Chinese
也以词语来表达。”如此说。安住于普贤、秘密行和苦行之行者，即是瑜伽士。前二者，应极秘密地守护并奉行饮食禁戒等誓言。如《观察二续》中说：“不秘密，则蛇、盗贼、地行、火，皆会带来痛苦。”如此说。在《无垢光》中，此二者也被归纳为初业者。苦行之时，则在众人面前公开奉行，并以威力使不信者转变。如《无垢光》中说：“此后，可以随自己的意愿食用可食与不可食之物，行走可行与不可行之地，饮用可饮与不可饮之物。对此，无人能够加害。”如此，初业者在成就咒语后，便成为瑜伽士。又说：“在此，以完全清净之心，瑜伽士可以进入火中，而不被火烧毁。可以制服狂暴的大象，而不被狂暴的大象杀死。可以骑乘狮子和老虎等猛兽，而不被狮子和老虎等猛兽伤害。可以进入乌鸦饮用的河流中，而不被河流冲走。可以食用毒药，而不被毒药麻痹。可以吞食刀剑等武器，而不被武器割伤。同样，可以食用可食与不可食之物，并完全转变自己和他人之形。瑜伽士的行为就是这样，而初业者则不能做到。”如此说。安住于战胜一切和大众行者，即是获得成就者，也就是从初地极喜地到十地法云地之间，各自相应地获得成就，并获得对心的控制。如《无垢光》中说：“为了展开坛城之轮和在空中行走而获得成就。”如此说。无戏论和极无戏论，是指从安住于普贤行到获得成就之间，各自相应地修行，因此既不一定是圣者的行为，也不一定是凡夫的行为。菩提之
English
It is also expressed by words.” Thus it is said. Those who abide in the conduct of Samantabhadra, secret conduct, and ascetic conduct are yogis. In the case of the first two, vows such as dietary restrictions should be kept very secret. As it says in the Two Examinations: "If not kept secret, snakes, thieves, earth-goers, and fire will cause suffering." Thus it is said. In Vimalaprabha, these two are also included as beginners. In the case of asceticism, it is actually practiced in the sight of people, and the power reverses the unbelieving. As it says in Vimalaprabha: "Then, one should do what is to be eaten and what is not to be eaten according to one's own desire, what is to be walked and what is not to be walked, what is to be drunk and what is not to be drunk. No one can harm him." Thus, a beginner becomes a yogi when the mantra is accomplished. And: "Here, with a completely pure mind, the yogi can enter the fire and not be burned by the fire. He can subdue a drunken elephant, and not be killed by a drunken elephant. He can ride lions and tigers, and not be destroyed by lions and tigers. He can enter a river to be drunk by crows, and not be carried away by the current of the river. He can eat poison, and not be paralyzed by poison. He can eat swords and other weapons, and not be cut by the weapons. Likewise, he can eat what is to be eaten and what is not to be eaten, and completely transform his own and others' forms. Such are the actions of a yogi, but not those of a beginner." Thus it is said. Abiding in overcoming all directions and great assembly practice is to have attained accomplishment, that is, to have accomplished whatever is appropriate from the first bhumi, Joyful, to the tenth bhumi, Cloud of Dharma, and to have gained control over the mind. As it says in Vimalaprabha: "To be accomplished for the sake of expanding the wheel of the mandala and going in the sky." Thus it is said. Non-elaboration and extreme non-elaboration are not necessarily the conduct of noble beings, nor are they necessarily the conduct of ordinary people, because they practice whatever is appropriate from abiding in the conduct of Samantabhadra to attaining accomplishment. Bodhi of
Chinese
在树下安坐，降伏魔众，证得圆满正觉，转法轮，示现入灭之间的一切，是为一切智者。在《无垢光》中说：由于断尽魔、烦恼、等持和所知障，以及示现各种神通，转法轮，以一切智的言语宣说一切法蕴之聚，因此成为一切智者。总而言之，所有这些，都应以安住于自身所行持的 时节的行为来自我标榜，不应行持更高的行为。《无垢光》中说：因此，初学者不应行持瑜伽士的行为，瑜伽士不应行持成就者的行为，成就者不应行持一切智者的行为。一般来说，瑜伽士的名称也用于成就者，如所说：薄伽梵宣说了瑜伽士的十三种分类，即：初发心的瑜伽士，后来变成孩童的，变成青年的，初学者，生于瑜伽行之生的，加行圆满的，意乐圆满的，不退转的，获得灌顶的，一生所系的。如是瑜伽士十种，以及寿命、事业、受用、意乐、发愿、法、心、生、神通、智慧自在等十自在，以及极喜等十地，以及布施等波罗蜜多十种相合，如是瑜伽士也成为菩萨。又说：因此，瑜伽士心极清净，薄伽梵说即是菩萨，如是经部和密续要点一致而宣说。从“获得十度”到“持有清净十智者”之间的名号述说之教证来证实，然而，“瑜伽士不应行持成就者的行为”中的瑜伽士，不是那十种瑜伽士中的任何一种，因为那十种瑜伽士与安住于各自的十地意义相同。
English
Sitting under the tree, subduing the Maras, attaining complete enlightenment, turning the wheel of Dharma, and demonstrating the passage into Nirvana are all characteristics of the All-Knowing One. In "Vimalaprabha," it says: "Due to the exhaustion of Maras, afflictions, meditative stabilizations, and obscurations of knowledge, as well as demonstrating various kinds of miraculous powers, turning the wheel of Dharma, and proclaiming all the collections of Dharma aggregates with the speech of the All-Knowing One, one becomes the All-Knowing One." In short, all of these should be done with the self-importance of practicing the conduct of whatever time one abides in, and one should not practice the conduct of higher beings. In "Vimalaprabha," it says: "Therefore, a beginner should not practice the conduct of a yogi, a yogi should not practice the actions of an accomplished one, and an accomplished one should not practice the actions of an all-knowing one." Generally, the term yogi is also used for accomplished ones, as it is said: "The Bhagavan spoke of thirteen types of yogis: the yogi who first generates the mind of enlightenment, the one who later becomes a child, the one who becomes a youth, the beginner, the one born into the lineage of yogic practice, the one with perfect application, the one with perfect intention, the non-returning one, the one who has received empowerment, and the one who is bound by one lifetime." Thus, there are ten types of yogis, as well as the ten powers of life, activity, resources, inclination, aspiration, Dharma, mind, birth, miraculous power, and wisdom, the ten bhumis such as Joyful, and the ten perfections such as generosity, combined in this way, the yogi also becomes a Bodhisattva. It is also said: "Therefore, the yogi whose mind is completely pure is said by the Bhagavan to be a Bodhisattva," thus explaining that the key points of Sutra and Tantra are consistent. From "obtaining the ten perfections" to "the one who holds the ten pure knowledges," it is confirmed by the scriptural authority of the enumeration of names, but the yogi in "a yogi should not practice the actions of an accomplished one" is not any of those ten yogis, because those ten yogis have the same meaning as abiding in each of the ten bhumis.
Tibetan
དི་ནི་ས་མ་ཐོབ་པའི་རྣལ་འབྱོར་པ་ཡིན་པས་སོ། །དེ་བཞིན་དུ་རྣལ་འབྱོར་པ་བཅུའི་དང་པོ་སེམས་དང་པོ་བསྐྱེད་པ་དང་བཞི་པ་ལས་དང་པོ་ལ་ཡང་། ལས་དང་པོ་པས་རྣལ་འབྱོར་པའི་བྱ་བ་མི་བྱའོ་ཞེས་པའི་ལས་དང་པོ་པར་འཁྲུལ་བར་མི་བྱའོ། །སྐབས་འདིར་གསུངས་པའི་གྲུབ་པ་ནི་ས་བཅུ་གང་རུང་ལ་གནས་པ་ཡིན་ལ། རྗེ་ས་པཎ་གྱིས། གྲུབ་པ་ཆེན་པོ་སངས་རྒྱས་ས། །ཞེས་གསུངས་པ་ལ་ནི་བརྟག་དགོས་ཏེ། གྲུབ་པས་ཐམས་ཅད་མཁྱེན་ པའི་བྱ་བ་མི་བྱ་བར་བཤད་པའི་ཕྱིར། སྤྱིར་གྲུབ་པའི་སྒྲ་ཆེད་དུ་སྦྱར་ན་རུང་སྲིད་ཀྱང་སངས་རྒྱས་ལ་གྲུབ་ཐོབ་ཀྱི་སྒྲར་བཤད་པ་ནི་ཉུང་བར་སྣང་ངོ་། །འཕགས་པ་མིན་ལ་གྲུབ་ཐོབ་མེད། །ཅེས་པའང་རྫོགས་རིམ་གྱི་གྲུབ་ཐོབ་ལ་ནི་བདེན་མོད་ཀྱང་སྐྱེད་རིམ་དང་འཇིག་རྟེན་པའི་གྲུབ་པ་དུ་མ་བཤད་པས་སྤྱིར་ནི་གྲུབ་པའི་སྒྲ་ཙམ་གྱིས་འཕགས་པར་ངེས་པ་མ་ཡིན་ནོ། །རྡོ་རྗེ་ཐེག་པའི་སྤྱོད་པ་རྒྱ་མཚོ་ཡི། །དེ་ཉིད་མི་ཤེས་དུས་ལ་མ་བབ་ཀྱང་། །འདོད་པའི་རོ་ལ་ཆགས་པའི་སྒྱུ་ཐབས་ཀྱིས། །སྔགས་སྤྱོད་སར་རློམ་བྱིས་པས་ས་སྟེང་གང་། །མང་ཞིག་རྟོག་གེའི་གསང་ཚིག་ལ་ཞེན་ཞིང་། །རིང་པོའི་ལམ་གྱི་ཇི་བཞིན་སྒྲར་ཆགས་པས། །རྡོ་རྗེ་ཐེག་པའི་རིག་པའི་བརྟུལ་ཞུགས་ཀྱི། །ཆ་བྱད་འཛིན་པ་ཙམ་ལའང་རབ་ཏུ་སྨོད། །གཉི་གའང་བདེ་འགྲོའི་གེགས་བྱེད་ཉིད་མཐོང་ནས། །བདག་གིས་རྒྱུད་དང་གྲུབ་པའི་མན་ངག་བཞིན། །རབ་ཟབ་སྤྱོད་པའི་རྒྱ་མཚོ་སྙིང་པོར་བསྡུས། །མྱུར་བདེ་འདོད་རྣམས་འདི་ནས་གེགས་མེད་སོང་། །སྤྱོད་པའི་སྐབས་བཤད་ཟིན་ནོ།། །།དམ་ཚིག་གི་རྣམ་བཤད་བཞུགས་སོ། ཐབས་ དང་ཤེས་རབ་གཉིས་མེད་པའི། །དམ་ཚིག་སྡོམ་པ་རབ་གྲུབ་པ། །ཨེ་ཝཾ་འཁོར་ལོ་སྡོམ་པའི་སྐུ། །བླ་མའི་ཞབས་ལ་ཕྱག་བྱས་ནས། །མི་ཤིགས་རྡོ་རྗེའི་ཐེག་མཆོག་གི། །ཚུལ་ཆེན་རྨད་དུ་བྱུང་བ་ཡི། །དངོས་གྲུབ་ཀུན་གྱི་རྩ་བ་གང་། །དམ་ཚིག་སྡོམ་པ་རབ་བཤད་བྱ། །གསུམ་པ་བསྲུང་བྱ་དམ་ཚིག་ལ་གཉིས་ཏེ། དམ་ཚིག་དངོས་བཤད་པ་དང་། ཉམས་པ་སྐོང་བའོ། དང་པོ་ནི། རིགས་ལྔའི་མཁའ་འགྲོ་མ་རྣམས་ཀྱི། །སོ་སོའི་དམ་ཚིག་བསྲུང་ཚུལ་ནི། །སངས་རྒྱས་མཁའ་འགྲོའི་དམ་ཚིག་ཏུ། །བླ་མ་ལ་གུས་སྤྱི་བོར་བཀུར། །སེམས་ཅན་རྣམས་ལ་བྱམས་པ་སྒོམ། །རྡོ་རྗེ་མཁའ་འགྲོའི་དམ་ཚིག་ཏུ། །ཤ་ལྔ་བདུད་རྩི་ལྔ་ལ་སྤྱད། །རྣམ་པར་མི་རྟོག་སྟོང་ཉིད་སྒོམ། །རིན་ཆེན་མཁའ་འགྲོའི་དམ་ཚིག་ཏུ། །ཚོགས་དང་གཏོར་མ་རྒྱ་ཆེན་བཤམ། །ཆགས་ཞེན་སྤ
Chinese
此乃尚未得地的瑜伽士之故。如是，瑜伽士十者之第一，初發心者與第四，初業者亦然。初業者不應行瑜伽士之事業，不應誤認為是初業者。此處所說之成就，乃安住於十地中任何一地者。然薩迦班智達云：「大成就者即是佛。」對此應作觀察，因成就者不應作一切智者之事業之故。一般而言，成就之語若特別使用，或許可以，然稱佛為成就者，似乎少見。「非聖者無成就。」此語對圓滿次第之成就者而言，雖是真實，然因已說生起次第與世間之多種成就，故一般而言，僅憑成就之語，並非必定是聖者。金剛乘之行持如海，彼若不知，時機未至，然以貪著欲樂之幻術，自以為是密咒行者，孩童遍滿大地。眾多耽著於臆測之隱語，於漫長道之如實語句生執著，僅持金剛乘明覺之威儀，亦極為呵責。見二者皆為善趣之障礙後，我將如續部與成就之口訣般，極深廣之行持大海攝為精華。願欲求迅速安樂者，從此無礙而行。行持之章已述竟。 དམ་ཚིག་གི་རྣམ་བཤད་བཞུགས་སོ།།誓言之釋。 ཐབས་དང་ཤེས་རབ་གཉིས་མེད་པའི། །方法與智慧無二。 དམ་ཚིག་སྡོམ་པ་རབ་གྲུབ་པ། །誓言律儀善成就。 ཨེ་ཝཾ་འཁོར་ལོ་སྡོམ་པའི་སྐུ། །唉വം（藏文：ཨེ་ཝཾ，梵文天城體：एवं，梵文羅馬擬音：evaṃ，漢語字面意思：如是）勝樂金剛之身。 བླ་མའི་ཞབས་ལ་ཕྱག་བྱས་ནས། །於上師之足作禮後。 མི་ཤིགས་རྡོ་རྗེའི་ཐེག་མཆོག་གི། །不壞金剛之殊勝乘。 ཚུལ་ཆེན་རྨད་དུ་བྱུང་བ་ཡི། །偉大之理極稀有。 དངོས་གྲུབ་ཀུན་གྱི་རྩ་བ་གང་། །何為一切成就之根本？ དམ་ཚིག་སྡོམ་པ་རབ་བཤད་བྱ། །誓言律儀善宣說。第三，所守護之誓言有二，誓言之真實宣說，與，違犯之補救。初者為：五部空行母等之，各自誓言守護之方式為：於佛部空行之誓言中，恭敬上師，頂戴於頭。於眾生修持慈愛。於金剛空行之誓言中，享用五肉五甘露。修持無分別空性。於寶部空行之誓言中，廣設會供與朵瑪。捨棄貪執。
English
This is because he is a yogi who has not yet attained the ground. Likewise, among the ten yogis, the first, the one who first generates the mind, and the fourth, the first worker, too. The first worker should not do the work of a yogi, and should not be mistaken for the first worker. The accomplishment mentioned here is one who abides in any of the ten grounds. However, Sakya Paṇḍita said, "The great accomplished one is the Buddha." This needs to be examined, because the accomplished one should not do the work of an omniscient one. In general, the word "accomplishment" may be used specifically, but it seems rare to refer to the Buddha as an accomplished one. "There is no accomplished one who is not a noble one." This statement is true for the accomplished one of the completion stage, but since many accomplishments of the generation stage and the worldly stage have been explained, in general, the word "accomplishment" alone does not necessarily mean a noble one. The conduct of the Vajrayana is like an ocean, but if one does not know it and the time has not come, then with the illusory means of attachment to desire, children who presume to be mantra practitioners fill the earth. Many are attached to the secret words of speculation, and cling to the literal words of the long path. Even merely holding the demeanor of the knowledge of the Vajrayana is greatly criticized. Seeing that both are obstacles to the happy realms, I have condensed the profound and vast ocean of conduct, like the tantras and the instructions of accomplishment, into an essence. May those who desire quick bliss go forth from here without hindrance. The chapter on conduct has been explained. The Explanation of Vows With method and wisdom inseparable, The vow of discipline well accomplished, The body of Hevajra, the wheel, Having prostrated at the feet of the lama, The supreme vehicle of indestructible vajra, The great way that is wondrous, Whatever is the root of all siddhis, The vow of discipline will be well explained. The third is that the vows to be protected are twofold: the actual explanation of the vows, and the restoration of what has been broken. The first is: The way to protect the individual vows of the five classes of dakinis is: In the vow of the Buddha-dakini, respect the lama and place him on the crown of the head. Meditate on loving-kindness towards all sentient beings. In the vow of the Vajra-dakini, practice with the five meats and the five amṛtas. Meditate on non-conceptual emptiness. In the vow of the Ratna-dakini, arrange vast ganachakras and tormas. Abandon attachment.