English
Those who have faith believe that the completion stage is more important than the generation stage, as stated by the venerable Dharma Lord Lama Orgyen Jigme Chökyi Wangpo (note). Thus, when dissolving the deity generated in the generation stage, similarly, the deity body of the completion stage, which is also with visualization, should be dissolved into emptiness like a rainbow dissolving into the sky. The nature of the Dharmadhatu, like the sky, is free from all conceptual elaborations, and should be placed in the realm of one's own great innate wisdom, which is the king of all completion stages. Other than that, the experience of clarity and emptiness arising from the method of winds, and the bliss and emptiness based on bindus, are merely temporary means to guide the co-emergent wisdom, and should not be taken as the ultimate meaning. As it is said in the Accomplishment of Wisdom: 'What is the bellows of the body, and what is it that blows the bellows? The yogi who sees that does not see the difference between them, and suppresses the action of the bellows.' And: 'Fools say that the bliss arising from the union of the two organs is that (co-emergent wisdom), but the Victorious One did not say that it is great bliss. Great bliss is not impermanent, true great bliss is always constant. What arises from the hemorrhoid hole, why is that not great bliss?' Therefore, even in the stage with signs, one should not merely embellish clarity and bliss with emptiness, but should rest in the natural state of one's own nature. In this way, one can truly guide the realization of co-emergent wisdom, otherwise it will be very difficult, because the two are contradictory. Therefore, the ultimate goal to be sought is the unchanging, eternal great bliss. The so-called great bliss refers to the wisdom that is free from all conditioned phenomena, just as the Dharmadhatu that transcends good and evil is called good. Even so, the common parts of the generation stage and the completion stage are the cause of the profound wisdom of the ultimate completion stage, and therefore should not be abandoned. As it is said in the Two Examinations Tantra: 'The yogi of the generation stage, meditates on the elaborations of the ascetic, and after meditating on the elaborations like a dream, liberates from elaborations by the elaborations themselves.' Third, concluding from the perspective of function:
Chinese
如是生起次第，外在显现为净土和宫殿，内在显现为本尊和本母。以身为本尊、语为咒语、忆念思维为意之道的修持，能将安住于身体习气或三门所显现的一切不净的实执，转化为本尊、咒语、法性的自性。以有相和无相的圆满次第，将一切显现受用执着为殊胜本尊，并断除执着于如幻本尊之显现的细微分别念。依靠明点而生乐，依靠气而生明，依靠脉而生无分别之智慧，生起这些有为法，以及俱生之无为智慧。通过生起次第和圆满次第二者，圆满二资粮，清净二障，以及获得二身之理等，已在概说中讲述完毕。因此，具备圆满、成熟、解脱三者的甚深生起次第，以及直接以要点击中圆满次第之脉、明点、气三者，从而生起俱生智慧的无上方便，在无上瑜伽部中，下部的外三续部仅仅是收集其残余，除了修习无分别之外，没有其他教授。因此，根器极为敏锐且具精进者，若能不间断地修持此道，则能于一生之中成就金刚持果位。此为隐藏于非法器，且非无缘者所能及的近道，是诸佛之身语意之甚深秘密。第三，讲述共同助伴誓言，分为二：概说和广说。首先是概说：如是获得灌顶，并修持生起次第和圆满次第二道者，第三，其相应的助缘，即此二次第能成为正道，并依此成就二种成就之助伴，完全依赖于守护誓言。若不守护誓言，则如生命之根断绝，其他诸根皆不能 कार्य，同样，修本尊、念咒、修圆满次第等一切密咒之学皆将变得毫无意义。因此，如何守护之理是：首先是密咒
English
Thus, with the generation stage, the outer appears as pure lands and palaces, and the inner appears as deities and consorts. By practicing the path of body as deity, speech as mantra, and mindfulness as thought, all impure clinging to reality that appears in the habits of the body or the three doors will be transformed into the nature of deity, mantra, and dharmata. With the complete stage of with signs and without signs, clinging to all appearances and experiences as supreme deities, and abandoning even the subtle conceptualizations that cling to the appearance of illusory deities. Relying on bindu, bliss arises; relying on prana, clarity arises; relying on nadi, non-conceptual wisdom arises; these conditioned phenomena and the unconditioned co-emergent wisdom arise. Through both the generation stage and the completion stage, the two accumulations are perfected, the two obscurations are purified, and the means of attaining the two kayas, etc., have already been explained in the summary. Therefore, the extremely profound generation stage, complete with perfection, maturation, and liberation, and the supreme means of directly striking the essential points of the three—nadis, bindus, and prana—of the completion stage, thereby generating co-emergent wisdom, in the inner classes of the unsurpassed tantras, the lower three outer tantras only collect the remnants, and there are no other instructions besides practicing non-conceptualization. Therefore, those with extremely sharp faculties and diligence, if they practice this path without interruption, will attain the state of Vajradhara in one lifetime. This is a close path hidden from those who are not vessels and not accessible to the uninitiated, and it is said to be the extremely profound secret of the body, speech, and mind of the Tathagatas. Third, explaining the harmonious companion vows, there are two parts: a summary and a detailed explanation. First, the summary: Thus, having received empowerment and practicing the two stages of the generation stage and the completion stage, the third, the corresponding auxiliary condition, is that these two stages become the correct path, and the companion that relies on this to accomplish the two types of siddhis depends entirely on keeping the vows. If the vows are not kept, it is like the root of life being severed, and all other faculties cannot function. Similarly, all the teachings of mantra, such as meditating on deities, reciting mantras, and practicing the completion stage, will become meaningless. Therefore, the way to keep them is: first, the secret mantra.
Chinese
进入坛城接受灌顶并获得资格时，必须了解如何承诺的密咒誓言中所有应舍弃和应接受之处，像保护眼珠或心脏一样毫不松懈地守护。此外，密咒是一种特殊的方便法门，能将所有烦恼和欲望转化为道用，因此不像下乘那样将应舍弃和应接受视为实有，甚至在名言上也应避免执着于相，通过这种方式，密咒之道具有其独特的特点，应根据每个人自身的根器，以见解和修行的摄持来转化为道用，并且不应扰乱烦恼自性之对治的缘起，例如，当其他生物会因此死亡的剧毒进入孔雀的喉咙时，会转化为滋养品，使其羽毛变得美丽动人，同样地，应将其转化为自己道路上的助伴，并将其用作提升见解和修行的方便。如果不能根据自己的根器，而沉溺于无取舍的行为，那么没有什么比这更能阻碍解脱之道了，所以要谨慎。 第二，详细阐述分为四部分：誓言的类别、破损后的补救、破损的过患、守护的利益。 第一，阐述誓言的类别分为三部分：无上瑜伽部的共同戒律、显宗幻化心性三者的差别、二十五种行为和五种姓氏的戒律。 第一，阐述无上瑜伽部的共同戒律分为六部分：誓言和戒律的差别、所依之补特伽罗、堕落之支分、守护之方法、所守护之物、破损后的补救方法。 第一，誓言和戒律的差别：对于密咒所守护之物，施加誓言和戒律这些名称的方式的差别在于，“萨玛雅”（藏文：ས་མ་ཡ་）这个词语表示誓言。也就是说，如果守护誓言，就能获得焚烧所有过患方面的利益，因此称为誓言。如《金刚经》云：“诸佛之意中，得灌顶与加持，如法行持誓言者，焚毁一切违逆方。”如果不守护誓言，就会产生被地狱之火焚烧的过患，因此也称为誓言。如经云：“违背诸佛之教言，加持诅咒皆失坏，此乃自性之成就，此
English
Having entered the mandala, received empowerment, and obtained the qualification, one must know all the aspects of abandoning and adopting the vows of mantra as promised, and protect them without fail, like protecting the apple of one's eye or one's heart. Moreover, secret mantra is a special means of practice that transforms all afflictions and desires into the path. Therefore, unlike the lower vehicles, one should not regard abandoning and adopting as truly existent, and even in conventional terms, one should avoid clinging to characteristics. In this way, the path of mantra has its unique characteristics. One should transform it into the path by grasping it with the view and meditation that suit one's own capacity, and one should not disrupt the interdependent origination that goes against the self-nature of afflictions. For example, when virulent poison, which would cause death to others, enters the throat of a peacock, it is transformed into nourishment, making its feathers beautiful to behold. Similarly, one should transform it into a companion on one's path and use it as a means to enhance one's view and meditation. If one does not conform to one's own capacity and indulges in behavior without abandoning or adopting, then there is nothing greater than this that can hinder the path to liberation, so be careful. Second, the detailed explanation is divided into four parts: the categories of vows, the remedies for breaking them, the faults of breaking them, and the benefits of keeping them. First, the explanation of the categories of vows is divided into three parts: the general vows of the Unsurpassed Yoga Tantra, the differences between Sutra, Illusion, and Mind, and the vows of the twenty-five practices and the five families. First, the explanation of the general vows of the Unsurpassed Yoga Tantra is divided into six parts: the differences between vows and precepts, the individual who is the basis, the branches of falling, the methods of protection, the object to be protected, and the methods of remedy after breaking them. First, the difference between vows and precepts: The difference in how the terms "vow" and "precept" are applied to what is to be protected in secret mantra is that the word "Samaya" (藏文：ས་མ་ཡ་) signifies a vow. That is, if one keeps the vow, one will obtain the benefit of burning all aspects of faults, hence it is called a vow. As the Vajra says: "In the minds of the Buddhas, empowerment and blessings are obtained. Those who practice the vows according to the Dharma, burn all opposing sides." If one does not keep the vow, one will generate the fault of being burned by the fire of hell, hence it is also called a vow. As it says in the same text: "Breaking the teachings of the Buddhas, blessings and curses are lost, this is the accomplishment of self-nature, this
Chinese
谁若违越此誓言，金刚持亦将受损。因此，对于共同誓言，不应违越所立之誓。如《智慧誓言》所云：为使胜者之大秘密法不衰，应如上师所教导，坚定持守所立誓言，珍视誓言。如是说。律仪，即审视应许与禁制，将应受持之三门，作为三坛城的体性而受持，并从不应受持之事物，即具相之分别念及其部分中，确定续部律仪之界限。如《续》云：如是坛城轮，以方便安乐而受持。如是说。因此，二者之体性，从不可违越之明咒律仪，以及受持续部之反体两方面进行区分。如是，《秘密藏续》后篇云：谁若精勤不违越，梦中亦复诵誓言，立誓即是持律仪。如是说。如是安立誓言与律仪之差别。于《次第七合续》中云：何为佛之誓言，即是有情之律仪；何为有情之誓言，即是佛之律仪。前者是指，处于佛位时，不违越平等大誓言之自性，对于有情之界，以断证及俱生，作为道时之律仪自性而存在。如前所引：以方便安乐而受持。后者是指，处于有情之时，不可违越之誓言，对于诸佛而言，一切法皆以自显现智慧之体性，作为受持之果续明咒律仪而存在。如续云：是故一切法，总摄为一者，名曰金刚萨埵尊。如是说。又如《怖畏电光续》云：诸法本初即清净，邪分别念亦本净，是故律仪极清净。如是说。第二、所依之补特伽罗，明咒是一切学处之总义，其所依之基础是明咒律仪，因此，依赖于能使自性获得之圆满灌顶，若未如实获得，则无有堕罪与成就二者，如同以乞讨为生者，既无有统治权，亦无有赋税。