Chinese
于何处显现的一切景象， 以梦幻泡影般的强烈忆念， 若能善加观修则显现空性无别。 于大乐轮中，白莲日月之上， 具足三根本的上师金刚持， 以视如真佛的无执著虔诚， 不散乱地祈请，恒常珍视此道。 心性之介绍，名相虽众多， 然观视本初之自性智慧时， 觉性明澈，即双运之智慧， 于清净法身中，请诸位认识。 三禅与四禅之等持， 以及四无色定，执著于有顶天之心， 乃是安乐光明空性之歧途。 请知晓正道与歧途之差别。 如佛之身与食肉者之形相等， 无论六根境中显现何者， 无论显现何者，皆是心与心性空性， 若能善加了悟，则障碍转为成就。 安乐光明无念，境相光明现见， 以及于空中飞行，于水上行走等， 执著于胜妙者虽多，然若未以证悟摄持， 则各种体验如 इंद्रधनु [梵文：Indradhanu，彩虹]一般。 以咒物、睡眠与禅修之力等， 令风心散乱之各种体验中， 生起满足感之大修行者虽多， 然大多有落入散乱深渊之危险。 总而言之，从任何修持中所生， 信心等善法自然增长， 贪执等不善法自然减少， 则此法即是殊胜之成佛妙道。 观修次第之分判，即第三。 三律仪之取舍学处等， 如律藏、经藏、续部之规， 别解脱、菩萨、密咒之学处等， 见有舍弃、违犯与自作。 以知晓诸法皆是法性之虚妄傲慢， 舍弃身体之约束与一切禅定后， 种种轻率之凡夫行径， 此乃欺骗世间之世俗谛。 若证悟法界，则无需取舍， 即使造罪亦无过失，能成佛等， 行事乖张，以及食肉者之灌顶等， 见有无缘者步入邪道。 勇父空行之会供宴饮等， 四种会供所说之会供轮， 二十四圣境之瑜伽男女众， 聚
English
Whatever appears in any place, With intense recollection of dreamlike illusions, If meditated well, appearance and emptiness arise inseparably. In the great bliss wheel, on a white lotus, sun, and moon, The root guru, the Vajradhara possessing three qualities, With devotion free from attachment, seeing him as the actual Buddha, Pray without distraction, always cherish this path. Although there are many terms for introducing the nature of mind, When looking at the face of primordial wisdom itself, Consciousness is clear and pure, the wisdom of union, In the completely pure Dharmakaya, please introduce it to everyone. The samadhi of the third and fourth dhyanas, And the single-pointed mind of existence in the four formless realms, Are the wrong paths of bliss, clarity, and emptiness without thought. Please know the distinction between the path and the wrong path. Like the body of the Buddha and the form of a flesh-eater, Whatever appears as the object of the six senses, Whatever appears is mind, and the nature of mind is emptiness, If well understood, obstacles turn into accomplishments. Bliss, clarity, non-thought, clear appearance of objects, And flying in the sky, walking on water, and so on, Although there are many who cling to the supreme, if not grasped by realization, The various experiences are like इंद्रधनु (Indradhanu, indradhanu, Rainbow). Through the power of mantra substances, sleep, and meditation, etc., In the various experiences of the wind-mind becoming chaotic, Although there are many great meditators who generate satisfaction, Most are in danger of falling into the abyss of distraction. In short, from whatever is practiced, If faith and other virtues naturally increase, And attachment and other non-virtues naturally decrease, Then that Dharma is the excellent and wonderful path to Buddhahood. The division of the stages of meditation, the third. The practices of what to adopt and abandon in the three vows, According to the Vinaya, Sutra, and Tantra systems, The practices of individual liberation, Bodhisattva, and mantra vows, Are seen as abandoning, violating, and self-made. With the false pride of knowing that all dharmas are the nature of dharmas, Having abandoned the physical restraints and all meditation, Various careless actions of ordinary people, This is the conventional truth that deceives the world. If the Dharmadhatu is realized, there is no need to adopt or abandon, Even if sins are committed, there is no fault, and one can attain Buddhahood, etc., Acting outrageously, and initiations of flesh-eaters, etc., It is seen that the unfortunate enter the wrong path. The feast of the gathering of heroes and heroines, etc., The mandala of the gathering spoken of as the four gatherings, The yogis and yoginis of the twenty-four great places, Gather
Chinese
行于空行，生起大乐。 瑜伽之名的男女各种。 以对欲妙食物的强烈执着。 此会供是不尽轮回之因。 从下滴上提，坛城轮中。 引出无漏四喜之义智慧。 不知下注持摄四种行相。 欲以近取使者的道途令人惊。 未以菩提心润泽自相续。 为求利敬以猛厉事业等。 调伏鬼等喧嚣的行为。 暂时虽成究竟是可怖之处。 无视广大调伏的开遮差别。 极度傲慢裸体的苦行者。 游走于城镇山间集市中。 这是空衣外道各种形象的传记。 未获得对空性之义的信解。 以无知妄语的愚者之诳惑。 无视黑白业的因果。 这是悦意的此岸恶语。 以知晓一切显有如幻化。 对于如何行持道用不了解。 各种舍弃羞耻的行为。 这是外道行持的修法。 持壶铃和侍奉五火。 以及苦行和断绝生计等。 难行的行为外道也有。 所作所为令行持成为道用。 一无所有和远离贪欲。 忆念前世和空中飞行等。 行为现前其他教派的导师也有。 寻觅未混杂力量等的功德行持。 以普贤行最初获得暖相后。 为提升自己经验证悟的效力。 秘密行会供以及彼等一切的最后。 由遍胜诸方成就之上师所作。 未以珍爱身命的慈悲摄持。 在山谷旷野海边以及。 尸林等恐怖之处。 秘密的行为会成为不必要的障碍。 所作所为成为道用，所显现的都观为修行。 未将好坏平等显现。 以身语意的各种行为。 会供的行为，自己和他人事业等。 以二无我智和大悲的结合。 除了所作所为都转为有义之外。 以取舍混杂的粗鄙行为。
English
Acting in the sky, generating great bliss. Various men and women with the name of yogi. With strong attachment to desirable objects and food. This gathering is the cause of endless samsara. From downward release and upward binding, in the mandala wheel. Draw out the wisdom of the meaning of the four joys without outflows. Without knowing the four movements of descending and holding the elements. It is strange to desire to approach the path of the messenger. Without moistening one's own mind-stream with bodhicitta. For the sake of gain and honor, through fierce actions and so on. That noisy behavior of subduing demons and so on. Although temporarily accomplished, ultimately it is a place of terror. Ignoring the distinctions of what is permitted and prohibited in vast taming. Extremely arrogant, with the asceticism of nakedness. Wandering in towns, mountains, and market times. This is the biography of various forms of sky-clad outsiders. Without gaining faith in the meaning of emptiness. Through the deception of fools speaking ignorantly. Ignoring the cause and effect of black and white karma. This is the evil speech of this shore that is pleasing. Knowing all phenomena to be like illusions. Without understanding how to practice the path. Various behaviors of abandoning shame. This is the practice of the conduct of tirthikas. Holding a ghata-bowl and serving five fires. As well as practicing austerities and cutting off livelihood, and so on. Difficult practices are also found among the tirthikas. Make whatever you do become the path. Having nothing and being free from desire. Remembering past lives and flying in the sky, and so on. Manifest behaviors are also found among the teachers of other sects. Seek qualities and conduct that are not mixed with powers and so on. Having first obtained warmth through Samantabhadra's conduct. To enhance the effectiveness of realizing one's own experience. The secret conduct of gatherings and at the end of all of those. Was done by the superior accomplished one who is victorious in all directions. Without being seized by compassion that cherishes body and life. In mountain valleys, great plains, seashores, and. In terrifying places such as charnel grounds. Secret conduct becomes an unnecessary obstacle. Whatever is done becomes the path, whatever appears is contemplated as practice. Without manifesting the equality of good and bad. Through various actions of body, speech, and mind. The conduct of gatherings, one's own and others' activities, and so on. Through the union of non-duality wisdom and great compassion. Except for whatever is done being transformed into meaningfulness. Through coarse actions mixed with acceptance and rejection.
Chinese
最终的行为是无意义轮回的因。 普贤王如来以圆满的慈悲心， 在尸陀林等地进行秘密行为，作为生起神通、现量、安乐等的方法。 秘密行为等由大成就者们所作。 当秘密行为圆满，生起体验之时， 证悟之月是否会被因缘所蚀？ 在众人之中进行会供轮。 邬金等地由成就者们所作。 所作所为一切都转为利他之时， 为了调伏诸方、游历诸地， 在二十四处大圣地中获得彻底的胜利。 那若巴等由大成就者们所作。 在三种行为的一切阶段中， 密续的甚深道、上师的敬信， 以及无有执着的大慈悲这三者， 不离依止是行为的誓言。 这是行为次第的第四（部分）。 圆满大教的导师普贤王如来， 被认为是金刚持与无二法身。 一些不依经论的旧译宁玛派的持法者，以偏执的分别念， 区分佛陀之身的好坏，真是稀奇。 他们说，往昔所造不善业的异熟所生的， 净饭王之子等也是佛陀。 将不了义经误认为了义论。 断绝一切障碍与产生恶业相违。 对于具足一切功德的圆满佛陀， 他们说没有自续摄持的智慧。 具有了知一切所知之五种智慧， 以及力量等功德的自续是什么？ 他们说，不示现他显现之身的， 真实圆满的佛陀是存在的。 在圆满二资粮后现证菩提， 为了利他，以二身之愿力与福德力， 明亮地具足相好与功德的同时， 他们认为存在具足一切二障的佛陀。 不区分意图、必要等差别， 摧毁无明黑暗的力量等有什么必要？ 他们说，存在具有能知一切所知的智慧，以及能取所取之错乱显现的佛陀。 八识转为智慧，一切都善加修习后， 不清净的显现是从何者的威力中产生的？ 自性光明本初的智慧， 在究竟的色究竟天法界宫殿中， 虽然本来就是法身佛， 但因骤然的
English
The ultimate conduct is the cause of the unnecessary cycle of existence. Through the all-good, ultimate, great compassion, Secret conduct is performed in charnel grounds, etc., as a method for the arising of miraculous powers, direct perception, bliss, etc. Secret conduct and so forth were performed by the great accomplished ones. When secret conduct is perfected and experience arises, Does the moon of realization wane or not wane due to circumstances? The conduct of gathering is performed in the midst of many. Accomplished ones such as Orgyen performed them. When everything that is done is transformed into benefiting others, In order to subdue lands and traverse places, Complete victory is achieved over the twenty-four great lands. Great accomplished ones such as Naropa performed them. In all stages of the three conducts, The profound path of the tantras, the guru's devotion, And the three great compassions free from all attachments, To rely on them inseparably is the samaya of conduct. This is the fourth division of the stages of conduct. The teacher of Dzogchen, Samantabhadra, Is considered to be Vajradhara and the non-dual Dharmakaya. Some holders of the early translation Nyingma teachings, devoid of scripture and reason, with biased thoughts, It is strange to differentiate between good and bad in the body of the Buddha. They say that the son of Śuddhodana, etc., from whom the ripening of past unwholesome deeds arises, is also a Buddha. They mistake provisional sutras for definitive statements. Abandoning all obscurations and the arising of bad karma are contradictory. To the perfect Buddha who possesses all qualities, They say that there is no self-contained wisdom. What is the self-contained wisdom that possesses the five wisdoms that know all knowable things, And qualities such as powers? They say that there exists a truly perfect Buddha who does not show the appearance of the body of others' perception. Having perfected the two accumulations, they become manifestly enlightened, For the sake of others, through the power of the aspiration and merit of the two bodies, While clearly possessing the marks and qualities, They maintain that there exists a Buddha who possesses all two obscurations. Without distinguishing the types of intention, necessity, etc., What is the necessity of powers, etc., that destroy the darkness of ignorance? They say that there exists a Buddha who possesses the wisdom that knows all that exists, along with the deluded appearance of grasping and being grasped. Having transformed the eight consciousnesses and thoroughly trained everything, From whose power does the impure appearance arise? The naturally luminous, innate wisdom, In the ultimate Akanishta, the palace of the Dharmadhatu, Although one is primordially enlightened as the Dharmakaya Buddha, But due to sudden