Chinese
由于精通明点，所有本尊咒语都能成就，能摄集所有众生，能知晓众生各种语言并在那些语言中说法，以及能成就各种口语自在。通过这个次第，充满并稳固到心间以上，在入定中，空性的三摩地稳固，在后得中，如幻般显现，成就大悲心，知晓广大的神通和各种缘起。充满并稳固到脐间，所有欲妙都显现为智慧，能获得众多天女等的集会。从密处等直到金刚宝顶之间进行修持，内在的安乐不会间断，不会被五大和被视为有情众生的损害所动摇，并且能够压倒对方，能示现与五蕴相关的众多神通。其中，咒语的次第是：加行道的暖相加行，这些分为暖小、暖中、暖大、暖极四种。在这个阶段，仅仅是心识显现的本尊身也能真实成就。像这样安住于智慧中，通过明妃禁行和使者女的修持，如不长时间就能如上增长所示现的那样，从不变智慧的明点稍微稳固到顶髻之间稳固，下至稳固十六喜的地位和处所等十二地成就，这是秘密的次第。其中，智慧的次第圆满后，在秘密次第未生起于相续之前进行修持是顶端加行，从顶端小生起于相续开始直到正法最胜之间是秘密次第。在秘密次第和十地圣众中，以明妃禁行的修持来行道，由于这位论师所著的圆满次第论典中十地的体性稳固，因此明妃禁行的修持容易理解，并且考虑到对于初学者来说不太需要，所以除了稍微提及之外，没有详细说明。在这里稍微象征性地说明一下，明妃禁行真实和使者女修持法两种，第一种是智慧次第的最初证悟暖小未生起之前，明妃禁行的修持。
English
Due to mastering the bindu, all deity mantras are accomplished, all beings can be gathered, various languages of beings can be known and Dharma can be taught in those languages, and various kinds of eloquence can be accomplished. Through this sequence, filling and stabilizing up to the heart, in meditative equipoise, the samadhi of emptiness is stable, in post-meditation, it appears like an illusion, great compassion is accomplished, and vast clairvoyance and various interdependent connections are known. Filling and stabilizing at the navel, all desirable qualities appear as wisdom, and many gatherings of goddesses and others can be obtained. From the secret place, etc., up to the tip of the vajra jewel, by practicing, the inner bliss is continuous, and it is not disturbed by the harm of the five elements and those counted as sentient beings, and it is possible to overwhelm the opponent, and many magical powers related to the five aggregates can be shown. Among them, the sequence of mantras is: the heat yoga of the path of joining, these are divided into four types: small, medium, large, and extreme heat. At this stage, even the deity body that is merely a manifestation of mind is truly accomplished. By abiding in such wisdom, through the conduct of vidyāvrata and the practice of messenger women, as shown above to increase without delay, from the slightly stable immutable wisdom bindu to the stable crown, down to the stable sixteenth joy position and the twelve bhumis such as places, this is the secret sequence. Among them, after the sequence of wisdom is complete, practicing until the secret sequence is not born in the continuum is the peak yoga, from the small peak being born in the continuum to the supreme Dharma is the secret sequence. In the secret sequence and the ten bhumis of the noble ones, the path is traversed by the practice of vidyāvrata, because the nature of the ten bhumis is stable in the complete stage treatises composed by this teacher, the practice of vidyāvrata is easy to understand, and considering that it is not very necessary for beginners, it is not explained in detail except for a slight mention. Here, to illustrate a direction, there are two types of vidyāvrata reality and messenger woman practice methods, the first is the practice of vidyāvrata before the first realization of the wisdom sequence, the small heat is not born.
Chinese
不应该做。从那以后，直到智慧的次第圆满之间，做也好，不做也可以。一般来说，在那之前，凭借它自身获得结合道的热暖之前，一般来说，使者的道，特别是事业手印的瑜伽，一次是必须修的。在那之后，从秘密次第的结合开始，直到十五喜和十一地之间，是行持普通的明妃行。三种行持，行持哪一种都可以，因此，不一定需要示现事业手印。第十二地和圣者的见道结合，是依靠近取显现菩提的明妃行而获得的。在那之后，依靠胜过一切方位的行持，超越圣者的十地。再次依靠近取显现大菩提的行持，超越剩余的二地，从而成就圆满的佛陀。其中，智慧次第时的行持是阿瓦都提的行持。也就是说，如果自己的体验智慧看起来不会被外在的因缘所摧毁，为了检验它的稳定与否，在坟场等地的一切行持，被称为阿瓦都提秘密行。在那里如果获得了稳定，就修行一个月。如果不稳定，就暂时停止修行，努力禅修。这其中，有戏论、无戏论、极无戏论三种情况都可能发生。但大多数是与一位明妃一同嬉戏的无戏论，以及舍弃事业手印的极无戏论中的任何一种。如果修行一个月，就会变成中等能力和中等热暖，不会被外在的强烈因缘所损害，一切境和一切苦乐都变成道的助伴。那时，隐藏种姓和行为，在其他地方以疯子、哑巴或外道等方式，苦乐等味平等，混合轮涅。这其中，也可能进入各种戏论，但无戏论和极无戏论居多。当它变成极大的能力、大热暖和极其殊胜之时，就做普贤行或者吉祥代理的行持。在世间显现上自称为密咒士
English
It should not be done. From then on, it is good to do it until the completion of the stages of wisdom, but it is also okay not to do it. Generally speaking, before obtaining the heat of the path of union by itself, in general, the path of the messenger, especially the yoga of the karma mudra, must be practiced once. After that, starting from the union of the secret stages, between the fifteen joys and the eleventh bhumi, it is the practice of ordinary vidya conduct. Any of the three conducts can be practiced, so it is not necessary to show the karma mudra. The twelfth bhumi and the combination of the darshana-marga of the aryas are obtained by relying on the vidya conduct of near attainment and manifestation of enlightenment. After that, relying on the conduct of completely overcoming all directions, one transcends the ten bhumis of the aryas. Again, relying on the conduct of great near attainment and manifestation of enlightenment, one transcends the remaining two bhumis, and thus becomes a complete Buddha. Among them, the conduct at the time of the stages of wisdom is the conduct of Avadhuti. That is, if one's own experiential wisdom seems not to be destroyed by external causes, in order to test its stability, all conduct in cemeteries and the like is called Avadhuti secret conduct. If stability is obtained there, one practices for a month. If it is not stable, one temporarily stops the practice and diligently meditates. Among these, all three situations of with elaboration, without elaboration, and extremely without elaboration may occur. But mostly it is either without elaboration, playing with one vidya, or extremely without elaboration, abandoning karma mudra. If it is practiced for a month, it will become medium power and medium heat, and will not be harmed by strong external causes, and all objects and all happiness and suffering will become companions on the path. At that time, hiding lineage and behavior, in other places in the manner of a madman, a mute, or a heretic, etc., happiness and suffering are of equal taste, mixing samsara and nirvana. Among these, various elaborations may also enter, but without elaboration and extremely without elaboration are more common. When it becomes great power, great heat, and extremely excellent, one should do the conduct of Samantabhadra or the conduct of the glorious regent. In the world, one openly claims to be a mantrika.
Chinese
并且，对于如何希求的见解等，由于能力无碍地成就，因此对于应调伏者进行调伏和随顺，并根据根器利益众生，以及真实成办所承诺的誓言，以平等性的行为度过时光。对此，随顺自己的意愿，三种行为都会出现。对于这些，住在自己的家中也可以，在刹土中游行也可以。但在有戏论的行为时，这些续部的规矩以在刹土中游行为主，无戏论时，两者相等。极无戏论时，住于一处为主。如果有人获得了圣位，将异熟身转变为智慧身，刹那刹那前往无边佛刹，那么，与相当于须弥山微尘数的勇父空行众一同享用，自己战胜四魔，也使其他众生从魔的处境中解脱出来，这就是彻底的胜利。如此宣说了行为的次第后，关于行为的自性，有戏论的行为是：在真实的或相似的坛城殿中，修行者自己被成就的手印围绕，一切都进入天神的装束，与会供轮的活动相关联，进行符号和符号的应答，以及歌舞乐和手印及手印的应答，恒常享用广大的五妙欲。无戏论的行为是：在合意之处，手印众多也可以，一个也可以，稍稍具有天神的相，享用五妙欲的会供轮，不太进行符号、歌舞等戏论。极无戏论是与从自明中产生的明妃一同结合，享用二者的禅定之真实，除了内在瑜伽之外，也舍弃了与外在戏论相关的会供轮。住于一处的行为是：那三种行为中的任何一种都可以，长期住于一处修行，当内在脉和明点清净时，也能在那个地方获得空行母们的集会。刹土
English
And, regarding views on how to desire, etc., since abilities are accomplished without obstruction, those who should be tamed are tamed and followed, and sentient beings are benefited according to their capacity, and the vows spoken with intention are actually accomplished, and time is spent in the conduct of equality. For this, according to one's own inclinations, all three conducts will arise. For these, it is fine to stay in one's own home, or to wander in the fields. But in the case of conduct with elaboration, according to the tradition of these tantras, wandering in the fields is the main thing, while in conduct without elaboration, the two are equal. In conduct with extreme non-elaboration, staying in one place is the main thing. If someone has attained the noble ground, and the body of fruition has been transformed into a wisdom body, going to infinite Buddha-fields in an instant, then, enjoying together with a gathering of heroes and yoginis equal to the dust of Mount Meru, conquering the four maras oneself, and also liberating other beings from the state of maras, this is complete victory. Having thus shown the order of conduct, regarding the nature of conduct, conduct with elaboration is: in a real or similar mandala palace, the practitioner himself is surrounded by accomplished mudras, everything enters into the attire of deities, and in connection with the activities of the assembly circle, signs and responses to signs are made, as well as dances, music, mudras, and responses to mudras, and the great enjoyment of the five objects of desire is constantly practiced. Conduct without elaboration is: in a place that is pleasing to the mind, many mudras or even one is fine, with a slight sign of the deity, the assembly circle that enjoys the five objects of desire, that is, signs, and not much elaboration of songs, dances, etc. Extreme non-elaboration is to unite with the vidya arising from self-awareness, and to enjoy the truth of the meditation of the two, and apart from inner yoga alone, the assembly circle related to other elaborations is also abandoned. Conduct of staying in one place is: any of those three conducts is fine, staying in one place for a long time and practicing, when the inner channels and drops are purified, the gathering of dakinis is also obtained in that very place. Fields
Chinese
于处处游走的行持是，无论三种行持中的哪一种，由于熟悉明妃，会毫不费力地自然获得明妃勇士和瑜伽母们的会供。其中，对于极其简朴的行持来说，就是以意念享用那些明妃。所有这些行持，都通过明妃的缘起，使自心不至于融乐凝固和稳固，而是将自己和他人的处境、身体受用之相，以及苦乐、高低，全部与心性之乐等同，从而使这一切都显现为大乐的自性。特别是近取行和根本行这二者，是在此之上通过接受灌顶来加以区分的。也就是说，具有从佛陀化身和报身处获得灌顶的灌顶智慧，并且缘起明妃也依次是明妃和俱生女。第二点对于此续部的行持方式来说至关重要。是修持使者女，即成为善于修习的手印，获得能力，或者从天等种姓中产生，进入誓言并使智慧稳固，这是咒生使者女。为了供养明妃，仅仅依止她并获得成就，这就是用于明妃的事业仪轨。依靠咒生女，使明妃的欢喜达到圆满，就会获得明妃自身的会供。之后，在修持十地的时候，虽然不必首先进入俱生女的修持，但从第五地开始，根据情况，依靠任何一位明妃，都要供养俱生使者女。当使她达到极度的喜悦时，就会真实获得俱生使者女的会供，剩余的各地的，乃至近取行的道路，在一座或一天，或七天内，即使非常迟缓，也不可能超过半个月，就能现证圣地。如果具有使者的修持，道路就会非常迅速，即使没有，如果进行行持，也能够与果位结合。一般来说，使者的道
English
The conduct of wandering everywhere is that, whichever of the three conducts it may be, through familiarity with the consort, one will effortlessly and naturally obtain the gathering of the consort heroes and yoginis. Among these, for the extremely simple conduct, it is to mentally enjoy those consorts. All these conducts, through the arising of the consort, prevent one's own mind from solidifying and becoming stable in bliss, but rather equalize all the situations, bodies, enjoyments, and appearances of oneself and others, as well as suffering and happiness, high and low, with the bliss of the mind itself, thereby causing all of this to appear as the nature of great bliss. In particular, the two, the approaching conduct and the fundamental conduct, are distinguished by receiving empowerment on top of that. That is to say, possessing the wisdom of empowerment obtained from the Buddha's nirmanakaya and sambhogakaya, and the arising consort is also, in sequence, the field-born and the coemergent. The second point is crucial for the practice of this tantra's system. It is the practice of the messenger woman, that is, becoming a mudra who is well-trained, obtaining ability, or arising from a lineage such as the gods, entering into samaya and making wisdom stable, this is the mantra-born messenger woman. In order to offer to the field-born consorts, merely relying on her and attaining accomplishment, this is used for the activity ritual of the field-born consort. Relying on the mantra-born, making the delight of the field-born complete, one will obtain the gathering of the field-born herself. After that, when practicing the ten bhumis, although it is not necessary to first enter into the practice of the coemergent, from the fifth bhumi onwards, depending on the situation, relying on any field-born consort, one must offer to the coemergent messenger women. When she is made to reach the ultimate of extreme joy, one will truly obtain the gathering of the coemergent messenger woman, and the remaining bhumis, even up to the path of the approaching conduct, in one session or one day, or seven days, even if very slow, it is impossible to exceed half a month, one will manifest the noble bhumis. If one has the practice of the messenger, the path will be very swift, even if one does not have it, if one engages in conduct, one will be able to connect with the result. Generally, the path of the messenger