening in an instant is seen, the answer of this chapter is: Through the fourth empowerment, the wise one will be able to see that. Like this, through the path of the fourth empowerment, it explains seeing enlightenment in an instant. After that, in order to show enlightenment in a single moment, the appearance becomes part of the night. Six and a half verses were said, so it is very sufficient as an answer to the question.
Chinese
是有关联的。又在提问的时候，如果问“金刚手印成就大，如何获得众生之师？”那么这一品就说明了答案，说“金刚手印成就大，将会获得双运。”并且，获得双运的方法是，舍弃生起次第和圆满次第二者，以及轮回和涅槃二者，还有世俗谛和胜义谛二者的两种分别念，并且将它们融合在一起。然后，“金刚念诵极善巧”等等，通过次第生起五次第，以双运来成就这个大手印的成就，说得非常清楚，所以对于之前的提问来说，也十分清楚了。因此，这是从五次第中概括出来的，而不是从五次第中提取出来的。另外，关于二次第的总体和各自的次第，就像阶梯的顺序一样宣说，这在《集密续》中已经广为阐述，所以不清楚。如果在《金刚鬘续》的这个章节中没有说明，那么请思考在哪个续部中说明了呢？第二部分分为两点：一是说明了应该重点关注的金刚身之特征，二是说明了应该重点关注的圆满次第的各个阶段。第一点是，方法和智慧的续部二者，以及解释其意旨的可靠论典都一致认为，首先通过关注身体的要点来产生圆满次第的证悟。如果不知道金刚身的特征，那么专注于身体的这个要点进行禅修，就不能很好地理解产生这种证悟的原因，因此精通身体的脉和气等特征非常重要。正如《金刚鬘续》中所说：“不知气之特征，三界皆流转。”以及“若无脉之次第，则不生蕴等，无蕴则智慧大，瑜伽士不得。五蕴即自身，名为五空行母，彼即五大种，安住于五智慧。是故尽力以诸方便，当知脉之轮。”这里说，安住于脉的二界也和它以及二者相似。因此，这里“一切有情”只是对气的分类进行了简要的概括。