Chinese
因此，这里应当汇集在一起。其中，在《灌顶品》中，从瑜伽母们的轮坛供养展开，详细讲述了轮坛供养的仪轨，空行母们的特征，手印和手印的回答，暗号和暗号的回答等，主要与有相的行持相关。同样，在《智慧品》中，瑜伽母的普遍行持的场合，以及其他心解《金刚手菩萨上部释》中也有讲述。这些的直接指示是，虽然与圆满次第的行持也有相应的关联，但主要是在生起次第获得稳固后，为了成就欲界和色界的持明者而进行的行持方式。这又依赖于业手印，通过广略的差别，分为有相和无相两种，由此成就欲界的持明者。如果仅以禅定的行为来成就这些，如所说，将转变为色界的持明者，这是广为人知的。然而，这指的是前者是以前行的前提。此外，吉祥行持是成就的因，如夜晚在尸陀林游荡等，并非嬉戏之意。因此，秘密行持都显示为阿瓦都提的智慧行为的延伸意义。在《后部续》中说：以慈爱之心，在黎明时分，为了酒的缘故，在卖酒之处游荡，也是持戒精进者的殊胜；中午为了鱼的缘故，进入渔夫的店铺，也是悲心特别超胜；傍晚为了妇女欢喜的缘故，进入婢女的住所，也没有过失的染污。为了远离酒、鱼、妇女的三种污垢，阿瓦都提又怎会低下呢？又说：少女、老妇、妙龄女郎，以及身体带有污垢的婆罗门女和王族女；贵族女、平民女、下贱女，或者眼手残缺、耳唇鼻缺损的女人们；一切都应视为菩提之因，以智慧方便来供养，国王、导师以慈悲心；具备的慈悲心，与污垢清净且完全分离，安住于菩提行中。因此说，菩提行就是智慧行为，远离污垢是指阿
English
Therefore, it should be gathered here in one place. Among them, in the chapter of Empowerment, starting from the mandala offering of the Yoginis, the detailed explanation of the mandala offering ritual, the characteristics of the Dakinis, the mudras and the answers to the mudras, the codes and the answers to the codes, etc., are explained in detail, mainly related to the practice with characteristics. Similarly, in the chapter of Wisdom, the occasion of the universal conduct of the Yogini, and other mind explanations, the Upper Commentary of Vajrapani, also mention it. The direct instructions of these are that, although they are related to the practice of the Completion Stage in various ways, mainly after gaining stability in the Generation Stage, the way of practice is to achieve the Vidyadharas of the Desire Realm and the Form Realm. This also depends on the Karma Mudra, and through the difference of extensive and concise, it is divided into two types: with characteristics and without characteristics, thereby achieving the Vidyadhara of the Desire Realm. If these are accomplished only by the activity of meditation, as it is said, it will transform into the Vidyadhara of the Form Realm, which is widely known. However, this refers to the former as a prerequisite for the previous one. Furthermore, the auspicious conduct is the cause of accomplishment, such as wandering in the charnel ground at night, etc., which is not for the sake of play. Therefore, all secret conduct is shown as the extended meaning of the wisdom behavior of the Avadhuti. In the Later Tantra, it says: With loving-kindness, at dawn, wandering in the place where wine is sold for the sake of wine is also the best of those who strive for vows; at noon, entering the shops of fishermen for the sake of fish is also particularly superior in compassion; in the evening, entering the dwellings of maidservants for the sake of the pleasure of women, there is no stain of fault. In order to be free from the three stains of wine, fish, and women, how can the Avadhuti be inferior? It also says: Young girls, old women, and young women, as well as Brahmin women and royal women whose bodies are stained; noble women, common women, lowly born women, or women with missing eyes and hands, missing ears, lips, and noses; all should be regarded as the cause of enlightenment, and offered with wisdom and skillful means, the king, the teacher with compassion; the compassionate mind that is possessed, is pure and completely separated from stains, and abides in the conduct of enlightenment. Therefore, it is said that the conduct of enlightenment is the behavior of wisdom, and being free from stains refers to A.
Chinese
瓦度谛。如此阿瓦度谛也显示了世间显现的行为，而且在吉祥胜义修法中也说：与年轻女子结合，乃吉祥菩提心。何者为自他利益而守护，日夜为自他利益而行事，我等对其足莲顶礼。即使佛陀获得无量安乐，亦为众生之利益而舍弃，乃于轮回中勇猛进入之勇士，我等以头顶礼彼等之足莲。日夜以禅定力之次第，何者自心安住于中脉，于无边色相中极为清净之身，彼乃胜者之金刚独尖。如是乃普贤行之禅定修法，此处自心安住于中脉之义，乃明点于中脉凝固，故为转化为智慧身而需此，且通常未束缚明点则无身之转变之成就，故生起次第之二种持明亦需束缚明点而修，非仅于中脉，通常是束缚于一切脉及全身。又于《摄略续》中说：气息断绝之尽头，此三种运行与六种运行皆不存在。若明点被禁锢，则一切殊胜遍主无量安乐将入于此时。舍弃轮回之安乐后，瑜伽士应观想殊胜上师之面容。行为以妖娆之姿态与极度恐怖之行为，瑜伽母们并不欢喜。如是宣说了极为简朴的行为，主要此亦是普贤行。此外，瑜伽士于日夜杀生之事，乃指生命衰败之时。声音若有任何言语低劣者，若铭记于心，即是虚妄之语。若有执持一切智智之智慧地者，瑜伽士亦被说为偷盗。不堕明点而得安乐，乃无贪之人侍奉他人之妻。生命勤奋之火使有兔者融化，饮用即是酒之饮
English
Vadhuti. Thus, Avadhuti also shows the behavior of worldly manifestation, and it is also said in the glorious ultimate practice: By uniting with a young woman, one attains the glorious Bodhicitta. Whoever protects for the benefit of oneself and others, and acts for the benefit of oneself and others day and night, we prostrate to their lotus feet. Even if the Buddha attains immeasurable bliss, he will abandon it for the sake of sentient beings, and he is a hero who bravely enters into Samsara, we prostrate to their lotus feet with our heads. Day and night, by the order of the power of meditation, whoever's own mind abides in the central channel, a body that is extremely pure in infinite forms, that is the Vajra Ekagra of the Victors. This is the meditative practice of Samantabhadra's conduct, and here the meaning of one's own mind abiding in the central channel is that the Bindu is solidified in the central channel, so this is necessary for transforming into the Wisdom Body, and generally without binding the Bindu, there is no accomplishment of the transformation of the body, so the two Vidyadharas of the generation stage must also practice by binding the Bindu, not only in the central channel, but generally it is bound to all the minor channels and the entire body. Also, in the Condensed Tantra it is said: At the end of the breath being cut off, these three movements and six movements do not exist. If the Bindu is restrained, then all the supreme pervading lords, infinite bliss, will enter at this time. Having abandoned the pleasures of Samsara, the yogi should contemplate the face of the supreme Guru. Yoginis are not pleased with behavior that is coquettish in form and extremely terrifying in action. Thus, extremely simple behavior is taught, and mainly this is also the conduct of Samantabhadra. Furthermore, the act of killing living beings by yogis day and night is said to be when life is declining. If there is any speech that is inferior, if it is remembered in the heart, it is a false word. If there are those who hold the wisdom ground of the All-Knowing, yogis are also said to be stealing. Not falling from the Bindu and attaining bliss is when a non-attached person serves another's wife. The fire of life's effort melts the one with the rabbit, and drinking is the drinking of alcohol.
English
Nga wo. From the thumb joint to the crown of the head, like the tail of a fish, the mind wanders, due to the power of the Dharma. From the crown of the head to the fingers, again it wanders, to the end of the dark side. Whatever the yogis practice, at any time, day and night, it bestows the desired accomplishments. This also clearly shows the general practice sequence of Samantabhadra's conduct and the practice of Avadhuti's worldly manifestation, with many differences. Similarly, in the glorious and authentic approach, it is said: One is very attached to the beautiful limbs. In order to accomplish the main thing, it should be sought. In one place, in various ways. The one who bestows accomplishments should be worshiped a lot. In pure and secluded places. In the places where the Victorious One or the peaceful bliss arises. In order to constantly worship the Victorious One, with feces, urine, and. After applying water and so on. In the heart, navel, throat, crown of the head, and secret place. The goddesses of the lineage should be made happy. Likewise, in the eyes and so on, the lineage is six kinds. Emptiness and other seeds, in various orders. After offering with five offerings and so on. Then, in the lotus, the vajra is placed. With the union of six branches and illusion and so on. The fire of wisdom should be ignited. Gradually, with the power of yoga, the most excellent. The Victorious One and others are burned with the fire of wisdom. Burning them, from the melting of the moon's form. The good nectar that drips, that is Vajradhara. Thus, based on the completion stage, the common practice of with and without elaboration. It is also said: The one protector of beings, there is no other teacher. In the three realms, there is no other excellent happiness. There is no other accomplishment that bestows equal happiness. To protect the body, there is no other protection. Here there are no mandalas, images, or samadhi. There are no hand gestures, postures, or cushions. In mantras, tormas, fire offerings, rituals, consecrations, and. There is nothing in the pure Dharma of requesting to descend. Naturally pure, the one lord of beings.
Chinese
如果智慧之火猛烈燃起，那么对于自己的身体来说，就像魔力一样。只有它才能使之衰弱。如果它不升起，就不会给予安乐。即使升起，也会变得没有贪欲。这唯一不二的道路是困难的。所有众生都行走在两条道路上。这是对圆满次第中极其简略的行为的详细阐述。此外，在《略续》中说：这四个给予不变安乐果的印，无论在城镇、乡村、寺院、墓地，还是在不净和清净的地方，以及房屋和神殿中，任何时候，都安住在极喜的喜悦中，从世间道中解脱，显现种姓和非种姓，瑜伽士们应当修习具有身体力量、给予安乐的食物、饮料等享受。这段话也清楚地表明了有相和无相两种行为的处所、手印、会供的享受、智慧的自性及其誓言。藏族人认为这只是回忆的提示，或者只是对手印的总体描述，这是没有意义的。因为对于这些，没有必要说明处所的差别。如果仅仅如此，就需要平等地实行种姓和非种姓，那就太过分了。如“真实义亲近的妙支”等等，以及这部续部的词句，主要说明在同一个地方修行。在《灌顶品》中，说了空行母的表示和表示的回答，这表明为了成就使者，需要在各种地方游历的行为，说了必须成就使女，但没有明确说明如何成就，这是指《吉祥律仪》等中出现且广为人知的内容。这些只是续部中所示的简要方式。此外，在《无垢光荣经》中这样说：现在宣说瑜伽的行为。所谓瑜伽士等等。这里瑜伽士的瑜伽行为有两种，一种是外在的，另一种是内在的。其中，外在的是世间果的因，内在的是超越世间的。
English
If the fire of wisdom is fiercely kindled, then for one's own body, it is like demonic power. Only it can weaken it. If it does not arise, it will not give happiness. Even if it arises, it will become free from desire. This one non-dual path is difficult. All sentient beings walk on two paths. This is a detailed explanation of the extremely simple conduct in the completion stage. Furthermore, in the "Condensed Tantra" it says: These four seals that give the fruit of unchanging bliss, whether in towns, villages, monasteries, cemeteries, or in impure and pure places, and in houses and temples, at all times, abiding in the joy of great delight, liberated from the worldly path, manifesting caste and non-caste, yogis should practice with bodily strength, food and drink that give happiness, and so on. This passage also clearly shows the places, seals, enjoyment of gatherings, the nature of wisdom, and its vows of the two conducts of with and without elaboration. Tibetans think that this is only a reminder, or only a general description of how to rely on the seals, which is meaningless. Because for these, there is no need to explain the difference of places. If it is only that, then it is too much to practice caste and non-caste equally. As in "Excellent Limb of Approaching the True Meaning" and so on, and the words of this tantra, it mainly shows practicing in one place. In the "Initiation Chapter," it says the signs of the dakinis of the fields and the answers to the signs, which shows the conduct of traveling in various places for the purpose of accomplishing the messenger, saying that the female messenger must be accomplished, but it is not clear how to accomplish it, which refers to what appears in the "Glorious Samvara" and so on, which is well known. These are just a brief way of showing from the tantra. Furthermore, in the "Glorious Stainless Light" it says: Now I will explain the conduct of yoga. The so-called yogi and so on. Here, the yogic conduct of yogis is of two kinds, one is external and the other is internal. Among them, the external is the cause of worldly fruits, and the internal is that which transcends the world.