Chinese
行为的差别成为圆满次第的成熟因素。圆满次第的三个差别是：根本的差别在于将要害点按在金刚身上；作用的差别在于使脉、气、明点在中脉中清净；相的差别在于俱生乐与空性形成为一体的乐空双运。像这样的生起次第和圆满次第，根器锐利者一开始就能修持双运，不能这样修持的人，首先要获得生起次第的稳固，然后才应该修学圆满次第。如龙树所说：善安住于生起次第，对于想要圆满次第的人，此方法圆满的佛陀说，如同梯子的横档。如此等等。这些道比名相乘的道更为殊胜之处，简而言之，就是生起断证功德的方式。其中，断除所断的方式是，在两种障碍中，主要是通过生起次第，使本尊慢稳固，观想享用欲妙和法印，修持无取舍的行为等，将烦恼转化为道用，并且所有这些都以法性的见解来摄持，因此也不是不舍弃所知障。在苦集二谛中，集谛是将烦恼转化为道用，由此将所有投生轮回的业都转为正道。苦谛的主要方面，在生与死二者中，是将生转化为道用。圆满次第则是将能取所取的粗细念头全部同时消融于法界，因此主要是对治所知障。在有相圆满次第的阶段，依靠手印等方便，将贪著的乐味转化为四喜的智慧等，因此也成为对治烦恼障的对治，所以是舍弃集谛，在苦谛的生与死二者中，是将死亡转化为道用。就道而言，生起次第是通过圆满福德资粮，圆满次第是通过圆满智慧资粮的方式，使五道达到究竟。就果而言，生起次第是将色身，圆满次第是将法身转化为道用，从而迅速地现证这二者。
English
The difference in actions becomes the maturing factor for the completion stage. The three differences of the completion stage are: the fundamental difference lies in pressing the key points on the Vajra body; the difference in function lies in purifying the channels, energies, and bindus in the central channel; the difference in aspect lies in the co-emergent bliss becoming the union of bliss and emptiness, with emptiness as its form. Such generation and completion stages can be meditated on as union from the beginning by those with sharp faculties. Those who cannot do so should first gain stability in the generation stage and then learn the completion stage. As Nagarjuna said: 'Being well-established in the generation stage, for those who desire the completion stage, this method is taught by the perfect Buddha, like the rungs of a ladder.' And so on. The way these paths are superior to the paths of the characteristic vehicle can be summarized as the way of generating the qualities of abandonment and realization. Among them, the way of abandoning what is to be abandoned is that, of the two obscurations, mainly through the generation stage, the deity's pride is stabilized, contemplating the enjoyment of desirable qualities and Dharma seals, cultivating behavior without acceptance or rejection, etc., transforming afflictions into the path, and all of these are taken by the view of Dharmata, so it is not that the obscuration of knowledge is not abandoned. Of the two truths of suffering and origin, the origin is the transformation of afflictions into the path, thereby transforming all actions that throw one into existence into the correct path. The main aspect of the truth of suffering, of the two, birth and death, is transforming birth into the path. The completion stage is to dissolve all coarse and subtle thoughts of grasping and being grasped simultaneously into the Dharmadhatu, so it mainly acts as an antidote to the obscuration of knowledge. During the stage of the completion stage with signs, relying on methods such as mudras, the taste of attachment is transformed into the wisdom of the four joys, etc., so it also becomes an antidote to the obscuration of afflictions, so it is abandoning the origin, and of the two, birth and death, in the truth of suffering, it is transforming death into the path. In terms of the path, the generation stage perfects the accumulation of merit, and the completion stage perfects the accumulation of wisdom, thereby bringing the five paths to completion. In terms of the result, the generation stage transforms the Form Body and the completion stage transforms the Dharma Body into the path, thereby quickly manifesting these two.
Chinese
关于广大解释分为两部分：生起次第的解释和圆满次第的解释。第一部分也分为两部分：简要指示和详细解释。首先是简要指示：如此，道有两次第，其中首先是方法为主的生起次第。由于生是成道的方便，因此六道众生皆于轮回中受生，依赖于四种生处中的任何一种而生。一般来说，人和畜生都有四种生处。清净刹土的菩萨、天、地狱和中阴众生都是化生。饿鬼也可能是胎生，但大多数是化生。在空中游荡的七种饿鬼、夜叉和罗刹等一些是从卵生。从土石水木中生出的是湿生。如此生起之时，前世业力所抛弃的处所，广大身体的显现，以及未来将要抛弃的业，也积聚了各种各样，为了净化那样的习气，与四种生处相符的广大生起次第等，示现四种相。像这样甚深的道，除了那些具有前世修习，根器非常敏锐，像一蹴而就之类具有善缘的人之外，那些渐次修行的人，如果没有通过共同乘的道来好好调伏自相续，过早进入，除了毁坏自相续之外别无他用。如果将道的要点全部归纳起来，那就是依靠小乘道从轮回中生起厌离心，以及依靠大乘共同道从内心深处生起利他之心，这两者就包含了道的全部主干，因此道的其他所有支分都自然地包含在这两者之中。因此，这样的人依止具相的上师，然后进入密咒，就会成为真正的密咒道行者。如果不是这样，对于轮回总的以及今生的显现没有厌离心，也没有利益他人的良好发心，就这样进入密咒，学习灌顶和生圆次第等，那就像外表多么好看，口气多么高大。
English
The extensive explanation is divided into two parts: the explanation of the generation stage and the explanation of the completion stage. The first part is also divided into two parts: a brief indication and a detailed explanation. The first is the brief indication: Thus, there are two stages of the path. Among them, the first is the generation stage, which is mainly method. Since birth is a means to attain the path, all sentient beings in the six realms take birth in samsara, relying on any of the four types of birth. Generally, humans and animals can have all four types of birth. Bodhisattvas in pure lands, gods, hell beings, and intermediate state beings are born miraculously. Pretas may also be born from the womb, but most are born miraculously. Some of the seven types of pretas who roam in the sky, yakshas, and rakshasas are born from eggs. Those born from earth, stones, water, and wood are born from moisture. When they are born in this way, the place abandoned by previous karma, the appearance of a vast body, and the karma that will be abandoned in the future are also accumulated in various ways. In order to purify such imprints, the vast generation stage, which is in accordance with the four types of birth, shows four aspects. Such a profound path is only for those who have practiced in the past, have very sharp faculties, and have good fortune like those who achieve it all at once. If gradual practitioners do not properly subdue their minds with the common vehicle path and enter too early, it will only ruin their minds. If all the key points of the path are summarized, it is to generate renunciation from samsara by relying on the Lesser Vehicle path, and to generate altruistic mind from the depths of the heart by relying on the Great Vehicle common path. These two contain all the main points of the path, so all other branches of the path are naturally included in these two. Therefore, if such a person relies on a qualified lama and then enters mantra, he will become a true mantra practitioner. If not, without renouncing samsara in general and the appearances of this life, and without any good intention to benefit others, entering mantra and learning empowerment and generation-completion stages is like how good the appearance is and how high the tone is.
Chinese
无论实践多么精湛，不仅能像鸟一样在空中飞行，还能穿透山石等，但如果偏离了道路的关键，就无法超越轮回的因，因此不偏离道路的关键非常重要。正如蒋扬萨迦班智达所说： “非关键的其他法， 不完整或多余， 稍微出错也没关系， 不会产生重大过失。 如果改变了法的关键， 其他法再好也无法超越。 例如众生的命脉， 树木的根， 种子的生长地， 织布机的梭子， 获取精华的根， 以及诸根的关键， 如果出错就无法成就。 同样，如果法的关键出错， 即使看起来很好，也没有结果。 因此，有些错误是可以的， 但关键必须无误地审查。” 正如他所说。考虑到这样的原因，末世的密咒行者为了不偏离道路的关键，伟大的持明者莲花金刚也说了生起次第的十个关键，首先是： “由无明、业和烦恼所生， 见到三界如燃烧的火坑， 以出离心受持别解脱戒， 是功德的基础，道路的第一个关键。 无始以来在这生死轮回中， 漂泊时没有谁未曾做过父母， 以将一切有情从轮回中解脱之念， 生起菩提心是道路的第二个关键。 以一生一世成就佛果， 最快速的途径是金刚乘， 不依止上师就没有其他成就的方法， 如法依止是道路的第三个关键。” 等等。此外，第四是获得灌顶，第五是守护誓言，第六是为了在修行上能够独立自主而断除见修行上的执着，第七是发誓在寂静处修行，第八是空性和慈悲双运，第九是无过失地修持禅定，第十是必须完整地修持断除分别念的清净生起次第。因此，必须具备清净的发心、获得灌顶并持有誓言，依靠清净的仪轨来生起。
English
No matter how skilled the practice, not only flying in the sky like a bird, but also being able to penetrate mountains and rocks, etc., but if the key to the path is missed, one cannot transcend the cause of existence. Therefore, it is very important not to deviate from the key to the path. As Jamyang Sakya Pandita said: “Other dharmas that are not key, Incomplete or excessive, Even if slightly mistaken, Cannot generate great faults. If the keys of the Dharma are altered, Other good dharmas will not surpass. For example, the life force of beings, The roots of trees, The place of growth for seeds, The shuttle of looms, The root for taking essence, And the keys of the senses, If mistaken, cannot be accomplished. Likewise, if the key of the Dharma is mistaken, Even if it looks good, there is no result. Therefore, some mistakes are okay, But the keys must be examined without error.” As he said. Considering such reasons, the mantra practitioners of the degenerate age, in order not to deviate from the key to the path, the great vidyadhara Padmavajra also spoke of the ten keys of the generation stage, the first of which is: “Born from ignorance, karma, and afflictions, Seeing the three realms as a burning pit of fire, Taking any of the Pratimoksha vows with the thought of renunciation, Is the basis of qualities, the first key of the path. In this cycle of birth and death since beginningless time, There has been no one who has not been a parent while wandering, With the mind to liberate all sentient beings from samsara, Generating bodhicitta is the second key of the path. To accomplish Buddhahood in one lifetime, The quickest path is the Vajrayana, Without relying on a guru, there is no other way to accomplish it, Relying properly is the third key of the path.” And so on. Furthermore, the fourth is to receive empowerment, the fifth is to protect vows, the sixth is to cut off attachments to view and meditation in order to be independent in practice, the seventh is to vow to practice in solitude, the eighth is to unite emptiness and compassion, the ninth is to practice samadhi without fault, and the tenth is that one must completely practice the pure generation stage of restraining conceptual thoughts. Therefore, one must have a pure intention, receive empowerment, and hold vows, relying on a pure ritual to generate.
Chinese
修习次第而作念诵修持者，如是坛城之事业与修持物、供品等，如前所说无有缺少地备办。以续部噶玛之仪轨，如幻化寂静为例，有前行、正行、后行三个次第。第一前行有七：第一，作列队礼拜与如法礼拜；第二，以八支忏悔清净相续；第三，以器械誓言，以五部如来之手印遮断结界；第四，作不可言说之忏悔；第五，如布达日嘎续中所说，作二十种誓言；第六，以六降四逝之意，加持自身处所受用等；第七，加持内外之供品。第二，正行中，生起世俗与胜义二种特别之结合心。于真实之三摩地次第有三：以三三摩地安立；生起所依与能依之坛城；事业次第之三摩地。第一，为净治显现之执着而修大空性；为净治空性之执着而修大悲幻化；为净治显现空性各自之执着而修因之三摩地，于稳固之支分中，修习文字之舒卷而调伏自心等。第二，为净治五大之执着分别念，而生起五部佛母之虚空法界清净自性，根本大自在之坛城；为净治不净器情之显现执着，从勃让(bhruM)字生起所依宫殿，从四十二字母以三种仪轨生起所依本尊之坛城。为净治于同类之事业上自在之执着而作灌顶，为净治三门增上力之执着分别念而作加持等。第三，事业次第之三摩地有六：第一，为净治轮涅差别之执着，于智慧坛城迎请入耳，以智慧之花抛掷而融入无别；第二，为圆满二资粮而献上礼拜与十三种供养；第三，为清净相续而作忏悔；第四，祈请成就；第五，立誓；第六，开启念诵，合修誓言与智慧尊。