English
It will not be accomplished by this, but if you rely on all the enjoyments of desire, it will be quickly accomplished. Because you are also doing prohibitions, abandon what should be done and what should not be done, just as a lotus relies on mud, understanding its own nature will not change. Attachment binds the world, desire itself is liberation. Immaculate desire destroys detachment, bestowing all happiness. Whether it is a true monk, or someone who enjoys speculation, or someone who has become an old man, do not declare these to them. Whatever action mudra is abandoned, the bodhicitta is very stable, others cannot understand it through metaphors, this is what the initial practitioner should understand. Without beginning, without end, without defilement, abiding here, it cannot be achieved elsewhere. Do not cling to the self, but pervade the minds of all beings, Vajrasattva himself resides. Having thought in this way, the yogi should not despise any of the senses, have faith and respect for the Three Jewels, adorn himself with bodhicitta, love all beings, and abide in vows and precepts. Mix the common blood and flesh well with bodhicitta, fully merge with the great water, and constantly eat that wisdom. Eat the excrement of humans, dogs, horses, and cows, as well as various impurities and things that create burdens, completely abandoning all discriminations, in order to accomplish that (wisdom). One should kill what arises from the three realms, steal the wealth of others, commit adultery with other women, and speak false words. The yogi who possesses excellent means, in order to accomplish the benefit of the world, for him there is nothing that should be done and should not be done. Vajradhara himself said that for those who possess wisdom and means, there is no such thing as sin. In order to tame the mind of the yogi, it is permissible to be close to young girls and so on. The great ocean of samsara, filled with the water of discrimination, without riding the Vajrayana, who will cross to the other shore? Extremely unruly enemies, some are deceived by cunning, warriors destroy them on the battlefield, but guarding the palace cannot subdue (them). Stretching the rope of desire and discrimination, it is impossible to completely destroy them. Having recognized their own nature, destroy them by approaching them. Like this
Chinese
从各方面生起的意念，对于烦恼者和那个境，在那里认知没有错乱，自身是具足认知的比丘，对于那个业也如是知晓，说是他胜等堕罪，作证的智者们如是说。诸法之前意先行，说是意为主要。比丘对于自己的老父亲，为了催促“快来”，即使供养的那个死了，也不是无间罪。极其生病的阿罗汉，对于做侍疾的比丘，催促说“封住我的喉咙”，即使他死了也说没有过失。以其他的认知，其他的死了，也不行持那个罪过，像这样经文中明白地显示。因此心善没有罪过。以能作的智慧，即使拆毁佛塔也没有罪过，即使做了近无间罪，也只是功德聚。因此在思想的根本上，善业恶业分别存在。行持欢愉的梦，律中显示没有罪过。在真实和梦中，罪业和功德全部相同，以信心善业增长等，在般若波罗蜜多中说。身语的行为方式，梦境显现没有结果。无论在哪里心散乱，梦中醒来没有差别。如果了知诸法如梦，就能从身语意的罪业中解脱。僧伽女莲花色，阿阇世王行邪淫，也显示对她没有他胜罪。即使被五百个骗子侵犯，比丘尼莲花色，也说是没有罪过。即使没有断除烦恼，对于被睡眠压迫的比丘，即使用木棍寻找，因为没有感觉所以说没有罪过。对于龙女和母狼，没有占为己有地触摸，因为没有成为欲行他胜罪，所以说性行为以实物为主，没有以认知为主，这是因为看到必要而说的。以前的教法中，对于妇女，没有禁止出家，因为对于事物没有差别，所以显示思想和认知的差别。世间各种各样的欲与非欲，因为欲望是分别念，所以即使安住于各种各样的世间，坚固者们也聚集愿望。
English
The mind arising from all aspects, towards the afflicted and that object, where the cognition is not confused, the self is a bhikkhu with full awareness, and also knows that action there, it is said to be a defeat and other downfalls, the wise ones who bear witness speak thus. Mind precedes all dharmas, it is said that mind is the main thing. To his own old father, the bhikkhu, in order to urge "come quickly", even if that offering dies, it is not an immediate crime. The extremely sick Arhat, to the bhikkhu who is serving the sick, urges "seal my throat", even if he dies, it is said that there is no fault. With other cognitions, others die, and do not practice that sin, like this it is clearly shown in the scriptures. Therefore, a good mind has no sin. With the wisdom of action, even if the stupa is demolished, there is no fault, even if the near immediate crime is committed, it is only a collection of merit. Therefore, at the root of thought, good and evil deeds exist separately. The dream of enjoying pleasure, it is shown in the Vinaya that there is no fault. In reality and in dreams, all sins and merits are the same, with faith, good deeds increase, etc., it is said in the Prajnaparamita. The way of acting with body and speech, the appearance of dreams is fruitless. Wherever the mind wanders, there is no difference between dreaming and waking. If you know all dharmas as dreams, you can be freed from the sins of body, speech and mind. Bhikkhuni Utpalavarna, even if Ajatasatru committed adultery, it is shown that there is no defeat for her. Even if she was violated by five hundred swindlers, Bhikkhuni Utpalavarna, it is said that there is no fault. Even if the afflictions have not been abandoned, for the bhikkhu who is overwhelmed by sleep, even if he is searched with a wooden stick, because he does not feel it, it is said that there is no fault. Towards the Naga girl and the she-wolf, not possessing the touch as one's own, because it did not become a defeat for sexual intercourse, therefore it is said that sexual intercourse is mainly based on objects, not mainly based on cognition, this is said because of seeing the necessity. In the previous teachings, for women, there was no prohibition of ordination, because there is no difference for things, therefore the difference between thought and cognition is shown. The various desires and non-desires of the world, because desire is a conceptual thought, therefore even if one abides in various worlds, the steadfast ones also gather desires.
Chinese
说如是。以自性之识，于欲妙，行持于经部中随许。已作意念之破析，不识自与他故，于彼彼识转异。境与非境同修故，于境无有决定之意念。何亦无有分别念，于彼无有罪过，如无心之木等。于因位时贪欲虽有，然非成罪，如具贪欲者睡眠。以自之增上神合修故，不识比丘、居士、在家及妇女等。石木意念于妇女，触碰无罪于律中说。若于圆满佛陀作意念，何故欲说为罪？如是显现一切皆为错乱之自性而安住，几许意念皆错乱，错乱与非错乱之分别亦，于不解真实义者前宣说。彼性觉了无意念，见一切意念皆错乱。非于欲乐生喜，为安乐之故而修持，且合修自之本尊。无有分别，无有对境。知安乐无自性，于业亦无有彼识，于供养与道中现证。大悲与随喜，以及普皆回向与菩提心。自他相换与，离戏论之智慧。以知当遮、所需之差别故，方便善巧之差别生起者，说为与一切大乘相符。彼等一切皆于此中有。不离罪行之律仪故，别解脱等皆不退失。众多成就者、智者，以见广大之必要故，仅献少分表征而已，未献彼之律仪。以见诸法如幻，及无如实供养之心故。于成就者等无有罪过，是故心性乃为主要。非仅于清净贪欲说为手印，无有如贪欲之安乐。彼乃供养诸佛。所谓以贪欲为道者，若无，以何为道？若不修大乐，修行者暂时欲何为？若如声闻般离贪，欲乐如何生起？为成办安乐之智慧故。
English
Thus it is said. With the knowledge of self-nature, conduct towards desirable qualities is permitted in the Sutra Pitaka. Having broken down conceptualizations, not knowing self and other, the knowledge of that is transformed there. By meditating equally on objects and non-objects, there is no definite conceptualization of objects. Whatever is without conceptual thought, there is no fault in that, like a mindless tree, etc. Even if there is desire at the time of the cause, it does not become a fault, like a person with desire asleep. By uniting with one's own supreme deity, one does not recognize monks, lay devotees, householders, and women, etc. Touching a woman with the conceptualization of stone or wood is taught in the Vinaya as faultless. If one conceptualizes as the fully enlightened Buddha, why would one want to teach it as a fault? Just as all appearances are naturally situated as illusions, and since all conceptualizations are illusions, the distinction between illusion and non-illusion is spoken to those who do not understand the definitive meaning. That very awareness has no conceptualization, and sees all conceptualizations as illusions. It is not delighting in desire, but practicing for the sake of bliss, and uniting with the nature of one's own deity. There is no conceptualization, no object of focus. Knowing that bliss is without inherent existence, there is also no such knowledge in actions, but manifest realization in offerings and the path. Great compassion, rejoicing, complete dedication, and bodhicitta. Exchanging self and other, and the wisdom free from elaboration. By knowing the distinction between what is to be negated and what is needed, the arising of skillful means is said to be in accordance with all the Great Vehicle. All of those are present in this. Since one does not turn away from the vows of misdeeds, the individual liberation vows are not lost. Many accomplished and wise ones, seeing the great need, offer only a token, but do not offer its vows. Because they see all phenomena as illusions, and because there is no mind of offering as it is. There is no fault in accomplished ones, therefore the nature of mind is the main thing. The mudra is not spoken of only for pure desire, there is no bliss like desire. That is offered to all the Buddhas. The saying, "Making desire into the path," if there is nothing, what is made into the path? If great bliss is not cultivated, what does the practitioner temporarily want with desire? If one is free from desire like a Hearer, how is bliss generated by desire? For the sake of accomplishing the wisdom of bliss.
Chinese
这是对有欲望者说的。 如果需要断除现行的烦恼， 烦恼作为道用只是一句话。 烦恼大且道速时， 悲心、出离心等也大。 如果自己的心完全清净， 以一切方式圆满成佛， 为了使心清净， 应当修持四手印。 像这样享用欲望， 以无执着而获得， 是为了修持智慧而允许的。 如果是根器调柔的人， 或者毫不费力就能获得， 就会显现百味俱全的食物， 以及五百间的房屋。 对于从天界转生的比丘， 会显现过多的资具， 以及香气等散乱之因， 有时也显示专注一境的相续。 有贪欲者以欲望之外的事物， 心是无法获得专注一境的。 不要执着于安乐， 能获得寂灭痛苦的专注一境。 犹如沐浴者以污垢， 使衣服的污垢消失一样， 犹如用铅粉的微粒， 使镜子的污垢清净一样， 同样，智者为了清净罪过， 应当依止罪过。 以智慧方便，用此心， 摧毁罪恶之山后， 也能救度自己和他人。 以五种欲望的功德， 会使诸根增长， 由此菩提心增长， 由此安乐增长。 从触的安乐中产生意乐， 当意成为安乐时， 诸根也会成为安乐。 从自性之女中， 会产生无分别。 以安乐摄持心， 以安乐和无分别， 彼即是究竟的真实智。 烦恼，以及此业， 既能使堕入轮回， 也能成为菩提之因， 因此，不是烦恼本身的过失， 执着于事物才是它的过失。 说毒药能致死， 不是毒药本身的过失， 而是没有致死的能力的过失。 其他，孔雀能使身体壮大。 在波罗蜜多的论典中， 说是视为过失而行持的。 此处是为了大的安乐之义， 为了智慧之因而依止。 也能成就如幻之身， 显示心的自性光明， 风的动摇也会融入， 因此要知道那一点。
English
This is said to those who have desires. If it is necessary to abandon manifest afflictions, Afflictions as a path is just a word. When afflictions are great and the path is swift, Compassion, renunciation, etc., are also great. If one's own mind is completely pure, One attains complete enlightenment in all ways, Therefore, in order to purify the mind, The four mudras should be practiced. Like this, enjoying desires, Obtained without attachment, Is permitted for the practice of wisdom. If a person has subdued faculties, Or obtains it without effort, Then food with a hundred flavors will appear, And a house with five hundred rooms will also appear. To a monk who has transmigrated from the realm of the gods, Excessive possessions will appear, And fragrant smells and other causes of distraction, Sometimes also show the continuity of one-pointedness. For those with attachment, other than desirable objects, The mind cannot attain one-pointedness. Do not be attached to happiness, One will attain the one-pointedness that pacifies suffering. Just as a bather uses dirt, To remove the dirt from clothes, Just as with particles of red lead, The dirt of a mirror becomes pure, Similarly, the wise should rely on faults, In order to purify faults. With wisdom and skillful means, with this mind, Having destroyed the mountain of faults, One can also liberate oneself and others. With the five qualities of desirable objects, The senses will become strengthened, From that, the mind of enlightenment will increase, From that, happiness will increase. From the happiness of touch, mental happiness arises, When the mind becomes happy, The senses also become happy. From the woman of intrinsic nature, Non-conceptualization will arise. With happiness, the mind is gathered, With happiness and non-conceptualization, That itself is the ultimate correct knowledge. Afflictions, and this action, Both cause one to fall into samsara, And become the cause of supreme enlightenment, Therefore, it is not the fault of afflictions themselves, Clinging to things is its fault. Saying that poison causes death, Is not the fault of the poison itself, But the fault of not having the power to kill. Otherwise, the peacock makes the body grow. In the treatises of the pāramitās, It is said to be viewed as a fault and practiced. Here, for the sake of great happiness, One relies on it for the sake of the cause of wisdom. The illusory body is also accomplished, The nature of the mind is shown to be clear, The movement of the winds will dissolve, Therefore, know that point.