Chinese
因此，必须从一开始就修习次第二道。智慧禁行的行为和“近因”也几乎是名称的同义词。在某些情况下，行为和近因被分别解释，如在现证菩提时所说的那样。与灌顶相关的行为本身就是非常近的因，因此被称为近因。相对于此，行为的增长是稍微远的因，因此有时不被称为近因。因此，应该根据具体情况来理解。然而，对于所有的续部意义，都只用圣者之说来广泛覆盖，对于不掺杂地解释母续的传承持有者，以及对于那些以强烈的憎恨激起智慧的人们，列出一些看似随意的驳斥，用各种言辞进行诽谤等严重的罪行，这怎么能是智者的行为呢？因此，有些人认为，除了行为之外，做近因是不合理的，因为行为本身就是最终成就的产生者。这种说法是对那些自己的宗派基础不稳固，并且从盲目的前辈那里继承下来的上师们的驳斥（《ཛཾ》（藏文）+པ་བྱེད་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）），这是很长的。因为行为是最终成就的产生者的原因，如果不是行为的近因是不允许的，那么按照您自己的宗派，在十地末尾进入密咒的灌顶能够舍弃（《ཛཾ》（藏文）+པའི་དོར་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思））行为，因此说不需要行为，以及在现证菩提时，由于灌顶的缘故而实际成就殊胜，并且认为灌顶不是行为，这是非常矛盾的。此外，在共同成就的情况下，物质、咒语等的仪轨，以及在成就殊胜之前出现的乐空智慧，对于那些成就来说，不会成为实际结合的近因，因为没有行为之外的近因。或者认为没有解释行为之外的近因，仅仅因为没有解释是不允许的，那么在喜金刚的情况下，您自己所说的有戏论等三种行为的术语也是不允许的，因为从任何该续部的经文中都没有出现过这样的术语。意义是
English
Therefore, it is necessary to engage in the practice of the two stages from the very beginning. The conduct of wisdom vows and the term "proximate cause" are also mostly synonymous. In some cases, conduct and proximate cause are explained separately, as explained in the context of Abhisambodhi. The conduct associated with empowerment itself is a very proximate cause, hence it is labeled as proximate cause. Relative to that, the increase of conduct is a slightly distant cause, so sometimes it is not labeled as proximate cause. Therefore, it should be understood according to the specific context. However, for all the tantric meanings, they are broadly covered only by the sayings of the noble ones. To those who uphold the tradition of the Mother Tantras without mixing it with other systems, and to those who arouse wisdom with strong hatred, listing some seemingly random refutations and heaping accusations with various words are grave sins. How could these be the actions of scholars? Therefore, some say that it is unreasonable to make a proximate cause other than conduct, because conduct itself is the producer of ultimate accomplishment. This statement is a lengthy refutation to those masters whose own sectarian foundations are unstable and who have inherited from blind predecessors (《ཛཾ》+པ་བྱེད་པ་). Because conduct is the producer of ultimate accomplishment, if a proximate cause that is not conduct is not allowed, then according to your own system, the empowerment at the end of the ten bhumis that initiates into mantra can abandon (《ཛཾ》+པའི་དོར་) conduct, and therefore saying that conduct is not necessary, and that at the time of Abhisambodhi, supreme accomplishment is actually achieved due to the empowerment, and considering empowerment to be something other than conduct, is highly contradictory. Furthermore, in the case of common accomplishments, the rituals of substances, mantras, etc., and the wisdom of bliss and emptiness that arises before the attainment of supreme accomplishment, would not become the proximate causes that actually unite with those accomplishments, because there is no proximate cause other than conduct. Or, if it is thought that the proximate cause other than conduct has not been explained, if it is not allowed simply because it has not been explained, then in the case of Hevajra, the terms of the three conducts, such as with elaboration, that you yourself have used are also not allowed, because such terms have not appeared in any of the scriptures of that tantra. The meaning is
Chinese
，有什么区别呢？因此，行为具有其他所没有的特点，即具有灌顶。因此，在这里特别提到了它。谁说这不是行为呢？因为说行为是在行为之后产生的。如果认为这是不同的，那么就像说双运是在光明之后产生的。那么，双运就没有光明了吗？如果认为双运之前的光明是第四次第的光明，所以没有过失，那么，近取因之前的行为也不是遍胜和普贤的一般行为，而是近取因究竟的行为，所以没有矛盾。因此，就像人们走后，也让天授走一样，天授并没有显示不是人。到此为止吧！第二，确定三种行为的体性，显示行为的次第，以及特别说明会供轮的行为。第一，进入天界，手印的数量确定与天神相同，以及具有歌舞和身语的表示等盛大的嬉戏，这是有戏论；不确定这些，而是随意稍微地行持，这是无戏论；舍弃外在的戏论，仅仅依靠禅定思维，这是极无戏论。如此，《行为汇集灯》中也说：“那么，什么是有戏论的行为呢？就像这样，如来出息，以及金刚持大士的出息，如所说的一切如来的阿喇里增长，这就是有戏论。那么，什么是无戏论呢？从恒常遍布中，因需要的缘故而在某处嬉戏，这就是无戏论。那么，什么是极无戏论呢？舍弃一切喧嚣，以禅定的食物，仅仅安住，以及习惯于智慧的手印和入定，这就是极无戏论。”如此说道。对此，行持这三种行为的人的差别是，喜欢戏论的心的大小，年龄，即青春的差别，资具的大小，智慧的大小，以及贪欲的程度的大小这三者。非常喜欢戏论，年龄年轻
English
, what is the difference? Therefore, conduct has a unique characteristic that others do not have, which is empowerment. Therefore, it is specifically mentioned here. Who says this is not conduct? Because it is said that conduct arises after conduct. If it is thought that this is different, then it is like saying that union arises after luminosity. Then, does union not have luminosity? If it is thought that the luminosity before union is the luminosity of the fourth stage, so there is no fault, then the conduct before the proximate cause is not the ordinary conduct of Sarvavid and Samantabhadra, but the ultimate conduct of the proximate cause, so there is no contradiction. Therefore, just as after people have left, let Devadatta also leave, Devadatta is not shown to be non-human. Enough of elaboration! Secondly, identifying the nature of the three conducts, showing the order of the conducts, and specifically explaining the conduct of the assembly. Firstly, entering the celestial realm, the number of mudras is determined to be the same as the deities, and having great playfulness such as songs, dances, and expressions of body and speech, this is with elaboration; not determining these, but practicing slightly as appropriate, this is without elaboration; abandoning external elaboration and relying solely on meditative thought, this is extremely without elaboration. Thus, in the "Lamp of Compendium of Conduct," it is also said: "Then, what is conduct with elaboration? It is like this, the exhalation of the Tathagata, and the exhalation of the great Vajradhara, as it is said, the increase of the Arali of all the Tathagatas, this is with elaboration. Then, what is without elaboration? From constant pervasiveness, playing somewhere due to the need, this is without elaboration. Then, what is extremely without elaboration? Abandoning all clamor, with the food of meditation, merely abiding, and being accustomed to the mudra of wisdom and absorption, this is extremely without elaboration." So it is said. Regarding this, the difference between the people who practice these three conducts is the size of the mind that likes elaboration, age, that is, the difference in youth, the size of resources, the size of wisdom, and the size of the degree of desire. Very fond of elaboration, young age.
Chinese
并且，用具多和贪欲心重就是有耽著，那些中等就是无耽著。耽著的想法等等小，年纪大就是非常无耽著，因此，此处的修法也主要在于想法。还有，如果自己的三个意愿相同，就看年纪用具等等任何一个，就做那个。总之，用具多不一定非得是有耽著，但是，从用具的方面来说，多就是做有耽著合适等等的原因。因此，以前的藏人们说，那些全部聚集就必定做那些，其他方面各自也做。这样说的。另外，对于那个和那个种类的人来说，那些大部分是好的，但不是必须完全按照那个方式来做。以前的上师们对于下等、中等、上等三种根器的人依次修持有耽著等等，那是不合理的，因为，对于此教法来说，密咒的所化有情，根器锐利的极致，国王印札菩提依靠有耽著的行为而成就佛陀，这是《行集》中所说的。这样说，如果是那样，比起在家人金刚持，出家人金刚持就不好了，因为，对于此教法来说，金刚持中的殊胜者印札菩提是有家室的。还有，从修持有耽著的行为来说，说是像印札菩提一样身体的蕴界清净，但《行集》中也没有说印札菩提仅仅做了有耽著的行为。仅仅说了那些就变成那样的话，对于具有誓言者，当说如同莲花池中的天鹅一样空行母们聚集的时候，难道会承认天鹅不是空行母吗？像这样不作比喻意义的话语，全部都是自己说，对于以前的智者们没有错误的说，像这样不能在智者的集会上说。这样屡次诽谤，就像瞎子对有眼睛的人说，你是瞎子，不能算在人里面一样。因此，这里是和明妃的眷属一起蕴界清净，身体状态转变的例子取了国王印札菩提，但不是取有耽著行为的例子。
English
And, having many implements and a strong attachment means having elaborations, those of medium level are without elaborations. Having small thoughts of elaborations and being old means being extremely without elaborations, therefore, the method of practice here is mainly about the thought. Also, if one's own three wishes are the same, then depending on any one of age, implements, etc., one does that. In general, it is not necessarily the case that having many implements requires only elaborations, but from the aspect of implements, it is appropriate to do elaborations when there are many, etc. Therefore, the former Tibetans said, if all of those are gathered, then one must do those, and others also do each aspect. That's what they said. Furthermore, for that and that kind of person, those are mostly good, but it is not necessary to practice in that way exclusively. The former lamas used to practice elaborations, etc., in sequence for the three types of beings, inferior, medium, and superior, but that is not reasonable, because, for this teaching, the ultimate sharp-witted disciple of mantra, King Indrabodhi, attained Buddhahood by relying on the practice of elaborations, as stated in the Compendium of Practices. They say that, if that were the case, then a householder Vajradhara would be better than a monastic Vajradhara, because, for this teaching, the supreme of the Vajradharas, Indrabodhi, has the support of a household. Also, from the practice of practicing elaborations, it is said that the aggregates of the body are purified like Indrabodhi, but the Compendium of Practices does not say that Indrabodhi only did the practice of elaborations. If merely saying those things would make it so, then when saying that the dakinis gather like swans in a lotus pond for those who have vows, would one admit that the swans are not dakinis? Like this kind of speech that does not make metaphorical sense, all of which one says oneself, and for what the former wise ones said without error, it is not permissible to bring such things into the assembly of the wise. Repeatedly making accusations like this is like a blind person saying to a sighted person, you are blind, you are not counted among people. Therefore, here, the example of King Indrabodhi is taken as an example of purifying the aggregates together with the retinue of vidyādharīs, that is, transforming the state of the body, but it is not taken as an example of the practice of elaborations.
Chinese
总的来说，也不要喜欢去衡量那些圣者。在您自己的宗派中，也认为双运的禅修具有极其无戏论的遍及性。然而，对于那些根器敏锐者来说，情况并非如此。幻身的禅修是无戏论的，而生起次第的禅修则遍及有戏论。相对于前者，后者也属于中等和迟钝的根器。特别是，在您的宗派中，几乎不将根器的敏锐与迟钝归因于先天，而仅仅归因于是否修习。像这样进行驳斥，实在是忘记了正念。因为在您的宗派中，也需要将禅修的三种行为与三种根器依次结合起来。此外，有戏论需要许多物品，身体的活动也很多，所缘广大，需要许多欲妙和明妃。因此，依次对物品丰富、年龄年轻、智慧广大、贪欲炽盛者宣说有戏论的行为。对于其他两种行为，也应依此类推。如果对这三种行为进行区分，则有根据仪轨或行为而区分的三种行为，根据禅修而区分的三种行为，以及根据时间而区分的三种行为。第一种就是上面所说的。第二种是，生起次第阶段的所有行为，都是由分别念驱动的纯粹禅修，因此是具有戏论的禅修。在这种禅修中，空性也与分别念相混杂，而乐也只是一时的。从获得特殊的圆满次第开始，在等持中修习乐空，从而扩展所有显现。由于通过显现本尊身形的方式来享受欲妙，而不依赖于仅仅通过分别念来修习，因此分别念较少，被称为无戏论。空性是无分别的自性，而乐也自然而然地广大生起。在双运的阶段，在不离开乐空自性的本然嬉戏的同时，享受着一切显现都自显为清净轮的欲妙。因为在这种状态下没有显现的分别念，所以被称为极其无戏论的禅修。显空乐是遍布虚空的体性。