English
In terms of meaning, it is called view because it severs exaggerations through reasoning and other means with wisdom that is in accordance with it. In terms of classification, for those of sharp faculties, it should be understood through reasoning. As it is said in the 'King Za's Path Arrangement': 'Thus, by stating the three modes, whatever is seen is the eye of wisdom. That also abandons direct perception and others, and is not merely clinging to sound, words, and dependent origination. It is not an object, self-awareness is without difference of truth. Understanding the depths of the mind is the object of direct perception.' For those of middling faculties, it should be understood by relying on the characteristics of nature and result. As it is said in 'Opening the Eye of Wisdom': 'First, the arising of the magical display of one's own awareness, with directions, colors, and so on, symbolizes and realizes the suchness as it is.' This is nature. The result is: 'Among them, one is the mandala of perfect wisdom, like the support and the supported.' For those of dull faculties, it should be understood indirectly, divided into near and far. The near one is: 'In the former, for the inferior, accustomed to the three vastnesses, from stability, using the signs, one sees entering the central channel. It should be shown on the path of meditation, arising in sequence without doubt.' The far one is: As it is said in the 'Arrangement': 'Otherwise, it is merely accumulating causes. As it is said in the tantra, if one writes the nature of reality as dependent origination, then one will realize the meanings of the nature of reality.' Second, regarding conduct, there are also three. The essence is: As it is said in the 'Three Stages': 'In order to generate the distinction of samadhi, practice conduct in accordance with the scriptures.' Therefore, whatever is taken by the special means and wisdom of mantra and accordance, and becomes the activity of the three doors of the path, that is conduct. In general, all the practices of the path are included in view and conduct, but from the perspective of the main one, the general name is applied to the specific, such as the activities of equipoise and accordance in between sessions. The definition is: If it is derived from the word 'cara', then 'cara' is established by the fundamental meaning of conduct, therefore it is called conduct. That is, it is conduct because it acts properly in relation to the object to be practiced, in connection with time. In terms of classification, in general, the three of body, speech, and mind should be completely purified. And also, conduct should be learned in connection with time. At the time of the beginner, one should be cautious and abide, like a young virtuous practitioner.
Chinese
例如行为。稍微习惯之后，能够混合入定和出定，就有了使证悟能够经受住违缘的疯行瑜伽士的行为。获得更大的稳固，证悟变得没有增减时，就有了只为利他的国王护地的行为，这是三种行为方式。具体来说，有方便道颠倒行瑜伽士的行为和解脱道谨慎的行为两种。后者又分：首先在确定见解的时候，要实行信勤的行为。总的来说，信心有：清净的信心、欲乐的信心、和确信的信心三种。以这样的信心策发，进入闻思，以不懈的精进，彻底实行其意义。第二，在空性大的时候，要与智慧相应，在入定的时候，修习空性大无分别的光明，在后得后识的阶段，也要不离其状态而行持。就像《道次第》中所说：舍弃九种行为，一时断除，称为与无相合一而行。第三，在悲心如幻的时候，要与方便相应，在入定的时候，修习无缘的悲心，无勤任运生起，在后得后识的时候，也要保持其状态。就像《道次第》中所说：大悲瑜伽士，视三有如幻。第四，在手印一体的时候，要唯一，即在入定和出定两种状态中，只修习双运手印一体的瑜伽。就像前面所说：在连接因果之际，舍弃九种法行的戏论，即使相续中有，也不应取，因为是有相的散乱。第五，在手印有戏论的时候，要与戏论相应，即在入定和出定两种状态中，都要修习将一切行境显现为天神的嬉戏。就像前面所说：一切行境，所见所闻，行住坐卧时，二坛城的瑜伽士，不离其界限而住，以殊胜的智慧恒常行持。第六，在积聚资粮的时候，要行持资粮的行为，即在入定和出定两种状态中，都要对五种妙欲无贪执地享用。
English
Such as conduct. When one becomes slightly accustomed to it and is able to mix meditative equipoise and subsequent attainment, then there is the conduct of a crazy ascetic, which makes realization able to withstand adverse conditions. When one has gained great stability and realization becomes without increase or decrease, then there is the conduct of a king who upholds the earth, who only trains in benefiting others, which is like three ways of conduct. Specifically, there are two types of conduct: the conduct of a crazy ascetic on the path of means and the conduct of carefulness on the path of liberation. In the latter, firstly, when establishing the view, one should practice the conduct of faith and diligence. In general, faith has three aspects: clear faith, aspiring faith, and confident faith. Inspired by such faith, one engages in listening and contemplating, and through tireless diligence, one thoroughly practices its meaning. Secondly, in the time of great emptiness, one should be in accordance with wisdom. In meditative equipoise, one meditates on the clear light of great emptiness, free from conceptualization. Even in the state of subsequent attainment and subsequent knowledge, one should practice without wavering from that state. As it is said in the Lamrim: "Abandoning the nine conducts, abandon them all at once, it is said to practice in accordance with non-objectification." Thirdly, in the time of compassion as illusion, one should be in accordance with skillful means. In meditative equipoise, one trains in the effortless and spontaneous arising of compassion without object of focus, and in subsequent attainment and subsequent knowledge, one should maintain that state. As it is said in the Lamrim: "The yogi of great compassion sees the three realms as like illusion." Fourthly, in the time of one mudra, one should be one-pointed, that is, in both meditative equipoise and subsequent attainment, one should only practice the yoga of the union of the two, one mudra. As it is said in the previous text: "In the interval of connecting cause and effect, abandon the elaboration of the nine practices of Dharma. Even if they are present in the continuum, they should not be adopted, because they are the distraction of signs." Fifthly, in the time of mudra with elaboration, one should be in accordance with elaboration, that is, in both meditative equipoise and subsequent attainment, one should train in perceiving all objects of experience as the play of deities. As it is said in the previous text: "All objects of experience, all that is seen and heard, in going, staying, and sleeping, the yogi of the two mandalas, dwells without deterioration in that sphere, and always practices with supreme wisdom." Sixthly, in the time of accumulating the accumulations, one should practice the conduct of accumulation, that is, in both meditative equipoise and subsequent attainment, one should use the five desirable objects without attachment.
Chinese
此外，如前所述：“实行五种行为方式的用品，实际上是两种供养。”第七，在无漏学道的四种持明者的情况下，是神通的行为。为了自己的利益，净化自身场所的细微污垢；为了他人的利益，通过神通的显现，不间断地示现化身，并成办所化众生的利益。如前所述：“通过游戏坛城的方式，圆满二资粮是为自己的利益；成熟后成办事业，不舍弃安立是为他人的利益。”这是指异熟。又如：“如在通常情况下到达彼岸的觉知一样，普遍游行是为自己的利益，神通、法显现、随后的示现和讲述。”这是指寿命自在。又如：“如未从等持状态中移动一样，在十万个大千世界，在十个微尘数的世界和无量百千个刹土中，以猎人和妓女等化身来调伏。”这是指大手印。又如：“为了自身圆满金刚持。”等等。以及“示现秘密续部，同样地进行摄受。”等等，这是指任运成就持明者。如此宣说了持明者的行为。如是宣说了次第的行为七种之后，顿时的行为是：对一切法无取舍地实行。如《昆都》中说：“从无所缘中行持，如是行持一切行，殊胜的意义即是行持之最。”第三，关于坛城也有三种。本体是，如《心滴》中说：“在七个阶段中取精华，任何圆满的安立即是本体。”因此，显现圆满的本尊轮。如何呢？分为外、内、秘密、极秘密四种安立。词义是，从“曼荼罗（maṇḍala）”这个词而来，“曼荼（maṇḍa）”是精华或精髓，“拉（la）”是执持或取，因此，由于执持精华的功德之基，所以称为取精华。又，曼荼罗（maṇḍala）这个词的“曼荼（maṇḍa）”和“拉（la）”不分开，而是指圆形或环绕的意义，因此，由于主要者被眷属环绕，所以称为坛城。分类是：“佛陀以秘密的方式为了法的利益，分为自性、等持和影像坛城三种。”
English
Furthermore, as previously stated: "Practicing with five kinds of implements of conduct, actually there are two kinds of offerings." Seventh, in the case of the four Vidyadharas of the path of the non-leaking learners, it is the conduct of magical powers. For one's own benefit, purifying the subtle impurities of one's own place; for the benefit of others, through the manifestation of magical powers, continuously showing emanations and accomplishing the benefit of those to be tamed. As previously stated: "By practicing the way of playing in the mandala, perfecting the two accumulations is for one's own benefit; accomplishing activities after maturation, establishing without abandoning is for the benefit of others." This refers to the Vipaka. Also, like: "Like the awareness that has reached the other shore in the usual way, universally traveling is for one's own benefit, magical powers, Dharma manifestation, subsequent demonstration and narration." This refers to the longevity empowerment. Also, like: "As if not moving from the state of equipoise, in a billion worlds, in ten dust-like worlds and countless hundreds of thousands of realms, taming with emanated bodies such as hunters and prostitutes." This refers to Mahamudra. Also, like: "For the sake of oneself, perfecting Vajradhara." and so on. And "Showing secret tantras, similarly engaging in gathering." and so on, this refers to the spontaneously accomplished Vidyadhara. Thus, the conduct of the Vidyadharas is spoken of. Having explained the seven gradual conducts in this way, the sudden conduct is: practicing without acceptance or rejection of all dharmas. As stated in the Kun Dus: "Acting from non-objectification, thus acting all actions, the supreme meaning is the best of actions." Third, there are also three kinds of mandalas. The essence is, as stated in the Heart Drop: "Taking the essence in seven stages, whatever complete arrangement is the essence." Therefore, the complete circle of deities appears. How is it? It is divided into four arrangements: outer, inner, secret, and very secret. The etymology is, derived from the word "Mandala (maṇḍala)", "Manda (maṇḍa)" is essence or pith, and "La (la)" is holding or taking, therefore, because it holds the basis of the qualities of the essence, it is called taking the essence. Also, the "Manda (maṇḍa)" and "La (la)" of the word Mandala (maṇḍala) are not separated, but refer to the meaning of round or encircling, therefore, because the main one is surrounded by attendants, it is called Mandala. The classification is: "Buddha secretly for the benefit of the Dharma, divides into three kinds of mandalas: nature, samadhi, and image."
Chinese
就像之前说的那样吗？或者，在《后部续》中，关于身语意之分，说道：“坛城想要三种形式。”这样分为三种。在《小释》中，坛城有十二种形式，即：如是性、自性、大悲调伏坛城、等持、影像、殊胜等持影像、菩提心、殊胜菩提心、积聚和任运成就坛城。这样分为十二种等等。这里，在《广释》中说：“由此示现自性坛城，影像殊胜三种影像，等持殊胜之等持，菩提心与胜妙积聚。”如是按照所说分为七种来解释。首先，在自性坛城中，有自性之坛城和自性果位圆满之坛城两种。第一种是：一切法本来就自性清净的实相坛城。在根本论典中说：“法性自性离戏论，一切事物皆如是，是为自性之坛城。”第二种是：自己的智慧显现，在色究竟天法界中，身与智慧无二无别的坛城中安住。其中说：“果位圆满色究竟，安住坛城与轮相。”第二，影像坛城是：胜义谛的影像自然显现为世俗谛本尊的坛城。在《广释》中说：“影像坛城真实义，广大粗略视为方便，各自特征视为智慧，无二关联乃大方便。”第三，殊胜影像坛城是：在《金刚事业次第》中说：“地基平整与度量线，颜色书写与形态，加持火供坛城中，进入与趋入之功德。”如是十种意义中，第一，地基平整是：其中说：“地基与自相，取权与调伏，净化加持守护与执持，是为第一之支分。”第二，度量是：在根本续中说：“坛城一肘为度量，或者以自身为度量，或者身体是三种度量。”又说：“或者一肘是十六