Chinese
彼空性非如是。 色身即由彼而成。 以知邪见自性遣。 不了彼义如是说。 若未舍弃俱生我执。 云何能得解脱耶？ 彼亦相违之舍弃。 是故当修彼智慧。 转成极明之显现。 此能遣除我执故。 非由随念而生起。 若是仅以知解力。 岂非无勤即解脱？ 若不修法身能成。 色身为何不能成？ 无色身则非法身。 心之功德至究竟。 无则异熟无究竟。 若修智慧之积聚。 福德增上成办矣。 修习智慧之一日。 胜于他者多劫时。 有者圆满成佛者。 从二无别智同因。 生故当修离戏论。 余法智者无需用。 为调伏深奥诸怖畏。 及为遮止诽谤断见故。 为成念修寂止等。 是故希求胜者无需彼。 如云与白黑尘垢喻。 一切分别于法性。 乃是极度障蔽者。 以是错觉故散乱。 以分别故无禅定。 于非彼者执为彼。 明明显现说非有。 若无同分之因者。 二无别智永不生。 则先一切有情成圣。 若寂止等不能成。 胜者所欲何劣于此？ 若成应说彼空性。 彼诸分别虽未曾。 现见法性然能为。 如信等四为因般。 总执立名众生障。 又或无念之智慧。 无勤生已众解脱。 无有欲乐则无住。 或亦永时无生故。 欲心亦能为障耶？ 纵成障蔽暂且彼。 为成无念为所依。 何不依恃其他法？ 于以理智分析者。 视如仇敌诸众生。 此理亦能入彼心。 具慧诸君当善思。 生起次第有相及。 圆满次第等戏论。
English
That emptiness is not like that. The form body is accomplished by it. Knowing the nature of wrong views reverses them. Not knowing that, one speaks like that. If one does not abandon the innate self-grasping, how can one attain liberation? That is also an abandonment of contradictory aspects. Therefore, that wisdom should be meditated upon, It will transform into the ultimate clear appearance. This will reverse self-grasping, But not by arising from subsequent inference. If so, wouldn't mere knowledge Lead to effortless liberation? If the Dharma body can be accomplished without meditation, Why can't the form body be accomplished? Without the form body, there is no Dharma body. The ultimate qualities of the mind, Without them, there is no ultimate fruition. If one meditates on the accumulation of wisdom, Merit will be especially accomplished. Even one day of meditating on wisdom Is better than many eons of others. Some who have attained complete Buddhahood, From the common cause of non-dual wisdom, Because it arises, one should meditate on freedom from elaboration, Other methods are not needed for the wise. And to straighten out the fears of the profound, And to refute slander and nihilistic views, And to accomplish recitation, meditation, quiescence, etc., Therefore, those who desire the supreme do not need it. Like the examples of clouds and white and black dust, All discriminations are on the nature of reality, They are extremely obscuring. Because of mistaken awareness, one is distracted. Because of discrimination, there is no samadhi. One grasps what is not that as that. Saying that what is clearly apparent is not there. If there is no common cause, Non-dual wisdom will never arise, Then all beings would become noble from the beginning. If quiescence and so on cannot be accomplished, What is more inferior than this for those who desire the supreme? If it is accomplished, one should explain that emptiness. Although those discriminations do not Directly see the nature of reality, They can become the cause, Like faith and so on. Total grasping is labeled as the obscuration of all beings. Or else, that non-conceptual wisdom, Having arisen effortlessly, all will be liberated. Without desire, there is no abiding, Or else, it will never arise. Can desire and mind also obscure? Even if it obscures in the end, for a while, If it is a support for accomplishing non-conceptuality, Why not rely on other methods? For those who analyze with intelligence, And for all who view it as an enemy, This intelligence will enter, Those with intelligence should analyze it well. Generation stage with signs and Completion stage and other elaborations are abandoned.
Chinese
并且，战争和追求女人等等，认识自己之后说可以，对于这样的话也执着为真。除了这边的愚人之外，其他地方的愚人也，为何不这样做呢？认识自己之后，如果烦恼可以接受，那么有戏论也好。认识自己为何不这样做呢？认识自己是平等的，为何要舍弃善呢？五蕴分析为空性，如同水边的树木一样没有精华。具有一切形象之最胜的空性，不是那样变化的。从布施等完全串习中，成就一切形象之最胜的空性，不是仅仅修习甚深（空性）就能成就的。因为是为智慧低下者所说，所以对于初学者来说是必须的。证悟真实的瑜伽之后，说不要造作。没有到达水的那一边，丢弃船只，是愚人的行为。没有圆满善的根本，也显示说空性也不是究竟。如果不能成就分别念和禅定，那么一切止观，将会自生。一般的禅定的对境也，是具有分别念的。如果依靠胜义谛而舍弃错乱，因为心和心所都是错乱的，那么成佛者将会没有。不净和灭尽等等，即使错误地错乱，也要修习。见到显现光明的时候，从分别念中产生无分别念，如同对于具有贪欲者来说的贪着之处一样。观察和修习具有果实。女人的形象对于具有贪欲者来说，偶尔显现光明，如同不是恒常一样。天神也不是恒常不变的。那是散乱串习，而这是以专注一境的方式修习。见到一部分时，认为不是其他，也认为身体也不会成就，虽然个别分别的二取不存在，但是显现光明是同时显现的。如同同时五根识进入一样，虽然分别念不能同时执取，但是它的相续转变是非常有的。拥抱时不知道亲吻，看脸时看不到乳房等等，不看到贪欲的享用将会没有。没有区分世俗谛和胜义谛，观察天神欢喜的享用。以什么样的想法，人们的心才能正确地结合，那女神就变成那样的自性，如同具有各种形象的如意宝一样，也说是可以的。
English
And, war and pursuing women, etc., after knowing oneself, saying it is okay, even to such words, one holds them as true. Apart from the fools on this side, why wouldn't the fools of other places also do this? If one knows oneself, if afflictions are acceptable, then having elaboration is good. Why not do it by knowing oneself? Knowing oneself is equal, why abandon virtue? The aggregates analyzed as emptiness, like a tree by the water, have no essence. The emptiness that possesses the supreme of all aspects is not like that, changing. From completely familiarizing oneself with generosity, etc., the emptiness that possesses the supreme of all aspects is accomplished, not by meditating on the profound (emptiness) alone. Because it is said for the sake of those with inferior intelligence, it is established as necessary for beginners. After realizing the true yoga, it is said not to fabricate. Without reaching the other side of the water, abandoning the boat is the behavior of fools. Without perfecting the root of virtue, it is also shown that emptiness is not ultimate. If one cannot accomplish conceptualization and samadhi, then all calm abiding will arise naturally. Even the object of ordinary samadhi is accompanied by conceptualization. If one relies on ultimate truth and abandons delusion, because all mind and mental factors are delusions, then those who attain enlightenment will be nonexistent. Disgusting and cessation, etc., even if one is wrongly deluded, one should meditate on them. When seeing a clear appearance, from conceptualization arises non-conceptualization, like a place of attachment for those with desire. Examination and meditation have results. The form of a woman, for those with desire, sometimes appears clearly, like something that is not permanent. Even gods are not unchanging. That is familiarization with distraction, while this is accomplished through the method of one-pointedness. When seeing one part, thinking it is not another, and also thinking that the body will not be accomplished, although the duality of individual conceptualizations does not exist, the clear appearance appears simultaneously. Like the simultaneous entry of the five sense consciousnesses, although conceptualization cannot grasp simultaneously, its continuum of change is very much present. When embracing, one does not recognize kissing, when looking at the face, one does not see the breasts, etc., not seeing, the enjoyment of desire will be nonexistent. Without distinguishing between conventional truth and ultimate truth, observe the enjoyment of the gods' delight. With whatever thought, people's minds are correctly joined, that goddess transforms into that nature, like a wish-fulfilling jewel with various forms, it is also said to be okay.
Chinese
是。31、遮止歧途希望品，第二品完毕。 此金刚乘中， 见烦恼为道用， 不智者舍弃烦恼后， 认为应如烦恼般行事。 遮止亦允许行持， 若具彼瑜伽， 则一切恶食恶行， 皆不转为障碍。 然具分别见者， 为遣除强烈执着之故， 具大悲者， 当如经教以理智清晰辨别。 导师大悲者， 以具方便善巧而杀有奸诈者， 彼以多劫圆满资粮， 童子化为星辰之时， 受用商主之女， 说是趋近菩提之殊胜， 亦显示了知事物自性与大悲之威力。 以梵行道而庄严， 女人血污皆为心之所系， 法鼓洪亮广宣扬， 祈请大乘之圣者垂示于我， 如是说于树木庄严中。 城市众生之不净粪， 有益于甘蔗之田地， 菩萨之烦恼粪， 为生起一切佛法之基础。 贪嗔痴三者， 以执着故转为毒药， 毒若渐趋寂静， 则毒即成无毒， 甘露若渐次依止， 则转为甘露。 愚者以何而束缚， 智者即以此而得解脱， 若修持菩提之体性， 则此等一切皆颠倒。 以何而愚痴束缚， 哭号之边际即是彼所往之处， 即以此而得解脱， 以智慧之力而得安乐。 悦意安乐之果， 无上光明以智慧相合， 若求果而修因， 则有智者谁能阻止？ 难忍之苦行戒律， 使身体干枯而转为痛苦， 以痛苦而使心散乱， 以散乱而使成就转为他处。 若身心稳固， 则一切安乐皆稳固， 若身语意安乐而住， 则得菩提， 否则定会非时而死， 且于地狱中受煎熬。 难忍之苦行戒律， 应舍弃。
English
It is. 31, Chapter Two, the chapter on rejecting hopes for the path, is complete. In this Vajrayana, it is seen that afflictions are used as the path. Unwise people abandon afflictions and then think that they should act like afflictions. Even what is prohibited is allowed to be practiced. If one possesses that yoga, then all bad food and bad deeds will not turn into obstacles. However, for those with discriminating views, in order to eliminate strong attachments, those with great compassion should clearly distinguish with reason according to the scriptures. The guide, the one with great compassion, killed the deceitful one with skillful means. He completed the accumulation of merit for many kalpas, and when the boy turned into a star, enjoying the merchant's daughter was said to be the supreme approach to enlightenment. It also showed the power of knowing the nature of things and great compassion. Adorned with the path of pure conduct, women's blood and filth are all related to the mind. The great sound of the Dharma drum is widely proclaimed. Please, the holy ones of the Vehicle, show me. Thus it is said in the arrangement of trees. The impure fertilizer of the city's beings is beneficial to the sugarcane fields. The fertilizer of the Bodhisattva's afflictions is the basis for generating all the Buddha's teachings. Attachment, hatred, and ignorance, the three, turn into poison because of clinging. If the poison gradually subsides, then the poison becomes non-poisonous. If nectar is gradually relied upon, then it turns into nectar. What binds the fool, the wise one is completely liberated by that. If one meditates on the nature of enlightenment, then all of this is reversed. What binds ignorance, the edge of crying is where he goes. He is liberated by that, and obtains happiness by the power of wisdom. The fruit of pleasing happiness, the supreme clarity is combined with wisdom. If one seeks the fruit and cultivates the cause, then who with intelligence can stop it? The unbearable ascetic vows cause the body to wither and turn into suffering. Suffering distracts the mind, and distraction turns accomplishment into something else. If the body and mind are stable, then all happiness becomes stable. If body, speech, and mind dwell in happiness, then enlightenment is attained. Otherwise, one will surely die untimely and be tormented in hell. Unbearable ascetic vows should be abandoned.
Chinese
以此不能成就，如果依靠一切欲望的享受，就能迅速成就。因为也在做禁制，所以舍弃应做和不应做的事，就像莲花依靠污泥一样，认识自性不会改变。贪著使世间受束缚，贪欲本身即是解脱。无垢贪欲能摧毁离贪，赐予一切安乐。无论是真正的比丘，还是喜欢思辨的人，还是已经变成老者的人，都不要对他们宣说这些。无论舍弃何种事业手印，菩提心都非常稳固，他人无法通过比喻来理解，这是最初的修行者应该了解的。无始无终无垢染，安住于此，无法在其他地方实现。不要执着于自我，要遍及一切众生的心，金刚萨埵 खुद विराजमान हैं। 这样思念后，瑜伽士不要轻蔑任何感官，要信仰和恭敬三宝，用菩提心来庄严自己，慈爱一切众生，安住于誓言和戒律。将共同的血和肉，与菩提心充分混合，与大水完全融合，恒常食用那智慧。食用人、狗、马和牛的粪便，以及各种污秽和产生负担之物，完全舍弃一切分别念，为了成就那（智慧）而食用。应当杀害从三有中产生的事物，抢夺他人的财物，对其他妇女行淫欲，说虚假的语言。具有殊胜方便的瑜伽士，为了成办世间利益，对他来说没有应做和不应做的事。金刚持曾说过，对于具有智慧和方便的人来说，根本没有所谓的罪恶。为了调伏瑜伽士的心，允许亲近少女等。充满分别念之水的轮回大海，不乘坐金刚乘，谁能渡到彼岸？极其不驯服的敌人，有些人用诡计欺骗，勇士在战场上将其摧毁，但守护宫殿无法制服（他们）。拉长贪欲和分别念的绳索，无法彻底摧毁它们。认识到它们的自性后，通过亲近来摧毁它们。就像这样