---
title: "密宗道次第廣論 · 明生起次第品第十二之一"
description: "《密宗道次第廣論》是藏传佛教格鲁派创始人宗喀巴大师所著的密宗修行重要论典，由法尊法师译为汉文。该书成书于15世纪初，系统阐述密宗修行的完整次第，涵盖事部、行部、瑜伽部、无上瑜伽部四续部教法，强调显密圆融与次第修持。作为藏密修行体系的权威指南，该论典在藏传佛教中具有崇高地位，是格鲁派密法教育的核心教材，对后世密法实践影响深远。宗喀巴以严谨的教理建构和清晰的修行路径，为修行者提供了从基础到成就的完整密乘修学体系。"
url: "https://rushiwowen.co/en/r/cmbd6d69b02qdl7042llldj39"
---
## 密宗道次第廣論卷十七
宗喀巴大師造
> Composed by Master Tsongkhapa
法尊法師譯
> Translation by Master Fazun
### 明生起次第品第十二之一
> Chapter 12: The Generation Stage, Part One
子四二次第之修學分二：丑一學生起次第，丑二學圓滿次第。初中有二：寅一總立生起次第，寅二別釋現觀次第。初中有三：卯一生起次第之對治，卯二生起次第之差別，卯三爾時云何修空性。初中有二：辰一明所斷事顯破彼理，辰二明修顯了及安住規。今初
> Section Four The practice of the two stages is divided into two parts: Part One learning the generation stage, and Part Two learning the completion stage. The first part has two sections: Section A a general explanation of the generation stage, and Section B a detailed explanation of the stages of clear realization. The first section has three points: Point 1 the antidote in the generation stage, Point 2 the distinctions within the generation stage, and Point 3 how to practice emptiness at that time. The first point has two aspects: Aspect 1 clarifying what is to be abandoned and showing how to overcome it, and Aspect 2 clarifying the method for cultivating clear appearance and stable abiding. Now, the first aspect.
生起次第不共所斷，謂於能依所依現凡常相，及於彼執凡常之慢。如《幕經》十四云：「為破凡常相，故說當正修。」《攝行論》云：「諸蘊處界，從無始來住凡常慢，為顯彼是一切如來微塵所成體性。」此述經說由無始來，於五蘊等住凡常慢，其能對治謂修蘊等為佛。此雖是說身遠離位，然與生起次第不共所斷相同。為遮如是境執，故於能依所依，修殊勝相，唯是咒乘勝法，波羅蜜多乘之所無。對治凡常境執，說修生起次第，所依為宮殿，能依為諸尊。是故應修所依宮殿，能依諸天之相，遣凡常相。應修自是不動，或毘盧佛之見，遣凡常慢。除凡常慢成天慢者，如於降智尊時，忘自我執，起是天想。次應改不動毘盧等假想，轉成天慢。此時有生真實天慢而能所依不明了者，有能所依明了而無真實慢者，有俱有者，有俱無者，共有四類。如《總論》云：「初發業者，入曼陀羅得三昧耶律儀灌頂，為離凡常慢故，修四座天瑜伽。」餘論多說「除凡常慢」。故對治凡常慢，以修能依所依曼陀羅慢為主，遣凡常境修能所依殊勝之相，是彼支分。所斷之凡常相，非五根識所見情器，是於意識之所現者。言以生起次第，斷除彼相與凡常慢，非如出世間道，永斷種子，亦非如世間道，損害種子，伏其現行。若爾，云何謂若無餘違緣？住能依所依曼陀羅慢時，便能轉成如所說慢，明想彼二曼陀羅時，如所明想能極明顯。於意識前遣除凡常境相，即是伏除凡常境執。然非片時略伏，要極堅固。
> The uncommon afflictions to be abandoned in the generation stage are the ordinary appearances of the supported and the supporter, as well as the pride that clings to them as ordinary. As stated in the \*Mūla Tantra\*, Chapter 14: "To eliminate ordinary appearances, one should practice correctly." The \*Compendium of Practice\* says: "The aggregates, sense bases, and elements have abided in ordinary pride since beginningless time. To reveal that they are the nature of all tathāgatas, composed of minute particles." This explains the scriptural teaching that since beginningless time, one has abided in ordinary pride regarding the five aggregates, etc., and the antidote is to meditate on the aggregates, etc., as buddhas. Although this refers to the stage of physical isolation, it is the same as the uncommon afflictions to be abandoned in the generation stage. To counteract such grasping at ordinary objects, one meditates on the special appearances of the supported and the supporter. This is exclusively the supreme method of the mantra vehicle, absent in the pāramitā vehicle. As an antidote to grasping at ordinary objects, the generation stage is taught: the supported is the palace, and the supporter is the deities. Therefore, one should meditate on the appearance of the supported palace and the supporting deities to eliminate ordinary appearances. One should meditate on oneself as Akṣobhya or Vairocana to eliminate ordinary pride. Transforming ordinary pride into divine pride is like, when invoking the wisdom deity, forgetting self-grasping and arising as the deity. Then, one should change the imagined visualization of Akṣobhya, Vairocana, etc., into divine pride. At this time, there are four types: those who generate genuine divine pride but lack clarity of the supported and supporter; those who have clarity of the supported and supporter but lack genuine pride; those who have both; and those who have neither. As the \*General Commentary\* states: "For beginners, entering the maṇḍala and receiving the samaya vows and empowerment, to abandon ordinary pride, one practices the deity yoga of the four sessions." Other commentaries frequently mention "abandoning ordinary pride." Therefore, the main antidote to ordinary pride is cultivating the pride of the maṇḍala of the supported and supporter. Eliminating ordinary objects and meditating on the special appearances of the supported and supporter are subsidiary to this. The ordinary appearances to be abandoned are not the sentient beings and environments perceived by the five sense consciousnesses, but those that appear to the mental consciousness. To say that the generation stage eliminates these appearances and ordinary pride does not mean it utterly eradicates their seeds like the supramundane path, nor does it damage their seeds and suppress their manifest activity like the mundane path. Then, how does it work? It means that if there are no other adverse conditions, when abiding in the pride of the maṇḍala of the supported and supporter, one can transform into the described pride. When vividly visualizing these two maṇḍalas, they become extremely clear. Eliminating ordinary appearances before the mental consciousness is suppressing ordinary object-grasping. However, this is not a temporary, slight suppression; it must be extremely stable.
如金剛阿闍黎以如是理，先善承事，於修地規勅魔等時宣說「我勝金剛持」等，以自修金剛持等慢，乃生彼彼真實天慢。若非爾者，唯成語言慢耳，故先承事極為重要。非唯語言之殊勝慢，要由先修唯言假造之慢而生，是故先應於彼勤修。多修習住天瑜伽時，眼等諸識不現餘境，是由意識專趣彼義，令眼識等退失等無間緣之力，而暫不生，故暫不現青等餘相。非由生起次第破彼等相。此如正理王云：「由識著餘境，無力取他義。」故若於意識前，能以勝相滅除凡常等相，即能辦所為果。雖於事實未成本尊，若能發生真實天慢，所為之果亦能成辦。
> As taught by the Vajra Master, one must first properly serve and prepare. When practicing the stages of the path, such as subduing obstacles, one declares, "I am the supreme Vajradhara," and cultivates the pride of being Vajradhara and other deities, thereby giving rise to the genuine divine pride of those beings. If this is not done, it becomes merely verbal pride, which is why preliminary service is extremely important. True, superior pride does not arise from merely repeating words or fabricating pride; it must be cultivated through diligent practice beforehand. When one frequently abides in deity yoga, the visual and other senses no longer perceive ordinary objects. This occurs because the mind's consciousness becomes fully absorbed in the deity's nature, causing the visual consciousness and others to lose their immediate conditions and temporarily cease to function. Thus, for a time, ordinary appearances like blue and other colors do not arise. This is not because the generation stage actively destroys those appearances. As the \*King of Reasoning\* states: "When the mind is fixed on another object, it lacks the power to grasp other meanings." Therefore, if one can replace ordinary appearances with superior ones in the mind's consciousness, the desired result can be achieved. Even if one has not actually become the deity in reality, if genuine divine pride arises, the intended result can still be accomplished.
辰二明修顯了及安住規分三：巳一修幾現觀，巳二修顯了法，巳三修安住法。今初
> 2. Second Part Clarifying the Practices of Clear Realization and Abiding, Divided into Three Sections: 1. First Section Practicing How Many Direct Perceptions, 2. Second Section Practicing the Method of Clear Realization, 3. Third Section Practicing the Method of Abiding. Now, the First Section:
修學生起次第，為如修學圓滿次第，修一一緣前堅固已轉修後者，為於一座前後一切俱時修耶。於一修道補特伽羅，就生道位別為四位。彼四各修幾許，及如何修，皆應了知。然燈智云：「早起皆如前，善誦為初業。已略降少智，具咒戒禁行。加持眼身等，中間善策誦。一切種圓滿，能為收放者，得少智自在，晝夜修瑜伽。正得智自在，剎塵三勝輪，天身如影像，作利眾生事。」此中初發業者，乃至得少智自在之一分，是生起次第位。正得智自在者，已達圓滿次第高上之時。
> When practicing the Generation Stage, is it like practicing the Completion Stage, where one firmly establishes each visualization before moving to the next, or should all aspects be cultivated simultaneously in a single session? For a practitioner on the path, there are four distinct stages of practice. One should understand how much and in what way each of these four stages is practiced. Dīpaṅkaraśrījñāna (Atiśa) states: "In the early morning, practice as before, With diligent recitation for the beginner. Having slightly subdued the lesser wisdom, Endowed with mantra, vows, and conduct. Empowering the eyes, body, and so forth, In the middle, recite with skillful effort. When all aspects are fully perfected, One becomes capable of gathering and releasing. Gaining a little mastery over wisdom, Practice yoga day and night. When true wisdom mastery is attained, With countless supreme wheels like dust particles, The divine form appears like a reflection, Performing deeds to benefit beings." Here, from the beginner up to the point of gaining a little mastery over wisdom, is the stage of the Generation Stage. "When true wisdom mastery is attained" refers to the time when one has reached the higher levels of the Completion Stage.
第一位時，須圓滿修修法所說生起次第，一切儀軌。如寂靜論師云：「善誦為初業者，謂初業者，應依一切儀軌，而正持誦。」持祥論師亦分四位，說第一位俱修四種瑜伽。《穗論》第十二云：「初發業瑜伽師，乃至本尊粗支，如現見事，於三座中修四瑜伽。」如《四百五十論釋》云：「粗分身曼陀羅須臾現前，略降少智而住。從最初修，乃至粗分身曼陀羅未能須臾一切畢現，一切皆是初發業者。」《五次第論》與《攝行論》，乃至究竟生起次第，一切皆名初發業者，是待圓滿次第而立。此中是就第一次第分位立名，初發業者，故不相違。次略降少智者，如《四百五十論釋》云：「粗分身曼陀羅若能須臾現前，而微細地藏與身金剛等猶未現前，具足咒戒及諸禁行。由得彼力，名於智慧略得自在。」此與本頌「略降少智」義同。此中粗分，謂彼曼陀羅中所立諸尊。細者，謂彼諸尊眼等處內所立諸尊。所言粗分，須臾現前，非如初發業時，要由次第明想彼等，乃能明顯，不爾不現。隨所想時彼尊一切支節皆能頓現，此非暫現及有時現，即為滿足，要得堅固。如穗論十二云：「若得如所說，相於初瑜伽令心堅固，即於少智略得自在，應修須臾變曼陀羅。」修現觀時，粗細二尊，雖非修有多寡，然粗者易現而細者難現。例如主尊曼殊金剛之眼，與彼眼中地藏全身，明顯有其難易。此處雖未明說宮殿，然亦要能須臾現前。
> In the first stage, one must fully practice all the rituals of the generation stage as taught in the Dharma. As the master Śāntipa said: "For beginners, diligent recitation means that beginners should correctly recite according to all rituals." Master Dharmakīrti also divides it into four stages, stating that in the first stage, all four yogas are practiced together. The \*Māñjuśrīnāmasaṅgītiṭīkā\* (Twelfth Chapter) says: "The beginner yogi, up to the coarse limbs of the deity, visualizes them as if seen directly, practicing the four yogas in three sessions." As the \*Catuḥśatakaṭīkā\* explains: "When the coarse mandala of the deity's body briefly appears, one abides with a slight descent of wisdom. From the initial practice until the coarse mandala of the deity's body cannot be fully visualized in an instant, all are considered beginners." The \*Pañcakrama\* and \*Caryāmelāpakapradīpa\* state that even up to the complete generation stage, all are called beginners, as this is defined in relation to the completion stage. Here, the term "beginner" is based on the first stage, so there is no contradiction. Next, regarding the "slight descent of wisdom," as the \*Catuḥśatakaṭīkā\* explains: "When the coarse mandala of the deity's body can briefly appear, but the subtle deities such as Kṣitigarbha and Kāyavajra are not yet visualized, one possesses the vows of mantra and all observances. By attaining this power, one is said to have gained slight mastery over wisdom." This aligns with the meaning of "slight descent of wisdom" in the root verse. Here, "coarse" refers to the deities established within that mandala. "Subtle" refers to the deities established within the eyes and other parts of those deities. The phrase "coarse briefly appears" means that, unlike in the beginner stage where one must visualize them step by step for clarity, otherwise they do not appear, here all limbs of the deity can appear instantly when visualized. This is not merely a temporary or occasional appearance but must be stable. As the \*Māñjuśrīnāmasaṅgītiṭīkā\* (Twelfth Chapter) says: "If one attains the described signs and stabilizes the mind in the first yoga, gaining slight mastery over wisdom, one should practice briefly transforming the mandala." During the practice of clear appearance, although there is no difference in the amount of practice between coarse and subtle deities, the coarse ones are easier to visualize, while the subtle ones are more difficult. For example, there is a difference in clarity between the eye of the main deity Mañjuvajra and the entire body of Kṣitigarbha within that eye. Although the palace is not explicitly mentioned here, it too must be capable of appearing briefly.
若乃至地藏等未能現前，皆立為略降少智者，則與《札拏經釋》所說乃至能見細身有相違失。彼說「若時已見粗支，乃至現見微細身金剛等，名略降少智。」故答云無違，說微細身漸次明想雖能顯現，未得堅固頓時明顯，即立為略降少智故。若爾，此與初發業者，修現觀法有無差別，答曰有別。如《四百五十論釋》云：「彼於一切座間，令曼陀羅須臾現前，加持眼等身等，隨令歡喜，供養稱讚嘗受甘露為先，應慎念誦。」此時亦須分座而修，故云「一切座間」。於每座中如何修者，論云須臾，謂能依所依曼陀羅現前及加持諸處等。修法自體雖與初發業者相同，然如不動，三面諸手及足目等一切支節，不須漸誦漸想，皆能頓時憶念，是故語中所誦，與彼隨言所修，其量多寡有大差別。然修微細天身，仍須次第明想徐徐而修。言隨令歡喜者，謂修父母等至勝曼陀羅。論雖未說召入智尊，實亦應修。若如此者，云何《札拏釋》云：「從護四座，至最加行須臾明想，於大瑜伽恭敬修習。」答云此由曼殊金剛修法，於生果位金剛持後加持眼等。《札拏》修法，於生最勝曼陀羅後加持諸尊眼等，故有差別。然於細天殷重修習則無所異。
> Even if one cannot yet visualize deities like Kṣitigarbha clearly, they are still considered to have attained a preliminary, lesser stage of wisdom. This does not contradict what is stated in the \*Jñāna Commentary\*, which says: "When one can perceive the coarse limbs and gradually come to see the subtle body, such as the vajra, this is called the preliminary, lesser wisdom." Therefore, there is no contradiction—it is explained that even though the subtle body can be gradually visualized through progressive clarity, if it is not yet stable and instantly clear, it is still classified as the preliminary, lesser wisdom. If that is the case, is there any difference between this and the practice of direct perception for beginners? The answer is yes, there is a difference. As the \*Commentary on the Four Hundred and Fifty Verses\* states: "In all meditation sessions, one should briefly visualize the maṇḍala, consecrate the eyes and other parts of the body, generate joy accordingly, and then proceed with offerings, praises, and partaking of the nectar, all while maintaining mindful recitation." Here, it is also necessary to practice in separate sessions, hence the phrase "in all meditation sessions." As for how to practice in each session, the text says "briefly," meaning that both the supporting and supported maṇḍalas should be visualized, and the various parts of the body should be consecrated. Although the essence of the practice is the same as for beginners, here—as with Akṣobhya, with his three faces, multiple arms, legs, eyes, and all limbs—one does not need to recite and visualize gradually; everything can be recollected instantly. Therefore, the amount of recitation in speech and the extent of practice guided by words differ greatly. However, when visualizing the subtle deity body, one must still proceed gradually, cultivating clarity step by step. The phrase "generate joy accordingly" refers to cultivating the supreme maṇḍala of the father and mother. Although the text does not mention inviting the wisdom deity, this should also be practiced. If so, how does the \*Jñāna Commentary\* state: "From the protection of the four sessions up to the supreme preparatory practice, one should briefly visualize and respectfully cultivate the great yoga"? The answer is that in the Mañjuvajra practice, after generating the fruit-stage Vajradhara, one consecrates the eyes and so on. In the \*Jñāna\* practice, after generating the supreme maṇḍala, one consecrates the eyes and other parts of the deities. Thus, there is a difference. However, there is no difference in diligently cultivating the subtle deity.
得少智自在者，如《四百五十論釋》云：「若一切種由能圓滿收放加行，令曼陀羅須臾現前，故名得智自在。此亦由得降智乃有，未得則無，故名為少。」此通二次第位，始從細身須臾現前，乃至未得正智自在。皆此位攝。「此亦」等者，謂初業者，必須先修前前，乃生後後。即破天竺有說利根修行不須此等次第之執。《律生》第三雖云：「修生次第壇，鈍中根應思，利根剎那相，唯心曼陀羅，剎那相瑜伽，修圓滿次第。」然釋論意，約彼先須漸明想時，名為鈍根。次能一時圓滿現時，名為中根。次能俱修圓滿次第曼陀羅時，名為利根。猶如一人幼壯老位。依一行者，修習淺深次第，作是安立。如云：「此鈍根等差別，可明一人修行次第，如約一生分少壯等。得亦多人明此差別，如待他人有幼壯等。」於此等文，若不善解彼義，則執初業利根，不須生起次第，而即棄捨。是故就修勝共悉地所立諸根次第。及於一一補特伽羅，就生智德分位所立諸根次第，應善分別勿使雜亂。雖諸細天支節等事，能須臾現，若未堅固，仍是第二位攝，至堅固時，為第三位。如《穗論》十二云：「若於所修諸曼陀羅心得堅固，即是得智自在。能由收放廣利眾生，以菩提心為先隨證法性，應除微細諸垢。」此說得智自在須心堅固。《札拏釋》云：「若自在見身金剛等，如掌中果，彼即於智獲得自在，不定時限，應修下說圓滿次第。」此說得智自在，須自在見。前說證菩提心，除微細垢，與此說修圓滿次第，二義相同。說至此位不須定分界限，故不更須日夜別別新修現觀。然於此位，仍須修習生起次第。如《四百五十論釋》云：「此瑜伽師為欲增進究竟果故，應當日夜修彼瑜伽。」謂應修習粗細天身須臾現前瑜伽。非至此位生起次第，便到究竟，此後尚應究竟生起次第，次乃修習圓滿次第。
> Those who attain a little mastery over wisdom, as explained in the \*Commentary on the Four Hundred and Fifty Verses\*, are described as follows: "If one can, through the complete practice of gathering and emanating, cause the mandala to appear instantly, this is called attaining mastery over wisdom. This too exists only when one has gained the wisdom of subjugation; without it, it does not exist. Therefore, it is called 'a little.'" This applies to both stages of practice, beginning from the instant manifestation of the subtle body up until one has not yet attained full mastery over wisdom. All of these fall within this stage. The phrase "this too" and so on indicates that beginners must first cultivate the earlier stages before the later ones can arise. This refutes the Indian assertion that those of sharp faculties do not require such a sequential approach. Although the third chapter of the \*Uttaratantra\* states: "For those of dull and middling faculties, the generation-stage mandala should be contemplated; For those of sharp faculties, the instantaneous aspect—the mind-only mandala— And the yoga of the instantaneous aspect should be cultivated in the completion stage." The meaning of the commentary is that those who initially require gradual visualization are called dull faculties; Those who can manifest the complete visualization all at once are called middling faculties; And those who can simultaneously cultivate the completion-stage mandala are called sharp faculties. This is like a single person at the stages of youth, maturity, and old age. Based on a single practitioner’s progression in practice, these distinctions are established. As it is said: "These distinctions of dull, middling, and sharp faculties can be understood in terms of a single practitioner’s progression, like dividing a lifetime into youth, maturity, and old age. They can also be understood in terms of many individuals, like comparing different people at various stages of youth, maturity, and old age." If one does not properly understand the meaning of these passages, one might mistakenly think that beginners of sharp faculties do not need the generation stage and thus abandon it. Therefore, one should clearly distinguish between: 1. The classification of faculties based on the attainment of supreme and common accomplishments in practice. 2. The classification of faculties based on the stages of wisdom and virtue in individual practitioners. These should not be confused. Even if one can instantly manifest the subtle deities, limbs, and other details, if this is not yet stable, it still belongs to the second stage. Only when it becomes stable does it enter the third stage. As stated in the twelfth chapter of the \*Spike Treatise\*: "If one’s mind becomes stable in the cultivation of the mandalas, this is attaining mastery over wisdom. One can then benefit beings through gathering and emanating, and with bodhicitta as the basis, one should eliminate subtle obscurations upon realizing the nature of reality." This explains that attaining mastery over wisdom requires mental stability. The \*Jñāna Commentary\* states: "If one can perceive the body, vajra, and so forth as effortlessly as a fruit in the palm of one’s hand, one has attained mastery over wisdom. Without fixed time limits, one should then cultivate the completion stage as described below." This explains that attaining mastery over wisdom requires effortless perception. The earlier statement about realizing bodhicitta and eliminating subtle obscurations aligns with the instruction to cultivate the completion stage. Both meanings are the same. At this stage, there is no need to rigidly define boundaries, nor is it necessary to engage in separate daily visualizations. However, one must still cultivate the generation stage. As the \*Commentary on the Four Hundred and Fifty Verses\* states: "This yogi, in order to advance toward the ultimate result, should practice that yoga day and night." This means one should cultivate the yoga of instantly manifesting both coarse and subtle deity forms. It is not that upon reaching this stage, the generation stage is complete. One must still fully master the generation stage before proceeding to cultivate the completion stage.
正得智自在者，《四百五十論釋》中說，自利究竟，唯以靜慮能利眾生。《穗論》十二說證此大印悉地，能作無邊利益他事。此如《札拏釋》云：「次住空性，從定起已能如所欲加持現境。是名於智正得自在。又名解脫自在，成所作事士夫。」
> Those who have truly attained mastery over wisdom are described in the \*Commentary on the Four Hundred and Fifty Verses\* as having perfected their own benefit, yet they benefit sentient beings solely through meditative concentration. The \*Spike Treatise\*, in its twelfth chapter, states that by realizing the great seal accomplishment, one can perform limitless acts for the welfare of others. As the \*Jana Commentary\* says: "First, abide in emptiness; then, upon rising from meditation, one can empower phenomena as desired. This is called true mastery over wisdom. It is also called mastery over liberation, the person who accomplishes all deeds."
如上所說，生起圓滿須漸次生，理極明顯。餘諸定量經論宣說此義，文證非一。故二次第定應如是而修。
> As explained above, the development of the complete path must proceed step by step—this principle is perfectly clear. Many authoritative sutras and treatises that explain this meaning provide numerous textual proofs. Therefore, the two stages of practice must be cultivated precisely in this way.
巳二修顯了法
> 2.2 Cultivating the Clear and Manifest Dharma
生起次第於身生起之理，藏師有說：「先於一尊修成堅固明顯奢摩他已，次乃圓滿修習現觀。」有說：「先圓滿修四座現觀念誦，再緣一尊一份，漸次修令明顯。」然諸修法唯說圓滿修習現觀，無彼二說。就此第一次第，有修明顯與修安住二法，應別了知。若令境相明顯，但於彼境數數作意，即能成辦，正理王云：「欲畏憂惱逼，及賊夢等害，見諸虛偽事，宛如現前住。」謂多貪者，數數作意可愛境相，現見彼境如在目前。是故引生明相，不須先修安住。亦不以未分分俱修而即不生。又生明相不必定修真實，隨所修習倒非倒義，皆生明相，法性爾故。正理王云：「是故正非正，隨其善修習，修習圓滿時，明無分別果。」續中亦說隨思何事，即成彼相，如玻瓈喻。
> The way the Completion Stage arises in the body is explained differently by masters. Some say: "First, firmly establish clear Shamatha meditation on a single deity, then fully cultivate the clear appearance." Others say: "First complete the four-session practice of clear appearance with recitation, then focus on one deity or one part, gradually making it clear." However, the actual practice instructions only speak of fully cultivating clear appearance, without these two distinctions. Within this first stage, there are two methods: cultivating clarity and cultivating stable abiding. These should be understood separately. To make the visualized object clear, simply focus your attention on it repeatedly. As the \*King of Reasoning\* says: "Desire, fear, worry, torment, thieves, dreams, and other harms, and seeing false things—all appear vividly as if present." This means that someone with strong attachment, by repeatedly focusing on a desirable object, will see it as if right before their eyes. Therefore, to generate clarity, it is not necessary to first cultivate stable abiding. Nor does it fail to arise if one does not practice all parts simultaneously. Furthermore, generating clarity does not necessarily require meditating on something real. Whether you meditate on something correct or incorrect, clarity will arise—that is the nature of reality. The \*King of Reasoning\* states: "Therefore, whether correct or incorrect, through diligent practice, when practice is complete, the fruit is clarity without discrimination." The tantras also say that whatever you contemplate, that form will appear, like a reflection in a mirror.
初發業者，始從加行積集資糧，乃至收攝而修，於一一事皆修明顯，然非唯現彼相，當起有力執持，行相明顯任持天慢俱須修故。最初如其所應於短時中，始終心不沉掉，令所修心無間運轉，勵力學習，次漸延長。後每一座從始至終，無沉掉碍，漸次學習。爾時因修未久智力未宏，多不明顯。故以增上勝解為主而脩。如《四百五十論釋》云：「此三瑜伽增上勝解為主，非以明見為主，以時短暫或力弱故。」此明顯與天慢，要以觀慧觀擇修習，漸次生起，若由幻境忽爾而生，不可憑信。生起次第獲得堪能，當隨自心所想而現，非未想者，如想而現不越彼量，若雜幻境則於彼量不忍觀察，故若先作是念當如是修，次觀想時，即於彼量能不增減，是為修行已得堪能。此於初修縱依彼量亦難成辦，後久修已，當如是觀。修天慢法准彼應知。必須如是修者，如修無常與悲心等，若於各各所緣行相，由專修習漸生領受，則能隨心所欲，明顯所緣行相，皆能生起，若雜幻象忽覺彼心似甚有力，然自欲時則不能生。總之若修生起次第但是緣自為天，令成明顯殊勝天慢，則下三部，皆有生起次第宗要，但修一尊亦能成辦，則修曼陀羅輪悉成無用。故將所修凡常情器，修成能依所依曼陀羅輪，應如智者所解經義圓滿而修，由此能成眾多能治所治殊勝因緣，成熟善根引生圓滿次第殊勝智德。成熟相續之力，須修四次曼陀羅輪，故於修法應數修學令其明顯。生明顯法，當如諸大論師教規，於一切分，平等修習，一切明顯同時引生，此力最大。如是學習圓滿脩法，縱於各別支分，未得明顯，然由儀軌圓滿成熟相續，亦甚有力，得明顯時，必於一切粗分皆發明顯。梵典多說生天法後，次於所修修習疲乏，應修念誦。此為觀修，為於天身心專住修。堪依教典皆未明說。彼時尚修令天明顯，故以觀修數數明想為主。此復初修天法，與念誦前脩法完畢，及於彼能所依行相明想之後，當起是慢「此實是彼」。由說此時，是將果位、剎土、眷屬、佛身等事，持脩為道，即是最勝念佛。故非於毘盧不動等，略憶身色首臂等相略起彼慢。應須勝解實是斷一切障，具一切德之佛。由如是脩殊勝明相天慢，任運皆生，如熟誦經。《珍珠鬘》云：「悉地謂心堅固，自身天相天慢於日日中任運而得。」以是由脩彼二，每一大座從始至終，以成殊勝相慢之力，已能滅除凡常相執，爾後當脩令心堅住。此就身心無新違緣而說。爾時不須自是彼尊之念，全不間斷，但由前生真實天慢之力，能滅我慢即足。譬如有人非人所附，雖或意散未起我是非人之心，然彼勢力未退失時，亦不還生，是彼本人之想。
> For beginners starting out, from the initial gathering of provisions through diligent practice, all the way to the stage of gathering and focusing the mind, each aspect of practice should be cultivated with clarity. However, it is not merely about visualizing appearances; one must also develop a powerful, sustained focus. The vividness of the mental image and the steadfastness of the divine pride must both be cultivated. At first, as appropriate, for short periods, one should maintain a mind free from dullness and agitation from beginning to end, ensuring the practice mind operates continuously without interruption, striving diligently to learn. Gradually, extend the duration. Later, in each session, from start to finish, practice free from the hindrances of dullness and agitation, learning step by step. At that time, because the practice is still new and the power of the mind is not yet strong, clarity is often lacking. Therefore, one should practice primarily with enhanced conviction. As the \*Commentary on the Four Hundred and Fifty Stanzas\* says: "These three yogas are practiced primarily with enhanced conviction, not primarily with clear vision, due to their short duration or weak power." This clarity and divine pride must be cultivated gradually through analytical meditation with discerning wisdom. If they arise suddenly from illusory experiences, they are not to be trusted. When one gains proficiency in the generation stage, appearances should manifest according to one's own mental focus—not what is unfocused—and should appear exactly as focused, without exceeding that measure. If mixed with illusions, one cannot bear to examine that measure. Therefore, if one first thinks, "I will practice like this," and then during visualization, one can maintain that measure without adding or subtracting, this is a sign that one's practice has gained proficiency. At the beginning of practice, even adhering to this measure is difficult to accomplish. After long practice, one should visualize accordingly. The method for cultivating divine pride should be understood in the same way. It is necessary to practice in this manner. For example, when cultivating impermanence or compassion, if through dedicated practice one gradually develops a felt experience of each respective object and aspect, then one can, as desired by the mind, give rise to clear appearances of the objects and aspects. If mixed with illusory appearances, one might suddenly feel that the mind seems very powerful, but when one wishes for it, it does not arise. In summary, if the practice of the generation stage is merely about visualizing oneself as a deity to achieve a clear and superior divine pride, then even the lower three tantras have the essential points of the generation stage, and practicing a single deity would suffice. Then, practicing the mandala wheel would become pointless. Therefore, one should transform the ordinary environment and beings into the supporting and supported mandala wheel, practicing fully as understood by the wise from the scriptures. Through this, one can create many superior causes and conditions that act as antidotes, mature virtuous roots, and give rise to the superior wisdom and qualities of the completion stage. To mature the continuum with power, one must practice the four mandala wheels. Therefore, one should repeatedly practice and study the methods to make them clear. The method for generating clarity should follow the instructions of the great masters: practicing all parts equally, giving rise to all clarity simultaneously—this has the greatest power. By learning and practicing the complete method in this way, even if one has not achieved clarity in individual parts, the ritual's completeness in maturing the continuum is very powerful. When clarity arises, it will certainly manifest in all the coarse aspects. Many Sanskrit texts state that after generating the deity, when one becomes fatigued from the practice, one should engage in recitation. This is for analytical meditation, for focusing the mind on the deity's body and mind. Authoritative texts do not explicitly state this. At that time, one is still practicing to make the deity clear, so the main practice is repeatedly visualizing clearly. Furthermore, when initially practicing the deity method, after completing the practice before recitation, and after clearly visualizing the aspects of the supporting and supported mandalas, one should generate this pride: "This is truly that." It is said that at this time, one is taking the fruition state, the pure land, the retinue, the Buddha's body, and so forth, and practicing them as the path. This is the supreme recollection of the Buddha. Therefore, it is not merely briefly recalling the body color, head, arms, etc., of Vairocana, Akshobhya, and so on, and briefly generating that pride. One must have the conviction that this is truly the Buddha who has abandoned all obscurations and possesses all qualities. By practicing in this way, the superior clear appearance and divine pride will arise spontaneously, like reciting a familiar text. The \*Pearl Garland\* says: "Siddhi means the mind is firm; the appearance of oneself as the deity and the divine pride arise spontaneously day by day." Thus, through cultivating these two, in each major session from beginning to end, by the power of achieving the superior appearance and pride, one can already eliminate the grasping at ordinary appearances. After that, one should practice to make the mind remain steadfast. This is said assuming there are no new obstacles for body and mind. At that time, it is not necessary for the thought "I am that deity" to be completely uninterrupted. It is enough that, through the power of the genuine divine pride generated earlier, one's ordinary pride is eliminated. For example, when a person is possessed by a non-human, even if the mind occasionally wanders and the thought "I am that non-human" does not arise, as long as that force has not subsided, the thought of being that original person does not return.
要脩幾久諸尊乃能如現前事。《攝真實經》疏云：「三三摩地為先，若脩六月或脩一年，乃至金剛界曼陀羅，如現量見，應日日脩。」此中所說脩習時量，餘處亦未宣說長於一年，故若善知脩法，住三昧耶及以律儀，發大精進無間勵力，不勞太久，曼陀羅輪諸尊，便得具顯。譬如鑽木，若不長恒猛進，中多休息，終不生火，故當相續而脩。如吉祥勇攝波羅蜜多論云：「由無間瑜伽，應勤脩靜慮，若數數休息，鑽木不出火，瑜伽法亦然，未得勝勿捨。」
> How long must one practice before the deities manifest as if present before one? The commentary on the \*Sutra of Gathering the Real\* states: "With the three samadhis as the foundation, if one practices for six months or a year, up to the point of the Vajradhatu Mandala, one should practice daily until the deities are seen as if directly perceived." The duration of practice mentioned here is not described elsewhere as exceeding one year. Therefore, if one knows the method well, abides by the samaya vows and precepts, and applies great diligence with uninterrupted effort, it does not require too long a time for the deities of the mandala to fully manifest. It is like drilling wood to make fire: if one does not persist with continuous vigor but frequently rests in between, fire will never arise. Thus, one should practice without interruption. As the \*Bodhisattvabhumi\* by Shrisena states: "Through uninterrupted yoga, one should diligently cultivate meditation. If one rests again and again, just as fire does not arise from drilling wood, so too with the practice of yoga—do not abandon it until you attain the supreme state."
巳三修安住法分二：午一於初二位修微細點，午二於第三位修微細點。今初
有作是念，初次第時，於粗細能依所依曼陀羅，數數作意，成明顯相，即爾便足，不須修奢摩他。以第二次第時，宣說脈息及猛利等瑜伽，多種脩定之方便故，又若此時脩奢摩他，應以細點等瑜伽脩。《總論普賢脩法》堪依誦典中，說於勝曼陀羅後念誦之前脩行彼等，須以數數作意行相雜觀擇而脩故。然彼等不成奢摩他，如前所引《脩次第論》與《後靜慮釋》等，說彼已得奢摩他者，若過觀擇退失住分，爾時尚應修止，何況未得奢摩他時。吉祥勇師亦云：「應於一所緣，堅固意思慮，展轉多所緣，意反生散亂。」此說若脩靜慮不專一緣令心堅固，展轉多緣，不能成故。
茲當正釋，若唯數數作意修習行相，雖生明顯，然不能得堅穩安住，如脩愛怖所起明顯。故唯轉成殊勝明顯以及天慢猶非滿足，須能堅固安住。以無堅住，則不能得滅除凡常境執真對治故，正為滅彼修生起次第故，其於粗細能所依曼陀羅圓滿明顯心得調柔，定須獲得奢摩他故。以是初次第時，次定當脩正奢摩他，及以細點瑜伽而修。於微細標幟或微細點中，脩能所依圓滿曼陀羅者，非初發業略降少智二位所修。第三位中始能修此，以於眼等所立諸天能須臾現，立為第三位故，於微細曼陀羅能令收放，說為得少智自在故。如云：「一切種圓滿，能為收放者，得少智自在。」點瑜伽者，智足師弟說於自身智薩埵心中標幟上脩三摩地薩埵，初發業者亦修彼事。修彼所為，如祥米金剛論師云：「如是精勤修瑜伽師，若時心掉或復沉沒，應如是脩點瑜伽等。」謂於勤脩勝曼陀羅等時，為遣心隨沉掉轉，故修點瑜伽。是故初發業者修點瑜伽，非為修奢摩他，是破修習生起次第，心生沈掉，於所緣境不能堅固相續而轉之失。爾時雖未得三摩地於一所緣相續久住，然於修觀滅心沈掉最為殊勝。此時又由持心細點，能遮風息向外散動令於內住。如如來金剛云：「由於臍處修細音韻瑜伽，或於心等修習點等瑜伽靜慮，能遮命向外轉，故名命力。」故於上下二鼻或臍或心等處，修習細字及細點等強攝心者，由修習處與所緣事關係，漸為向內住息之緣。雖雜眾多觀擇之境，然由漸次調息之力，能速滅前掉舉等過，故不同於餘論所說修學三摩地法。
若爾，初發業與得少智位，修微細點其法云何？《四百五十論》云：「心光所化佛，斷自邪分別，令眾生成佛，迴入心種內。住心標臍中，於月心點形，修自意光明，由光鬘醒覺。善修智薩埵，意語身金剛，想光入心中，降自智甘露。次一切內心，毛孔放光明，普照一切處，圓滿利眾生。」此說修點瑜伽次第，謂於自心智慧薩埵心中，標幟臍內月輪上有種子，從彼光明化生諸佛，斷除有情邪執二障，皆成正覺。次召請彼與種子合，彼種子點不異自心，具大光明。次由彼光漸照標幟內外，智慧薩埵及彼住處，身語意三金剛及彼住處內外。次想如光顯照次第，仍復收回集前點中，降智甘露。後想自身悉皆光明，一一毛孔放淨光明，照觸眾生。若心沈沒，想彼光明，乃至沉銷應如是修。若心掉舉，即緣細點令心專注，乃至掉息應如是修。此是祥米金剛所說。彼師又說除沉沒已，數十次出入息，由彼收放次第，能覺智慧薩埵。此如教授穗論所說出息時修放光，入息時修收光。他伽那說：「咒變為點。」或即修咒點之瑜伽。如《總論》云：「生一切壇已，安住輪中央，次修細瑜伽。」此說修勝曼陀羅訖，復於主尊鼻端修細瑜伽。《明炬論》謂於上鼻端修細標幟，及於秘處鼻端修微細點，并於後者之內修能依所依曼陀羅。此復初二位時，但修微細標幟及點。第三位後，兼修細相之內二曼陀羅。《攝行論》說學一念後，當學分別瑜伽。《明炬論》云：「於此芥子學習分別瑜伽，當思動與不動金剛薩埵。」此說於細標幟及細點內，修有動情界諸尊與不動器界宮殿，是在已學一念之後。龍猛派之已學一念，與智足派之第三位，其義相同。龍猛派於初二位時，若於上門修細相者，謂於鼻端，想主尊標幟藍色五股金剛杵，量如芥子，緣彼專注。若於下門修細相者，觀想父母等至，溶菩提心成微細點，於鼻端處量如芥子。此復沉沒增上修上鼻端，掉舉增上修下鼻端。
已說令心堅固方便點瑜伽法，別有於心修習之法，想三摩地薩埵光明順於阿嚩都底，溶化頂上大樂輪中之菩提心，仍由彼道入心間吽字等三摩地薩埵之點中，緣此攝心。餘於臍間修習點瑜伽法，謂於臍心項頂四脈輪中，脈結孔內，依次明想闇吽嗡杭四字。次由秘處脈輪之風，吹動火輪。猛利自性阿字熾然放光，溶上三字，降入臍間闇字，成無分別。當觀俱生歡喜自性細點而攝持心。釋迦護師亦說修細點形。毳衣大師說四輪字形色，由下依次，雜色向上，青色向下，紅色向上，白色向下。又說修彼脈輪諸字最極明顯，許為生起次第支分。
次云：「如是修勝解成熟已。」釋迦護云：「修習圓滿。」謂於上說所緣，能攝心已想從彼點放微細光，成一燄聚。次由彼光溶滴甘露，充滿空點，光燄隨息。次於空點令心專住，乃至見堅固相應如是修。若得見堅固相，想彼光燄照種種色，則觀一切如掌中果，亦能速滿妙三摩地。
心間臍中修點瑜伽，是無畏論師說。智足派於細點瑜伽，亦通母部，是第一位，第三位者，依《三補扎金剛空行》等經，於四脈論不立諸字，唯四主尊。
午二於第三位修微細點
如是於初二位，修習細點瑜伽心堅固已。次修曼陀羅諸尊，及彼眼等處所立諸尊，善令明顯。後於細相之內，具修曼陀羅法。《四百五十論》云：「又修自細相，住明妃鼻端，自證能仁輪。」謂於明妃鼻端觀想主尊標幟量如麥許，於中具修曼陀羅法。祥米金剛說於父母隨一秘處鼻端。藥足論師說於金剛摩尼瓶中，標幟之內修曼陀羅，若心沈沒應於上鼻端修，是為教授。若於明妃蓮花標幟中，修心生沈沒，想自五股金剛中股變成鈎形，鈎至明妃鼻端而修。是故修處無定。此中藥足論師說由自心種子放光，鈎召諸佛，溶化成菩提心降至秘處變成標幟，於中而修。《教授穗論》亦說彼義，及前所說臍間細點降至秘處，於中修曼陀羅。彼二細相瑜伽處所，說金剛與蓮花鼻端，隨一即可。《明炬論》文雖明顯說於細點修，及於明妃蓮華中修。然彼二者秘處相同。祥米金剛說修細點瑜伽圓滿，於標幟內修微細天。藥足論師亦云：「又者，謂修點瑜伽已，為令心堅固故復修細相。」此說第三位所學習，及於細點瑜伽串習得心堅固乃修細相。故龍猛派亦從彼後，乃學上門細相，令心堅固。此堅固已，乃學細相收放。學習此後，相生為天學天收放。此後乃於密處鼻端俱修微細諸尊。又可先於上細標幟令心堅固，及於下門具修微細諸尊，此堅固已，次於上門收放標幟及於下門收放諸尊。生起微細曼陀羅法，《教授穗論》說須臾生，是為頓生。此若未堅固時，不修開放，若得堅固相已乃修收放，一切皆同。相者，寂靜論師、藥足論師、祥米金剛、他伽那等，說見陽燄及輕煙等五相。《明炬論》說堅固，謂所修金剛等安住不變。《攝真實經》亦謂先修粗顯諸尊瑜伽圓滿，後修細相。量者，《真實光明論說》細相堅固應修兩月，收放應修一月。此約緣微細相修奢摩他而說。以是於初發業及降少智二位修細點者，正為修現觀時，斷除沉掉。其於串習細相，令生堅固修安住者，是第三位所修應善分別，以修細點所為界限、如何修法，是初次第中最勝教授故。釋迦友說上門細相堅固，即得身心輕安。《瑜伽》等論多說彼在獲得奢摩他時，故於爾時成奢摩他，次以觀慧數修收放，如餘論中緣盡所有性修毘鉢舍那。由如是修，能得止觀雙運勝三摩地。如是瑜伽已得堅固，即立彼為究竟生起次第，《集密》二派共作此說。
無上部中緣微細點善持心時，左右二息不向外轉，於內安住，依此諸界由頂降注，引生大樂，心離沉掉，安住所緣生三摩地能久住等，恐繁不錄，當從師知。
卯二生起次第之差別分二：辰一明四支與四種瑜伽之總頌，辰二明六支與三三摩地之總頌。今初
能攝生起次第總頌，《集密》中說承事修行四支差別，如《集密後續》云：「一切瑜伽續，瑜伽師恆讚，承事法第一，第二為近修，修行是第三，大修行第四。」初承事支又分四法，如《集密》云：「應修承事定，勝菩提加行。」所說二次第中承事之義，如《明炬》云：「由是承事樂解脫者。所應學故，名為承事。」藥足論師說是近義。承事支中別分四法之承事者，梵文訓詁，含有所近與所緣義。《明炬論》中於總標時說是真如。但《廣釋》中緣菩提心說名承事。故是「由此而緣」，非「緣此」義。菩提心緣真空性故，是為承事。定者，由心於彼專一安住，名三摩地。
勝菩提者，謂修觀察「虛那達」咒所顯真如諸大菩提，即名承事。緣真實之承事，悲足論師說護輪後修習空性，故非唯於勝解諸尊收入光明始脩空性。
善加行者，從生智地乃至勝解諸尊收入自身，是承事三摩地與善加行。《明炬論》意承事及三摩地並如前說，中間諸法收為彼支，故立為承事支，如是從生智地乃至勝解諸尊收入自身，立為承事支者，是《後續釋》與悲足師所說，即《明炬論》意趣。准此例餘，從修空性至生宮殿諸座，為承事支。
近修支者，《集密根本經》云：「近修於勝成，觀察金剛處。」《明炬論》說始從修日輪等，至身圓滿生大印形，為近修行。拏熱巴師亦作是說。所以名近修者，悲足師云：「近謂近前，能近清淨大印，要待最初依怙清淨，故是大印。」所近之處，謂清淨天身之大印智身。能近彼者，謂最初依怙身，此能成就圓滿次第時，風心所成之受用身。故清淨者，謂圓滿次第之智身。不清淨者即是咒身。唯淨不淨之別。若爾，不立餘法為近修耶。善根稱等雖有餘解，然悲足說乃至最善瑜伽，一切皆是近修。妙符《明炬》總標之意。若爾，餘法云何釋為近修？答云：「最初依怙正為近修，餘法是彼支分，或近修之眷屬，攝為近修。成者，謂成大印之身，悲足師謂於彼成就而安立等。言金剛者，謂從毘盧乃至妙害明王三十二尊。處者，謂從色蘊乃至足心。悲足師謂此明安立字處。言觀察者，謂知安立身曼陀羅因果而安立之。一往似說安立於最初依怙身，實須安於轉成化身之身。准此釋餘，謂從五相生起主尊，乃至加持諸處。」
修行支者，《根本經》云：「由修習咒主，說修時策發。」咒謂嗡等，主謂三重薩埵。由修習彼及為加持三業策發身語意三金剛，自與金剛平等一味之三昧耶，名為修行。由此能令三業與三金剛互無差別，及成三重薩埵，故為修行。
大修行者，《根本經》云：「作大修行時，自咒金剛形，於冠想部主，當成智金剛。」智金剛者，謂具本尊瑜伽咒師，彼先加持金剛蓮華而入等至。「班𱒤枳」等自咒所生諸尊，名有金剛。彼等形者即修大印，想以各部部主印定，當得悉地。《明炬論》說勝曼陀羅與勝事業，由能修成廣大利他，名大修行。據此，當知勝業亦是大修行攝，亦顯彼前三支為初加行與修自利。如是龍猛派說唯除積集資糧與修護輪二種加行。其餘一切能依所依瑜伽，須以承事修行四支總攝。但於能依若於一尊，則不別配四支，智足派於主尊明妃勝曼陀羅諸尊，別配承事修行四支。許彼如次，名為下中上品四支。勝事業時亦配下中上三。承事者，謂生三昧耶，近修者，謂加持諸處。修行謂加持身語意，大修行謂灌頂部主印定。此復如藥足說，由近三有寂滅無住故名承事。由近修行故名近修。由修三門成三身，故名為修行。由灌三界法王頂，故較前修行尤超勝故名大修行。如此諸師所說，則一一尊生起次第，皆有承事修行四支。然圓滿修承事修行四支，則須具足三品，須修曼陀羅輪生起次第。
此等是瑜伽續總攝生起次第差別。隨順父續《札拏經》中亦作四聚總攝生起次第。如云：「初修謂瑜伽，第二隨瑜伽，第三善瑜伽，第四大瑜伽。」其《廣釋》亦如彼經云：「金剛薩埵滿，此說名瑜伽，彼等流天身，稱為隨瑜伽，一切輪圓滿，許為善瑜伽，加持身語意，及諸尊眼等，召入智慧輪，大供養稱讚，名為大瑜伽。」《紅大威德》第十九品亦如是說。總釋瑜伽之義。《集密後續》說為方便智慧和合無別。此中則謂由五相證菩提，所成法界智性，因金剛持之三摩地。隨瑜伽者，寂靜論師釋為相似，與前瑜伽相似，即是果位金剛持之瑜伽。若天瑜伽較前最為廣大，名善瑜伽。謂由父母等至，放蓮華內所生天輪，各住己處，壇輪圓滿。其次加持身語意等，召入智尊灌頂印定，供養稱讚，甞甘露味，從脩念誦至送智輪收攝三昧耶尊，為大瑜伽。持祥師說如此，此中未攝中間瑜伽，修習資糧護輪加行及生所依，亦非四瑜伽中所攝。童月論師從請福田至因位金剛持，攝為瑜伽，《總論》依《金剛鬘經》，意於初加行分四瑜伽。此等不於一尊作論，依修曼陀羅輪而說。
辰二明六支與三三摩地之總頌
母續總攝生起次第差別，《金剛幕經》攝為六支，彼第七云：「圓滿佛住處，修普賢實法，五相成本尊，如是修壇輪，供讚甘露等，由此次第修，謂六支加行。」義如難勝月論師云：「修金剛隨貪，別修佛宮殿，灌頂嘗甘露，供讚修六支，修六支瑜伽，速得妙悉地。宮為毘盧佛，灌頂不動佛，嘗甘露彌陀，供養即不空，稱讚為寶生，貪為金剛心。」謂由六部分為六支。第一支者，謂從毘盧修生佛處宮殿，如《幕經》云：「當修習法生，想彼為佛處。」又云：「大勝毘盧佛，從法界字生，由彼生佛處。」義謂色是身心所依，毘盧亦是諸佛色蘊自性，故以彼生所依宮殿為第一支。第二支者，如《幕經》云：「應修五種相，先想為士夫，次放空行輪，乾闥婆善入，墮化後隨念，四隅天女請，勸已輪導師，眼等立痴等，三金剛三處，次金剛隨貪，善入智慧法。」第六支中從五相證菩提，生起因位持金剛父母已，加持二尊秘處，起隨貪慢，後出壇輪天女安立各處，以歌勸請，令從定起，召入智尊加持眼等。非謂不許彼等隨貪支攝，故自修五相證菩提生能依天，乃至生起圓滿三昧耶輪，召入智尊，加持諸處，一切皆修金剛薩埵及彼隨貪之慢。從自出生壇輪故是第二支攝。此處金剛薩埵修隨貪者，係由父母菩提化為壇輪諸尊，當以主尊而修隨貪，此許主尊即金剛薩埵故。餘四支者，《幕經》一句明一支云：「八明妃灌頂，亦當嘗甘露，八天女供養，稱讚輪導師。」由不動尊作灌頂者，以此灌頂是水灌頂，彼是不動體故。由彌陀尊甞甘露者，以彌陀佛是語金剛，由嘗甘露飽足語金剛故。由不空尊修供養者，以不空佛是羯摩部，供養諸佛益有情事彼自在故。由寶生佛修稱讚者，是讚功德，以分身語意業德五法時，寶生屬功德故。此五無別即是金剛薩埵，由彼六部能攝一切能依所依瑜伽。餘念誦等例，彼亦能攝故。瑜伽與母二續所共《金剛鬘經》說，以最初加行勝曼陀羅及勝事業三三摩地，總攝生起次第。如云：「瑜伽隨瑜伽，善與大瑜伽，略為初加行，如是勝壇王，勝業王瑜伽。」二種勝王為二瑜伽，加四瑜伽是六瑜伽。初四攝為最初加行，故名三三摩地或三瑜伽。諸母續中，亦多以此三三摩地作修法總頌者。此依父續母續共續直列彼名而說，實則承事修行四支之義，與六支等，非不更互相攝。
若依無上部釋三三摩地，初加行者，謂化起曼陀羅諸尊之主尊父母三摩地。生於餘二之前，故名為初，方便智慧和合無二故名加行。此隨勝說，據實從起所依至生父母，一切皆此中攝。從彼二尊菩提心，化出曼陀羅諸尊，乃至安立各處，由於曼陀羅中安立壇輪圓滿，名勝曼陀羅王。其後諸尊作諸事業淨佛土等，為勝業王。若龍猛派，於初加行以上，有廣生三身法，說為自利圓滿。攝彼承事修行四支之前三支。二種勝王，是成佛後所作事業，即大修行。故依果位佛土身業，取修為道，由三三摩地與承事修行四支，而作總攝。其待所修治事，與修圓滿次第安立要旨，《建立次第論釋》已廣說訖。寂靜師等，多依三三摩地次第，配自性、受用、變化身。意謂初加行者，初成自利，能化天眾，是故立為自性身或法身。彼所生者，利他色身之最初故，勝曼陀羅王立為受用身。彼住本處而各放出諸天，往十方界饒益有情，故勝業王立為化身。若如此義，則是修彼三身為道，故修三三摩地。為令了知第一次第瑜伽不出六部，故作六支總攝。一切生起次第根本瑜伽，攝為四瑜伽者，初二瑜伽修主尊父母為下品，第三瑜伽於上加修圓滿天輪，立為中品瑜伽。最後修與智尊平等一味，加持眼等，立為上品瑜伽，是為了知第一次第，破除逆品有上中下三品能力。智足派安立下中上三品，亦於前前增加後後，依除逆品粗中細立。或與藥足所說相同。
智足派依七支為道，而作生起次第差別，最為重要，如前已說。彼等皆是第一次第希有總攝。若本彼義，而審觀察生起次第要旨，是否圓滿，即可了知。
## 密宗道次第廣論卷十七終