Chinese
说，第一种说法，按照经部所说，菩萨为了利益他人，化现为猎人和妓女来行事，也是不应使用的，因为所有的杀戮行为都是不应使用的。就像《欲经》中所说：以方便之行反成束缚，菩萨以调伏之权，示现猎人和妓女亦会堕落。如果菩萨为了利益他人而使用这些，也不会堕落，那有什么过失呢？所有人都不能使用所有东西的戒律就失效了。第二种说法并不普遍，对于智慧低下且未被方便所掌握的对象来说并非如此，相反，对于那些证悟见地并被方便所掌握的人来说，在会供时使用这些也不会成为束缚，那有什么过失呢？正如经中所说：因贪图名声而行事并非如此，安住于大方便道的人，被一切人所使用。因此，所要成就的悉地要从两个方面来观察。又，如此成就，因各人意乐不同，故以忿怒门来会供，忿怒尊即班杂嘿噜嘎（藏文：བཛྲ་ཧེ་རུ་ཀ，梵文天城体：वज्र हेरुक，梵文罗马拟音：Vajra Heruka，金刚黑汝嘎），忿怒母即班杂卓地（藏文：བཛྲ་ཀྲོ་ཏི，梵文天城体：वज्र क्रोध，梵文罗马拟音：Vajra Krodha，金刚忿怒）。大会供是四部种姓的父母，使者是处所的母神，侍者是地方的使女，听命者是门神的眷属，作何事者是自在母。从现证开始，对于一个坛城来说，据说要修持五十八尊，如《道次第》中所说：首先要熟悉五十八尊。从占卜开始，与上述相同，所谓“等等”是指将其他同类的二十位忿怒尊和忿怒母加起来，总共七十八位。如《道次第》中所说：七十八位也是如此。诸会众是指三个坛城，在宫殿的东、西两方，莲花部和佛部的种姓有二十位，总共九十八位。第五个是在此基础上，在南北两方，宝生部和事业部的种姓有二十位，总共一百一十八位。“以”字是作格，即以上会众坛城，通过转变种子字，使所要成就的息增怀诛四种事业的悉地，无余圆满地成就。第二个意义是同时，即转变经典。
English
It is said that, according to the Sutra Pitaka, when a Bodhisattva acts for the benefit of others, even transforming into a hunter or a prostitute to accomplish something should not be used, because all acts of killing are not to be used. As stated in the "Book of Seduction": 'The practice of skillful means becomes a bondage; a Bodhisattva, by the power of taming, even showing as a hunter or a prostitute, falls.' If a Bodhisattva uses these for the benefit of others and does not fall, what is the fault? The precept that not everything can be used by everyone is lost. The second view is not universal; it is not the case for those of low intelligence and not grasped by skillful means. Conversely, for those who have realized the view and are grasped by skillful means, using these during a gathering will not become a bondage. What is the fault? As it is said in the same text: 'Acting out of craving for fame is not so; those who abide on the path of great skillful means are said to be used by all.' Therefore, the accomplishment of the Siddhi to be achieved should be examined in two ways. Furthermore, to accomplish in this way, because individuals have different inclinations, the gathering is accomplished through the wrathful gate. The wrathful deity is Vajra Heruka (藏文：བཛྲ་ཧེ་རུ་ཀ，梵文天城体：वज्र हेरुक，梵文罗马拟音：Vajra Heruka，Diamond Heruka), and the wrathful mother is Vajra Krodha (藏文：བཛྲ་ཀྲོ་ཏི，梵文天城体：वज्र क्रोध，梵文罗马拟音：Vajra Krodha，Diamond Wrath). The great gathering is the fathers and mothers of the four families, the messengers are the local mother goddesses, the attendants are the local maidens, the obedient ones are the assembly of gatekeepers, and 'what to do' is the independent mother. From the realization onwards, for a single mandala, it is said that fifty-eight deities are to be meditated upon, as stated in the "Stages of the Path": 'First, become familiar with fifty-eight.' From the casting of lots onwards, the above are the same. The term 'etc.' refers to the other twenty similar wrathful deities and wrathful mothers, totaling seventy-eight. As stated in the "Stages of the Path": 'Seventy-eight are the same.' The assemblies refer to the three mandalas, with twenty deities of the Buddha and Padma families in the east and west of the palace, totaling ninety-eight. Fifthly, in addition to that, there are twenty deities of the Ratna and Karma families in the south and north, totaling one hundred and eighteen. The word 'by' is the instrumental case, meaning that the above mandala of assemblies, through the transformation of seed syllables, completely and perfectly accomplishes the Siddhis of the four activities of pacifying, increasing, subjugating, and destroying to be achieved. The second meaning, 'at once,' is the translation of the text.
Chinese
在第十二个（偈颂）之后，“仪轨”指的是道的次第，即空性和心性二者手印合一，并对微细和粗大的二者进行广说，共有五种。古代的人们是这样认为的。所谓“剩余”，指的是最终确定的。如果从一个方面来说，通过渐次的方式，在空性和心性二者没有达到究竟之前，修习手印合一，会产生共同的过失，即掉举、昏沉、忘失三种；而特殊的过失，就像道次第中所说的： “量、所缘、量与方式， 数与仪态、颜色形状， 唯独颜色次第消失。” 这些情况发生后，就像重新修习空性与心性一样。所谓“不完整”，指的是从手印合一的最大智慧直接进入顿超，虽然减少了广说，但意义上是剩余的。例如，就像菩萨道中修习四禅定和四无色定的等持一样。这样说了之后，引用了《俱舍论》的论典。还有，上师在《大疏》中说，渐次的方式是老年人不以词句为主。就像所说的那样，仪轨的含义在于言辞的表达。认为对于智慧高超的人来说，仪轨的剩余或缺失不会造成损害，这种说法是不对的。正如第九个（偈颂）中所说： “五种仪轨已圆满。” 以及第十一个（偈颂）中所说： “以知仪轨已圆满。” 因此，仪轨的含义是指道的次第。这里，想要一种同时进入的定义。也就是说，仪轨就像上面所说的那样。“剩余”指的是不需要的。正如《星命历》中所说： “剩余指的是意义上的剩余，就像顿超的等持一样，以不执著一切的方式进行学习。” 因此，对于上述渐次的方式来说，虽然不具备所需的道的次第和近修与实修的区分，但对于这里的同时方式来说，这并不是过失。因为在那里面说： “不完整指的是缺失，就像无心的等持一样，如果连自己的自性都无法确定，更何况是其他的呢？” 因此，用理证来证明它的意义，并进行字面翻译： 具有同时道的法，没有道的剩余或缺失的过失，因为安住在证悟一切法平等性的状态中，所以将道的次第执著为助伴和相，一切都完全清净。例如虚空。
English
After the twelfth (verse), "ritual" refers to the stages of the path, that is, the union of emptiness and essence with one mudra, and the elaboration of the subtle and coarse, there are five in total. The ancients thought this way. "Surplus" means ultimately determined. If we take one aspect, by gradual means, before emptiness and essence are fully realized, practicing the one mudra will result in the common faults of dullness, agitation, and forgetfulness; and the special faults, as stated in the stages of the path: "Measure, object, measure and manner, number and posture, color and shape, only color gradually disappears." After these occur, it is like practicing emptiness and essence again. "Incomplete" means that from the greatest wisdom of the one mudra, one goes directly to Tögal (Leap Over), although the elaboration is reduced, the meaning is surplus. For example, it is like practicing the samadhi of the four dhyanas and the four formless absorptions on the bodhisattva path. Having said this, the text of the Treasury of Knowledge is cited. Also, the lama said in the Great Commentary that the gradual way is that old people do not focus on words. As it is said, the meaning of ritual lies in the expression of words. To think that the surplus or deficiency of ritual does not harm those with great wisdom is not correct. As the ninth (verse) says: "The five rituals are completed." And the eleventh (verse) says: "By knowing the rituals are completed." Therefore, the meaning of ritual refers to the stages of the path. Here, we want a definition of entering all at once. That is, ritual is as mentioned above. "Surplus" refers to what is not needed. As it says in the Astrology Calendar: "Surplus refers to the surplus in meaning, like the samadhi of Tögal, learning in a way that does not cling to anything." Therefore, for the above gradual way, although the required stages of the path and the distinctions between approach and accomplishment are not complete, for the simultaneous way here, this is not a fault. Because it says there: "Incomplete refers to deficiency, like mindless samadhi, if one cannot even determine one's own nature, what need is there to mention others?" Therefore, the meaning is proven by reason, and a literal translation is made: The Dharma that possesses the simultaneous path does not have the fault of surplus or deficiency of the path, because it abides in the state of realizing the equality of all Dharmas, therefore, clinging to the stages of the path as helpers and signs, everything is completely purified. For example, the sky.
Chinese
就像不被灰尘沾染一样。这样增长之后，自然证悟之后自然修习。无次第之自性显现关联。如是说。又，不作造作如实安住，自然成就之坛城生起。如是说。上师说，唯一大明点上，三种修法同时圆满。如是说。要知道这些。第三，究竟果之体性也有次第和顿悟两种。第一种也有，对于五种受用之果，名为幻化网者，其中有四，观察此中之义。关于寿命自在的方面，以前会供所修之身，无论是人还是天，以及他们的分支，例如梵天等等，都持有完全清净的生，因为将那个身体转化为金刚身，所以认为是获得一生之果。如果这样，那么寿命自在者，就成了有法。将变得与天人没有差别，因为同样持有清净的生。如果这样问，仅仅是持有清净的生是相似的，但是在见解和功德上做了区分，有什么相违的呢？没有遍及。如果问，没有成立以彼等做了区分，因为以见解做了区分，因为身体获得自在，所以寿命也自在，功德是安住在无漏的地上。如果这样，那么寿命自在者，就成了有法。将变得与初地菩萨没有差别，因为安住在特别的地上是相同的。如果这样问，并不成立相同，因为寿命自在者不需要行于因之初地，而因之乘的初地菩萨现在才需要行于寿命自在。如果问，这二者没有成立，寿命自在者不需要行于因之初地，因为在次第的方面，以前已经行过，在顿悟的方面，根本不需要依赖它。因之初地菩萨现在才需要行于寿命自在，如《续》中说，诸地之差别安立，是往秘密藏之道路。如是说。同样，修道和尽道也与上述相同。究竟果的结合方式是，如是，在道之时间，因之乘的十度全部在此见中
English
Just as one is not stained by dust. After such increase, one naturally realizes and naturally meditates. The non-gradual nature becomes clear and connected. Thus it is said. Also, abiding naturally without fabrication, the spontaneously accomplished mandala arises. Thus it is said. The Lama said, on the single great bindu, the three meditations are simultaneously perfected. Thus it is said. These are to be known. Thirdly, concerning the characteristics of the ultimate fruition, there are two types: gradual and sudden. In the first type, the fruit of utilizing the five objects is called the "Net of Illusion," and among the four, this is to examine the meaning within. Regarding the aspect of life empowerment, it is holding the completely pure birth of whatever body was previously accumulated in the assembly, whether it be human or divine, and their subdivisions, such as Brahma, etc. It is thought that because that body is transformed into a vajra body, it is the fruit of one lifetime. If so, then the life empowerment, which is the subject, will become no different from gods and humans, because they are similar in holding pure births. If one asks this, although it is similar only in holding pure births, what contradiction is there if it is distinguished by view and qualities? There is no pervasion. If one asks, is it not established that it is distinguished by those? It is distinguished by view, because one has power over life since one has obtained freedom over the body, and the quality is that one abides on the uncontaminated ground. If so, then the life empowerment, which is the subject, will become no different from a first-bhumi Bodhisattva, because abiding on a special ground is the same. If one asks this, it is not established as the same, because the life empowerment does not need to traverse the first ground of the cause, and the first-bhumi Bodhisattva of the causal vehicle now needs to traverse the life empowerment. If one asks, these two are not established, the life empowerment does not need to traverse the first ground of the cause, because in the gradual aspect, it has already been traversed before, and in the sudden aspect, it does not need to rely on it at all. The first-bhumi Bodhisattva of the cause now needs to traverse the life empowerment, as it is said in the Tantra, "The distinctions of the grounds are also, the path to the secret essence." Thus it is said. Similarly, the path of meditation and the final path are the same as above. The way to apply the ultimate fruit is: Thus, at the time of the path, all ten perfections of the causal vehicle are in this view.