English
Regarding these ways, there are three classifications and so on. The detailed determination method has already been explained earlier. Secondly, in general, behavior has both common and subsequent aspects, but here the common name is added to one aspect, mainly referring to the three doors of behavior included in the post-meditation, which become the aid to the realization of Samadhi. Among them, there are two types: common and special. First, for beginners, acting cautiously like a young practitioner, that is, avoiding obstacles to the path, such as the eight worldly dharmas, etc., and favorable conditions. "Writing, offering, giving, listening, reading, upholding, speaking, reciting, contemplating the meaning, and meditating," the nature of these ten behaviors is an immeasurable collection of merit. Abiding in these ten Dharma practices. After getting a little used to it, train the realization to cope with various situations, such as the behavior of a madman with equal taste. After being very accustomed to it, no matter good or bad situations, the realization will not decrease or increase, and naturally benefit others, such as the behavior of a king ruling the country. This is the general statement. Secondly, there are two types of behavior: the caution of the liberation path and the asceticism of the expedient path. The first is divided into gradual and sudden behaviors. The first also has seven types. The first is the practice of faith and diligence, that is, when seeking the characteristics of wisdom, the basis of this behavior is the vow, liberation through hearing, comparison from all aspects, discrimination by outstanding wise men, determination with a decisive eye, absorption with Samadhi in experience, abandonment with behavior, passage in order, practice the meaning with oral instructions, and learn to summarize the meaning of the scriptures into one point, which is the end of the ten studies. That is to say, from the beginning of seeking views, the complete path is included in the scope of observation, and the main focus is on the current point, so it is said. If the main focus is on the current point, then the four points such as liberation through hearing are sufficient. The second is in accordance with wisdom, that is, in the time of great emptiness, all the activities between sessions are transformed into the training of non-objective wisdom. The third is in accordance with the expedient, that is, in the stage of compassion and illusion, the manifestation behavior is regarded as the game of wisdom illusion. The fourth is at the time of one seal,
Chinese
第一，第五，有为之时的有为行，即于等持中所修之本尊三摩地，能使一切显现增广，并压伏邪分别念之错乱显现；第六，会供行，即于会供之时，于清净平等大乐之瑜伽氛围中修持；第七，获得无漏持明后之神通之行，即以无碍之能力，成办广大之利他事业，并提升自相续之证悟。第二是，于后得时，亦依于一切所显现之境与心，无偏修习胜义谛无别之见解力。第二是，摧毁恐惧、疑惑、羞耻等一切分别念，以具足大乐窍诀之定解，随心所欲享用五肉、五甘露、女人等一切对境。于此后者，无论享用何种对境，皆须紧持不离自性清净之三摩地，故虽为无上之谨慎行，然于贪著之境与厌恶之处等亦不作任何顾忌，此等在解脱道之时不应显现，故将禁行与谨慎行分别安立。第三是，宣说圆满显现本尊坛城之庄严，出自《心滴》。其中，《法义》中说有自性、三摩地、影像之三种坛城，《后经》中说有身语意之三种坛城，《小释》中说有十二种坛城等，然于传承口诀中则广说之。此中云：“此乃自性坛城，影像殊胜之影像三，等持殊胜之等持，菩提心与胜会供。”如是宣说七种坛城。其中，初者自性之坛城，于根本论中说有三种，即一切法之自性本来自性清净之法界自性，一切分别念之显现基础，安住于智慧本尊坛城之自性任运成就，以及证悟现前而
English
Firstly, the fifth, the conduct of engagement during the time of engagement, which is the samadhi of the deity meditated upon in equipoise, expands all appearances and subdues the deluded appearances of false conceptions. Sixth, the conduct of gathering, which is to cultivate the yoga atmosphere of pure equality and great bliss during the time of gathering. Seventh, having attained the stainless awareness holder, the conduct of magical power, which is to engage in great altruistic activities with unobstructed power and to elevate the realization of one's own mindstream. Secondly, in the post-meditation period, one should also rely on all appearances and thoughts to train the power of the view of the indivisibility of ultimate truth without bias. Secondly, it is to destroy all conceptualizations such as fear, doubt, and shame, and to enjoy all objects such as the five meats, the five ambrosias, and women as desired, possessing the conviction of the great bliss instruction. In this latter case, no matter what object is enjoyed, it is essential to maintain the samadhi of self-nature purity without wavering for even a moment. Therefore, although it is the supreme conduct of mindfulness, one should not be concerned about objects of attachment or places of disgust. Such things should not be manifested during the time of the path of liberation. Therefore, the conduct of asceticism and mindfulness are established separately. Thirdly, the arrangement is explained as the complete manifestation of the mandala of deities, which comes from the Heart Drop. Among them, the Dharma Meaning speaks of three mandalas: self-nature, samadhi, and image. The Later Tantra speaks of three mandalas: body, speech, and mind. The Small Commentary speaks of twelve mandalas, etc. However, the lineage's oral tradition speaks extensively of them. Here it says: "This is the self-nature mandala, the three images of superior image, the samadhi of superior samadhi, the bodhicitta, and the supreme gathering." Thus, it is taught as seven mandalas. Among them, the first, the self-nature mandala, is said to have three aspects in the root text: the self-nature of the dharmadhatu, which is the self-nature of all dharmas, primordially pure; the basis of appearance of all conceptualizations, the self-arisen abiding in the mandala of the wisdom deity; and the realization that has become manifest.
Chinese
在色究竟天，身与智慧无二无别地安住，是自性果位圆满的坛城。第二，影像坛城：胜义的影像是世俗本尊坛城，显现为粗细念头的形态。第三，增上影像：依赖于需要，有灌顶坛城、安住坛城、修法坛城和事业坛城四种，都是从颜料等中塑造出坛城的形象。这也是因为坛城的仪轨程序繁多，所以称为增上影像坛城。仪轨程序是，金刚事业仪轨中说：地基平整与度量线，颜料绘画与形相，安住火供坛城中，进入与进入之功德。如是，观察地基，挖掘，控制，净化，加持，守护，取地七者与地基平整合为一。坛城大小适中，确定度量，线的根本，辅助，度量，数量，安住，固定方法，过失避免七者合为线仪轨。根本，数量，安住，分配方式，过失避免五者为颜料仪轨。绘制本尊坛城，无论是广大、中等还是简略，以及描绘本尊的标志，如身像、字形、手印等各种形态。瓶、弟子、坛城三者安住，以及将要讲述的火供，自身进入坛城并让弟子进入，以及进入的功德等。这些如果为了给弟子灌顶，就要以道之信解修持的方式，圆满数量、时间、征兆的念诵。如果是为了会供，就要由具有坚定誓言的上师进行，从确定圆满的详细内容开始。第四，三摩地坛城：将一切显现事物都收摄到不可得的法界中，在未加修改的觉性状态中，一心安住。第五，增上三摩地：是有相本尊观修的三摩地，因为增上许多生起次第的行持，所以称为增上。其中也有，大悲寂静的灌顶，降伏魔军忿怒本尊的坛城的三摩地。
English
In Akanishta, the body and wisdom abide inseparable, which is the mandala of the naturally perfected result. Second, the image mandala: the ultimate image is the conventional deity mandala, appearing in the form of subtle and gross thoughts. Third, the augmented image: depending on the need, there are four types of mandalas: empowerment, consecration, practice, and activity. All of these are constructed as images of the mandala from pigments and other materials. This is also called the augmented image mandala because of the many ritual procedures involved. The ritual procedures are as follows: In the Vajra Action Ritual, it says: Level ground and measurements, colors and painting and forms, consecration, fire offering in the mandala, entering and the qualities of entering. Accordingly, examining the ground, digging, controlling, purifying, blessing, protecting, and taking the ground, these seven are counted as one with leveling the ground. Determining the measurements for whatever mandala is being made, whether large, medium, or small, and the root of the line, assistant, measurement, number, consecration, fixing method, and avoiding errors, these seven are combined into the line ritual. Root, number, consecration, distribution method, and avoiding errors, these five are the color ritual. Drawing the deity mandala, whether extensive, medium, or concise, and depicting the deity's symbols, such as the body, syllables, hand implements, and various forms. Consecrating the three, vase, disciple, and mandala, and the fire offering that will be explained, oneself entering the mandala and causing the disciple to enter, and the qualities of entering, etc. If these are for the purpose of empowering the disciple, then one must complete the recitation of numbers, times, and signs in the manner of the path of faith and practice. If it is for the purpose of a gathering, then it should be done by a stable master with complete and definite details. Fourth, the Samadhi Mandala: gathering all phenomena into the sphere of non-objectification, abiding single-pointedly in the unmodified state of awareness. Fifth, Augmented Samadhi: is the samadhi of meditating on the deity's form with signs, and it is called augmented because of the many practices of the generation stage. Among these, there are also the empowerment of compassionate peaceful deities, and the samadhi of the mandala of wrathful deities who subdue the armies of demons.
Chinese
有两种灌顶。如果简略地讲述这些的次第，有前行、正行、后行三个次第。第一是：行列仪轨之礼拜，调伏自续，设结界，忏悔罪业，立誓，降临加持，供养加持，此为七事。第二是：以殊胜之发心连接，进入生起次第正行。此乃上定之修法要点，故略作解说。其中有三：三摩地三种，生起坛城，次第之三摩地。第一是：如是空性大，以及遍现大悲幻化，和因之三摩地根本的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，以及从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字等细微文字的舒卷作意等。第二，有依处和所依处两种修法，第一是：观想五大次第累积，宫殿和座垫等，如仪轨中所述。第二，有：首先生起之方式，生起本尊之相，灌顶并加持。第一是：一般而言，三种流派中，如《续释·日狮子》所说，首先发菩提心，瞬间观想为普贤王如来，然后从下方开始，从智慧之地开始，生起宫殿和座垫。然后观想自己以跏趺坐姿坐在日月座垫上，以将菩提心生起为智慧之义，即是空性智慧。在此状态中，观想自心为阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字之体性，然后从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字舒卷，从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生起月亮，上面安立种子字阿里二重，从长阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字生起太阳，上面安立相好之种子字嘎里二重，此为明镜智慧。这些融为一体成为光团，此为平等性智慧。从光团中化为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，然后加持此吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字成为与其因相同的果，即金刚，此为妙观察智。从其完全变化，生起普贤王如来之身，此为成所作智，此为五种仪轨。然后生起佛母，从菩提心云中，以各自的咒语将各个本尊之身取出，安立于坛城中。如比玛拉观想本尊身之口诀所说，从上面所说的因之文字中，舒展出四十二个文字，安立于各自的座垫上，然后将因之阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字融入其中