English
Furthermore, there are two kinds of ultimate meanings: First, rituals such as outer mandalas and fire offerings are explained using terms that are well-known in the world and in treatises, which is according to the literal meaning. Second, uncommon practices such as wrathful conduct are explained using codes that are not known in the world or in other treatises, which is not according to the literal meaning. For example, the union of methods is referred to as "Ā अली (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: A)" and "Kāli काली (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: Kali)." Regarding the transformation of red substances through skillful means, the *Compendium of Tantras* states, "The nature of gathered flowers dissolves into the mouth of the lord." It is like that. The four modes are: As stated in the *Important Treatise*, "Word, general, hidden, and ultimate." According to these four modes, the meaning of the word refers to explaining the words by measuring the addition and pauses of letters, which is in accordance with the treatises on phonetics. The general meaning refers to explaining that even if one does not enter the blissful and swift path of mantra and regrets entering the slow and arduous path of sutra, it is still a step on the path of mantra. Or, if one considers the pure and stainless path of mantra to be like dogs and pigs, or if one regrets practicing the mantra path, thinking it is a heretical dharma because of practices like union and liberation that speak of killing as dharma, then one should also explain that even in the sutra path, if one does not abandon attachment to purity, one will not see the meaning of equality. Or, whatever one does with a virtuous mind, if there is no attachment, it will become a collection of merit, just as a brave caravan leader killing a short-speared black man becomes a cause for increasing merit. This is for the common study of sutra and mantra, so it is the general meaning. Furthermore, contemplating the support and the supported, such as the palace and the deity, is a common practice for both the generation and completion stages, so it is the general meaning. The hidden meaning refers to explaining the rituals of union and engagement with the mudra of another's body, as well as the workings and bindings of the channels, winds, and bindus of one's own body, as hidden meanings. Some say that this is contained in the middle of the general and ultimate meanings, so it is like the heart essence, therefore it is hidden. The ultimate meaning refers to explaining that realizing the mind of ultimate clear light and realizing the reality of the union of the two truths is the ultimate of the path and the fruit, because the expression of that word leaves nothing remaining, completely exhausting it, so it is ultimate. The objects to which these meanings are explained are: the literal meaning, and the non-literal meaning that is uncommon to it, the provisional meaning, the word meaning, and the general meaning.
Chinese
因此，生起次第及其相关内容是集会开示，而非字面意义，而是究竟之义、意趣开示、隐秘之义以及最终之义，这些是圆满次第及其相关内容，属于个别传授。非共同的意趣包含在隐秘和最终二者之中。因此，必须根据弟子的根器来讲解，否则就不能达到目的，而且会泄露秘密，所以不能随心所欲地随意讲解。第二，弟子听法的方式有两种：动机和行为。首先，动机也有两种：广大的发心，即菩提心的发心；以及广大的方便，即秘密真言的发心。首先是这样：轮回中流转的一切众生，本来就是原始的佛性，但由于突如其来的错觉所蒙蔽，被卷入痛苦的因果之中。为了通过伟大的事业使轮回变得毫无意义，并将他们从原始的境地中解脱出来，进入快速而深刻的秘密真言金刚乘之门，通过闻思断除怀疑，依靠深刻的生起次第和圆满次第的要点，修学真言的六度，并通过禅修来实践。要从内心深处这样思考。第二，广大的方便，即秘密真言的发心是：真言乘是快速的道路，因为它有许多方便和深刻之处等等。其根本在于，与实相相符地进入内心，并转变愿望。因此，不要将讲法和听法的地方等视为不净的显现，而要将地点观想为圆满的色究竟天法界宫殿，将导师观想为圆满的法身普贤王如来，将眷属观想为诸佛意传的传承，以及持明表示传承的男女本尊，勇士和空行母的自性，将法观想为圆满的无上乘自性光明的心髓，将时间观想为恒常不断的法轮。要知道它就是那样，而不是从不是那样的事物中去理解。上师是三身之主，三宝三根本的自性。
English
Therefore, the generation stage and its related content are assembly teachings, not literal meanings, but ultimate meanings, intentional teachings, hidden meanings, and final meanings. These are the completion stage and its related content, which belong to individual instructions. The uncommon intention is contained in the hidden and ultimate two. Therefore, one must explain according to the disciple's capacity, otherwise it will not achieve its purpose and will reveal secrets, so one should not explain arbitrarily as one pleases. Second, there are two ways for disciples to listen to the Dharma: motivation and conduct. First, there are also two motivations: the vast motivation, which is the motivation of Bodhicitta; and the vast means, which is the motivation of secret mantra. The first is like this: all sentient beings wandering in samsara are originally of the nature of primordial Buddhahood, but are obscured by sudden delusions and are drawn into the cycle of suffering and its causes. In order to make samsara meaningless through great activities and liberate them from their original state, one should enter the swift and profound secret mantra Vajrayana path, cut off doubts through hearing and thinking, rely on the profound points of the generation and completion stages, study the six perfections of mantra, and practice through meditation. One should think from the bottom of one's heart. Second, the vast means, which is the motivation of secret mantra, is: the mantra vehicle is a swift path because it has many means and profoundness, etc. Its root lies in entering the mind in accordance with reality and transforming desires. Therefore, do not regard the place of teaching and listening to the Dharma, etc., as impure appearances, but visualize the place as the perfect Akaniṣṭha Dharmadhatu palace, visualize the teacher as the perfect Dharmakaya Samantabhadra, visualize the retinue as the lineage of the Buddhas' mind transmission, and the male and female deities of the Vidyadhara symbolic transmission, the nature of heroes and heroines, visualize the Dharma as the perfect supreme vehicle, the essence of self-luminous mind, and visualize the time as the constant and continuous wheel of Dharma. One should know that it is like that, and not understand it from something that is not like that. The Lama is the master of the three bodies, the essence of the Three Jewels and Three Roots.
Chinese
因为，是过去一切佛的化身，未来一切佛的来源，现在一切佛的代表，即使贤劫千佛也无法调伏的浊世众生，从摄受他们的慈悲和恩德方面来说，甚至超过佛，从功德方面来说，与诸佛相等。听法的眷属们，也因为基础是如来藏，所依是珍贵的人身，因缘是善知识，方法是掌握了窍诀，所以必定会成为未来的佛。处所、时间、法也都是自性清净。经中说：十方虚空本来空，三有乃是佛净土，浊世我住安乐处，一切皆是胜义精，此外胜者不觅法。如是。第二、行为方面：如前所说支分时所说的那样，取舍不混淆地做到。《本生经》中说：安住于极低之处，生起调柔之光辉，以欢喜之眼视之，如饮甘露之语，极其认真地听闻佛法。等等，以恭敬的行为和心态听闻。第三、师徒二人如何进行讲闻的方式：金刚乘的法，如果没有获得灌顶，并且根本和支分的誓言没有发生过失，或者即使发生过失，也没有通过弥补的方法使师徒二人的相续完全清净，就不会变得有意义。因此，在讲解这部论典的时候，按照上师们的传统，在密法的开头，念诵《无垢忏悔续》的第十六品，弟子们随喜的忏悔，即被称为《普贤总忏》的意义解释，并且每天念诵忏悔的词句和百字明咒，尽力念诵，这样做，使相续清净。然后，以前面所说的五大誓言或三大誓言来约束，进行讲闻。在那时，也不允许躺卧、伸腿等身体的不良姿势，以及嬉戏、玩笑、喧哗、愤怒的辩论，以及过于沉迷于思辨的争论。
English
Because, it is the emanation of all past Buddhas, the source of all future Buddhas, and the representative of all present Buddhas. Even the sentient beings of the degenerate age, whom the thousand Buddhas of the Good Kalpa could not subdue, are surpassed by the compassion and kindness of those who embrace them, and are equal to the Buddhas in terms of qualities. The retinue who listen to the Dharma will undoubtedly become future Buddhas because their basis is the Tathagatagarbha, their support is the precious human body, their condition is the virtuous friend, and their method is to grasp the key instructions. The place, time, and Dharma are also naturally pure. As it is said in the Tantra: The emptiness of the ten directions is originally empty, the three realms are the pure land of the Buddhas, I myself dwell in a place of bliss in this degenerate age, everything is the essence of the supreme, and the Victorious Ones do not seek the Dharma elsewhere. Thus it is. Secondly, in terms of conduct: As mentioned in the section on the limbs to be discussed earlier, one should practice taking and abandoning without confusion. As it is said in the Jataka: Sit in a very low place, generate the splendor of gentleness, look with joyful eyes, like drinking the nectar of words, listen to the Dharma with great diligence. And so on, listen with respectful behavior and mind. Thirdly, how the teacher and student should conduct the teaching and listening: If the Dharma of the Vajrayana has not been empowered, and the root and branch vows have not been violated, or even if they have been violated, the continuums of both teacher and student have not been completely purified by means of remedies, then it will not become meaningful. Therefore, even when explaining this treatise, according to the tradition of the Lamas, at the beginning of the mantra, recite the sixteenth chapter of the 'Immaculate Confession Tantra,' the confession of the retinue who rejoice, which is known as the 'General Confession of the Sugatas,' and explain its meaning, and recite the words of confession and the Hundred Syllable Mantra every day as much as possible, and in this way, purify the continuum. Then, bind them with the five great vows or the three great vows mentioned earlier, and conduct the teaching and listening. At that time, lying down, stretching legs, and other bad postures of the body, as well as playing, joking, making noise, angry debates, and arguments that are too immersed in speculation are not allowed.
Chinese
去除粗糙之语，没有口诀，虚假的口诀，未成熟之人的听闻，追求名利的心理，以及竞争之心，师徒二人都要舍弃这三门十一过患，如前所说，上师以言语之庄严来讲解，听法者也要以殊胜的意乐来善听，之后要忆念恩德，回向善根等等。第三，真实宣说所讲之正论自性，分三：经部与密法道的差别，密宗续部的分类，以及分别宣说无上乘。第一，宣说经部与密法道的差别：一般来说，诸佛为了随顺众生的根器和理解，宣说了无数的法门，如果全部归纳起来，可以归纳为两种，即小乘和大乘。大乘也有两种，如《大乘修法》中所说：“大乘有两种，波罗蜜多与密咒。”之所以如此，是因为大乘的所化菩萨也有两种，即根器敏锐和非常敏锐的。这两种人都同样以大悲心的自在而证得无上菩提，但证得的方式是，在名相乘中，认为如来藏仅仅是种子，通过二资粮的因缘而增长，最终获得成佛，因果前后关联，所以称为因的乘。而在密法中，认为如来藏自性存在于一切众生心中，一切功德自然具足的清净之体犹如太阳，而所净化的轮回自性，包括八识聚和阿赖耶识的世俗之心，犹如乌云般遮蔽了它。通过灌顶和生圆次第来净化，所净化的结果是自性的功德如实显现。因此，密咒乘的含义是：由“ma”意为“意”和“tra”意为“救护”的词根组合而成“mantra”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即救护意，也就是指明觉。在果位时，也称明觉的智慧为意。如《秘密藏续》中说：世尊，能作者是金刚