Tibetan
མེད་པར་རྫོགས་རིམ་གྱི་རྟོགས་པ་བསྐྱེད་མི་ནུས་པའི་རིགས་ལ་རྫོགས་རིམ་གྱི་རྟོགས་པའི་རྒྱུད་སྦྱང་བའི་དོན་དང་། ཁ་ཅིག་རྫོགས་རིམ་ཁོ་ན་བསྒོམས་པས་ཡེ་ཤེས་སྐྱེ་རུང་ཙམ་ཡིན་ཀྱང་བསྐྱེད་རིམ་སྔོན་ཏུ་སོང་བའམ། སྦྲགས་ཏེ་བསྒོམས་ན་རྫོགས་རིམ་གྱི་ཡེ་ཤེས་མྱུར་དུ་སྐྱེ་བ་དང་། བོགས་ཆེ་བའི་རིགས་ཅན་ལ་རྫོགས་རིམ་མྱུར་དུ་བསྐྱེད་པ་དང་། ལྷག་པར་སྐྱེད་པའི་དོན་དང་། འགའ་ཞིག་ཚེ་དེ་ལ་རྫོགས་རིམ་སྒོམ་པར་མི་ནུས་པ་དང་། མི་མོས་པའི་རིགས་ཅན་དག་ རྗེས་སུ་བཟུང་བ་དང་། རྫོགས་པའི་རིམ་པའི་རྣལ་འབྱོར་པ་ལའང་བསྐྱེད་རིམ་གྱིས་བོགས་འབྱིན་པའི་གནས་སྐབས་ཡོད་པས་བསྐྱེད་པའི་རིམ་པ་བསྒོམ་པར་བསྟན་པའི་དགོས་པ་ནི་དེ་དག་ཡིན་ནོ། །དེས་ན་རྫོགས་རིམ་གྱི་དམིགས་པ་ས་བོན་དང་། བསྐྱེད་རིམ་གྱི་བསྒོམ་པ་ཆུ་ལུད་ལྟ་བུའི་དཔེའང་སྦྱོར་བར་མཛད་དོ། །བརྒྱད་པ་ལ་གཞི་བཤད་ལམ་དང་འབྲེལ་བའི་འབྲས་བུ་གྲུབ་ཚུལ་སྨོས་པའོ། །སྤྱིར་གསང་སྔགས་བླ་མེད་ཀྱི་ཕྱོགས་ནི་གཞི་བསྒྱུར་བའི་ལམ་ཁྱད་པར་ཅན་ཡིན་ལ། བསྒྱུར་བྱའི་གཞི་ནི། འཁོར་བ་སྣོད་བཅུད་ཀྱི་འཇིག་རྟེན། ཕུང་ཁམས་སྐྱེ་མཆེད་ལུས་ངག་སེམས་དང་ཆགས་པའི་ཐིག་ལེ་ལས་ཉོན་སྡུག་བསྔལ་གསུམ་གྱིས་བསྡུས་པ་འདི་དག་ཡིན་ལ། དེ་དག་མདོ་ལུགས་དང་སྔགས་ཕྱི་པ་ལྟར་སྐྱོན་ཏུ་ལྟ་ནས་སྤོང་བར་མི་བྱེད་པར། ལྷ་སྐུ་དང་བདེ་ཆེན་ལ་སོགས་པ་གཞིའི་ཆོས་དེ་ཉིད་དང་རྣམ་པ་ཕྱེད་འདྲ་ཞིང་། ཕྱེད་འགལ་བ་ཅན་དུ་བསྒྱུར་ནས་སྣང་བཅས་ཀྱི་ཡེ་ཤེས་དེ་ཉིད་བསྒོམས་པས་གཞིའི་ཆོས་ཉིད་དམ་ གནས་ལུགས་རྟོགས་པར་བྱེད་པ་སྟེ། དཔེར་ན་དུག་གི་སྡོང་པོ་བཅད་པ་དང་འབྱིན་པ་སོགས་ཀྱིས་མི་སྤོང་བར་སྔགས་ཀྱིས་བཏབ་ནས་སྨན་ཆེན་པོར་བསྒྱུར་བ་བཞིན་ནོ། །དེའང་ལུས་ཀྱི་ཆོས་ཉིད་ཡེ་ཤེས་ཀྱི་ལྷ་སྐུར་གདོད་ནས་གྲུབ་ཅིང་དེ་ལ་བརྟེན་ནས་བྱུང་བའི་དྲི་མ་ཡིན་པའི་ཕྱིར། མེ་ལོང་གི་གཡའ་མེ་ལོང་གི་གཟུགས་དང་ཕྱོགས་འདྲ་ཙམ་དུ་འབྱུང་པ་ལྟར། རྡོ་རྗེའི་སྐུ་དང་རྣམ་པ་ཕྱོགས་འདྲ་རུང་ཙམ་དུ་ལུས་དེ་ཡང་བཞིན་ལག་དབང་པོ་དང་བཅས་པའི་རྣམ་པར་ཤར། དེའི་ཚེ་རྣལ་འབྱོར་པས་ལུས་དང་ལུས་ཀྱི་ཆོས་ཉིད་གཉིས་རྣམ་པ་འདྲ་བའི་འདྲ་ཆོས་ལྷའི་རྣལ་འབྱོར་བསྒོམས་པས་ཐ་མལ་གྱི་ལུས་ཀྱི་རིགས་རྒྱུན་དེ། གནས་གྱུར་ནས་ལམ་གྱིས་བསྡུས་པའི་ཡེ་ཤེས་ལྷ་
Chinese
是为五种。第二和第三个特点是生起次第不共的特点，其他都是四部续所有本尊瑜伽所需要的。所谓清净、圆满、成熟三者，是指以相同的方式清净作为轮回之根本的生起次第，以相同的方式圆满作为果位的佛法，是获得它们的因和道，是修习上层次第圆满次第的基础，使相续成熟。第四，从修行者的角度来说，有生起次第所成就的三摩地，生起次第本身的三摩地，以及与圆满次第相关的生起次第三种。从所修本尊的角度来说，有圆满坛城和部分修习两种。三摩地的支分差别有，近修、修持四支，瑜伽四支，三摩地三种，以及六支等。从成就悉地的阶段来分，有近修，近边的近修，修持，以及大修持。从修习的优劣来分，有分别瑜伽，一念等，在续部和印度论典中多有阐述，有些将在下面依次讲解。此处大成就者弥勒巴说，有外生起次第和甚深生起次第两种。第一种，只是通过分别念向外假立，并按照如何生起的方式去习惯，从而显现清晰，除此之外，不能给予任何回示的显现。第二种是事业手印和智慧手印两种，以及金刚念诵的瑜伽。第五，金刚心释中说：首先为了清净刹土，要种下谷种，之后在清净的刹土上，才能获得稻穗。等等作为比喻。看到陷入分别念牢狱的三有众生，如何才能解脱，就开示了相应的方便。被分别念习气束缚，首先开示分别的仪轨，当了知分别念的自性时，就能进入无分别。
English
These are the five aspects. The second and third characteristics are unique to the generation stage, while the others are necessary for all deity yogas of the four tantras. The so-called purification, completion, and maturation refer to purifying the arising stages that are the basis of cyclic existence in the same way, perfecting the qualities of Buddhahood as the fruit in the same way, which are the causes and paths for attaining them, and laying the foundation for meditating on the higher-level completion stage, thereby maturing the continuum. Fourth, from the perspective of the practitioner, there are three types of samadhi: the samadhi accomplished by the generation stage, the samadhi of the generation stage itself, and the generation stage related to the completion stage. From the perspective of the deity to be meditated upon, there are the complete mandala and partial practice. The divisions of the limbs of samadhi include the four limbs of approach and accomplishment, the four yogas, the three samadhis, and the six limbs, and so on. From the perspective of the stages of accomplishing siddhis, there are approach, near approach, accomplishment, and great accomplishment. From the perspective of superior and inferior practice, there are conceptual yoga, one-pointedness, and so on, which are extensively explained in the tantras and Indian treatises, some of which will be explained sequentially below. Here, the great accomplished Maitripa said that there are two types of generation stage: outer generation stage and profound generation stage. The first is merely the clear appearance that arises from outwardly imputing through conceptual thought and becoming accustomed to how it arises, but it does not give rise to any appearance of returning. The second is considered to be the two mudras of action and wisdom, and the yoga of vajra recitation. Fifth, the Vajra Heart Commentary says: "First, in order to purify the field, seeds of grain are sown. Afterwards, in the purified field, the rice fruit is obtained." And so on, as an example. Seeing the three realms of beings trapped in the prison of conceptual thought, he taught the means by which they could be liberated. Bound by the imprints of conceptual thought, he first teaches the ritual of conceptualization. When the nature of conceptual thought is known, one can enter into non-conceptualization, it is said.
Chinese
还说，在喜金刚等其他续部中，也多次这样说过：根器迟钝、最初业力深重的人，绝大多数今生没有生起圆满次第智慧的机缘；即使稍微有一点，如果不先修生起次第，也不会生起真实的圆满次第证悟。因此，首先要修持生起次第，直到稳固为止。之后再修圆满次第，以能依所依的方式修持，或者先稍微熟悉生起次第，之后生起次第和圆满次第结合起来修持，作为前行和正行的方式，或者一开始就在一座的开始修生起次第，结尾修圆满次第，像这样，一个帮助另一个，以朋友和朋友的方式修持。依靠喜金刚的教法，玛尔巴的噶举派和萨迦派，都主要以此作为修持。而根器锐利者，则认为在一座中也可以双运修持。极差者，今生根本无法修持圆满次第，也有今生修持生起次第，来世修持圆满次第的。这也和之前的生起圆满次第的顺序一样。道理是，如果有人已经生起了不共的圆满次第智慧，那么除了在极少数情况下，为了激发，偶尔一两次之外，不会修持生起次第。因为生起真实圆满次第的智慧之后，几乎不需要修持生起次第了。因此，既然必须修持两个次第，一般来说，都是先修生起次第，后修圆满次第。就像开垦荒地，先种劣质的作物，使土地变得肥沃，之后再种植稻谷等优质作物一样。在圆满次第之前，要圆满生起次第，或者先修持各种生起次第。根器上等者不需要学习生起次第，只是针对根器中等及以下者才说要修持生起次第。仅仅依靠这一点，现在一些自诩为密咒士的人，并不专门修学生起次第，只重视安心
English
It is also said that in other tantras such as the Hevajra Tantra, it is often said that most people with dull faculties and heavy initial karma do not have the opportunity to generate the wisdom of the completion stage in this life; even if they have a little, they will not generate the actual realization of the completion stage without first practicing the generation stage. Therefore, one should first practice the generation stage until it is stable. Then practice the completion stage, practicing in the manner of dependent and support, or first become somewhat familiar with the generation stage, and then combine the generation and completion stages for practice, as a preliminary and main practice, or from the very beginning, practice the generation stage at the beginning of a session and the completion stage at the end, like this, one helps the other, practicing in the manner of friends. Relying on the teachings of Hevajra, the Kagyu lineage of Marpa and the Sakya school mainly use this as their practice. Those with sharp faculties, however, believe that dual practice can be done in one session. Those who are extremely inferior are unable to practice the completion stage at all in this life, and there are also those who practice the generation stage in this life and the completion stage in the next life. This is also the same as the previous order of generation and completion stages. The reason is that if someone has already generated the uncommon wisdom of the completion stage, then except in very few cases, to stimulate it, only once or twice for a short time, they will not practice the generation stage. Because after generating the wisdom of the real completion stage, there is almost no need to practice the generation stage. Therefore, since both stages must be practiced, generally speaking, one first practices the generation stage and then the completion stage. Just as one cultivates wasteland, first planting inferior crops to make the land fertile, and then planting high-quality crops such as rice. Before the completion stage, one should perfect the generation stage, or first practice various generation stages. Those with superior faculties do not need to learn the generation stage, it is only said that those with medium and lower faculties should practice the generation stage. Relying only on this, some who now consider themselves mantra practitioners do not specifically study the generation stage, but only value settling the mind.
Chinese
积聚广大福德，并且对于由于有情众生的根器差别，许多没有生起次第就无法生起圆满次第证悟的种类，是为了修习圆满次第证悟之道的意义；有些仅仅修习圆满次第就能生起智慧，但如果先生起生起次第，或者结合起来修习，就能迅速生起圆满次第的智慧，并且对于根器优越的种类，是为了迅速生起圆满次第，特别是为了生起的意义；有些众生今生无法修习圆满次第，以及对于不乐意的种类，是为了 加以摄受，并且对于圆满次第的瑜伽士来说，也有通过生起次第来增上的情况，因此宣说修习生起次第的必要就是这些。因此，圆满次第的所缘如同种子，生起次第的修习如同水肥的比喻也作说明。第八，说明了基与道相关联的果的成就方式。总的来说，无上密法的方面是转变基的特殊道，所要转变的基是：轮回器情的世界，蕴界处、身语意和贪著的明点，由烦恼、痛苦、苦难三者所概括的这些，不像显宗和外道那样视为过患而舍弃，而是转变为与本基之法本身形象一半相似，一半相违的本尊身和安乐大等，通过修习具有显现的智慧本身，从而证悟本基的法性或者 实相，例如不通过砍伐和挖掘等方式舍弃毒树，而是通过咒语加持后转变为大药一样。因为身体的法性本来就成就为智慧的本尊身，并且是依靠它而产生的垢染，就像镜子的锈迹与镜子的形状在某种程度上相似一样，身体也以同样的方式显现为具有手脚等肢体的形象，与金刚身在形象上某种程度相似。那时，瑜伽士通过修习身体和身体的法性二者形象相似的相似法，即本尊瑜伽，从而使凡庸身体的种姓，转变成为道所摄持的智慧本尊。
English
Accumulating vast merit, and for many kinds of beings who, due to the difference in the faculties of sentient beings, cannot generate the realization of the completion stage without the generation stage, it is for the purpose of training the continuum of the realization of the completion stage; some can generate wisdom by practicing only the completion stage, but if the generation stage precedes it, or if they practice it in combination, the wisdom of the completion stage will be generated quickly, and for those with superior faculties, it is for the purpose of quickly generating the completion stage, especially for the purpose of generating it; some beings cannot practice the completion stage in this life, and for those who are unwilling, It is to take them under one's care, and for the yogis of the completion stage, there are also situations where the generation stage enhances them, so the necessity of teaching the practice of the generation stage is these. Therefore, the object of the completion stage is like a seed, and the practice of the generation stage is explained with the analogy of water and fertilizer. Eighth, it explains how the result related to the basis and the path is achieved. In general, the aspect of the unsurpassed secret mantra is a special path for transforming the basis, and the basis to be transformed is: the world of cyclic existence, the aggregates, elements, and sense bases, body, speech, and mind, and the bindu of attachment, these are summarized by the three: afflictions, suffering, and misery, unlike the sutra system and the outer tantras, they are not regarded as faults and abandoned, but are transformed into deity bodies and great bliss, etc., which are half similar and half contradictory in appearance to the basis itself, and by meditating on the wisdom itself with appearances, one realizes the nature of the basis or the reality, for example, just as a poisonous tree is not abandoned by cutting it down or digging it up, but is transformed into a great medicine by blessing it with mantras. Because the nature of the body is originally accomplished as the deity body of wisdom, and it is the impurity that arises from relying on it, just as the rust of a mirror appears to be somewhat similar to the shape of the mirror, the body also appears in the same way as having limbs such as hands and feet, somewhat similar in appearance to the vajra body. At that time, the yogi, by practicing the similarity dharma, the deity yoga, in which the body and the nature of the body are similar in appearance, transforms the lineage of the ordinary body into the wisdom deity held by the path.