English
There are two types of conduct. The first is the common general conduct, and the special conduct of union and liberation. The second, for the path of liberation, the seven such as conduct with faith and diligence are gradual conduct, and the conduct of sudden transcendence without acceptance or rejection, which is also said to be eight. Furthermore, in terms of conduct, there is meditating on samadhi in equipoise, and in post-meditation, viewing all appearances as illusory, thereby freely enjoying desirable qualities, etc., with very many ways of distinguishing. However, most conduct is established from the stage of post-meditation. Moreover, this also transforms into various conducts depending on how inner heat is obtained and how progress is made in practice, such as with concepts, without concepts, and extremely without concepts. Also, there are sayings such as the conduct of a novice practitioner is the conduct of a young ascetic, after overcoming obstacles, the conduct of a crazy ascetic, and after gaining stability, the conduct of a king ruler. In addition, there are the conducts of Kundalini and Samantabhadra Vairochana, etc., with various names and distinctions. From the perspective of time, first is the conduct of entering, in the middle is the conduct of accomplishing siddhis, and finally is the conduct of accomplishment. Among these, first is to respect the teacher, receive empowerment, keep vows, ask for instructions on how to practice, and not deviate from the teachings. Second are all those that belong to the limbs of approach and accomplishment. Third is the conduct of accomplishment, which is to apply everything to activities after accomplishing siddhis. These three also encompass all the paths of Vajrayana. The third aspect is divided into common and special. The first is: In the common vehicle, desirable qualities are shown as obstacles to the path, but here, what should be accepted? Because all dharmas abide in equal great bliss, there is no clinging to acceptance or rejection. In a way that is in accordance with the realization of one's own nature, abiding freely, in a happy and swift way, it gives liberation like an illusion before one's eyes. But suffering from asceticism and the like is not like that, because they create obstacles. Therefore, if a mantra practitioner despises his own body or causes it to suffer, it is considered a root downfall. Therefore, freely enjoying desirable qualities is also because of the key of controlling with skillful means and not being deluded by wisdom, and it transcends the common vehicle.
Chinese
如是，于《金刚空行》中云： 苦行禁戒难堪忍， 身躯枯槁转痛苦， 痛苦令心散乱时， 散乱令成他成就。 又，《瑜伽母续·总行》云： 具足无二智心者， 无有不可为之事， 以无分别自性心， 受用五种妙欲乐。 又，《幻化灰烬》云： 谁于无数劫， 行持苦行诸痛苦， 不能获得无二果， 喜乐此生即成就。 如是说。 不仅如此，经中亦云： 犹如城市众生之不净粪， 裨益甘蔗园之田地， 如是菩提萨埵之烦恼粪， 彼于成佛之法有利。 如是说。 二者中，以智慧结合与以方便解脱之理，二者之第一。 虽入密咒，然于密咒之殊胜行持不信者，诋毁结合，是极不应理，以俱生之智慧强制显现之因，业之手印与如根达等所依之菩提心不可或缺，故舍弃彼者，说是密咒之根本堕罪。 殊胜之智慧行持，说是结合。 以共同之道，于无数劫之末可证悟之实相，俱生之义。 本来即于自身存在，然精通此道，通达上师口诀要点之智者，现量见之，尽摄二取诸法于法界本初无二之体性中，故名无二结合。 故《胜乐佛平等和合》云： 诸幻化中， 女幻尤为胜。 又，《桑布扎》云： 是故彼等何须繁， 摄略即是佛陀性， 亿万无数诸劫中， 如何成佛所获得， 汝以何者胜妙乐， 此生即能得成就。 如是说。 《猛利勇士合一续》云： 无贪之外无余罪， 乐外无余诸福德， 是故心住等持中， 希欲之
English
Thus, in the Vajra Dakini it is said: "With unbearable ascetic vows, the body becomes withered and turns to suffering. If the mind is distracted by suffering, distraction turns into other accomplishments." Also, in the Tantra of Yoginis, the Conduct it is said: "With a mind possessed of non-dual wisdom, there is nothing that cannot be done. With a mind that is the nature of non-thought, enjoy the five desirable qualities." Also, in the Illusion Ashes it is said: "Whoever for countless eons has practiced asceticism and suffering, will not obtain the non-dual fruit. With joy and bliss, it will be accomplished in this life." Thus it is said. Moreover, in the Sutra it is also said: "Just as the impure excrement of the people of the city benefits the fields of the sugarcane planters, so the manure of the Bodhisattva's afflictions benefits the accomplishment of the Buddha's Dharma." Thus it is said. In the second part, the first of the two ways of accomplishing the method of combining with wisdom and liberating with skillful means. Those who have entered the mantra but do not believe in the wonderful practice of the mantra, it is very inappropriate to criticize the union, because the karmamudra and the bodhicitta such as the support kundali are indispensable for the cause of the spontaneous wisdom to appear forcibly, so abandoning it is said to be the root downfall of the mantra. The wonderful practice of wisdom is said to be union. The meaning of the co-emergent reality to be realized at the end of countless eons by the common path. The very fact that it exists in oneself from the beginning is that from this method, a wise person who is skilled in the key points of the Guru's instructions sees it directly and completely gathers the duality of phenomena into the nature of the Dharmadhatu, which is originally non-dual, so it is called non-dual union. Therefore, the Supreme Bliss Buddha Equal Union says: "Of all illusions, the illusion of women is especially great." Also, the Sambuta says: "Therefore, what is the need to elaborate on that? In short, it is the nature of the Buddha. How is the Buddha attained in countless billions of kalpas? By what supreme bliss will you attain it in this life?" Thus it is said. The Tantra of the Fierce Hero United says: "There is no other sin than detachment, there is no other merit than bliss. Therefore, with the mind abiding in equanimity, the desired"
Chinese
应当生起安乐。如是说。从《智慧金刚总集》中说：犹如牛奶和芝麻没有显现聚合，就不会产生酥油和芝麻油一样。咒语和手印没有显现聚合，金刚和莲花没有共同结合，就不能象征三种识。谁不能如实结合女阴和男根，他就不会获得大乐的等持。仅仅特别信奉那大乐的等持，就会安住于最初行者的地位，也会学习不退转之法。如是说。第二，对于以殊胜方便度脱之理，也不应不信。譬如，背离三宝，积累了极端的恶业的众生，被其他对治所舍弃，无依无靠地连续堕入恶趣的那些众生，从无与伦比的悲悯之心出发，以咒语甚深方便切断恶业的命脉，从而轻易地获得解脱。以平等性的见解作为基础，且二次第的修习圆满的瑜伽士，以能夺取所度脱者的性命，并具备圆满三种果的行持，成办自他之大利益，是咒语行持中比其他更为稀有奇妙的。像那样的度脱，即使时机成熟也不接受，说是根本堕罪，如理如实地了解后，仅仅是信奉也有不可估量的利益。现在，很多人以糌粑食子为所依，气势汹汹地树立起金刚橛。将比因更严重的烦恼，以及果报是三恶趣的众生，勾招到那个所依上，除了少数人，都很少有人希求以咒语度脱的仪轨来转移其处所，仅仅是随顺度脱的仪轨也有无量的利益。因为依靠着无与伦比的悲悯之心，以及结合咒语的善巧方便，所以不是普通的修心和普通的修习所能比拟的。如是《密集》中也说：诋毁金刚上师等同于其他罪行，诋毁大乘殊胜法者，应当极力杀害，或者从其住处迁走。以此能获得殊胜菩提的咒语成就。如是说。
English
One should generate happiness. Thus it is said. From the Compendium of Wisdom Vajra it says: Just as butter and sesame oil do not arise without the manifest aggregation of milk and sesame, similarly, without the manifest aggregation of mantras and mudras, and without the joint union of vajra and lotus, the three consciousnesses cannot be symbolized. Whoever cannot properly unite the bhaga and linga will not attain the samadhi of great bliss. Merely having great faith in that samadhi of great bliss will cause one to abide in the stage of a beginner, and one will also learn the irreversible. Thus it is said. Secondly, one should not disbelieve in the method of supremely liberating. For example, those beings who turn their backs on the Three Jewels and accumulate extreme negative karma, who are abandoned by other antidotes and helplessly go through the lower realms, from the cause of incomparable compassion, the profound method of mantra cuts off the life force of negative karma and easily liberates them. The yogi who has the view of equality as a foundation and has perfected the practice of the two stages, by the action of being able to take the life of the one to be liberated and possessing the three complete fruits, accomplishing the great benefit of oneself and others, is more wonderful and extraordinary than other mantra practices. Such liberation, even when the time comes, not accepting it is said to be a root downfall, and even just having faith after understanding it properly has immeasurable benefits. Nowadays, many people erect wrathful phurbas on zanling (corpse effigies). They summon beings whose afflictions are more severe than the cause and whose result is the three lower realms onto that support. Apart from a few, there are few who aspire to transfer their place through the ritual of liberation by mantra. Even just participating in accordance with the ritual of liberation has immeasurable benefits, because it relies on incomparable compassion and the skillful means of combining mantras, so it cannot be compared to ordinary mind training and ordinary meditation practice. Thus, it is also said in the Guhyasamaja Tantra: "Slandering the Vajra Master is the same as other offenses. Those who slander the Great Vehicle, the Supreme Dharma, should be killed with great effort, or moved from their place. By this, one will attain the supreme enlightenment of mantra accomplishment." Thus it is said.
Chinese
而且，在阎魔敌红色诛杀法的续部中说：唉呀！应杀者已被好好地杀了，不该杀的却没有杀。只要罪恶能够解脱，死亡者也没有真正死去，因为造下千百种罪恶，就不会转生到无间地狱等处。唉呀！这是伟大的自性，通过杀戮而获得佛陀的菩提。再次以慈悲之心，应以杀戮来诛杀众生。唉呀！这是慈悲的力量，若慈悲心不足则无法成就。如是说。在金刚橛根本续部中说：以慈悲救度的誓言，并非杀戮和镇压，而是以金刚杵充满尸体，将识蕴观想为金刚。如是说。因此，对于粗暴的密咒行者，应舍弃不敬之心，以通达深奥要点的智慧，生起极大的敬意。第四，必要性是：总的来说，是为了成就暂时和究竟的成就；特别是，通过与时机相关的近取因的深奥行为，极大地激发自相续的觉悟，从而迅速成佛。简而言之，为了与见修行相符，应尽可能地实践后得的行为，进入并禅修深奥的坛城，绘制坛城的图像，接受灌顶或授予灌顶，安住于誓言，进行近修和成就，为了使本尊欢喜而进行供养，成办事业，念诵咒语，结手印等，这些也都是行为的差别，因此应普遍地进入一切。在究竟的意义上，当体验到无论显现什么、做什么，一切显现和行为都安住于法性清净、平等、真谛无别的游舞时，就超越了行与不行的边际，自生自解的本初行为自然而然地生起。这是大圆满瑜伽士们的行为方式，在那里，要知道行为是圆满究竟的。如是，续部中说：本来无生即是如是性，如幻显现如眼花，即使做了所有结合解脱之事，也未曾做过一丝一毫。如是说。通过这些，能够忍受接受密咒的深奥行为，并且
English
Moreover, in the tantra of Yamari Red Executioner, it says: Alas! The one to be killed has been killed well. The one not to be killed has not been killed. As long as sins are liberated, the dead one has not died either. By committing thousands of sins, one will not be born in Avici hell, etc. Alas! This is the great self-nature. By killing, one attains the enlightenment of the Buddha. Again, with compassion, beings should be killed by killing. Alas! This is the power of compassion. One cannot accomplish with inferior compassion. Thus it is said. In the root section of the Vajrakila tantra, it says: The samaya of liberating with compassion is not killing and suppressing. But the corpse is filled with vajra, and consciousness is meditated as vajra. Thus it is said. Therefore, one should abandon disrespect for the crude practitioners of mantra and generate supreme respect with the wisdom of understanding profound points. Fourth, the necessity is: In general, it is to accomplish temporary and ultimate siddhis. In particular, the profound practices of the near cause related to time greatly stimulate the realization of one's own mind stream, thereby quickly attaining Buddhahood. In short, in accordance with the practice of view and meditation, one should practice various subsequent activities, enter and meditate on the profound mandala, draw the image of the mandala, receive or bestow empowerment, abide in samaya, perform recitation and accomplishment, make offerings to please the deity, accomplish activities, recite mantras, and hold mudras. Since these are also distinctions of conduct, they pervade and enter into everything. In the ultimate sense, when experiencing that all appearances and actions, whatever appears and whatever is done, abide as the play of dharmata purity, equality, and undifferentiated truth, one transcends the extremes of doing and not doing, and the spontaneously arising, self-liberated, innate conduct naturally arises. This is the way of the Great Perfection yogis, where conduct is known to be completely perfected. Thus, it is said in the tantra: Primordially unborn is suchness. Illusory appearances are like optical illusions. Even having done all the actions of union and liberation, not even a particle has been done. Thus it is said. Through these, one is able to endure and accept the profound practices of mantra, and