English
Regarding the term "conduct," the commentaries say there are elaborate and simple versions. Busuku (Tibetan: བྷུ་སུ་ཀུ་) says it is without elaboration, and others say it is extremely without elaboration. If these two are not elaborate and without elaboration, then in the "Differentiation Treatise," knowing that there are definitely two definitions of conduct that can be grasped, why grasp something that is not like that? This is what needs to be said. Generally speaking, this and similar views will also appear slightly below. The answer is: In such a degenerate age, it is difficult to do even a little. If the letters of questions and answers gradually spread, then some who follow the sectarian beliefs of this treatise will be annoyed, and most of those who hate this treatise are not proficient in tantras, and have not found an opportunity to attack before, but there will be situations where they will find an opportunity later. However, one should speak frankly about these. There are two points to this: explaining the intention of the author of the treatise and establishing the reasonable aspect. The first point is: The conduct of vidyāvrata is also divided into two according to the classification of tantras: those spoken of from the general level of Anuttarayoga and those that are special. The first is the common father tantra, that is, the three conducts spoken of in the "Compendium of Conduct Lamp" (Tibetan: spyod bsdus sgron me), which are the system of the father tantra itself. Although it is not necessary to say that these three are independent of each other, if all the conducts spoken of in the Anuttarayoga tantra are summarized into one category, then the elaborate and non-elaborate spoken of in the "Compendium of Conduct," apart from the difference in the elaboration and simplification of rituals and actions, entering the assembly hall in the attire of deities, together with the actual vidyā, always delighting in performing the assembly wheel, can be generally categorized as elaborate. And the so-called extremely non-elaborate Busuku, although abandoning other external elaborations, because it needs to seek patrons for food and needs the wisdom vidyā emanated from the heart, it seems to rely on the aspect of the generation stage, so it is considered to be merely non-elaborate, this is the author's intention. The three conducts arising from Hevajra (Tibetan: bde dgyes), especially the Samantabhadra conduct traveling in the great sacred places, this is the special system in the Anuttarayoga tantra, making all kinds of desires and pleasures and pains equal.
Chinese
之故。极其无所事事乃行为之最胜，毗茹仲比鲁智黑三者，即洛那、那若等多数成就者皆如是行持，如是思维后亦载于论中。释论将有事与假立之间解释为：因印札菩提乃智慧之幻化，故思之若为有事则不应理。然于此处，乃依仪轨与事业之多寡而安立有事之大小，故虽为智慧之幻化然有事亦不相违。分别造者之意亦非谓印札菩提未曾行持其他行，而是认为其必曾一度行持真实之有事行。布苏库之行虽总的来说仅为无事之行，然亦认为于父续自宗之理中安立为极其无所事事亦不相违。以上诸位上师之意趣中，于生圆行三者之所有阶段，似皆认为父续中乐喜等转为最胜之方式有高低之别。故此意趣亦无有内之相违。二者为：从母续诸续中，为获田之瑜伽母等之集会，于各大圣地游行等，虽续之教示方式有大小之别，然行持自身之体性，于行集略中所说之三种行持中，亦包含母续所说之普动、普贤、方胜三者，彼三者中亦包含行集略之彼三者，故仅为分类不同而已。如是说。布苏库唯为极其无事，以教理二者皆应理，若从总的方面，配合诸续论典而说三种行持之体性则善，然印札菩提与成就者等行持何种行持则不可思议，我如是说。对此尚需作一决断。 。 。第六个问题是：瓶灌顶仅能行至资粮道之大，又说能行至六地之八地以下，又说生起次第仅能成办世间之成就，此等不相违之理为何？如是，对此作答。
English
Therefore, the ultimate conduct is to be extremely free from elaboration. It is said that most of the accomplished ones, such as Virupa, Tilopa, and Naropa, practiced this, and it was written in the texts with that in mind. The commentary explains that elaborate is between imputation, but although it is thought that it is not appropriate to be elaborate because Indrabhuti is a manifestation of wisdom. Here, the size of the elaboration is determined by the number of rituals and activities. Therefore, even if it is a manifestation of wisdom, it is not contradictory to be elaborate. The intention of the one who made the distinction is not that Indrabhuti did not practice other practices, but that he must have practiced the actual elaborate practice once. Although the practice of Bhusuku is only a practice of non-elaboration in general, it is also considered that it is not contradictory to establish it as extremely non-elaboration in the tradition of the Father Tantra. In the view of these previous lamas, in all stages of generation, completion, and practice, it seems that there are differences in the superiority of how bliss and joy, etc., are transformed into the supreme from the Father Tantra. Therefore, there is no internal contradiction in this view. The second is: From the Mother Tantras, in order to obtain the gathering of the yoginis of the fields, it is said that one should travel to the great sacred places, etc. Although there are slight differences in the way the tantras are taught, the nature of the practice itself is that the three practices mentioned in the Compendium of Practices also include the three, All-Moving, All-Good, and Victorious from All Directions, mentioned in the Mother Tantras. The three of the Compendium of Practices are also included in those three, so it is only a difference in classification. It is said. Bhusuku is only extremely non-elaborate, and both scripture and reason are appropriate. It is good to speak of the characteristics of the three practices in a general way, in accordance with the tantras and texts, but it is inconceivable what practices Indrabhuti and the accomplished ones practiced, I say. A decision still needs to be made on this. . The sixth question is: How is it not contradictory that the vase empowerment only allows one to traverse the great accumulation path, and that it is said that one can traverse up to the eighth level of the sixth ground, and that the generation stage is said to only accomplish worldly siddhis? So, in response to this,
Chinese
再者，僅僅是走過資糧道，以及說成只是成辦世間成就的方法，這是一個要點，也就是說，依靠生起次第而獲得廣大世間成就的那些人，就是獲得廣大資糧道的補特伽羅。生起次第只是成辦世間成就的方法，在時輪金剛中是這樣講的。生起次第的果，無論如何達到究竟，也不會超越色界，而且說它不是殊勝的因，也不是實質因，也不是不共的因，因此，即使沒有它，也能夠成就殊勝，這就是它的含義。 這裡有各種各樣的觀點，但我自己宗派的觀點是，與成就者寂靜足的觀點相一致的。這個觀點也將無上瑜伽部的各種續部的觀點歸結為一個，而且似乎匯集了五次第、口訣、春滴、無垢光等的意義精華。因此，這個宗派是無有過失、具備一切功德的。而以前的那些宗派，看起來有很多種，我並不認為所有都是我自己的宗派。而且，在這裡，將六地八地與瓶灌頂相結合，這不是我們的宗派所認可的。然而，瓶灌頂走過六地的含義是，六地是瓶灌頂的宗派，宗派的含義是成就的果，但如果說成果，又怕與究竟混淆，所以是指遠遠超越暫時成果，尚未到達究竟成果的過渡階段的成果。因此，以前修習生起次第所積累和依賴的一切善資糧的利益，都是毫不費力地在六地中闡述的含義。即使如此，也不是通過生起次第獲得的，就像果位化身一樣。在《五次第》中說：「以第一次第的結合，將會獲得第八地，當見到三種顯現時，將會安住在第十地。」而且，《學集論》中也說了與此相同的話，意思是說，生起次第者和心寂者，在那樣的體驗證悟安住的自身時，與安住在經部宗的第八地和第十地左右的人們，在成佛的遠近上是相同的，這就是含義。僅僅這些就是我自己的宗派。
English
Furthermore, the point is that merely traversing the path of accumulation and saying that it is solely the means of accomplishing worldly attainments means that those who attain great worldly attainments through the generation stage are individuals who have attained the great path of accumulation. The Kalacakra states that the generation stage is solely the means of accomplishing worldly attainments. No matter how ultimate the result of the generation stage may be, it does not transcend the form realm, and it is said that it is not the supreme cause, nor the substantial cause, nor the uncommon cause. Therefore, it is possible to achieve the supreme even without it. There are various views here, but my own tradition's views are in accordance with the views of the Siddha Shanti Pada. That view also gathers the views of various Anuttarayoga Tantras into one, and it seems to have collected the essence of the meaning of the Five Stages, Oral Instructions, Spring Drop, Vimalaprabha, etc. Therefore, this tradition is flawless and possesses all qualities, and the previous ones seem to have various aspects. I do not consider all of them to be my own tradition. Moreover, here, combining the six and eight bhumis with the vase empowerment is not accepted in our tradition. However, the meaning of traversing the six bhumis with the vase empowerment is that the six bhumis are the tradition of the vase empowerment, and the meaning of tradition is the result of accomplishment. However, if we say result, there is a fear of confusing it with the ultimate, so it refers to the result of the intermediate stage that has gone far beyond the temporary result and has not yet reached the ultimate result. Therefore, all the benefits of the accumulation of merit that have been accumulated and relied upon from the previous practice of the generation stage are effortlessly explained in those six bhumis. Even so, it is not obtained through the generation stage, just like the Nirmanakaya. In the Five Stages, it says: "By the union of the first stage, the eighth bhumi will be obtained. When the three appearances are seen, one will be perfectly established on the tenth bhumi." And the Compendium of Practices also says the same, meaning that the practitioner of the generation stage and the one who is isolated in mind, at that time when they are dwelling in that very experience and realization, are similar in terms of the distance to attaining Buddhahood to those who are dwelling in the eighth and tenth bhumis of the Sutra tradition. This much is my own tradition.
Chinese
对此表示认可。 第七个问题：仅凭显宗道无法成佛的理由。似乎是因为没有宣说通过合修七支来成就佛身的方法。那么，仅凭显宗如何获得初地？以及由此引申的第八个问题：如果仅凭显宗道可以获得初地，那么是否也应该获得与七支佛身相符的果位？如果是这样，那又该如何解释？以及从这两个问题引申出的第九个问题：如果仅凭显宗道似乎无法成就风心之神身，那么又该如何获得加行道的顶位？以及从这三个问题引申出的第十个问题：在显宗和密宗的道上，对于最初的发心菩萨们来说，断证功德的差别难道是不存在的吗？如是，对于这四个问题所要表达的是：仅凭显宗道无法趋入圆满佛果的理由确实如此，但要这样说：因为无法断除所断四种状态最细微的习气，以及没有获得成就大乐身的方法。这些的含义是，四种状态的最细微习气，以及三种显现的细微障碍，以及转生的细微习气，以及变化的细微习气，第四是执著分别的细微习气，这些都是一个意思。实物是身语意三的能取所取二取显现的细微，而这本身也是漏乐的习气，因此这必须通过大贪欲道来断除。也就是说，在自己的身语意三的二取未尽之前，外在显现的无量二取也不会穷尽，如果它穷尽了，那么它也会全部断除。就像灯油未尽之前，灯光也不会中断，如果灯油耗尽，那么灯光也会熄灭一样。因此，在十地直至常边之前的退转之前，都有白红风三种显现，并且也有与这三种平等相应的意识，因此这些都是二取自性的。然而，在第十地，这些都不会显现为实物，虽然仅仅是显现为识，但识本身也是以能取所取二取的方式显现的。因此，所依是精液，即身体，微粒