English
Yes. One should not be kind to the wicked, but should kill all the Buddhas. Thus it is said, dualistic clinging is extinguished, and as one obtains the separation of dualistic appearances, when one penetrates through the gap of non-dual luminosity, even if one practices the ten non-virtuous actions, it turns into an undefiled discipline. Just as water is put into water, just as butter is put into butter, one's own original wisdom, there is no sin in seeing it well. Thus it is said. When one obtains the undefiled discipline of luminosity, to whom should one make offerings? The one called wisdom, the mind of all, offer to the teacher of all victors. Thus it is said. The one called wisdom, the mind of all, the mind is penetrated, is the teacher who knows the sutras and elaborations of all dharmas. Why make offerings to the teacher? Because he gives various siddhis, the intelligent should always make offerings. Thus it is said. Thus, having explained the practice of non-elaboration and equality, now I will show its benefits. Why is it that the merit of the Buddhas and Bodhisattvas of the ten directions, one pore of the teacher is supreme? Therefore, the Buddhas and Bodhisattvas look upon the one who makes offerings to the teacher. Thus it is said. The self-awareness luminosity of the mind, with the direct realization of samadhi, by benefiting others, causes the disciple to realize, that is blessed by the Buddhas and Bodhisattvas, and because it shows the meaning of the Dharmakaya, even one pore becomes supreme, therefore one should make offerings to the teacher. If it is extremely non-elaborate, why should one make offerings to the teacher? Because he bestows the desired Buddhahood accomplishment, thus it is said. Therefore, one should not slander the teacher, one should not slander the vajra brothers, one should respectfully receive the teacher's teachings, and one should abandon all such as father, mother, and grandparents without any regard, like grass, and one should accomplish the supreme accomplishment of kingship. Commentary on the Third Chapter of the Fifth Section. || Fourth Chapter of the Fifth Section, Explaining the Arising Yoga of the Completion Stage. Thus, having explained the condensed chapter on the four types of practice of the generation stage and the completion stage, now its
Chinese
如所说开示，导师说：“之后，应作如实说。” 这样说了。 “之后”的意思是紧接着，在眷属们作礼、供养和赞颂之后。 “应作如实说”是指应讲述最殊胜的瑜伽士的身后等味一体的行为。 如果那时要行持，那么“行持已达彼岸之相，谁以久住金刚之瑜伽士”这样说了，对于本体获得生圆次第的征相，就是行持已达彼岸。 它的相就是生起次第的烟雾和阳焰等五种征相，以及圆满次第的灯和萤火虫等八种征相，自己证悟，以及其他菩萨以身语转变的方式证悟，就是谁以久住，远离近疏之血统，即使是其他血统，也以勃起和颜色悦意等征相，无疑地知晓是金刚瑜伽士。 这样简略地开示之后，广说就是：“空行母等朵玛之，饮食及所作有多少，瑜伽士则应食用。” 这样说了。 空行母是天女的种族。 “等”字是指乾闼婆和夜叉，以及罗刹和阿修罗等的朵玛和供品，了知自他平等性的瑜伽士应食用。 “以尸灰涂抹”是指所调伏者是猛厉怖畏者，因此要用尸灰和衣服以及碗等来行持，并且夜晚秘密行走。 为什么不用相反的行为来调伏呢？因为随顺是舒缓的道路。 处在何处呢？“山和十字路口等”这样说了，很容易理解。 时间是什么时候呢？“夜晚，母鬼之家等”这样说了。 在那些地方想要行持的瑜伽士，在稍微得到温暖的时候，那时想要行持，这样说就是舍弃了不想行持的人，没有相的分别念，具有强大的忍耐力，以及心安住于光明的心，这二者。
English
As explained in the discourse, the teacher said, "Then, one should speak truthfully." This was said. "Then" means immediately after, after the retinue had made prostrations, offerings, and praises. "One should speak truthfully" means that the conduct of the most excellent yogi, whose substance and aftertaste are of one flavor, should be explained. If one is to practice at that time, then "The characteristic of having reached the other shore of conduct, by whom the Vajra yogi dwells long" was said. For the main subject, obtaining the signs of the generation and completion stages is to have reached the other shore of conduct. Its characteristics are the five signs of the generation stage, such as smoke and mirages, and the eight signs of the completion stage, such as lamps and fireflies, one's own realization, and the realization by other Bodhisattvas through the transformation of body and speech, is who dwells long, being far from the near and distant lineages. Even if it is another lineage, it is undoubtedly known to be a Vajra yogi by the signs of erection and pleasant color. Having briefly shown this, the detailed explanation is: "The Torma of Dakinis, etc., how much food and drink there is, the yogi should eat." This was said. Dakini is the race of goddesses. "Etc." refers to the Tormas and offerings of Gandharvas and Yakshas, as well as Rakshasas and Asuras, etc. The yogi who knows the equality of self and others should eat. "Anointing with ashes of corpses" means that the one to be subdued is a fierce and terrifying being, so one should practice with ashes of corpses, clothes, and bowls, etc., and walk secretly at night. Why not subdue with contrary behavior? Because following is the path of relief. Where is it? "Mountains and crossroads, etc." was said, which is easy to understand. When is the time? "Night, the house of the Mamos, etc." was said. The yogi who wants to practice in those places, when he gets a little warmth, at that time he wants to practice, saying this is to abandon those who do not want to practice, there is no conceptualization of signs, having great endurance, and a mind that abides in the clear light, these two.
Chinese
即使已经获得了暖相，也不想进行修行，因为散乱的部分很少。具有祈愿力量的人需要积累资粮，特别是需要观想众生，这二者是因为获得暖相后，正行和后行味道相同，并且为了在后行中遮止有相的散乱，所以应当修行。那又是怎样的呢？如果想要成就自己，就应当再次进行孩童的行为。这样说了，因此孩童的嬉戏是“因”的简要指示的解释。以无执着的心的，穿着色彩鲜艳的旧布。这是简略地指示“收集并执着”的解释。为了摄受有情，有智慧的人应当游行。成为寂静金刚的自性。这样说了，通过调伏各种各样的人，应当观想为青年的形象。这是简要指示的详细解释。这样显示了独勇的行为后，那么如何进行国王代理的行为呢？应当观察坛城。毛孔是住所。应当向十方散布。这是说，以随顺众生意乐的、如同普贤菩萨一样的行为，像具有眷属的坛城轮一样，从心间的吽字（ཧཱུྃ，梵文：हूँ，hūṃ，种子字）的毛孔中出来，散布到十方，散布坛城之轮。这样显示了生起次第阿瓦杜提的行为后，现在以获得秘密灌顶而行持波罗蜜多的行为是：在山顶的顶端，住所应当非常平等。这是说，对于得到和没得到，名声和没名声，赞扬和诽谤，快乐和痛苦，都应当非常平等。而且，跟随佛陀平等结合之后，莲花苑是令人愉悦的行母处，修行者如果真实观修那个地方，就会迅速获得成就。这样说了，莲花苑是指十二岁、十六岁、二十岁和二十四岁的（行母）。令人愉悦的水池是指通过息增怀诛四种修法调伏的母亲和姐妹等咒生女。修行者真实观修，是指四喜的等持。
English
Even if warmth has been attained, one does not want to practice because the distractions are few. Those with the power of aspiration need to accumulate merit, and especially need to contemplate beings. These two are because after attaining warmth, the main practice and the subsequent practice have the same taste, and in order to prevent the distractions of signs in the subsequent practice, one should practice. What is it like? If you want to accomplish yourself, you should again engage in the behavior of a child. It is said that the play of a child is an explanation of the brief instruction of "cause." With a mind free from attachment, wear old clothes of artificial colors. This is a brief explanation of the instruction to "collect and cling." In order to subdue sentient beings, the wise should wander. Having become the nature of peaceful Vajra. Thus it is said, by taming various kinds of people, one should meditate on the form of a youth. This is a detailed explanation of the brief instruction. Having shown the conduct of the solitary hero, how should the conduct of the regent be performed? The mandala should be examined. The pores are the dwelling places. They should be spread in the ten directions. This means that with conduct like that of Samantabhadra, according to the inclinations of beings, like the wheel of the mandala with its retinue, from the pores of the hairs from the Hūṃ (ཧཱུྃ，梵文：हूँ，hūṃ，seed syllable) in the heart, spread out to the ten directions, spreading the wheel of the mandala. Having shown the practice of the Awa Ḍhūtī in the stage of generation, now, having obtained the secret empowerment, the practice of the pāramitās is to be performed: On the summit of the mountain, the dwelling should be very even. This means that gain and no gain, fame and no fame, praise and blame, happiness and suffering should all be very even. Moreover, following the Buddha's equal union, the lotus grove is a delightful place for the yogini. If the practitioner truly meditates on that place, he will quickly attain accomplishment. Thus it is said, the lotus grove refers to those who are twelve, sixteen, twenty, and twenty-four years old. The delightful pond refers to mantra-born women such as mothers and sisters who have been purified by the four practices of pacifying, increasing, magnetizing, and subjugating. The practitioner truly meditates means the samādhi of the four joys.
Chinese
因此，通过禅修，在那里战胜世间的八法，并说所获得的那些东西叫做吃。抛弃好坏的分别念，以不执著味道的心来吃，不要把东西扔掉。像Gunjala等各种各样的东西。等等，就是说把能找到的Oelma Sel等做成念珠装饰，不要贪求找不到的珠宝念珠等。穿戴从生物肢体上获得的东西。意思是说，穿戴能找到的大象和老虎的皮等，不要寻找找不到的大块细布和喀什米尔的衣服等。如果获得和未获得都一样，那要什么呢？说是为了追求安乐而给予安乐。意思是说，对于禅定的誓言不动摇的，对于无分别的瑜伽士，给予身心安乐的方法，平等地给予。如果说名声的声音有什么区别吗？有的时候也用梵语（སཾ་སྐྲྀ་ཏ་，梵文天城体：saṃskṛta，梵文罗马拟音：saṃskṛta，完全的），也有的时候颠倒过来说俗语（པྲ་ཀྲྀ་ཏ་，梵文天城体：prakṛta，梵文罗马拟音：prakṛta，自然的）。说是名声和不名声意义相同。通过疯狂的行为来结合，吃和不吃都随意吃。意思是说，就像疯子因为疾病而丧失了感官，分别念都消失了一样，瑜伽士们通过将生命力注入阿瓦杜提脉（ཨ་ཝ་དྷཱུ་ཏཱི，梵文天城体：Avadhūtī，梵文罗马拟音：Avadhūtī，弃舍者）的力量，阻止了分别念的力量。像疯子的行为一样，吃和不吃，五甘露等被贬低的东西，以及鱼肉和热饭等被赞扬的东西，快乐和痛苦都平等对待。这样讲述了到彼岸的行为之后，现在讲述获得智慧和般若的自在，在各方面都获得胜利的行为，说是在别人的地方成就。别人的地方就是村庄、城镇、寺庙等。跟随胜乐金刚的根本续，叫做瑞苏拉丛林。在最初成就的坟墓里。通过这些，以胜乐金刚的处所，舍弃一切恐惧的想法。瑜伽士以智慧，禅修智慧和般若的意义。修行者在获得暖相的时候。应该开始在各方面都获得胜利的行为。什么？
English
Therefore, through meditation, the eight worldly dharmas are overcome there, and it is said that those things that are obtained are called eating. Abandoning the discrimination of good and bad, eat with a mind that does not cling to taste, and do not throw things away. Like Gunjala and other various things. Etc., that is to say, make rosary decorations from Oelma Sel, etc. that can be found, and do not covet rosary beads of jewels, etc. that cannot be found. Wear what comes from the limbs of living beings. It means to wear elephant and tiger skins, etc. that can be found, and not to look for large pieces of fine cloth and Kashmiri clothes, etc. that cannot be found. If obtaining and not obtaining are the same, then what is needed? It is said to give happiness in order to seek happiness. It means that for the yogi who is unwavering in the vow of meditation and has no discrimination, the method of giving comfort to body and mind is given equally. If there is a difference in the sound of fame? Sometimes Sanskrit (སཾ་སྐྲྀ་ཏ་，梵文天城体：saṃskṛta，梵文罗马拟音：saṃskṛta，perfect) is also used, and sometimes vernacular (པྲ་ཀྲྀ་ཏ་，梵文天城体：prakṛta，梵文罗马拟音：prakṛta，natural) is said in reverse. It is said that fame and non-fame have the same meaning. Combining through mad behavior, eat and don't eat as much as you like. It means that just as a madman loses his senses due to illness, and discriminations disappear, yogis, through the power of injecting life force into the Avadhuti channel (ཨ་ཝ་དྷཱུ་ཏཱི，梵文天城体：Avadhūtī，梵文罗马拟音：Avadhūtī，renouncer), block the power of discrimination. Like the behavior of a madman, eating and not eating, the five ambrosias and other degraded things, as well as praised things such as fish meat and hot rice, are treated equally with happiness and suffering. After explaining the behavior of going to the other shore in this way, now explaining the behavior of gaining victory in all aspects by obtaining the freedom of wisdom and prajna, it is said to be accomplished in other people's places. Other people's places are villages, towns, temples, etc. Following the root tantra of Chakrasamvara, it is called Risula Jungle. In the cemetery that was originally accomplished. Through these, with the idea of abandoning all fears in the place of Chakrasamvara. The yogi, with wisdom, meditates on the meaning of wisdom and prajna. When the practitioner obtains warmth. The behavior of gaining victory in all aspects should be started. what?