English
If that doesn't work, repeat it three times and it will work. If that still doesn't work, it is said that performing the violent method of accomplishment, that is, the ritual of killing Vajrasattva, will definitely work. Some Tibetans consider it the Completion Stage, while others consider the practice of the Generation Stage to be appropriate. What must be done is that one who has a profound realization of the Completion Stage and an inconceivable view, first completes the Generation Stage, and then performs the practice of urging the Yidam deity. This is a special feature that mainly relies on the Generation Stage, that is, meeting the Yidam deity and immediately obtaining supreme accomplishment, which is an individual case. Secondly, regarding the content of the scripture, it is divided into three parts: the order of conduct, the result, and the ritual. The first part is: striving to prevent the coarse appearance of dualistic perception with bliss is considered "abandonment." Or, temporarily abandoning the all-pervading Samadhi of the Noble Path, therefore, this is the noble conduct of all-pervasiveness. The virtuous one initially practices, and whatever is done, such as lying, adultery, harsh words, etc., in the causal stage, has Bodhicitta; when necessary, one can see the reason for one's own swift attainment of Bodhi; in the main practice, it turns into the play of non-conceptual wisdom; in the resultant stage, one's own wisdom increases and turns into benefiting others, therefore, those are also supreme virtuous deeds that are not tainted by sinful impurities. Therefore, there can never be evil deeds there. At all times, places, and circumstances, one only practices virtue, therefore it is the practice of Samantabhadra, that is, the intermediate conduct. As it is said in the Buddha Samyoga Tantra: "To the lustful, turn into lust; to the wrathful, turn into supreme wrath; to the peaceful, turn into supreme peace; to the violent, suppress with violence." That is, practice according to what needs to be tamed. This is called seeing virtue as equality. As it is said in the Samputa Tantra: "His sin and merit, both are conceptual thoughts, the wise should abandon these two." Therefore, it is realizing the reality of non-acceptance and rejection. By practicing these, one can obtain countless accomplishments. After obtaining great warmth, if one can accomplish the meaning, one should practice the conduct of subduing the four maras, that is, being fearless and without doubt, subduing demons, non-humans, heretics, etc., and overpowering all people and speech, as well as hatred and cruelty, with power. Furthermore, there are accomplishments.
Chinese
并且以神通的化身，不知疲倦地成办他人的利益，最终的行为是胜过一切的行为。这三种行为又可以分为有戏论等三种。第二，通过修持这些，可以获得上上的道见、修等，以及上下十地。第三，通过有戏论、无戏论和极无戏论的行为，次第成就第四位。实际就是成就第四位。现在讲述所有这些的成就意义：欲乐融入依止学，此三行与明行相合。普贤、胜一切三者，若示生圣各别则有异，然圣者之三皆胜一切。有戏论等三乃事业之差别，于三根之能力亦各别分。瑜伽行者须依前二者。如是说。对于所欲之欲妙，不加阻碍地享用，从而安乐，使乐空之智慧坚固的相续不断增长。此外，对于自他身语意三门的各种行为，以及处所、受用，不同时期的各种喜悦、悲伤、惊奇、散乱、慈爱、贪嗔等烦恼，以及各种心绪变化的境，皆以不定的各种行为来依止，并且对于乐空和本尊瑜伽的专注之根本，刹那也不散乱，在那些心绪变化中，稍微生起的所有显现，都与明妃一同混合于乐空的法界中。生起微小的暖相，以及此时的乐空极其稳固，生起喜乐或觉受，这些都是一个意思，是仅仅在殊胜之时，修持圆满次第行为的开端。具有这些觉受，依止各种手印的受用时，比之前使者的道之时期更加超胜地，脉、明点、风、心四者，将以究竟的方式生起。明妃的众多差别和各种行为。
English
And with the emanation of magical powers, tirelessly accomplishing the benefit of others, the final conduct is the conduct of surpassing all. These three conducts can also be divided into three, such as with elaboration. Second, by practicing these, one can obtain the higher paths of seeing, meditation, etc., and the upper and lower ten bhumis. Third, through the conduct of with elaboration, without elaboration, and extremely without elaboration, one accomplishes the fourth stage in sequence. In reality, it is accomplishing the fourth stage. Now, to explain the meaning of accomplishment of all these: Desire, entering, relying, learning, warmth, exhaustion, wandering, These three conducts are in harmony with knowledge and conduct. Samantabhadra, all good, surpassing all three, If shown separately for birth and noble ones, they are different, But the three of the noble ones are all surpassing all. The three, such as with elaboration, are the differences in activities, The powers of the three faculties are also divided separately. Yogis must rely on the first two paths. Thus it is said. By enjoying the desired objects of desire without hindrance, one experiences bliss, and the continuity of the wisdom of bliss and emptiness becomes stable and continuously increases. Furthermore, one relies on various conducts without certainty for all the objects that arise and change, such as various actions of body, speech, and mind of oneself and others, and various joys, sorrows, wonders, distractions, love, attachment, hatred, etc., afflictions, and various changes of mind in different places, enjoyments, and times. Without being distracted for even a moment from the root of the focus of bliss-emptiness and deity yoga, all the slight appearances that arise in those changes of mind are mixed together with the consort into the realm of bliss-emptiness. The arising of slight warmth, and the extreme stability of bliss-emptiness at this time, and the arising of joy or perception, all have the same meaning, which is the beginning of practicing the completion stage conduct only at the supreme time. Possessing these perceptions, when relying on the enjoyment of various mudras, the four—channels, bindus, winds, and mind—will arise in a completely perfect manner, surpassing even the time of the previous messenger path. Many differences of consorts and various conducts.
Chinese
依赖地基的那些，生起心之细微垢染以执着方式存在之诸显现，于乐空之界受用而令清净。此已成立。究竟亦依赖于此，然有些圣者以广为人知的明行，无法断除粗大之所断，更遑论细微。说“殊胜之明行乃是戒律之律仪”，然亦认定戒律之律仪为比丘之律仪。似因见其必要而说。总的来说虽不相违，然就实义而言则不应理。若如此，则具人身之声闻阿罗汉等，亦应于半月或六个月之内成佛。因昼夜恒常安住于圣道之明行故。此外，依此宗，除唯作誓言之相续外，亦无丝毫经论之理证。且自以为其他法不深奥，而于此说深奥，将一切共同道皆作深奥。说不共之空性、细点手印道等不深奥。故须承认显密之深浅颠倒。因深奥之程度从显宗中发挥，不深奥则从先前发挥之故。如是，则波罗蜜多乘之道应速疾成佛，然彼于自宗中亦说需经三大阿僧祇劫等。密咒于一生中成就，难道你我二者不成立吗？归根结底，大乘经典中，唯说菩萨之行，不别说别解脱律仪七众，且认为明行是成佛之近因。故较之大乘，声闻之律藏更深奥。何须赘言彼等深奥？于彼等之中，菩萨道亦未圆满宣说，此已成立。此外，说持比丘戒者，甚至不是听闻明行法之法器。如于《吉祥金刚空行续行品摄略灯》中所引之教证亦云：何为真实之比丘，何为喜好思择之人，何为年老之
English
Those who rely on the ground, manifest the subtle stains of the mind that exist in the manner of clinging, and purify them by utilizing them in the realm of bliss and emptiness. This is established. Ultimately, it also depends on this. However, some holy beings, with widely known knowledge and conduct, cannot abandon the gross objects to be abandoned, let alone the subtle ones. It is said that "the particularly excellent knowledge and conduct is the discipline of morality," but they also identify the discipline of morality as the discipline of a monk. It seems that it was said because they saw the need for it. In general, although there is no contradiction, in reality it is not reasonable. If so, then even the Hearers and Arhats with human bodies should attain Buddhahood within half a month or six months. Because they constantly abide in the knowledge and conduct of the noble path day and night. Furthermore, according to this system, there is not a single scriptural or logical proof except for making vows as a continuous practice. And they themselves say that what is not profound in other dharmas is profound here, making all the common paths profound. They say that the uncommon emptiness, subtle point mudra path, etc., are not profound. Therefore, it must be admitted that the depths of the sutras and tantras are reversed. Because the degree of profundity is developed from the sutra system, and the non-profundity is developed from the beginning. If that is the case, then the path of the Paramita Vehicle should quickly lead to Buddhahood, but even in their own doctrine, it is said that it takes three countless eons, etc. Mantra is accomplished in one lifetime, isn't it established for both of us? Ultimately, in the Mahayana sutras, only the conduct of Bodhisattvas is taught, and the seven classes of individual liberation vows are not separately taught, and it is believed that knowledge and conduct are the near cause of Buddhahood. Therefore, compared to the Mahayana, the Hearer's Vinaya Pitaka is said to be more profound. What need is there to say that they are profound? It is established that the Bodhisattva path is not completely taught in them. Furthermore, it is said that those who hold the monastic vows are not even vessels for hearing the Dharma of knowledge and conduct. As it is quoted in the Lamp for Compiling the Practices of the Glorious Vajra Dakini Tantra: "Whoever is a true monk, whoever is a person who likes to speculate, whoever is old"
Chinese
处于转变中。其中，（那）不示现“彼性”的“彼性”也被说是行持。彼性中说：对于那些显现欢喜于大乐果位的人们，没有宣说具有声闻和经部宗义的行持，从（那里）开始，以净行功德十二支等难行之行，虽以长时寻求菩提，然而却不能获得。这样说是非常有害的。因为那样的比丘安住于智慧行持特别超胜之处，如果需要迅速获得圆满，就必须不转变为不是示现彼性的境地，而不是说它不是。仅仅那样，连声闻的菩提都不能获得，更何况无上菩提呢？如是说：不具方便之智慧，以及诸学处亦宣说，大雄为令声闻众，趣入于彼故宣说。所谓不具方便的智慧，即没有大悲周遍，没有天瑜伽和大乐周遍的仅仅是离戏论的空性，以及仅仅是宣说无量无边的遮止恶行的学处，这只是为了暂时安置声闻的所化众于此，如果他们获得了阿罗汉等果位，那也只是为了让他们再次进入大乘。如果这样说，那么按照您的宗义，对于那样的智慧行持者，似乎也有很多暂时没有进入大乘之缘分的人，这该怎么办呢？如果认为比丘是密咒的殊胜所依，虽然是这样，但这是非常不确定的。如果是那样，那么您自己为何不宣讲智慧行持特别超胜的珍贵人身呢？如果连遮止一切恶行，一心一意地行持善法，与救度所有众生的伟大行持相关的菩萨戒，都不能成为究竟的行持，那么遮止恶行的一部分，二百五十条戒律等，仅仅安住于近分的戒律，怎么能成为究竟的行持呢？到此为止吧！行持时的安乐大状态是增上的，而使者的道路有两种：未生起不分别的特殊乐空智慧，生起之义。
English
Being in transition. Among them, the "thatness" that does not show "that very nature" is also said to be conduct. In that very nature, it is said: For those who manifestly rejoice in the supreme fruit of great bliss, the conduct with the tenets of the Hearers and Sutra Pitaka is not taught, starting from there, although they seek enlightenment for a long time with difficult practices such as the twelve qualities of purification, they will not attain it. This is very harmful. Because such a monk, having gone to abide in a particularly excellent place of wisdom conduct, if he needs to quickly attain perfection, then he must not be transformed into a state that is not the object of showing that very nature, rather than saying that it is not. Just that much, even the enlightenment of the Hearers cannot be attained, what need is there to mention the unsurpassed enlightenment? As it is said: Wisdom without means, And the precepts are also spoken, The Great Hero for the Hearers, Spoke for the sake of entering into that. So-called wisdom without means, that is, emptiness that is merely free from elaboration, not pervaded by great compassion, not pervaded by divine yoga and great bliss, and merely the teaching of countless precepts that prohibit misconduct, this is only to temporarily place the disciples of the Hearers in this, if they attain the state of Arhat etc., then it is only for the purpose of letting them enter the Great Vehicle again. If you say so, then according to your system, for such practitioners of wisdom conduct, there also seem to be many who temporarily do not have the opportunity to enter the Great Vehicle, what should be done about this? If you think that a monk is the supreme basis of mantra, although it is so, it is very uncertain. If that is the case, then why don't you yourself explain the precious human body that is particularly excellent in wisdom conduct? If even the Bodhisattva vows, which prohibit all misconduct, single-mindedly practice virtue, and are related to the great conduct of saving all sentient beings, do not become the ultimate conduct, then how can the part of prohibiting misconduct, the two hundred and fifty precepts, etc., which only abide in the near precepts, become the ultimate conduct? Enough of elaboration! The state of great bliss at the time of practice is increasing, and there are two paths for the messenger: the meaning of generating the special bliss-emptiness wisdom that does not generate non-conceptualization.