English
This is an explanation of the principal conduct. Not only that, but also the various distinctions of times for engaging in the path of proximity are not entirely definite. Regarding the nature of conduct and so on: the nature itself and also others are the necessities of conduct, namely self, and then again others. Distinguishing places, times, and rituals, and also intention, desire, and wisdom are also others. As stated above, the nature of conduct is: mixing all sorts of objects, pleasure and pain, desires, and so on, with inner samadhi and meditating. How to practice is: with elaboration, without elaboration, extremely without elaboration, or all flourishing, all good, completely victorious. Together with many mudra vidyas, wandering in various places and enjoying various desires. In those places, practicing with signs and responses to signs, and with great elaborations such as songs and dances, is conduct with elaboration. Practicing with appropriate mudras, abandoning most elaborations such as signs, is conduct without elaboration. Abandoning karma mudras, only with wisdom vidyas, and abandoning desires, is conduct extremely without elaboration. The necessity is to accomplish some accomplishments that have not yet been accomplished, and to practice in order to increase those that have been accomplished. The place is practicing while staying in one's own home, and wandering in twenty-four great places such as Puriramala, which is the distinction of places. The order of time is to first practice with elaboration, then without elaboration, and then conduct extremely without elaboration. The ritual is the various elaborate and concise sequences of deity yoga, mantras, samadhi, and mudras in those places. The intention is for the practitioner to practice whichever of the three conducts they desire according to their own inclination. The age is: practicing with elaboration in youth, practicing without elaboration in adulthood, and practicing conduct extremely without elaboration in old age. Similarly, practicing with elaboration when desire is strong, practicing without elaboration when desire is less, and practicing conduct extremely without elaboration when desire is very little. Many mudras are with elaboration, few are without elaboration, and abandoning is extremely without elaboration.
Chinese
关于在行持的支分中需要的猛利行持的开示是：猛利的加行有两种，是通过次第二者修习空性者们（而行持的）。一种是如同为了世间悉地之义，安住于象主、马之边际般圆满，以“有相之行持即是进入”所开示的。对此，以罪业之行，以心橛钉入，或者称为猛利之加行，是为了悉地之义，将本尊安置于要害之处。其加行有两种，即生起次第和圆满次第，必须由修习空性瑜伽者们来做。首先，生起次第的猛利加行，对于安住于生起次第瑜伽的补特伽罗有两种：耽著于咒的瑜伽士和内向的瑜伽士。对于内向的瑜伽士来说，不需要猛利的加行，而对于耽著于咒的瑜伽士来说是需要的。而这也就是“一种是”等的意义。粗略的生起次第稳固者是耽著于咒者，因此，为了他成就药丸、眼药等悉地，行持三次重复，即使行持六个月等也没有成就，那时，对咒语的本尊进行橛的钉入等猛利加行，就能成就悉地。对于圆满次第的瑜伽士来说，有人认为不需要猛利的加行，但在自宗看来，圆满次第也有需要的时候。这也就是“象主”等的意义。圆满次第的瑜伽士，为了殊胜的悉地之义，行持三次重复，即使行持六个月也没有成就，就暂时放下圆满次第的余势，安住于有相的生起次第的行持，以及猛利加行，就能成就。例如，某人攀登高山，骑着大象作战却没有获胜，就从象上下来，骑着马作战而获胜一样。因此，对于安住于圆满次第的某些瑜伽士来说，也必须进入有相之行持以及猛利加行。另外，其余的意义是：灌顶。
English
The explanation of the fierce conduct needed as a branch of conduct is as follows: Fierce actions become of two types, through those who are accustomed to emptiness in the two stages. One is as it is said, "Entering into the conduct of signs," because it abides in the completion like the lord of elephants and the edge of a horse for the sake of worldly accomplishments. In this regard, the act of sinful deeds, or the fierce action, is to fix the mind with a stake, or it is to place the deity in a vital spot for the sake of accomplishments. Its action is of two types: it must be done by those who are accustomed to the yoga of emptiness in the generation stage and the completion stage. First, the fierce action of the generation stage is for the individual who abides in the yoga of the generation stage, and there are two types: the yogi who is devoted to mantra and the one who is inwardly focused. For the inwardly focused yogi, fierce action is not necessary, but it is necessary for the yogi who is devoted to mantra. And that is the meaning of "one is," etc. The one who has a stable coarse generation stage is the one who is devoted to mantra. Therefore, in order for him to accomplish pills, eye medicine, etc., if he repeats the practice three times and practices for six months, etc., but does not accomplish it, then at that time, by performing fierce actions such as driving a stake into the deity of the mantra, he will accomplish the accomplishment. Although it has also been said that the yogi of the completion stage does not need fierce action, in our own system, there are times when it is needed even in the completion stage. That is the meaning of "lord of elephants," etc. If the yogi of the completion stage, for the sake of the supreme accomplishment, repeats the practice three times and practices for six months but does not accomplish it, then he temporarily sets aside the momentum of the completion stage and abides in the practice of the generation stage with signs, along with fierce action, and he will accomplish it. For example, just as a person who is climbing a mountain does not conquer by fighting while riding an elephant, but gets off the elephant and conquers by fighting while riding a horse. Therefore, even some yogis who abide in the completion stage must engage in the practice with signs and fierce action. Furthermore, the remaining meaning is: empowerment.
Chinese
名为与范围完全相关的近取因。心远离和必定菩提二者也是从灌顶而来的，即从化身和圆满受用身而来。意思是说，对于修习行为的瑜伽士来说，与灌顶完全相关联的就是名为近取显现菩提。也就是，心远离的瑜伽士，在修习行为的时候，由具有人身依怙的金刚上师进行灌顶。而且，不仅仅是观想作为道用，而是实际上与明妃等一起进行灌顶。其传承誓言不退，并且以缘起的近取因灌顶，下者由诸佛化身进行灌顶，或者以真实身，或者以先前金刚上师的形象，或者加持后进行灌顶。而对于更高的显现菩提，则是从圆满受用身处获得灌顶。第七，果：四和十六身，即五种智慧，具有七支，是果。身和表达方式，刹土和事业，对此要以自性谛实和二者进行区分。如是说，化身、圆满受用身、法身、大乐身，此为四。从这些之中区分的化身之身、语、意、智慧，此为四。圆满受用身之身、语、意、智慧，此为四。法身之身、语、意、智慧，此为四。大乐身之身、语、意、智慧，此为十六。五种智慧是：如镜之智慧、平等性之智慧、妙观察之智慧、成所作之智慧、法界性之智慧，此为五种智慧。这些也在密咒非共同的场合中，具有上述七支，这才是果。从这些之中，圆满受用身和化身两种，以及表达方式，即语圣法，以及这些的刹土，以及事业利生，此等基础，各自具有自性的谛实，以及被调伏者他显所摄，必须分为二者。根本之三，究竟
English
That which is called the proximate cause that is completely related to the scope. Both mind isolation and definite enlightenment also come from empowerment, that is, from the Nirmāṇakāya and the Saṃbhogakāya. It means that for the yogi who practices conduct, that which is completely related to empowerment is called the proximate cause, the manifestation of enlightenment. That is, the yogi of mind isolation, when practicing conduct, is empowered by a Vajra Master with a human support. Moreover, it is not just visualization as a means, but actually empowered with a consort and so on. The lineage of vows is not broken, and the empowerment of the proximate cause of dependent origination, the lower ones are empowered by the Nirmāṇakāyas of the Buddhas, either in true form, or in the form of the previous Vajra Master, or empowered after being blessed. And for the higher manifestation of enlightenment, empowerment is obtained from the Saṃbhogakāyas. Seventh, the fruit: four and sixteen bodies, that is, the five wisdoms, possessing seven branches, are the fruit. Body and expression, pure land and activity, these must be distinguished by their own nature of truth and the two. As it is said, the Nirmāṇakāya, the Saṃbhogakāya, the Dharmakāya, the Mahāsukha, these are four. Differentiated from these, the Nirmāṇakāya's body, speech, mind, and wisdom, these are four. The Saṃbhogakāya's body, speech, mind, and wisdom, these are four. The Dharmakāya's body, speech, mind, and wisdom, these are four. The Mahāsukha's body, speech, mind, and wisdom, these are sixteen. The five wisdoms are: the mirror-like wisdom, the wisdom of equality, the wisdom of discernment, the wisdom of accomplishing activities, and the wisdom of the Dharmadhātu, these are the five wisdoms. These also, in the uncommon context of mantra, possessing the seven branches mentioned above, that is the fruit. From these, the two forms of the Saṃbhogakāya and the Nirmāṇakāya, and the expression, that is, the speech of the sacred Dharma, and the pure lands of these, and the activity of benefiting beings, these foundations, each has its own nature of truth, and those who are to be tamed are included in the appearance of others, and must be divided into two. The third of the root, the ultimate
Chinese
行为方面是，如此我的大上师的论著，从二百颂中仅摄集了精华部分。愿凭借在此阐释五道之义的努力，使一切众生的智慧增长！这是它的意义：像这样我的讲解的这部论著，是从大上师，即成就大士寂藏所著的名为《五道示教》的论著，该论著有二百颂，从中，我，导师布达古普达纳塔，摄集了成为意义精华的这部十颂论著。愿凭借如此阐释五道之相的意义的努力所产生的善，使六道的一切众生，皆能增长不变的大乐智慧！这是回向善根。像这样，这部论著的名称是《十颂次第道》。如果问这部论著是谁所著？是导师布达古普达纳塔所著。这是说，藏语是导师桑结巴的怙主所著。是这样。那么这部论著是谁翻译的呢？是至尊持金刚大昆嘎宁波，对论著作者的上师本人，恭敬承侍，依止听闻后，又请教了上师本人的弟子，班智达普尔纳瓦扎，即圆满金刚，然后由达热纳塔翻译的。这是说，达热纳塔是救度怙主，即他自己翻译的。这部论著的注释记录者是，以头顶顶戴至尊之足尘的比丘耶谢嘉措我，承担了不被自生的垢染所染污的记录。校对完毕。萨尔瓦芒嘎朗，噶玛咕噜芒。（梵文，天城体：सर्वा मङ्गलम् कर्म कुरु मम，梵文罗马拟音：Sarva maṅgalam karma kuru mama，汉语字面意思：一切吉祥，请做我的业。）
English
The action is: Thus, from the two hundred verses of the treatise of my great guru, only the essence has been collected. May all beings increase their wisdom through the power of striving in this explanation of the meaning of the five paths! This is its meaning: Like this, this treatise of my explanation is from the treatise called "Teaching the Five Paths" composed by the great guru, the great accomplished one, Shiwaba, which has two hundred verses. From that, I, the teacher Buddha Gupta Natha, have collected this ten-verse treatise which is the essence of the meaning. May all sentient beings of the six realms increase their unchanging great bliss wisdom through the power of whatever virtue arises from striving in this explanation of the meaning of the five paths! This is the dedication of merit. Like this, the name of this treatise is "Ten Verses on the Stages of the Path." If you ask who composed this treatise? It was composed by the teacher Buddha Gupta Natha. This is to say, in Tibetan, it was composed by the protector Sangye Bapa. That's how it is. Then who translated this treatise? It was translated by the great Vajradhara Kunga Nyingpo, who respectfully served, relied upon, and listened to the guru himself, the author of the treatise, and then asked the guru's own disciple, the Pandit Purna Vajra, that is, the Complete Vajra, and then it was translated by Taranatha. This is to say, Taranatha is the Savior Protector, that is, he translated it himself. The one who made the commentary notes on this treatise is: I, the monk Yeshe Gyatso, who takes the dust of the feet of the venerable one on the crown of my head, have undertaken to make a record that is not stained by the defilement of self-grasping. Proofread. Sarva Mangalam Karma Kuru Mama. (Sanskrit, Devanagari: सर्वा मङ्गलम् कर्म कुरु मम, Sanskrit Romanization: Sarva maṅgalam karma kuru mama, Literal Chinese meaning: All auspiciousness, please do my karma.)