Chinese
“帕”是常有的常。“阿嘎巴”是没有断灭的没有断灭的。如是说。此处仅是果的圆满次第，并不能遍及基、道、果三者区分的果，如圣者有学和成就智慧身的凡夫道的圆满次第。两种次第的必要是：断除执着外器内情的庸常，建立不清净道七地和果色身的缘起，特别是成就自己的实果共同成就的是生起次第；断除迁转的习气垢染，建立清净道三地和果俱生身的缘起，特别是成就自己的实果殊胜成就是圆满次第的必要。心髓后续经喀且译云：世间者的成就，由生起次第的修习获得。超世间者的成就，由圆满次第的修习。如是说。如果瓶灌顶和其道生起次第也能获得殊胜成就，因为彼和彼说是建立七地和色身的缘起之故。若如是说，虽如是说，然彼不必真实获得彼，譬如修习如是性之等持，虽建立了获得法身的缘起，然仅此并不成为获得法身。因此，生起次第仅能作为七地和色身的远因，不可能作为近因，即使是间接原因，也是非有不可的原因。数量决定是：以生是世俗和死是胜义谛作为道，观待于彼和彼圆满修习，而宣说了生起次第和圆满次第。智慧金刚总集经云：生是世俗谛，死也是胜义谛。于此二谛善加确定后，宣说了二说的差别。如是说。又，观待于进入实相道之前先净治相续，以及清净后实修实相，也宣说了生起和圆满二者。金刚心释云：为分别念习气所缚者，最初应...
English
“Pa” is the constant of permanence. “Agapa” is the non-cessation of non-cessation. As it is said. Here, merely being the completion stage of the fruit does not encompass the fruit divided by the three bases, paths, and fruits, such as the noble learners and the completion stage of the path of ordinary beings who attain the wisdom body. The necessity of the two stages is: to abandon the ordinary clinging to outer and inner phenomena, to establish the interdependent connection of the impure path, the seven grounds, and the fruit form body, and especially to accomplish one's own actual result, the common accomplishment, is the generation stage; to abandon the stains of the habitual imprints of transference, to establish the interdependent connection of the pure path, the three grounds, and the fruit coemergent body, and especially to accomplish one's own actual result, the supreme accomplishment, is the necessity of the completion stage. The Later Tantra of the Heart Essence, translated from Kashmir, says: The accomplishments of worldly beings are obtained through the practice of the generation stage. The accomplishments of transcendent beings are through the practice of the completion stage. As it is said. If the vase empowerment and its path, the generation stage, can also attain the supreme accomplishment, since it is said that they establish the interdependent connection of the seven grounds and the form body. If it is said thus, although it is said thus, it is not necessary to actually obtain it thereby, for example, although the interdependent connection of obtaining the Dharmakaya is established by meditating on the samadhi of suchness, merely by that, it does not become obtaining the Dharmakaya. Therefore, the generation stage only acts as a distant cause for the seven grounds and the form body, and it is impossible for it to act as a direct cause, and even as an indirect cause, it is a cause without which it cannot arise. The numerical determination is: having made birth as conventional and death as ultimate truth into the path, the generation stage and the completion stage are taught in dependence on perfecting them. The Collected Vajra Wisdom says: Birth is called conventional truth, and death is also ultimate truth. Having clearly determined these two truths, the difference between the two teachings is taught. As it is said. Furthermore, the two, generation and completion, are also taught in dependence on purifying the continuum before entering the path of reality, and then actually meditating on reality after purification. The Vajra Heart Commentary says: For those bound by the habitual imprints of conceptual thought, initially...
Chinese
宣说了生起次第的仪轨。如果了知分别念的自性，就进入无分别念。如是说。在《五次第》中说：善于安住于生起次第，对于希求圆满次第的人们，这种方法如同圆满正等觉者所说的阶梯次第。如是说。现在略微宣说如何修持二次第之道的门径。其中，生起次第是：所要净化的轮回的各种显现，这些都是依赖于投生于有而产生的，因此与净化轮回之法的主要内容——四生之习气相适应。生起次第的修法有四种。如《幻化网》中所说：为了清净四生，生起次第也同样有四种，有繁、繁与无繁、以及极无繁四种。因此，清净卵生的方法是：以根器迟钝者修持有繁之法为例，从坛城的轮涅转化为大乐菩提心之自性的光点中，通过乐声的催动而再次生起，如同坛城的轮涅展开自生和他生的仪轨。在日月嘎乌盒中，将本尊的法器和种子字一起融化混合，从中生起繁简结合的本尊，如同五现观的仪轨。如是，《幻化海》中也说：不违背自生之实相，在果位本身了知道，将所有坛城光点，观想为自己的儿子。如是宣说了自生。又说：谁向谁祈祷，通过慈悲加持净化后，心融入而无别，成为儿子后，其意在何处安住？如是宣说了他生。五现观在《喜金刚》中说：月亮、镜子、智慧，第七之七是平等性，本尊的种子字和法器，分别进行观想和念诵，一切合一，精进修持，圆满清净法界。如是说。清净胎生的方法是：以根器中等者修持繁简结合之法为例。《黑汝嘎续》中说：第一是空性菩提心，第二是收集种子字，第三是圆满形象，第四是安立文字。如是与死有、中有一起，以及食香之心的精血之能
English
The ritual of the generation stage is taught. When the nature of conceptual thought is known, one should enter non-conceptualization. Thus it is said. In the Five Stages, it says: Being well-established in the generation stage, for those who desire the completion stage, this method is taught by the complete Buddhas as being like a ladder. Thus it is said. Now, I will briefly explain how to practice the path of the two stages. Among these, the generation stage is: These various appearances of samsaric phenomena that are to be purified arise dependent on taking birth in existence, therefore, in accordance with purifying the imprints of the four modes of birth, which are the main aspects of samsaric phenomena, there are four ways to meditate on the generation stage. As it says in the Magical Net: For the sake of purifying the four modes of birth, the generation stage is likewise fourfold: with elaboration, with and without elaboration, and exceedingly without elaboration. Therefore, the method of purifying egg-born beings is: Taking the case of those with dull faculties who practice with elaboration, from the wheel of the mandala, from the drop of light that dissolves into the essence of great bliss bodhicitta, it is aroused again by the stimulation of music, and the wheel of the mandala is expanded, like the ritual of self-generation and other-generation. Inside the solar and lunar gau box, the emblems and seed syllables of one's own deity are melted and mixed, and from this, a deity with elaboration and contraction is generated, like the ritual of the five clear realizations. Thus, in the Magical Ocean, it also says: Not contradicting the nature of self-arising reality, knowing the path in the result itself, all the mandalas and drops, should be meditated upon as one's own sons. Thus, self-generation is taught. And: By whom is one praying to whom? Through compassion, having blessed and purified, when the mind enters and is inseparable, where does the thought of becoming a son abide? Thus, other-generation is taught. The five clear realizations are, according to Hevajra: Moon, mirror, wisdom, the seventh of the seven is equality itself. The seed syllable and emblem of one's own deity should be individually contemplated and recited. All becoming one is diligence itself. Completion is the purity of the dharmadhatu. Thus it is said. The method of purifying womb-born beings is: Taking the case of those with medium faculties who practice with medium elaboration. In the Heruka Galpo, it says: First is emptiness, bodhicitta; second is the collection of seed syllables; third is the completion of form; fourth is the placement of letters. Thus, together with the death state, the intermediate state, and the nourishment of the gandharva's mind, the power of semen and blood.
Chinese
进入母胎。由此身体形成。如出生后感官对境觉醒的次第，以金刚四仪轨生起。集经后续中也出现与此词义相同的内容。又由此简略的三仪轨生起，以及由赐予本尊生起，其他如开展眷属等。如是卵生和胎生修习的两种方式，主要是玛哈瑜伽坛城次第生起的规矩。修习湿生是，以极无戏论的灌顶，仅念诵生起咒语，观想器情世间为坛城轮，清晰而不混杂。此乃如宝藏幻钥中所说：阿努瑜伽的法中，仅说心要，观想为不生圆满之本尊。如是主要与阿努瑜伽的生起方式相符。修习化生是，以极极无戏论的根器，刹那间忆念圆满生起本尊。此乃主要与阿底瑜伽的显有立基坛城修习方式相符。如奇妙王中所说：本来俱生平等坛城中，知是之后修习，以分别念次第，迎请祈请不需此。如是四种修习方式，主要为清净各自生处的习气，然而任何一种也能顺带清净其他三种的习气。例如，以胎生清净的三仪轨生起来说，座垫的日月是精滴，种子是精血的中央中有中阴身的意识进入之处，手印是父母交合的变化，以顺逆次第经历五蕴的次第进入，精滴心三者混合。开展和收摄是以五大逐渐形成身体。身圆满是感官增长后出生等，主要为清净胎生，但也顺带在卵生时与其他不同。特别是开展收摄完全转变的光团是卵，由此生起本尊是卵壳破裂后出生。同样，日月是温暖潮湿，种子手印是中阴的风心，开展收摄和
English
Entering the womb. From this, the body is formed. Like the order of awakening of the senses to objects after birth, it is generated by the four vajra rituals. In the subsequent Samputa Tantra, similar words and meanings also appear. Furthermore, from this, the condensed three-ritual generation, and the generation by bestowing the deity, such as the expansion of the retinue of other sons, etc. Thus, these two methods of practicing egg-born and womb-born beings are mainly the tradition of the Mahayoga mandala's gradual generation. The practice of heat-and-moisture-born beings is: by empowering the extremely non-elaborate, simply reciting the generation mantra, meditating on the vessel and essence world as a clear and unmixed wheel of the mandala. This is as stated in the Treasury of Magical Keys: In the vehicle of Anuyoga, by merely uttering the essence, meditate as the ungenerated, perfected deity. Thus, it mainly corresponds to the generation method of Anuyoga. The practice of miraculously born beings is: by empowering the extremely non-elaborate faculty, instantly remembering and perfecting the generation of the deity. This mainly corresponds to the Atiyoga's method of meditating on the mandala of the basis of phenomena and existence. As stated in the Marvelous King: In the spontaneously co-emergent, equal mandala, knowing it to be so and meditating, there is no need here for the sequential invitation and supplication with differentiated minds. Thus, although the main purpose of the four methods of practice is to purify the habitual tendencies of each birth place, each one can also purify the habitual tendencies of the other three incidentally. For example, taking the three-ritual generation for purifying womb-born beings as an example, the sun and moon of the seat are sperm drops, the seed is the place where the consciousness of the intermediate state enters in the center of sperm and blood, the mudra is the change of parental union, entering through the order of experiencing the five elements in forward and reverse order, the three sperm drops and mind are mixed. Expansion and contraction are the gradual formation of the body by the five elements. The completion of the body is the birth after the senses have grown, etc., which is mainly for purifying womb-born beings, but also incidentally differs from others at the time of egg-born beings. In particular, the fully transformed sphere of light in expansion and contraction is the egg. Generating the deity from this is the birth after the eggshell has broken. Similarly, the sun and moon are warmth and moisture, the seed mudra is the wind-mind of the intermediate state, expansion and contraction and
Chinese
身圆满是三者聚合，从暖湿之中形成四大之身。化生有垫子产生处，种子是手印中阴的风心。悦意收摄是对处身生贪执。身圆满是象征身体刹那间成就。如此有情众生与四种生起次第相应，如观修本尊一样，器世间的形成次第也应与所依的宫殿观修次第相应。如《鬘论》中所说：『以器之次第生起，如经中所说次第累积宫殿。』因此，向上是把佛的身相和净土的景象作为道用，向下是清净轮回器情世界的垢染之法。与此相应的所依和能依的坛城轮圆满观修。如此观修清净本尊之相，能将不清净的显现清净于法界。如《普贤成就法》中所说：『和平凡分别念相异的，轮回的痛苦什么也没有。与此相违的心，这会显现为现量。』如是所说。这些在《续》中也说到：『圆满佛的处所后，就是普贤的真实安乐。观修五种相，自身即是本尊的修法。同样坛城的陈设，供养赞颂品尝甘露等，以此次第熟悉后，就想六支瑜伽。』如是，为了使五智菩提心和六佛的果位达到究竟，宫殿是毗卢遮那佛，随贪是金刚持，灌顶是不动佛，供养是不空成就佛，赞颂是宝生佛，品尝甘露是无量光佛，认为是圆满观修六支。生起次第和圆满次第各自清净生死，也是就生起和收摄的次第而说的。其他方面，如《道次第》中所说：『世间次第成熟之理，安立为五种进入支分。何者诸法皆为自明之故，死亡是胜义谛，出生中阴是世俗谛。出生次第的三次第无二之义。』这样主要是显示圆满次第所要清净的，死亡时对生三的习气有粗细之分。