English
Taking Sangri and others as examples, the ninety-one goddesses said that it is more comfortable to act with incarnation. Rebirth also has magical powers, so there is no need to say more about those who have attained supreme yoga. Therefore, the transcendent behavior manifested by the minds of each sentient being will be lost if measured by other standards. Third, in the classification of actions that achieve fruition, there are two types: common meaning and textual meaning. First, the categories and nature of actions mentioned in each tantra are determined. The first is divided into two: First, the way of speaking from the tantra is that in the Guhyasamāja Tantra, many practices and thoughts of the three actions are mentioned, as well as a brief gathering practice. The Vajra Heart Ornament Commentary Tantra speaks of extremely non-conceptual actions, and the Buddha Samayoga Tantra speaks of extensive gathering practices with concepts, as well as the twenty-seventh chapter of the Chakrasamvara Root Tantra and three other chapters, the thirty-eighth chapter, and the latter two chapters of the fifth chapter of the Samputa, as well as the twenty-first chapter of the Vinayasamuccaya, and the sixth chapter of the first chapter of the Hevajra Tantra and the second chapter of the second chapter. These four tantras are described in great detail. In the Mandala chapter of the Four Truths Commentary Tantra, in the chapter on ascetic practices, it is also widely discussed with non-conceptualization as the main focus. In addition, most of the Anuttara Tantras also mention some content. If one does not rely on the Kriyasamgraha Pradipa, one says that one does not understand the classification of actions. This is because one has not grasped the detailed key points of the classification of actions, and one thinks that the gathering practice that appears in the Kriyasamgraha is not very obvious in other tantras, so one thinks that complete actions do not appear in tantras that are not equal and harmonious. In fact, the situation is exactly the opposite. All actions are also explained in the Sukhavati Tantra, and the Kriyasamgraha does not mention any actions other than conceptual and non-conceptual gathering practices. In addition, if it is thought that the extensive gathering rituals have not appeared in the Sukhavati Tantra, so the complete classification of actions has not appeared, then what about the secret actions in the Kriyasamgraha, and the actions that roam in the great realms, and the meanings of Samantabhadra and Samantatara, not to mention that even the names have not been mentioned.
English
How can one fully understand all the categories of conduct? Therefore, wishing to praise a treatise that I mainly practice and have studied somewhat, do not denigrate the tantras spoken directly by Vajradhara. Although we say that when explaining the categories of conduct, the Compendium of Conduct (Skt. Caryāsaṃgraha) and the Guhyasiddhi, etc., are very important, we would never think, "This is true, and the others are foolish." Secondly, the types of conduct are: the three types of conduct spoken of in all the tantras—with elaboration, without elaboration, and extremely without elaboration—these are distinctions from the perspective of the essence. In the Vinayasamuccaya it says: "Conduct in one's own home, conduct in a charnel ground, and wandering in fields, these are the three." And in the glorious Guhyasiddhi it also says: "As it is said: By letting go of the conduct of vows there, one will also achieve in the home. If the conduct of vows becomes inferior, it is neither conduct nor in the home." Here, the two types of conduct, conduct in the fields and conduct in the home, are distinguished from the perspective of location. In the Hevajra-saṃpuṭa, etc., the terms for the conduct of the Avadhūti, the conduct of Samantabhadra, and the conduct of Sarvavijaya are mentioned, which are distinctions of the manner of conduct. In the sixth chapter of the Guhyasiddhi, secret conduct is discussed; in the seventh, vidyā conduct; in the eighth, gaṇacakra conduct; and in the first part of the ninth, mad conduct. The first two are divided from the conduct of the Avadhūti, and the latter is extremely without elaboration; this is also a distinction from the perspective of the manner of conduct. In the Caryāsaṃgraha-pradīpa, it is said that for those who have faith in detachment, the conduct of the Śrāvakas is shown; for those who have faith in greatness, the conduct of the pāramitās is shown; and for those who have faith in profundity, the conduct of great desire is shown. This indicates the conduct of all three yānas, and is not the classification of conduct spoken of here. What must be ascertained here is that the conduct of the Protector Samantabhadra and the conduct of Sarvavijaya have the same meaning. The conduct of the Youthful King, the conduct of the Glorious Regent, and the conduct of the vows of Samantabhadrī have the same meaning. The term "mantra conduct" generally applies to all common conduct and even beyond, but in particular, it also applies to this.
Chinese
所谓的瑜伽士行，有行持一切行和仅仅行持世俗显现两种情况。秘密行也有行持一切密行和仅仅秘密行持两种情况。第二种分为共同行和明觉瑜伽士行。第一种分为初学者的行和依止学习的行。第一种也称为欲入共同行，因为未被无分别智慧的真实所摄持，所以动机是欲望，正行是欲望之心，二者都与世俗和非共同有关，所以是欲入共同行。其体性是依止贪著的饮食等各种享受，制作擦擦，以及以天瑜伽摄持的顶礼供养等共同间歇的善行。第二种是稍微依止瑜伽而行持，分为差别和修法两种。第一种是繁琐三者，即观想一切显现为本尊和本尊母，修习与之相应的欲妙，这在所有生起次第的修法中都会出现，所以是繁琐。对此，学习本尊显现，并认知为本尊，所以称为学习一级和认知一级。虽然没有将分别念作为主要，但由于对境显现为本尊身而享用欲妙是无繁琐，这是在未生起显现的觉悟之前的圆满次第的阶段，学习和认知仅仅是本尊身和心的显现，所以是学习和认知二级的。安乐空的自显现显现为本尊身的对境的欲妙，依止本尊和安乐无自性的方式而行是极其无繁琐，即本尊、心和幻化三者，是学习和认知三级的。这是从显现的分别念生起之后，到未获得见道之前，都有各自相应的，这三种都有交替行持和同时行持两种，即这三种学习对象和享用欲妙是否同时发生。也就是说，在明观本尊时，不能如实体验享用欲妙的安乐，在体验安乐时，本尊不明显，所以是刹那
English
The so-called conduct of a yogi has two instances: practicing all practices and only practicing mundane appearances. Secret conduct also has two instances: practicing all secret practices and only secretly practicing. The second is divided into common conduct and vidyā yogi conduct. The first is divided into the conduct of a beginner and the conduct of relying on learning. The first is also called the desire-entering common conduct, because it is not grasped by the reality of non-conceptual wisdom, so the motivation is desire, and the main practice is the mind of desire, both of which are related to the mundane and the non-common, so it is the desire-entering common conduct. Its essence is to rely on various enjoyments such as attachment to food and drink, making tsatsas, and performing virtuous deeds of common intervals such as prostrations and offerings, which are grasped by the yoga of deities. The second is to practice by relying on yoga slightly, divided into two: differentiation and meditation method. The first is the three with elaboration, that is, contemplating all appearances as deities and consorts, and practicing the corresponding desirable qualities, which will appear in all stages of the generation stage practice, so it is with elaboration. In this regard, learning the appearance of the deity and recognizing it as the deity, so it is called learning one level and cognition one level. Although the main focus is not on conceptualization, the enjoyment of desirable qualities because the object appears as the deity's body is without elaboration, which is the stage of the completion stage before the arising of the realization of appearance, and learning and cognition are only the appearance of the deity's body and mind, so it is learning and cognition two levels. The desirable qualities of the object of appearance of bliss and emptiness appearing as the deity's body, relying on the way that the deity and bliss are without self-nature is extremely without elaboration, that is, the three of deity, mind, and illusion, are learning and cognition three levels. This is from the arising of the conceptualization of appearance to before obtaining the path of seeing, there are corresponding ones, all three of which have two types of alternating practice and simultaneous practice, that is, whether these three learning objects and the enjoyment of desirable qualities occur simultaneously. That is to say, when clearly visualizing the deity, one cannot truly experience the bliss of enjoying desirable qualities, and when experiencing bliss, the deity is not clear, so it is a moment
Chinese
各自将二者交替使用，是轮流使用的行为。习惯之后，一同进入，是共同使用，即依止、学习和扩展。由此类推到其他二者，即依止欲妙，并如此学习，称为依止学习。第二种是，如果按照简略的行持来说，在修法期间，将世间界所有上、中、下三等的色蕴全部汇聚在一起，观想色金刚母，以柔和的莲花手持镜子，用寂静的眼神观看；手持珍珠串，乳房丰满隆起，中间狭窄；衣衫稍微解开，显露出美丽的下半身。如此观想，直到获得见到她的征兆。如果稍微获得见到的征兆，就会引生巨大的快乐。声音方面，观想声音金刚母唱着美妙的歌曲，并发出琵琶的声音；气味方面，观想气味金刚母跳着舞蹈，在珍宝容器中装满藏红花、沉香、檀香、蛇心香、冰片等香料，使十方充满美好的香气；味道方面，观想味道金刚母手持装满金银等各种珍宝容器，以及充满天界甘露；触觉方面，观想触觉金刚母以各种装饰庄严，以三忿怒纹装饰，腰部极其纤细，肚脐向上盘旋，丰满圆润，步伐缓慢而优雅，所有这些都具有艺术性。然后观想享用这些欲妙。对于这些，没有必要顶礼或念诵特定的名号。有人说第五个需要拿着双层衣服，这是不必要的。通过这些，产生特殊的内心快乐，由此使感官及其所依之处得到滋养，从而成为智慧传承的因缘。在修法间隙的行持中，当外在的欲妙和感官相遇时，观想感官为本尊，对境为明妃，从而真实享用并展示出来。以上是成为能够行持明咒行者行为的基础，因为这是密咒的行为，所以在此处一并归纳，但这不是此处所说的行为。而且，这不是释放的明咒行者的行为，因为这
English
Using the two alternately is the practice of alternating. Becoming accustomed to this, entering together is co-practice, which includes reliance, learning, and elaboration. By analogy, this applies to the other two as well, i.e., relying on desirable qualities and learning in this way is called reliance and learning. Secondly, if explained according to the condensed practice, during the session, all the superior, inferior, and intermediate forms of the world realm are gathered together, and one visualizes the Form Vajra Mother holding a mirror with a gentle lotus hand, gazing with peaceful eyes; holding a string of pearls, with full and protruding breasts, narrow in the middle; clothes slightly loosened, revealing the beauty of the lower body. Meditate in this way until the sign of seeing her is obtained. If the sign of seeing is slightly obtained, it will induce great bliss. In terms of sound, visualize the Sound Vajra Mother singing melodious songs and playing the sound of the lute; in terms of smell, visualize the Smell Vajra Mother dancing, filling a precious vessel with saffron, agarwood, sandalwood, snake heart incense, camphor, and other fragrances, filling the ten directions with pleasant aromas; in terms of taste, visualize the Taste Vajra Mother holding a precious vessel filled with various tastes and divine nectar made of gold, silver, and other precious substances; in terms of touch, visualize the Touch Vajra Mother adorned with all kinds of ornaments, decorated with three wrathful lines, with an extremely slender waist, a navel that spirals upwards, full and round, with slow and graceful steps, all of which are artistic. Then, meditate on enjoying these desirable qualities. For these, there is no need to prostrate or recite specific names. Some say that the fifth requires holding a double layer of clothing, but this is unnecessary. Through these, a special inner happiness is generated, which nourishes the senses and their support, thereby becoming the cause for the lineage of wisdom. During the practice in between sessions, when external desirable qualities and senses meet, visualize the senses as deities and the objects as consorts, thereby truly enjoying and displaying them. The above is the basis for becoming capable of practicing the behavior of a Vidyadhara, because it is the behavior of mantra, so it is summarized here together, but this is not the behavior taught here. Moreover, this is not the behavior of a liberating Vidyadhara, because this