English
In general, do not delight in measuring those noble beings. In your own tradition, you also assert that the meditation on union possesses an extremely non-elaborate pervasiveness. However, this is not the case for those with sharp faculties. The meditation on the illusory body is non-elaborate, while the meditation on the generation stage is pervaded by elaborateness. Relative to the former, the latter also belongs to intermediate and dull faculties. In particular, in your tradition, you hardly attribute the sharpness and dullness of faculties to innate qualities, but only to whether or not one has practiced. To refute in this way is truly forgetting mindfulness. Because in your tradition, it is also necessary to combine the three actions of meditation with the three faculties in sequence. Furthermore, elaborateness requires many items, there are many bodily activities, the object of focus is vast, and many desirable objects and consorts are needed. Therefore, the elaborate action is taught in sequence to those who are rich in items, young in age, vast in wisdom, and intense in desire. For the other two actions, one should understand by analogy. If these three actions are distinguished, there are three actions distinguished according to ritual or activity, three actions distinguished according to meditation, and three actions distinguished according to time. The first is what was said above. The second is that all the actions of the generation stage are purely meditation driven by conceptual thought, therefore it is the meditation of elaborateness. In this meditation, emptiness is also mixed with conceptual thought, and bliss is only momentary. From the moment one attains the special completion stage, meditating on bliss and emptiness in equipoise expands all appearances. Because one enjoys desirable objects through the appearance of the deity's form without relying on meditating solely through conceptual thought, conceptual thought is less, and it is called non-elaborate. Emptiness is the nature of non-discrimination, and bliss also naturally arises extensively. In the stage of union, while not moving from the natural play of the nature of bliss and emptiness, one enjoys the desirable objects in which all appearances spontaneously arise as a pure mandala. Because there is no manifest conceptual thought in this state, it is called the meditation of extreme non-elaborateness. Appearance, emptiness, and bliss are the nature of pervading space.
Chinese
中产生。这些从行为的角度来说，都有有戏论等三种。第三是会供行为的分类，如《佛陀和合续》中所说：“每日或每月，同样每年一次，如法以仪轨加持后，行佛陀胜乐之舞。”如其所说，每日恒常行持是为有戏论，每月一次行持是为无戏论，每年一次行持是为极无戏论。因此，观修有戏论有三种行为等，观修三种各有三种行为的分类，共有九种。行为有戏论无戏论六种，会供时有戏论等三种，共有十八种。极无戏论三种，共有二十一种。这些以安住一处和游走于各大圣地的分类，共有四十二种。舍弃观修有戏论十四种之外的那些，每一种又分为昆达利、普贤、胜方三种，因此行为有一百零八种，这是古汝南方派所说。然而，由于没有明确地结合名称，有戏论无戏论等词语主要指与行为努力的仪轨相关的三种，有时也多用于观修。胜乐金刚根本续中，有戏论是指会供轮和更换法衣，以及约定和约定的回答，以及清净刹土的方式，如第二十七品等三者广大。无戏论是指第三十八品中所说：“河流海洋水池与，山与四岔路口与，水井与泉水与，空屋与街道与，一切处所空行母，处处贪恋安住于天。大怖畏之尸林与，空行以及地底下，僵尸亦复多复活，怖畏之形与大力量，彼等一同大勇士，随心所欲而嬉戏。”极无戏论是指：“山间隐蔽处与，秘密女子瑜伽母，方向即是彼等处，修行者与地面嬉戏。”其中，秘密女子是指智慧手印。第二，分为行为的体性，行为的时间，行为的必要，行为的。
English
arise. These, from the perspective of action, all have the three, including those with and without elaboration. The third is the classification of gathering practices, as stated in the Buddha Samyoga Tantra: "Daily or monthly, likewise once a year, after blessing with rituals as appropriate, perform the dance of Buddha Supreme Bliss." As it says, constantly practicing daily is with elaboration, practicing once a month is without elaboration, and practicing once a year is extremely without elaboration. Therefore, contemplation with elaboration has all three actions, etc. The classification of three actions for each of the three contemplations makes nine. Actions with and without elaboration make six, and during gathering practices, the three of elaboration, etc., make eighteen. The three of extreme non-elaboration make twenty-one. These, with the classification of staying in one place and wandering in great sacred places, make forty-two. Those other than the fourteen of contemplation with elaboration, each divided into three of Kundali, Samantabhadra, and Victorious in All Directions, thus actions are one hundred and eight, as said by Guru Southern. However, since the names are not clearly combined, the terms with and without elaboration mainly refer to the three related to the rituals of action effort, and are often used for contemplation as well. In the root tantra of Chakrasamvara, with elaboration refers to the gathering circle and changing clothes, as well as agreements and answers to agreements, and the way to purify the realm, such as the twenty-seventh chapter, etc., these three are extensive. Without elaboration refers to what is said in the thirty-eighth chapter: "Rivers, oceans, ponds, mountains and crossroads, wells and springs, empty houses and streets, in all places the dakinis, everywhere attached, abide in the gods. The great fearful charnel ground, the sky-goers and also underground, corpses also revive many times, fearful forms and great power, together with them great heroes, play as they please." Extreme non-elaboration refers to: "Mountain hidden places and, secret women yoginis, the direction is those places, practitioners and the ground play." Among them, secret woman refers to the wisdom mudra. Second, it is divided into the nature of the action, the time of the action, the necessity of the action, the.
Chinese
行持的分类。行持是如何行持的方式。第一种是二次第的禅定已经很好稳固之后，涌现身语意三的特殊行持。特殊行持的意义也是，如所希望的那样，对于欲妙不加阻碍，随意享用，从而使之前的乐空智慧很好稳固，那本身就成为越来越增长的行持。第二种是，无论修不修圆满次第，生起次第粗略部分已经究竟，安住于智慧自在的瑜伽，由此成就八大成就等共同的大成就之时，以及圆满次第的证悟稍微稳固，到达第四瑜伽之时，为了成就摄持意色之明而进行的行持。即生起次第者和圆满次第者，成就共同成就之时有两种，圆满次第者从获得暖位开始，为了成就风心之身而进行行持，成就之后，为了获得具有意义的智慧双运而进行行持，获得有学双运之后，为了获得无学双运而进行行持。圆满次第的暖位获得之后，主要就是行持，然而根据地位的不同，有如上三种，总的来说有五种。为了成就风心之身不一定非要行持，共同的两种也不一定非要，所以必须需要的时机有两种。然而如果想要立即成就幻身，圆满次第者从获得暖位之后就要进行行持。有些人认为，在生起次第非常微细的基础上获得稳固之后，为了快速成就共同成就，如半个月等而进行的行持，是生起次第者的行持之时。如果是圆满次第者的行持，普遍认为不是为了共同成就。并且认为，能够自在生起次第非常微细的部分，最自在智慧，是在圆满次第的证悟高深之时出现的，这种说法非常矛盾，因为已经达到圆满次第高深证悟的瑜伽士怎么可能是生起次第者呢？还有，关于共同成就的
English
The classification of conduct. Conduct is how to practice conduct. The first is the special conduct of body, speech, and mind that emerges after the samadhi of the two stages has been well stabilized. The meaning of special conduct is also that, as desired, there is no hindrance to the objects of desire, and one enjoys them at will, thereby making the previous bliss-emptiness wisdom well stabilized, which itself becomes the conduct of increasing more and more. The second is that, whether one practices the completion stage or not, the gross part of the generation stage has been completed, and one abides in the yoga of being in control of wisdom. At this time, one achieves the great common achievements such as the eight great achievements, and the realization of the completion stage is slightly stabilized. When one reaches the fourth yoga, one engages in conduct for the purpose of achieving the holding of the mind-body of desire. That is, there are two times when the generation stage practitioner and the completion stage practitioner achieve common achievements. The completion stage practitioner, from the time of obtaining warmth, engages in conduct in order to achieve the wind-mind body. After achieving that, one engages in conduct in order to obtain the wisdom union with meaning. After obtaining the learning union, one engages in conduct in order to obtain the non-learning union. After obtaining the warmth of the completion stage, the main thing is conduct. However, according to the different stages, there are the above three types, and in general there are five types. It is not necessary to engage in conduct in order to achieve the wind-mind body, and the two common ones are not necessarily necessary, so there are two times when it is necessary. However, if one wants to achieve the illusory body immediately, the completion stage practitioner should engage in conduct immediately after obtaining warmth. Some people think that after gaining stability on the basis of the very subtle generation stage, the conduct of quickly achieving common achievements, such as half a month, etc., is the time of the conduct of the generation stage practitioner. If it is the conduct of the completion stage practitioner, it is generally believed that it is not for the sake of common achievements. And it is believed that being able to freely control the very subtle part of the generation stage, the most free wisdom, appears at the time of the profound realization of the completion stage. This statement is very contradictory, because how can a yogi who has reached the profound realization of the completion stage be a generation stage practitioner? Also, regarding the common achievements,
Chinese
认为所有行持都是密宗所化有情根器低劣，这种说法也并非完全确定。因为殊胜的持明者之身，追随须弥山三十六持明者众等，具有诸多功德的金刚持明者等，以及聚集修持等中所说，也是因为那个人相续中存在生起次第智慧的果实。所以说是生起次第的持明者，但并非生起次第之人。因为连加行道都未证得的人，不会产生那样的功德。如果获得那样的功德，那么比起未获得这种功德的幻身成就者，行利生事业的力量更为强大。这完全是为了利益菩萨根器敏锐者，因为行利生事业的力量更为强大。那么，经续中追求共同成就不是说根器迟钝吗？虽然说是为了行利生事业，但那是针对把今生获得成就作为主要目标的人所说的，仅仅是修持共同成就又有什么矛盾呢？追求圆满善行和追求衣食，也说是根器迟钝，但根器敏锐者追求事业也不一定不行，就像吃饭穿衣并非不可一样。有些人说，圆满次第的显现觉悟乃至以自身之道修持，必须依靠业手印女，从而必须成就幻身，因此必须行持。又有人说，无论何时行持三种行持中的哪一种都可以，这自相矛盾。虽然幻身必须依靠明妃来成就，但并非必须行持，因为通过她获得暖相后，如果想行持就行持，意思是如果不想达到那个程度，不行持也可以。行持的总时间是获得暖相，也就是内外近取不会造成损害，任何因缘都无法动摇禅定，八法现前平等，以及境相总的来说，特别是欲望能成为增进禅定的助缘。
English
The assertion that all conduct is for those with dull faculties who are to be tamed by mantra is not entirely certain. For the special body of the vidyādhara, following the thirty-six vidyādharas of Mount Sumeru, and those who possess many qualities such as the vajra vidyādhara, and those who are said to gather for accomplishment, etc., are also because they are the fruit of the wisdom of the generation stage present in the continuum of that person. Therefore, they are referred to as vidyādharas of the generation stage, but they are not persons of the generation stage. For a person who has not even attained the path of joining, such qualities do not arise. If such qualities are attained, then the power to engage in activities for the benefit of beings is much greater than that of one who has attained the illusory body without having attained such qualities. This is solely for the benefit of bodhisattvas with sharp faculties, because the power to engage in activities for the benefit of beings is even greater. Now, do the tantras not say that seeking common siddhis is for those with dull faculties? Although it is said for engaging in activities for the benefit of beings, that is said for those who make the attainment of that very thing the main goal in this life. What contradiction is there in merely practicing common siddhis? Seeking the accomplishment of virtuous accumulations and seeking food and clothing are also said to be for those with dull faculties, but it is not necessarily wrong for those with sharp faculties to seek activities. It is just like how eating food and wearing clothes are not wrong. Some say that the realization of appearance in the completion stage, up to the point of practicing solely through the path of one's own body, necessarily requires relying on a karmamudrā to accomplish the illusory body, and therefore one must engage in conduct. Others say that it is contradictory to say that one can engage in any of the three conducts at any time. Although the illusory body must be accomplished by relying on a vidyādhara, it is not necessarily the case that conduct is required. Because after gaining warmth through her, if one wishes to engage in conduct, one engages in it. The meaning is that if one does not wish to attain that level, one does not need to engage in conduct. The general time for engaging in conduct is called gaining warmth. That is, not being harmed by external and internal proximity, not being able to be moved from samādhi by any condition, the eight worldly dharmas being manifestly equal, and the appearance of objects in general, and especially the objects of desire, becoming a support for increasing samādhi.