Chinese
对此我这样想：所有续部经典的观点是，先生起次第，后修圆满次第。像这样同时修，虽然比不修生起次第而只执着于圆满次第要好，过失也小，但是没有前一种的利益。虽然多数藏地的密咒士和一些印度人这样认为，但我觉得这只是自己的想法和上师的教言而已。暂时先这样认为，这部续部之王的修法品中，生起次第的正行四支已经讲完，在没有讲坛城收摄等后续仪轨的时候，详细地讲述了圆满次第的修法，而且时轮金刚本身的《修法·萨度布扎》、喜金刚的《修法·海生》、无我母的《修法·甘露光》、大幻化网的《修法·库库日巴》等，有许多有出处的修法，在那些时候讲述圆满次第的行相，如果那些圆满次第不是在那些时候修的话，那么在那里所讲就没有必要了。如果那些经典中只是显示生起次第和圆满次第这两种次第的行相，那么应该在生起次第的事务完成后再显示圆满次第才对，像这样穿插讲述，就会使意义混乱，犯了著书不精通的过失。那些也是针对特别要调伏的所化众生中的上、中、下三种根器而说的。现在多数的密咒士只是具有听闻的福分而已，对于任何乘都没有确定，只是碰巧进入密咒，对于这些人来说，就像难以生起真正的圆满次第一样，也难以生起真正的生起次第，只是相似的随顺，两者都可以生起，因此随自己喜欢而进入，就能成就观待于那个所化众生的特殊意义，没有前后顺序的确定，就像高达笑话者的辩论一样。 第七，灌顶道和果的结合方式，详细的要从其他地方了解，这里简单地说一下，就像灌顶如何成熟一样，修持与此相应的道。
English
Here I think like this: The view of all tantric scriptures is that one first practices the generation stage and then practices the completion stage. Practicing them simultaneously like this, although better than not practicing the generation stage and only clinging to the completion stage, and with fewer faults, it does not have the benefits of the former. Although most Tibetan mantra practitioners and some Indians may think so, I feel that this is just my own idea and the instructions of the guru. For the time being, let's think this way: In the chapter on the practice method of this king of tantras, the actual practice of the four limbs of the generation stage has already been explained. At the time when the subsequent rituals such as the mandala retraction were not explained, the practice method of the completion stage was explained in detail. Moreover, the practice method of Kalachakra itself, Sadhuputra, the practice method of Hevajra, Ocean-Born, the practice method of Nairatmya, Nectar Light, the practice method of Mahamaya, Kukkuripa, and so on, there are many authentic practice methods. At those times, the aspects of the completion stage were explained. If those completion stages were not to be practiced at those times, then what was said there would be unnecessary. If those scriptures only show the aspects of the two stages, the generation stage and the completion stage, then the completion stage should be shown after the activities of the generation stage are completed. Explaining them in this interspersed way would confuse the meaning and lead to the fault of not being proficient in writing books. Those are also spoken for the sake of the three types of faculties, superior, medium, and inferior, among the disciples who are to be tamed. Nowadays, most mantra practitioners only have the fortune of hearing, and they are not certain about any vehicle. They just happen to enter the mantra, and for these people, just as it is difficult to generate the actual completion stage, it is also difficult to generate the actual generation stage. Only a similar conformity can be generated in both, so entering according to one's own preference can accomplish the special meaning that depends on that disciple. There is no certainty of the order of before and after, just like the debate of the Gaudapada jester. Seventh, the way to combine empowerment, path, and fruit should be learned in detail from other sources. Here, I will briefly mention that, just as empowerment matures, one should practice the path that is in accordance with it.
Chinese
总而言之，果也与此相应而成就。于道自身，如何修持生起次第之支分，所有这些都必须知晓其转为净治相续之方便，以使圆满次第之智慧生起。因为生起次第需要十六四之差别。其中，孩童入门之七灌顶，虽然是生起、圆满二者共同之成熟因，但主要为生起次第之成熟因，也称为生起次第真实之成熟因。若分别而言，水灌顶与顶髻灌顶是坛城自在，幡幢与铃铛灌顶是业自在，苦行与名之灌顶是明点瑜伽，随许是微细瑜伽之成熟因。上方之灌顶等虽非生起次第之成熟因，然安住于生起次第之瑜伽士受取上方之四灌顶时，则转为清净生起次第垢染之清净灌顶。彼时亦将真实主要之生起次第四支与四灌顶依次结合。成为奠定圆满次第基础之成熟因之方式是：坛城自在是忆念之成熟因，业自在是命勤之成熟因，明点瑜伽是随念之成熟因，微细瑜伽是三摩地之成熟因。如是，则解脱之真实是圆满次第，而生起次第则成为彼之加行或支分之类，故摄于彼之中，而非解脱之真实。 果位之时与地结合，如七灌顶与七地之清净结合一般，五现证菩提与悲心之灌顶及誓言之坛城，迎请智慧尊，以及空行秘密六处等加持，明点瑜伽真实，以及微细瑜伽，此七者与七地结合，水、顶髻、宝瓶灌顶之前行，幡幢、铃铛秘密灌顶，名、苦行智慧灌顶，以及随许四灌顶之前行之明智结合，第一地与第二地是于自地与第八地之体性相同，第三地与第四地是第九地，第五地与第六地
English
In summary, the result is also achieved in accordance with this. Regarding the path itself, how the branches of the generation stage are practiced, all of this must be understood as a means of purifying the continuum so that the wisdom of the completion stage arises. This is because the generation stage requires the distinction of sixteen fours. Among them, the seven empowerments for children entering the path, although they are the common maturing factors for both the generation and completion stages, are primarily the maturing factors for the generation stage, and are also called the actual maturing factors of the generation stage. Separately, the water and crown empowerments are the mandala lord, the banners and bells empowerments are the karma lord, the asceticism and name empowerments are the bindu yoga, and the subsequent permission is the maturing factor of the subtle yoga. Although the upper empowerments are not the maturing factors of the generation stage, when a yogi abiding in the generation stage takes the upper four empowerments, they become the purifying empowerments that purify the defilements of the generation stage. At that time, the actual main four branches of the generation stage and the four empowerments are combined sequentially. The way in which they become the maturing factors for laying the foundation of the completion stage is: the mandala lord is the maturing factor of recollection, the karma lord is the maturing factor of life force, the bindu yoga is the maturing factor of remembrance, and the subtle yoga is the maturing factor of samadhi. Thus, the actual liberation is the completion stage, and the generation stage becomes like its preliminary or part, so it is included in it, and is not the actual liberation. At the time of the result, when combined with the ground, like the seven empowerments combined with the purification of the seven grounds, the five clear enlightenments, the empowerment of compassion, the mandala of vows, the invocation of the wisdom being, and the blessing of the six secret places of the dakini, the actual bindu yoga, and the subtle yoga, these seven are combined with the seven grounds, the preliminaries of the water, crown, and vase empowerments, the banners, bells, and secret empowerments, the name, asceticism, and wisdom empowerments, and the wisdom that is the preliminary of the subsequent four empowerments are combined, the first and second grounds are the same in nature as the eighth ground in their own ground, the third and fourth grounds are the ninth ground, and the fifth and sixth grounds
Tibetan
ས་ནི་བཅུ་པ་དང་། བདུན་པ་ནི་བཅུ་གཅིག་བཅུ་གཉིས་དང་ཆོས་མཚུངས། དེ་ལ་འཇིག་ རྟེན་པའི་དབང་བཞི་པ་དང་ས་གཉིས་སྦྱོར་ཚུལ་ནི། འདི་ལྟར་གོ་དགོས་ཏེ། ལམ་གྱི་ས་ 3-45 བཅུ་གཅིག་ལ་དབང་བཅུ་གཅིག་གིས་ཐོབ་ཐང་བགོས་པས་དབང་རེས་ས་རེ་ཐོབ་པ་ལས། འཇིག་རྟེན་ལས་འདས་པའི་བཞི་པའི་སྐལ་བ་ས་བཅུ་གཅིག་པ་ཡིན་ཞིང་། ས་གཞན་རྣམས་ སྔ་མ་རྫོགས་ནས་ཕྱི་མ་ལ་མུ་འབྱོར་འགྲོ་བ་ཡིན་ལ། དེ་ལས་གཞན་པའི་བར་དེར་འབྲས་བུ་ ཐོབ་སྐལ་མེད་དེ། ས་ཕྱི་མ་ཉིད་སྔ་མའི་འབྲས་བུ་ཡིན་པའི་ཕྱིར་རོ། ། ས་བཅུ་གཅིག་པ་ལ་ནི། དེའི་རྗེས་སུ་སློབ་ལམ་གྱི་ས་ཐོབ་རྒྱུ་མེད་ཅིང་། དབང་ཡང་ བཞི་པ་ལས་བཟང་བའི་ལྷག་པོ་བསྐུར་རྒྱུ་མེད་པས། ད་དུང་བགྲོད་བྱའི་ལམ་གྱི་ས་ལ་དབང་ སྦྱོར་རྒྱུ་ཡོད་དམ་སྙམ་ན་མེད་དོ། །འོན་ཀྱང་ས་དེ་དང་འབྲེལ་ཆགས་སུ་མི་སློབ་པའི་ལམ་ བྱུང་བ། དེ་ནི་ལམ་གྱི་མི་བཏགས་ཀྱང་འབྲས་བུ་ཁོ་ན་ཡིན་པ་དང་། འབྲས་བུ་དེ་ཡང་དངོས་ སུ་ས་བཅུ་གཅིག་པ་ཉིད་ཀྱི་དངོས་འབྲས་ཡིན་པའི་ཕྱིར། རྒྱུ་ས་བཅུ་གཅིག་པ་དང་། འབྲས་ བུ་ས་བཅུ་གཉིས་གཉིས་ཀར་འདས་པའི་དབང་བཞི་པ་ཁོ་ནའི་ཐོབ་སྐལ་དུ་བྱུང་ངོ་། །འཇིག་ རྟེན་པའི་དབང་རྣམས་དང་མི་མཚུངས་ཏེ། དཔེར་ན་ས་བརྒྱད་པ་བུམ་དབང་གི་ཐོབ་བསྐལ་ ཡིན་ལ། བརྒྱད་པའི་དངོས་འབྲས་དགུ་པ་ཡིན་ཡང་། དེ་གསང་དབང་གིས་ཐོབ་པས་བུམ་ དབང་ལ་མི་སྦྱོར་ལ། འཇིག་རྟེན་འདས་པའི་དབང་བཞི་པ་ལ་ནི། རང་གིས་ཐོབ་སྐལ་བཅུ་ གཅིག་པའི་དངོས་འབྲས་བཅུ་གཉིས་པ་ཡིན་ལ། བཞི་པ་ལས་བཟང་བའི་དབང་གཞན་ཞིག་ ཡོད་ན། དེའི་ཐོབ་སྐལ་དུ་དེ་འགྱུར་ཡང་དེ་འདྲ་མེད་པས་སོ། །དེས་ན་བཞི་པའི་དངོས་ཀྱི་ སྐལ་བ་ལམ་བཅུ་གཅིག་པ་དང་། རྒྱུ་ལམ་ལས་འབྲས་བུ་སངས་རྒྱས་འབྱུང་བའི་ཕྱིར་ཤུགས་ ཀྱིས་ཐོབ་པ་བཅུ་གཉིས་པ་ཡང་ཡིན་ནོ། །དེས་ན་དབང་རྣམས་སློབ་པའི་ས་ཁོ་ན་ལ་སྦྱོར་ བའི་དབང་དུ་བྱས་ནས། དབང་བཅུ་གཅིག་ས་བཅུ་གཅིག་དང་སྦྱོར་དགོས་པས། འཇིག་ རྟེན་པའི་བཞི་པ་བཅུ་གཅིག་པ་དང་སྦྱོར་བ་ཤིན་ཏུ་མི་འཐད་དོ། །དེའི་ཕྱིར་དངོས་སུ་མི་སྦྱོར་ ཡང་བརྒྱུད་པས་འབྲེལ་བའི་དབང་དུ་བྱས་ནས། དཀྱིལ་འཁོར་རྒྱལ་མཆོག་དང་བརྒྱད་པ། 3-46 ལས་རྒྱལ་མཆོག་དང་དགུ་པ། ཐིག་ལེའི་རྣལ་འབྱོར་དང་བཅུ་པ། ཕྲ་མོའི་རྣལ་འབྱོར་དང་ བཅུ་གཅིག་པ། དེའི་ཤུགས་ལས་བཅུ་གཉིས་པ་དང་ཡང་སྦྱོར་རོ། །འབྲས་བུ་མཐར་ཐུག་ གི་སྐབས་དང་སྦྱར་ན། བསྐྱེད་རིམ་ཡན་ལག་བཞི་པོ་རྫོ
Chinese
地是第十地，第七地与第十一、第十二地相似。对此，世间的第四灌顶与二地结合的方式是：应如此理解，道的第十一地以十一个灌顶分配所得份额，每次灌顶获得一地。其中，超越世间的第四灌顶的份额是第十一地。其他地都是前一地圆满后，持续进入后一地。除此之外的中间没有获得果位的份额，因为后一地本身就是前一地的果。 对于第十一地，之后没有获得学道的地的机会，也没有比第四灌顶更好的灌顶可以给予。那么，是否还有可以行进的道的地可以结合灌顶呢？没有。然而，与该地相关联而产生的非学道之路，虽然不称为道，但仅仅是果，而且该果实际上是第十一地本身的真实果。因此，作为因的第十一地和作为果的第十二地，都仅仅是超越世间的第四灌顶的份额。这与世间的灌顶不同，例如第八地是宝瓶灌顶的份额，第八地的真实果是第九地，但那是通过秘密灌顶获得的，所以不与宝瓶灌顶结合。而对于超越世间的第四灌顶，自己所获份额的第十一地的真实果是第十二地，如果有比第四灌顶更好的灌顶，那它会变成那个灌顶的份额，但没有那样的灌顶。因此，第四灌顶的真实份额是第十一道，并且因为从因道产生果佛，所以间接获得的也是第十二地。因此，如果将灌顶视为仅仅与学道之地结合，那么必须将十一个灌顶与十一个地结合，因此，将世间的第四灌顶与第十一地结合是极不合理的。因此，即使不直接结合，也应视为通过传承相关联的灌顶，与坛城大灌顶和第八地，事业大灌顶和第九地，明点瑜伽和第十地，细微瑜伽和第十一地相结合，并通过其力量也与第十二地相结合。如果与最终果位结合，那么生起次第的四个支分圆
English
The ground is the tenth, and the seventh is similar to the eleventh and twelfth grounds. Regarding this, the way to combine the fourth worldly empowerment with the two grounds is as follows: It should be understood that the eleventh ground of the path is divided by eleven empowerments, so that each empowerment obtains one ground. Among them, the share of the fourth transcendental empowerment is the eleventh ground. The other grounds are continuously entered into the later grounds after the former is completed. There is no share of fruit in between, because the later ground itself is the fruit of the former. For the eleventh ground, there is no chance to obtain the ground of the path of learning after that, and there is no better empowerment than the fourth empowerment to bestow. So, is there still a ground of the path to be traversed that can be combined with empowerment? No. However, the path that is not learned in connection with that ground, although not called the path, is only the fruit, and that fruit is actually the real fruit of the eleventh ground itself. Therefore, both the eleventh ground as the cause and the twelfth ground as the fruit are only the share of the fourth transcendental empowerment. This is different from worldly empowerments, for example, the eighth ground is the share of the vase empowerment, and the real fruit of the eighth is the ninth, but that is obtained through the secret empowerment, so it is not combined with the vase empowerment. As for the fourth transcendental empowerment, the real fruit of the eleventh ground, which is its own share, is the twelfth, and if there is a better empowerment than the fourth, it will become the share of that empowerment, but there is no such empowerment. Therefore, the real share of the fourth is the eleventh path, and because the fruit Buddha arises from the causal path, the twelfth is also obtained indirectly. Therefore, if the empowerments are regarded as only combined with the grounds of learning, then the eleven empowerments must be combined with the eleven grounds, so it is very unreasonable to combine the fourth worldly empowerment with the eleventh ground. Therefore, even if it is not directly combined, it should be regarded as an empowerment related through lineage, combined with the great mandala empowerment and the eighth ground, the great karma empowerment and the ninth ground, the bindu yoga and the tenth ground, the subtle yoga and the eleventh ground, and through its power also combined with the twelfth ground. If combined with the ultimate fruit, then the four limbs of the generation stage are complete.