English
Therefore, each applies (actions) to their respective purposes. Second, regarding conduct, there are two points. First, a brief explanation of how to accomplish the benefit of others by continuously accumulating merit: In order to make view, meditation, and action workable, yogis must continuously accumulate merit through the means of conduct, and act for the sake of accomplishing the benefit of oneself and the benefit of other beings to be tamed. Second, distinguishing in detail, there are six explanations for this. First, regarding the nature of conduct, there are two points. First, in order to accomplish temporary and ultimate results, the self-beneficial conduct corresponding to samadhi is: For self-benefit, there are the four paths of accumulation, which have both defilement and purification, and the path of application to the path of seeing, which has defilement but no purification, by practicing the ten objects to be fully known and taking the method of ultimately producing results. Among these, the first of the four paths of accumulation yogis, at the time of quiescence, in order to do one's own benefit, acts in a state of non-objectification, in a way that does not grasp the object of meditation and the meditator. Second, at the time of all quiescence, plays and acts in the state of the four immeasurables. Third, at the time of single vastness, the yogi focuses on one aspect, that is, starting from the letter, strives to act in the state of the nine deities. Fourth, at the time of vast expansion, the yogi acts in the state of expanding into many deities. Fifth, at the time of accumulating merit, at the time when expansion reaches its extreme, at the time of accumulating merit in groups of one, three, and five, plays and enjoys the five objects of enjoyment. Second, the way to practice the benefit of others is: In order to do the benefit of other beings to be tamed, when practicing the yoga of quiescence and so on, not to mention doing the benefit of others, starting from the first time of quiescence, shows others the ten objects to be fully known, and leads the beings to be tamed onto the path. Second, since the level of the path is different, the behavior is also different, there are three points for this. First, the difference in faith and ability is: The difference in the behavior of the higher and lower paths. That is, quiescence, all appearance, single vastness, expansion, and accumulation of merit, in that order, the lower paths give rise to faith in the behaviors of the higher paths.
Chinese
并且，行为是能够真实地实践与各自的定（三摩地）深度相应的行为。而且，这不是从片面的角度来实践自利和他利，而是为了无偏颇地解脱自他二者而实践。第二，关于控制之法的行为的差别是：虽然在与自己的定相应的状态中，不舍弃一切而仅仅是控制密咒之法的行为相似，但是由于瑜伽定（三摩地）力量的大小所产生的力量的差别而有所不同。第三，关于为了他利加持的行为有差别的方式是：就像定有差别一样，为了他利加持四种事业和四无量心，在与所化众生的心智相适应地成办事情的时机成熟时所进行的行为，也通过智慧的见解和禅修定力的大小来区分，从而使他利的范围有大小之分。第三，关于在行为的境地中必须约束自己的三门：为了自己的利益或者为了他人的利益，在所有四种行为中，就像瑜伽道的次第有高低一样，约束自己的身语意三门的不善，不超越定而行事。第四，关于六根在对境时，必须运用使自己解脱并使他人信服的方法：在对六根运用享乐的形态时，通过与自己所修的瑜伽道次第的定相应地行事，使自己相续解脱，并使其他所化众生信服。第五，关于显示积累行为的常时二资粮之法，有三点。第一，积累二资粮的真实方法是：在享用一切受用时，由于自身没有痛苦的刺痛，安乐的力量不间断，所以就是福德资粮；而对于享用者来说，没有执着或固执，就是智慧资粮。第二，显示了必须在道的哪个阶段运用它们：福德资粮和智慧资粮这两者，也由于地位的不同而区分，以其力量，有漏洞的包括资粮道的四种瑜伽，以及加行道中积聚的近修、近行、修和极修四者，以二资粮
English
And, conduct is the ability to genuinely practice conduct that corresponds to the depth of one's own samadhi. Moreover, this is not practicing for the sake of both self and others from a one-sided perspective, but rather practicing for the purpose of impartially liberating both self and others. Second, regarding the difference in the conduct of methods of control: although it is similar to the conduct of merely controlling mantra methods without abandoning everything in a state corresponding to one's own samadhi, it differs due to the difference in power arising from the strength of the yoga samadhi. Third, regarding the way in which there is a difference in the conduct of blessing for the benefit of others: just as there is a difference in samadhi, the conduct of the four activities of blessing for the benefit of others and the four immeasurables, when the time is ripe to accomplish things in accordance with the minds of those to be tamed, is also distinguished by the greatness of the wisdom view and meditation samadhi, thereby making the scope of benefiting others large or small. Third, regarding the instruction that one's own three doors must be restrained in the realm of conduct: for the sake of one's own benefit or for the benefit of others, in all four types of conduct, just as there are high and low stages of the yoga path, restrain the non-virtues of one's own three doors of body, speech, and mind, and act without transgressing samadhi. Fourth, regarding the way in which one must practice the method of self-liberation and making others believe when the six senses engage with objects: when engaging in the form of enjoyment with the six senses, by acting in accordance with one's own practice of the yoga path stages of samadhi, one liberates one's own continuum and causes other beings to be tamed to have faith. Fifth, regarding the teaching of the method for constantly accumulating the two accumulations of conduct, there are three points. First, the actual method for accumulating the two accumulations is: when enjoying all enjoyments, since there is no stinging pain of suffering in oneself, the power of bliss is uninterrupted, so it is the accumulation of merit itself; and for the enjoyer, being free from attachment or clinging is the accumulation of wisdom. Second, it shows which stage of the path one must practice them on: both the accumulation of merit and the accumulation of wisdom are also distinguished by the high and low levels of the ground, and by their power, the contaminated ones include the four yogas of the path of accumulation, and the approaching, near approaching, practicing, and great practicing of the path of joining, with the two accumulations
Chinese
致力于修行，学习获得无漏果位的持明，并付诸实践。第三，从听闻、思维、禅修开始，为了完全理解续部的意义，在实践任何事物时，必须具备二资粮双运。此外，听闻、思维以及证悟法性实相等行为不间断地积累福德资粮和无执著的智慧资粮。续部意义的灌顶、誓言、瑜伽、三摩地、修行，供养、事业、坛城和行为等词语所代表的咒语和手印的运用，在所有这些时候，都必须运用福德资粮和智慧资粮这二者。也就是说，不间断地修行是福德，不执著的无染是智慧资粮。如果从这两个方面来区分，那么持续不断地积累二资粮，从最初的闻思到最终的圆满果位，都必须具备二资粮并付诸实践。第六，在利己的行为中，如何圆满利他的行为：为了自己的利益而进行见解的修习，瑜伽三摩地和二者无分别地结合起来的友伴行为非常重要。也就是说，在行住坐卧、吃喝等所有行为中，都不要失去修行的三摩地。因为在修行的开始，就为了调伏其他众生而发起了菩提心。因此，为了自己的利益而做利他的事情，这两种方式都是圆满的。第三个共同要点是圆满果位的特征，分为两种：暂时的果位是持明，究竟的果位是获得佛果的方式。第一种又分为两种：一般和特殊。首先，一般而言，见、修、行三种方式变得有力量，通过身体的有无来连接果位和寿命的方式是：见、修、行这三者的力量变得强大，从而获得证悟道位和掌控寿命的持明果位的方式，关于身体的两种状态在后面会讲到，即：从心所生的身体，无论是多余还是不多余，都不舍弃现有的身体，而是证悟到神和觉知的双运，从而获得寿命的自在，以及没有剩余的无身色蕴
English
Engage in practice, learn how to attain the knowledge holder of the uncontaminated fruit, and put it into practice. Third, starting from listening, thinking, and meditating, in order to fully understand the meaning of the tantras, it is taught that one must possess the union of the two accumulations when practicing anything. Furthermore, the uninterrupted practice of listening, thinking, and realizing the nature of reality, etc., accumulates the accumulation of merit and the accumulation of wisdom without attachment. The empowerment of the meaning of the tantras, vows, yoga, samadhi, practice, offerings, activities, mandalas, and the use of mantras and mudras represented by words such as conduct, etc., at all these times, one must practice with the two accumulations of merit and wisdom. That is to say, uninterrupted practice is merit, and non-attachment is the accumulation of wisdom. If we distinguish between these two aspects, then continuously accumulating the two accumulations, from the initial hearing and thinking to the final perfect fruit, one must possess the two accumulations and put them into practice. Sixth, how to perfect the benefit of others in one's own actions: For the sake of one's own benefit, the practice of view, yoga samadhi, and the companionship of combining the two without separation is very important. That is to say, in all activities such as walking, sleeping, sitting, eating, and drinking, one should not lose the samadhi of practice. Because at the beginning of practice, bodhicitta is generated in order to tame other beings. Therefore, doing things for the benefit of others for one's own benefit, both of these ways are perfect. The third common point is the characteristics of the perfect fruit, which are divided into two types: the temporary fruit is the knowledge holder, and the ultimate fruit is the way to attain Buddhahood. The first is divided into two types: general and specific. First, in general, the three methods of view, meditation, and action become powerful, and the way to connect the fruit and life through the presence or absence of the body is: the power of these three, view, meditation, and action, becomes strong, thus obtaining the way to attain the knowledge holder of realizing the path of seeing and controlling life. The two states of the body will be discussed later, namely: the body born from the mind, whether it is extra or not, does not abandon the existing body, but realizes the union of deity and awareness, thereby obtaining the freedom of life, and the form aggregate without remainder.
Chinese
关于获得第一和第二（果位）的方式的预言。将有漏的究竟道之见道的持明者与真实结合。第二，关于具体获得果位的方式，这有二：无余的异熟果位的获得方式，以及有余的寿命自在的获得方式。第一，异熟果有四：第一，确定获得异熟果的因是：通过获得对唯一手印的稳固，获得异熟果并转移到大手印，就像金翅鸟蛋的胎藏和狮子的胎藏一样。在有戏论的手印和积聚资粮的阶段，更不用说获得异熟果了。第二，异熟果的自性和与上道结合的方式是：心在依怙本尊的形象上获得稳固，手印本尊之身在觉知的显现中清晰，身体转变为任何本尊的形态，这就是异熟果。然后，在留下剩余身体的时候，在尚未生起中阴身之前，剩余的身体消失，成熟为大手印而获得。第三，异熟果的定义是：先前业的身体的内部显现的形态，心成熟为依怙本尊的瑜伽，因此，在获得果位大手印时，不净的部分被命名为异熟果，成熟的果位智慧之身成就为大手印的形态。第四，见行与获得本身没有差别的方式是：例如，就像在铜镜中看到铜的表面一样，在获得异熟果的时候，见地和行为是转变之处，即与先前获得的唯一手印，以及有戏论和积聚资粮三者相似地行持。第二，寿命自在有二：第一，指示获得寿命自在的因和自身所处的处所是：像先前的异熟果一样，将积聚资粮的果位与掌控寿命的持明者结合，然后从那上面成就究竟的果位的时间是：为了调伏其他所化众生，时间会持续到劫，但为了自己的利益，在一百一十六，即一千六百之内，也能证得五身任运成就。第二，上道与道结合的方式有二：在积聚资粮时，观想拉萨的桑耶寺任运成就，并在此处以见地的力量