English
One should practice through the means of... After becoming somewhat accustomed, meditate in solitude, and when there is no difference between meditation and post-meditation, make realization able to withstand adverse conditions, which is the behavior of a madman. After becoming extremely accustomed, when neither favorable nor unfavorable conditions diminish conceptual thoughts, benefit others without artifice, like the behavior of a king ruling the land, which is the general explanation. Secondly, the special behaviors include the path of liberation with mindfulness and the path of means with asceticism. The first is further divided into gradual and sudden behaviors. The first is further divided into how to practice on the path with outflows and how to practice on the path without outflows. The first is further divided into six types: the behavior of faith and diligence, that which is in accordance with wisdom, that which is in accordance with means, the single-pointed, the elaborate, and the collective behavior. The first is: knowing the cause, which is the behavior at the time of seeking views. The Lamrim states: "Diligently cultivate the ten practices of hearing and contemplation." The Lesser Lamrim also states: "For the sake of others, each yogi, what need to say about accomplishing benefits, the first ten dharmas, explain and guide others." Here, the ten dharmas to be practiced are the ten limits of learning, namely: Holding the root vows as the basis for learning is like farming on fertile land; liberating the continuum through hearing is like unlocking a chain; comparing from all doors is like a bee searching for a hive; extracting with expertise is like reaching the summit of Mount Meru; deciding with view is like a garuda soaring in the sky; taking with samadhi is like a treasure-seeking merchant; abandoning through practice is like an elephant crossing a river; progressing in stages is like a prince being enthroned as king; accomplishing meaning with oral instructions is like the elixir of gold; and summarizing the meaning of the sutras into one is like obtaining the benefits of farming. Among them, the Compendium of Meanings states: "The limits of learning are ten in number: vows as the root, liberating the continuum, comparing doors and extracting expertise, deciding, taking, abandoning through practice and progressing in stages, the meaning of oral instructions and summarizing, yogis consider these to be the ten limits of learning."
Chinese
特別是，在這種情況下，顯然主要必須依賴於破除相續等四種方法，因為這是透過聞思來確立見解的時候。因此，如前所述：破除相續即是聞思，對於具有智慧的殊勝上師，以信心、侍奉和恭敬，聆聽並理解任何意義，即是破除。門戶收攝是指所有乘，了解並努力，凡是所說的歧途和障礙方面，為了斷除，而對它們進行辨識和了解。完全區分開的意義，即是精通且徹底了解。確定是指見解，如實無誤的智慧本身。如是說。第二是：與大空性的瑜伽相順應的行為。如《廣釋》所說：從無事中做無事。以及《道次第》所說：捨棄九種行為的同時，稱為與無所緣相順應的行為。因此，捨棄九種法行的戲論，即是與無所緣的智慧相順應的行為。第三是：慈悲幻化的行為。如《廣釋》所說：行持方便的波羅蜜多。以及《道次第》所說：以大慈悲的瑜伽，將三有視為如幻。因此，將行境視為智慧幻化，應當行持與方便相應的行為。第四是：單一印契的行為。如《根本論》所說：安住於十種法行的一個部分。以及《道次第》所說：在連接因果的間隙中，捨棄九種法行的戲論，即使具備五種因，也不應接受，因為那是對相的散亂。因此，捨棄禪定間隙的其他行為，應當行持唯一面向的瑜伽行為。第五是：具有戲論的印契的行為。如這部論典所說：應知一切肢體、感官和意識，都是成熟的嗡（藏文：ༀ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，汉语字面意思：嗡）。應當觀想為圓滿的壇城本身。或者觀想為忿怒尊的壇城。色、聲、香、味、觸等，應知都是成熟的穆（藏文：མཱུཾ，梵文天城體：मूं，梵文羅馬擬音：mūṃ，汉语字面意思：穆）。應當觀想為佛母的壇城本身。以及《道次第》所說：所有行境，無論所見所聞，行住坐臥時，兩個壇城的瑜伽士，不離其自性而安住，恆常以殊勝的智慧行持。因此，應當將所有行境視為天神的嬉戲並加以習慣
English
Especially, in this case, it is evident that one must mainly rely on the four methods such as breaking the continuum, because it is the time to establish the view through hearing and thinking. Therefore, as mentioned earlier: Breaking the continuum is hearing and thinking. To the noble lama who possesses wisdom, with faith, service, and respect, listening to and understanding any meaning is breaking. Gathering the doors refers to all vehicles, understanding and striving, whatever is said in terms of wrong paths and obstacles, in order to cut them off, one identifies and understands them. The meaning of completely distinguishing is to be skilled and thoroughly knowledgeable. Determining is the view, the unerring wisdom itself. Thus it is said. The second is: the conduct that is in accordance with the yoga of great emptiness. As stated in the Extensive Commentary: From non-action, do non-action. And as stated in the Stages of the Path: Even the simultaneous abandonment of nine conducts is called conduct in accordance with non-objectification. Therefore, abandoning the elaboration of the nine practices is conduct in accordance with non-objectifying wisdom. The third is: the conduct of compassionate illusion. As stated in the Extensive Commentary: Practice the perfection of means. And as stated in the Stages of the Path: With the yoga of great compassion, regard the three realms as like illusions. Therefore, regarding the field of experience as an illusion of wisdom, one should engage in conduct that is in accordance with means. The fourth is: the conduct of the single seal. As stated in the Root Text: Abiding in one part of the ten practices. And as stated in the Stages of the Path: In the interval of connecting cause and effect, abandon the elaboration of the nine practices. Even if possessing the five causes, it should not be accepted, because it is distraction by signs. Therefore, abandoning other activities during the session break, one should engage in the yoga conduct of a single focus. The fifth is: the conduct of the seal with elaboration. As stated in this very text: All limbs, senses, and consciousnesses, should be known as the ripening Oṃ (藏文：ༀ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，汉语字面意思：嗡). One should meditate on it as the perfect maṇḍala itself. Or meditate on the maṇḍala of the wrathful deities. Forms, sounds, smells, tastes, touches, etc., should be known as the ripening Mūṃ (藏文：མཱུཾ，梵文天城體：मूं，梵文羅馬擬音：mūṃ，汉语字面意思：穆). One should meditate on it as the maṇḍala of the mother herself. And as stated in the Stages of the Path: All fields of experience, whatever is seen and heard, while walking, sitting, and lying down, the yogi of the two maṇḍalas, without straying, abides in its essence, constantly engaging with supreme wisdom. Therefore, one should regard all fields of experience as the play of deities and become accustomed to it.
Chinese
说完之后，进入最后的睡眠状态，成为了薄伽梵。那时即使有遮障，也安住在任运成就的持明之地，为了调伏无边无际的刹土，也示现化身的利生事业。如是说。宣说秘密的续部，那就是摄集。如是说。第二，顿入解脱道的行为是：无论在后得中如何行事，都不执著，不贪恋，是远离造作、执着、分别的奇妙行为。正如这部经中所说：对于任何一种行为都没有阻碍。如是说。广经中说：大瑜伽士的行为是，对于一切万法都无分别地行事，体验殊胜的安乐之味，谁会对它产生贪恋呢？行事之时不贪恋，即是智慧。给予殊胜安乐，是福德之聚。就在这样的状态中行事。如是说。普集经中也说：从不执著中行事，如是行事，一切行事，殊胜的意义即是最殊胜的行为。如是说。第二，以方便道苦行的方式行事是：以清净与不净的形象，以任何事物都不二取的意念，平等地行事。广经中说：为了遣除众生的分别念，药物，特别是要乐于接受。菩提心、大肉、大便、小便、血等，修行者要经常食用。如是说。不仅如此，因为具有精通方便的把握和信心，所以对于轮回的任何法都可以行事。这部经中说：本来无生即是如是性，如幻显现如眼花，即使做了一切结合和解脱之事，也没有做成微尘许的事。如是说。如果完全确定于无上乘，即使行事于一切烦恼业，做了之后也会变成不等等的聚会，具足圆满的戒律。如是说。第五，过失是：如果不具备特殊的行为，就无法获得究竟的果位。心滴中说：如果舍弃特殊，就没有究竟。如是说。第六，功德是：通过这些行为，使见修行果达到极致，迅速获得两种成就。广经中说：通过无有作为的精进，获得菩提心要。如是说。第三，陈设坛城有六个方面，第一是必要：灌顶、修持、供养。
English
Having finished speaking, he enters the final state of sleep and becomes a Bhagavan. At that time, even though there are obscurations, he abides in the spontaneously accomplished vidyadhara ground, and in order to tame the limitless realms, he also shows the deeds of a nirmanakaya. Thus it is said. He teaches the secret tantras, and that is the gathering. Thus it is said. Secondly, the behavior of the path of liberation at once is: however one behaves in the subsequent cognition, one does not fixate, does not cling, and is a wondrous behavior free from fabrication, clinging, and conceptualization. As it says in this very text: There is no obstruction in any single behavior. Thus it is said. The Extensive Text says: The behavior of a great yogi is to act without differentiation towards all things. One experiences the supreme taste of bliss, who would cling to that? Acting without clinging is wisdom. Giving supreme bliss is a collection of merit. One acts in such a state. Thus it is said. The Kun Dus also says: One acts without fixation. Thus acting, all actions, the supreme meaning is the supreme behavior. Thus it is said. Secondly, the behavior of the path of means as asceticism is: acting equally with the mind that does not dualize anything in the form of clean and unclean. The Extensive Text says: In order to reverse the conceptual thoughts of sentient beings, medicine, especially, should be gladly accepted. Bodhicitta, great meat, excrement, urine, blood, etc., should always be eaten by the practitioner. Thus it is said. Moreover, because one possesses the confidence of having mastered the skillful means, one can engage in any dharma of samsara. This very text says: Primordially unborn is suchness, the illusion appears like a mirage. Even though all actions of union and liberation are done, not even a particle is done. Thus it is said. If one is completely certain in the unsurpassable vehicle, even though one engages in all afflictive actions, after doing them, they will become gatherings of non-etc., and one will be endowed with perfect discipline. Thus it is said. Fifth, the fault is: if one does not possess special behavior, one will not attain the ultimate fruit. The Heart Drop says: If one abandons the special, there is no ultimate completion. Thus it is said. Sixth, the benefit is: through these behaviors, the view and meditation will reach their peak, and one will quickly attain the two kinds of siddhis. The Extensive Text says: Through the effort of non-action, one takes the essence of bodhi. Thus it is said. Third, the arrangement of the mandala has six aspects, the first is the purpose: empowerment, practice, offering.
Chinese
在雨等时节，成为成办自他利益之所依，是共同的必要；特别是为了遣除其他，遣除那些不一致的方面，以及为了成办所追求的必要，因为成就之方便和所依是坛城。第二，本体是：显现圆满的本尊轮。如《意滴》中说：于七种状态中，取其精华，何者圆满之显现，即是其本体。如是说。第三，词义是：从“曼达拉”这个词来说，“曼达”是精华或中心，“拉”是取或执持，所以是执持精华之基，或是取精华之义。如《释小》中说：所谓“曼达”是精华之义，所谓“拉”是取之义。如是说。另一种情况是，“曼达拉”也包含周围的意思，所以要结合语境。一般广为人知的是坛城，因为以何者为主，周围就围绕着它。对此，《意滴》中说：七者之主为何精华，彼之眷属乃决定之语。如是说。如果特别标明这七者，在《广大》中说：过去恒常是中心，世间种种说是眷属。这是自性坛城的词义。又在其中说：金刚萨埵是坛城，四部本尊和本尊母是眷属。因此，形象和，剩余二者，会供轮，究竟果之坛城，是五者的词义。在《金刚次第》中说：自明无边际之中心，四智光芒轮之相。这是等持坛城。又在其中说：一切精华于时为中心，任何支分说是眷属。这是菩提心之三者中，外脉和，十八界三界是精华本身，彼等眷属是安乐之界。因此，内明点和，如实智慧本尊如是，这是秘密，是菩提心坛城的词义。第四，分类方面，分为三种，分为七种，分为十二种。第一种是，如《法义》中说：分类为自性等持和，形象坛城三种。如是说。除此之外，也可以分为身语意三种或五种。