Chinese
并且已经圆满了。同样，像比那萨等卖酒的方式，像苏卡达里等卖淫的方式，像乔瑟等婆罗门的方式，还有国王、大臣、妃子、商人、户主、普通百姓、苦行者、断灭论者、发髻者等外道行者，以及像旃陀罗和猎人等形象，乃至像穆托巴一样，随心所欲的行者，安住于外在的形象，而内在的瑜伽，就像灯焰和河流一样，修持的数量超越了计数，在印度出现。在藏地，仲敦巴·嘉瓦炯乃（1003-1064）和杰尊扎巴昆切等安住于梵行的居士，杰尊玛尔巴和恩果等保持在家人的形象，杰米拉等具有苦行者的 形象，成就者格林热等形象不定的瑜伽士，以及其他以隐秘的方式行持的人，出现了很多。稍微详细地分开来说，那些圣者的传记，在证悟没有达到究竟之前，是无戏论的行持，达到究竟之后，自己伟大的事业，以及降伏所化众生的部分，虽然是广大的利众行为，但是所有这些在众生的显现中，都以当时当地的称谓来隐藏，因此安立为无戏论的行持，是没有矛盾的。因此，如果以内在无戏论的行持，外在安住于声闻的行仪来做，那么容易守护教法的外在界限，而且道路上的障碍也少，因此，吉贡巴也说：“智慧行为特别殊胜的是戒律珍宝。”以及“调伏气脉的要点尤其深奥。”总而言之，像这样的无戏论的行持，并不是说之前必须专门去学习有戏论的智慧行为，也没有像六个月等时间的规定。仅仅通过这个途径，成就昆桑（普贤）、秘密行、极度无戏论、会供行、以及降伏一切的行持之间，成就的人非常多，而且秘密真言是作为秘密真言本身来行持的，因此这是密咒行持的殊胜之处。
English
and has been completed. Similarly, like Binaasa and others' way of selling alcohol, like Sukhadaari and others' way of prostitution, like Choser and others' way of Brahmanism, and also kings, ministers, consorts, merchants, householders, ordinary people, ascetics, annihilationists, braided hair people, and other external practitioners, and the forms of Chandalas and hunters, and even like Mutoba, practitioners who act as they please, abiding in external appearances, while the inner yoga, like the flame of a lamp and the flow of a river, the practice of which is beyond counting, appeared in India. In this land of Tibet, Dromton Gyalwai Jungne (1003-1064) and Jetsun Drakpa Kundre and others abided as celibate lay practitioners, Jetsun Marpa and Ngok and others maintained the appearance of householders, Je Mila and others had the appearance of ascetics, the great accomplished Lingre and others were yogis with uncertain appearances, and also others who acted in hidden ways appeared limitlessly. If we separate it out a bit more detailedly, the biographies of those holy beings, until the realization reaches the ultimate point, are conduct without elaboration, and after reaching the ultimate point, their own great deeds, and the parts of subduing those to be tamed, although they are vast activities for the benefit of beings, all of these, in the appearance of beings, are hidden by the terminology of that time and place, therefore establishing it as conduct without elaboration, there is no contradiction. Therefore, if one does it by abiding in the conduct of inner non-elaboration and the conduct of outer Shravakas, it is easy to protect the outer boundaries of the teachings and there are fewer obstacles on the path, therefore, Jigten Sumgon also said, "The most extraordinary of wisdom conduct is the jewel of discipline." And, "The key point of taming the channels and winds is particularly profound." In short, for such conduct of non-elaboration, it is not necessary to specifically go to the wisdom conduct of elaboration beforehand, and there is no fixed time like six months. Just through this path, there are very many who have attained accomplishment between the conduct of Kunsang (Samantabhadra), secret conduct, extremely non-elaborate, gathering conduct, and the conduct of overcoming all directions, and since secret mantra is practiced as secret mantra itself, this is the excellence of mantra practice.
Chinese
处于其中。总的来说，这种行持的方式，是融合了圆满次第的有相和无相，以一种既不能舍弃有相，又无法修持无相的方式，一心一意地进行修持。特别是在这里，“十六半半明点者”等次第，主要在于将大乐束缚于不漏，专注于忆念乐空的禅修。至于如何修持这些，仅仅在种子般的口诀中有所阐明，一般来说，需要将上师的甚深口诀融入自相续，因此这里不作详述。对于具有所缘的实际行持，如果不能以强大的热力加以控制和摄持，就会成为人们嘲笑的对象。正如导师扎烂达拉巴所说： 给黑行者送去一个小盒子，并说：“不要打开它，带到邬金（U rgyan）去，在一个墓地里，有很多女人排成一列，在队伍的末尾，有一个矮胖的黑皮肤女人，左肩上有三重痣，把这个献给她，请求加持。”他带着盒子去请求加持，那个女人在盒子上放了一朵花，说：“我已经加持过了，不要打开它，把它还给你的上师。如果在路上遇到危险，就看着它，它会帮你化解。”在路上遇到老虎时，他按照指示看着盒子，生起了僵硬和傲慢，打开盒子一看，里面是一个骨饰，他把骨饰戴在身上，去上师那里请求行持。上师说：“你不适合行持，不要做。”但他不听，带领着五百名男女瑜伽士眷属去行持，用卡杖嘎（kha T+wAM ga）阻断了恒河的水流。当他们到达一片荒凉的平原时，因为找不到水，所有人都感到口渴。这时，有一个人拿着一个空水罐，背着一个袋子，赶着两头牛走了过来，他们向他要水，那人说：“有水，但我的牛会被老虎吃掉。”他说：“我会保护的。”当他去取水时，老虎来了，他和他的眷属都无法保护，即使看着老虎也无济于事，两头牛都被吃掉了。然后那个人来了，说：“两头牛都被老虎吃了。”那个人变成了导师扎烂达拉巴。因此，行持
English
It remains in that state. In general, the way of this practice is to combine the stages of completion with and without signs, practicing single-mindedly in a way that neither abandons the signs nor allows the practice of the signless. In particular, in this context, the sequence of "sixteen halves with bindu," etc., mainly focuses on binding great bliss to non-leakage, and diligently engages in the meditation of remembering bliss and emptiness. How to practice these is also clarified in the seed-like oral instructions, and in general, it is necessary to integrate the profound oral instructions of the venerable lama into one's own mindstream, so it will not be elaborated here. For actual practices with objects of focus, if one cannot control and subdue them with great heat, it will become a laughingstock for people. As the master Jalandharapa said: He sent a small box to a black practitioner and said, "Without opening it, take it to Oddiyana (U rgyan), and in a cemetery, there are many women lined up. At the end of the line, there is a short, stout, black-skinned woman with three moles on her left shoulder. Offer this to her and ask for blessings." He took the box and asked for blessings. The woman placed a flower on the box and said, "I have blessed it. Do not open it again, but offer it back to your teacher. If you encounter danger on the road, look at it, and it will help you avert it." On the road, when he encountered a tiger, he looked at the box as instructed, and stiffness and arrogance arose. When he opened the box, there was a bone ornament inside. He put the ornament on his body and went to the teacher to ask for practice. The teacher said, "You are not ready for practice, do not do it." But he did not listen, and led five hundred male and female yogi attendants to practice. He blocked the flow of the Ganges River with a khatvanga (kha T+wAM ga). When they reached a desolate plain, they could not find water and everyone was thirsty. At that time, a man came carrying an empty water pot, carrying a bag, and driving two oxen. They asked him for water. The man said, "There is water, but my oxen will be eaten by a tiger." He said, "I will protect them." When he went to fetch water, a tiger came, and he and his attendants could not protect the oxen, even by looking at the tiger. Both oxen were eaten. Then the man came and said, "Both oxen were eaten by the tiger." The man turned into the master Jalandharapa. Therefore, practice