Chinese
正在学习这条伟大道路的人，在入定中修习双运的智慧之后，在后得时，智慧瑜伽的行为也应与双运无二无别。那么应该如何行持呢？获得双运次第的瑜伽士，其根本之身即是双运之身。而且，此身并非唯一，而是化现为多种身相，每个身相都与从自身智慧的幻化所生的无量眷属和供养云聚在一起，在清净刹土中行持。对诸佛作供养，听闻佛法，接受灌顶，以及一起行持等，都是为了增进自己大欲的禅定大乐智慧，通过与三种行持相联系来成办。那个双运的化身，在不清净的刹土中，以随应所化众生的方式行持利益众生的事业。虽然不一定对其他众生行持那三种行持，但所有这些都是为了增长自相续中俱生智慧，并将一切显现都融入其中，因此与智慧之身的智慧瑜伽行持相关联。通过圆满殊胜的资粮，也能增上身和智慧的功德。所有化身都遍布着智慧之身，并且所有这些都被修行者的心所认知和体验，因此，化身享受欲妙也能帮助增进智慧身的广大安乐。即使没有获得双运，其行持也是平等对待乐与苦，然而，由于没有现量证悟一切法平等性的意义，因此需要努力才能达到平等，并且不可能在部分上不平等。在这里，完全舍弃了对世间八法的分别等，将好坏、苦乐一切都平等地置于一个平等性中，毫不费力地达到味道平等的状态。从自己到敌人，从无间地狱到天界，一切都在无实有、离戏论中平等，也在大乐中平等，与那些幻化之身相混合，在清净的坛城中显现也平等。自己对那些...
English
Those who are learning this great path, after cultivating the wisdom of union in meditative equipoise, in the post-meditation period, the conduct of wisdom yoga should also be inseparable from that union. How should one conduct oneself? The yogi who has attained the stage of union, his root body is the very body of union. Moreover, this body is not just one, but transforms into many forms, and each of those forms, together with immeasurable retinues and clouds of offerings arising from the emanations of his own wisdom, conducts himself in the pure realms. Making offerings to the Buddhas, listening to the Dharma, receiving empowerments, and engaging together are all done to increase the wisdom of great bliss of one's own great desire, and are accomplished by relating to the three types of conduct. The emanation of that union is to engage in the benefit of beings in impure realms through whatever means are appropriate to tame them. Although it is not certain that those three types of conduct will be practiced towards other beings, all of these are for the purpose of increasing the co-emergent wisdom in one's own continuum and gathering all appearances into it, and therefore it is related to the conduct of wisdom yoga of the wisdom body itself. By perfecting the extraordinary accumulation, the qualities of body and wisdom will also increase. The body of wisdom pervades all emanation bodies, and since all of them are known and experienced by the mind of the practitioner, the enjoyment of desirable qualities by the emanation bodies also helps to increase the great bliss of the wisdom body. Even the conduct of one who has not attained union is to equalize pleasure and pain, but since the meaning of the equality of all phenomena is not directly realized, effort is required to achieve equality, and it is impossible for it not to be unequal in some parts. Here, completely abandoning discriminations of the eight worldly dharmas, etc., placing everything, good and bad, pleasure and pain, equally in one equality, effortlessly attaining a state of equal taste. From oneself to enemies, from the Avici hell to the heavenly realms, everything is equal in being without inherent existence and free from elaboration, and also equal in great bliss, mixed with those illusory bodies, and also equal in appearing in the pure mandala. Oneself towards those...
Chinese
俱生智也同样平等。世俗中，好坏、亲疏、干净污秽、喜好厌恶、希望疑虑等都没有，平等地行持，如自己珍爱自己一样珍爱敌人，或者像不珍爱敌人一样也不珍爱自己。像对待妻子一样没有顾忌，对待女儿也抛弃羞耻等。像对待妓女一样对待母亲，像认为婆罗门干净一样，也认为旃陀罗干净。像珍爱自己的皮肤一样，也珍爱破布。像葫芦价值低廉一样，珍宝也一样。像把尿液弄脏后丢弃一样，酒等饮料也一样。像喜欢上等饮料一样，也喝尿液。像上等食物一样，粪便也一样吃，或者不吃也一样。像好闻的樟脑等香气，以及如来出身的香气等，所有气味都平等对待，或者不平等对待。像喜欢赞美的语言一样，也喜欢辱骂的语言。像不向大自在天等世间神灵顶礼一样，也不向金刚持佛顶礼。如果向金刚持的塑像顶礼，也向他们顶礼。像白天看、行走等做事情一样，夜晚也一样。像夜晚睡觉一样，白天也一样。像梦境不真实一样，醒来时所见也一样。像害怕强盗等一样，救护之处也一样，信任平等和不信任平等。像不希望快乐停止一样，痛苦也一样。像憎恨的敌人一样，儿子也一样，慈爱地养育或者抛弃也平等。像不希望无间地狱的痛苦一样，天界也一样。同样，罪恶和功德，对于应舍弃的不执着也平等，对于应获取的不执着也平等。如此了解后，双运
English
The co-emergent wisdom is also equally the same. In the relative truth, there is no good or bad, near or far, clean or dirty, like or dislike, hope or doubt, etc. To practice with such equality means to cherish the enemy as much as you cherish yourself, or not to cherish yourself as much as you do not cherish the enemy. Just as you are without reservation with your wife, you should also abandon shame, etc., with your daughter. Just as you associate with a prostitute, you should also associate with your mother. Just as you think of a Brahmin as pure, you should also think of a Chandalas as pure. Just as you cherish your own skin, you should also cherish rags. Just as a gourd is of little value, so are jewels. Just as you make urine dirty and discard it, so are drinks like alcohol. Just as you enjoy the finest drinks, you should also drink urine. Just as the finest food is the same, so is excrement, whether you eat it or not. Just as the fragrance of camphor and other pleasant scents, and the fragrance that comes from the Tathagata, all smells are treated equally, or not treated equally. Just as you enjoy words of praise, you also enjoy words of abuse. Just as you do not prostrate to worldly gods such as the powerful Great Lord, you also do not prostrate to Vajradhara Buddha. If you prostrate to the image of Vajradhara, you also prostrate to them. Just as you do things like seeing and walking during the day, so it is at night. Just as you sleep at night, so it is during the day. Just as dreams are not real, so are the things you see when you are awake. Just as you fear robbers and thieves, so is the place of refuge, whether you trust or distrust it equally. Just as you do not want happiness to cease, so it is with suffering. Just as the enemy you hate is the same, so is your son, whether you cherish him with love or abandon him equally. Just as you do not want the suffering of Avici hell, so it is with the heavens. Likewise, sin and merit are equally without attachment to what should be abandoned, and equally without attachment to what should be attained. Having understood this, the union...
Chinese
具有无二智慧者，不带希望、怀疑和后悔，为利益众生而做一切事，无所不做。所谓“隐秘行”，虽然阿瓦度谛秘密行等有其他含义，但在此处这样说，因为六道众生谁也无法理解其自性。如果修行者彻底修持极度隐秘、如山一般坚固的瑜伽双运之行，最终将圆满成佛，即使未成佛之前，也能步步高升，成就一切圆满功德。现在稍微共同讲述一下特殊增益行的分类。其中，密咒之行可分为共同之行和明智之行两种。前者又可分为初学者的共同欲行和稍有智慧者的共同依学行。前者，虽然各自有对境，并以分别念修饰后以空性印持，但其发心是贪欲，正行是沉溺于欲妙，无论在行为还是修行上，更不用说不分别的真实智慧，甚至连随顺的智慧都未掌握，因此其贪欲和沉溺与普通世俗之人无异。具有这种特征的真实行为是生起次第的后行，即行为瑜伽、随顺瑜伽、饮食衣服瑜伽，以及顶礼、供养、制作擦擦等。其中，各自的对境和空性印持是修习和思考，如果当下的行为能与修习思考同时进行，则称为俱行，如果不能同时进行，而需要在行为前后进行修习思考的印持，则称为次第行。第二种分为三种：获得将一切有相显现观想为本尊和本尊母的明观后，依止与之相应的妙欲，因为对本尊的显现进行学习，也会生起对本尊的了知，即所学次第和所知次第，这也是生起次第的后行。之后是无相，即分别念的造作稍微
English
The one with non-dual wisdom does everything for the benefit of sentient beings without hope, doubt, or regret, leaving nothing undone. The so-called "hidden conduct," although the Avadhūta secret conduct and others have other meanings, here it is said this way because none of the six realms of beings can understand its nature. If a practitioner thoroughly practices the extremely hidden, mountain-like firm conduct of union, they will ultimately attain complete Buddhahood, and even before attaining Buddhahood, they will ascend step by step, accomplishing all perfect qualities. Now, let's briefly discuss the classification of special enhancing conduct in general. Among them, mantra conduct can be divided into two types: common conduct and wise conduct. The former can be further divided into the common desire conduct of beginners and the common reliance and learning conduct of those with a little wisdom. The former, although each has its own object and is embellished with conceptual thoughts and sealed with emptiness, its motivation is desire, and the main practice is indulgence in sensual pleasures. Whether in behavior or practice, let alone the actual wisdom of non-discrimination, even the conforming wisdom is not grasped, so its desire and indulgence are no different from ordinary worldly people. The real behavior with such characteristics is the subsequent conduct of the generation stage, namely, the yoga of behavior, the yoga of conformity, the yoga of food and clothing, as well as prostrations, offerings, making tsa-tsas, and so on. Among them, the respective objects and the sealing with emptiness are practice and contemplation. If the immediate behavior can be carried out simultaneously with practice and contemplation, it is called simultaneous conduct. If it cannot be carried out simultaneously and the sealing of practice and contemplation is required before or after the behavior, it is called sequential conduct. The second type is divided into three: after obtaining the clear appearance of contemplating all appearances with characteristics as deities and consorts, relying on the corresponding sensual pleasures, because learning from the appearance of the deity, knowledge of the deity will also arise, namely, the order of what is to be learned and the order of what is to be known, which is also the subsequent conduct of the generation stage. After that is the formless, that is, the effort of conceptual thoughts is slightly
Chinese
然而，實際上，不依賴於概念的檢驗，自然顯現為本自俱生的天神形象。並且，因為知曉那僅僅是心的顯現，所以受用欲妙。這是知曉天神和心是二者的教授和所知，是兩個層次。這主要是身寂靜和語寂靜二者的間隔之後的行持。極其無有戲論是，僅僅是心之樂空的自顯現，以自然顯現為天神身像的方式，受用欲妙。因為學習天神和心以及如幻化一般的三者，所以教授和所知是三個層次。這主要是心寂靜之後的行持，在幻身和光明次第的階段，如果不做智慧的禁行，有可能進入這個階段。第二個是智慧禁行的行持，根本續第六品中說：「具有形色聲味者，有智慧者修六月。」等等，以及第七品開頭說：「對於一切欲妙受用。」到「以種姓的方式如理修習。」之間，以及第十五品開頭也說：「依賴行持而成就悉地的方法，廣說了很多。」以及第十六品結尾的部分說：「具有髮髻頭飾的形象。」以下等等，以及其他上下文中，會出現各種各樣的零星內容。廣泛而清晰的是，在吉祥金剛鬘中說：「如是金剛薩埵所說，無上供養儀軌，以無二平等的瑜伽，對身體進行供養儀軌的次第。對於石頭木頭泥土和黃金的，身像不作頂禮，不做灌頂壇城火供。從那以後永遠不做。大小便金剛水供品等等，五自性恆常供養。因此進入其中。自心金剛自己是主，心也不是那個實體，因為空性是自性，空性也沒有形相。因此一切如虛空，如是清淨的識，也要對三脈作供養。因為心的自性一切，沒有比心以外的。自己是金剛薩埵，安住在心的自性中。天神的形象是無上的，除了心以外沒有其他的。因此如是分別，自己
English
However, in reality, without relying on conceptual examination, divine appearances arise spontaneously. And, because one knows that it is merely a manifestation of the mind, one enjoys desirable objects. This is the instruction and knowledge of knowing the deity and the mind as two, which are two levels. This is mainly practiced after the interval between physical solitude and speech solitude. Extremely without elaboration is, merely the self-appearance of the mind's bliss and emptiness, enjoying desirable objects through the way of naturally appearing as the form of a deity. Because one learns the deity, the mind, and the illusion-like three, the instruction and knowledge are three levels. This is mainly practiced after mental solitude, and in the stages of the illusory body and clear light, if one does not practice the vows of wisdom, it is possible to enter this stage. The second is the practice of the vows of wisdom, in the sixth chapter of the root tantra it says: "Those with form, sound, and taste, those with wisdom meditate for six months." And so on, and from the beginning of the seventh chapter it says: "For all desirable enjoyments." To "Meditate properly in the manner of lineage." In between, and also from the beginning of the fifteenth chapter it says: "The methods of accomplishing siddhis by relying on practice are extensively taught." And from the ending part of the sixteenth chapter it says: "The form with a topknot and headdress." And so on, and also in the upper and lower contexts, various scattered contents will appear. Extensively and clearly, in the glorious Vajra Garland it says: "Thus spoke Vajrasattva, the unsurpassed offering ritual, with the yoga of non-duality and equality, the order of offering rituals to the body. For the forms of stone, wood, earth, and gold, do not prostrate, do not perform empowerment, mandala, or fire offering. From then on, never do it. Excrement, vajra water, offerings, etc., the five self-natures are constantly offered. Therefore, enter into it. The vajra of the heart, oneself is the main, the mind is also not that entity, because emptiness is the nature, emptiness also has no form. Therefore, everything is like space, likewise, the pure consciousness, also make offerings to the three channels. Because the nature of the mind is everything, there is nothing other than the mind. Oneself is Vajrasattva, abiding in the nature of the mind. The form of the deity is unsurpassed, there is nothing other than the mind. Therefore, thus discriminating, oneself