Chinese
还有五种誓言物品：人、大象、马、孔雀、狗这五种肉；交合、解脱、不予取、谎言、粗暴的语言，这些是应当实践的誓言；色、声、香、味、触这五种妙欲；贪欲等五种烦恼。像这样，二十五种是与黑色轮回的行为和方式相符的。然而，如果被密宗的见地所掌握，即使不舍弃烦恼而享受，也不会被烦恼本身所沾染，那么所说的以黑色调伏的方法有多少，这与外道以下是不共的，是方便道的行为。与此相反，白色行为的差别，是解脱道的三摩地时的行为。解脱道的行为与下乘道的次第，在各自的行为方式上是相同的。已述说完毕。这其中有两种：一是，宣说不共的方便之行；二是，正直地，对于贪恋欲望的人来说，在行道时，不舍弃贪恋的念头，而是将其作为道用，最终将贪恋认知为智慧而获得解脱。就像对中毒之人，将毒药本身作为药物来摄取，从而对毒病有益一样，具有贪恋的瑜伽士，凭借自身解脱和自续解脱的力量，能够使其他人的相续获得解脱。因此，在修持自他二利时，不需要舍弃贪恋的念头，因此是方便广大；并且，由于不被其垢染所染污，烦恼显现为智慧，因此是方便善巧。因此，通过称为方便之行的门径来安立。解脱道的差别，是与道和地相应的行为。这其中有三种：一是，通过比喻来简要地指示；二是，另一种，有些人认为解脱道的行为，在见解确定的时候，是像贱民一样的行为；在彼定、总定、手印一体的时候，是像君主一样的行为；在手印开展的时候，是像婆罗门一样的行为；在成群结队地积聚的时候，是像小国王一样的行为；在无漏持明四位的时候，是像千辐轮王一样的行为，就像有五种不同的次第一样。譬如
English
And five samaya substances: human, elephant, horse, peacock, dog, these five meats; union, liberation, ungiven, lies, harsh speech, these are the vows to be practiced; form, sound, smell, taste, touch, these five objects of desire; desire and so on, the five afflictions. Thus, these twenty-five are in accordance with the conduct and manner of black samsara. However, if grasped by the view of Secret Mantra, even if one enjoys without abandoning afflictions, one is not tainted by the afflictions themselves, then the methods of subduing by blackness, however many are spoken of, are uncommon to those below outer tantras, it is the conduct of the path of skillful means. The distinction of white conduct, which is the opposite of that, is the conduct during the samadhi of the path of liberation. The conduct of the path of liberation and the stages of the lower vehicle path are similar in their respective ways of conduct. It has been explained. There are two aspects to this: First, enumerating the uncommon conduct of skillful means; Second, guiding someone who is attached to desire, by not abandoning the thought of attachment while traversing the path, but taking that attachment as the path, ultimately realizing that attachment itself as wisdom and attaining liberation. Just as for someone with poison sickness, the poison itself is taken as medicine and is beneficial for the poison sickness, similarly, a yogi with attachment, through the power of self-liberation and the liberation of their own continuum, is able to liberate the continuums of other individuals through attachment. Therefore, when practicing for the benefit of both oneself and others, it is not necessary to abandon the thought of attachment, hence it is a vast means; and since one is not tainted by its defilement and afflictions arise as wisdom, hence it is a skillful means. Therefore, it is established through the gateway called the conduct of skillful means. The distinction of the path of liberation is the conduct that is in accordance with the path and the ground. There are three aspects to this: First, briefly indicating through examples; Second, some say that the conduct of the path of liberation, when the view is established, is like the conduct of a menial, like a servant; during the time of 'that samadhi,' 'total samadhi,' 'one mudra,' it is like the conduct of a lord, like a minister; during the time of the unfolding of mudras, it is like the conduct of a Brahmin; during the time of gathering in groups, it is like the conduct of petty kings; during the time of the four vidyadharas without outflows, it is like the conduct of a universal monarch with a thousand spokes, just as there are five different stages. For example,
Chinese
进一步广说其义如下：从意义方面广说有五种。第一，了知因的行持；第二，了知因的体性，即在确定见解之际的行持是：譬如百姓，即奴仆必须做各种各样的好坏事务一样，对于为了了知世间和出世间的见解，对于众多的教诲全都努力修习，并且为了了知取舍之目标，对于外道和内道任何宗派中，凡是应当舍弃的没有不修习的。第三，三摩地的行持；第二，如是确定见解之后，以三摩地来串习，也如譬喻所表示的第二位君主，即愚笨者的行持一样必须修习。那又是随顺因缘之体性。在三摩地中，彼定、总定、手印一体等三种，如同大臣文书，即具有辨别智慧者，即使安住在卧榻之上，也如努力成办国王的顺缘，遣除违逆之方便一样，彼定与沉没相符，因此以遣除沉没之方便，通过诀窍之门来遣除沉没。在四种行住坐卧中，不离不分别之三摩地，此乃于空性上修习。总定与掉举相符，因此遣除掉举，在四种行住坐卧中，不离空性之自性，大悲无间断生起，此乃于动摇上修习。在手印一体之时，次第生起者，首先从字开始，然后以“等”字，次第生起心、手、印、身等全部，以及顿生起者，与次第生起者相反，从一开始就顿然生起本尊身之方便，依于此二者，修习于住动无别。第四，增益的行持；第二，在手印增益之时，譬如清净婆罗门种姓者，在受用任何事物之时，以咒语之能力加持之后方可受用一样，在次第生起之自性中，于见有漏之谛之后串习，此乃资粮道四瑜伽中手印增益之阶段。因此，其行持是，有增益之定
English
The detailed explanation of the meaning is as follows: There are five aspects to the detailed explanation from the perspective of meaning. First, the practice of knowing the cause; second, the nature of knowing the cause, which is the practice at the time of determining the view: For example, just as common people, that is, servants, must do all kinds of good and bad tasks, one should diligently practice all the many teachings for the sake of knowing the views of the world and beyond, and in order to know the object of acceptance and rejection, one should study all the doctrines of both external and internal schools without exception. Third, the practice of samadhi; second, after determining the view in this way, one should also cultivate familiarity with samadhi, just like the second king represented by the metaphor, that is, the practice of a foolish person. That is also the nature of conforming to conditions. Within samadhi, the three types of "that samadhi," "total samadhi," and "one mudra," are like ministers and scribes, that is, those who possess the ability to discern wisdom. Even if they are resting on a couch, they strive to accomplish the favorable conditions for the king and eliminate the unfavorable conditions. "That samadhi" is in accordance with sinking, so by means of eliminating sinking, one eliminates sinking through the door of key instructions. In the four modes of conduct, one should not be separated from non-conceptual samadhi, which is to practice on emptiness. "Total samadhi" is in accordance with agitation, so by eliminating agitation, in the four modes of conduct, one should not be separated from the essence of emptiness itself, and great compassion arises without interruption, which is to practice on movement. At the time of "one mudra," for those who generate in stages, one first generates the letters, and then with "etc.," one generates the heart, hands, seals, body, and everything else in sequence. And for those who generate simultaneously, contrary to those who generate in stages, one generates the deity's body all at once from the beginning. Relying on these two methods, one should practice on the inseparability of abiding and moving. Fourth, the practice of proliferation; second, at the time of mudra proliferation, just as a pure Brahmin caste person, when enjoying anything, purifies it with the power of mantra before enjoying it, in the nature of gradual generation, after seeing the truth of contaminated aggregates, one cultivates familiarity. This is the stage of mudra proliferation in the four yogas of the accumulation path. Therefore, its practice is the samadhi of proliferation.
Chinese
应当修习于我执之力显现为各种对境的执着。正行。四种资粮道瑜伽以上，到第五种无间资粮道修习时，譬如一切生灵恭敬侍奉之处是国王，国王的宗教是信奉享用五欲，此处也同样享用五种受用和物品，应当修习极其广大带相之行，但在修习第五种时，因为必须修习对各别显现的执着，所以修习享用五欲的主要部分。是持明者的行持。正行。之后通过四种资粮道瑜伽使有漏行持达到究竟，通过修习广大之资粮，从身体、界、生处之漏中解脱，获得持明之时，行持虽然自然成就，但也有大小之分。因此，转轮王的福德虽然自然成就，但如铁轮王统治一洲，铜轮王统治东南二洲，金轮王统治四洲，银轮王统治三洲，所调伏的众生有大小的次第一样。四种持明也有自利定力的大小和利他所作的对境所调伏的众生有大小的差别。如铁轮王一样，异熟持明的自利行持是以游戏于天和天女的方式行持，利他方面通过四种事业，乃至四洲之内，为了调伏众生而需要。铜轮王比其力量更大，同样，寿命自在持明为了自利，在六千六百年间，清净一切行蕴之障碍，使上道诸法置于控制之下。为了利他，对三千大千世界百俱胝之内的众生，从无数劫安住之处显示迁转之方式，通过四种神变利益众生。银轮王也比其力量更大，同样，大手印持明，为了自利，拥有二万一千
English
One should train in the clinging to the power of ego-grasping appearing in various objects. Straight practice. Above the four yogas of the accumulation path, when practicing the fifth, the uninterrupted accumulation path, for example, the place where all beings respectfully serve is the king, and the king's religion is to believe in and enjoy the five desires. Here, too, one should enjoy the five enjoyments and objects, and practice the extremely vast practice with signs. However, when practicing the fifth, because one must train in clinging to individual appearances, one practices the main part of enjoying the five desires. This is the conduct of the vidyādhara. Straight practice. Then, through the four yogas of the accumulation path, one perfects the contaminated conduct, and through the practice of the vast accumulation, one is liberated from the contaminations of body, elements, and birth place. At the time of attaining vidyādhara, although the conduct is spontaneously accomplished, there are also differences in size. Therefore, although the merit of a universal monarch is spontaneously accomplished, just as an iron-wheel king rules one continent, a copper-wheel king rules two continents in the southeast, a gold-wheel king rules four continents, and a silver-wheel king rules three continents, the beings to be tamed have a hierarchy of size. Similarly, the four vidyādharas also have differences in the size of their self-benefit samādhi power and the beings to be tamed, who are the objects of their other-benefit activities. Like an iron-wheel king, the self-benefit conduct of the maturation vidyādhara is to conduct oneself in the manner of playing with gods and goddesses. For the benefit of others, through the four activities, even within the four continents, it is necessary to tame beings for the sake of the true meaning. The copper-wheel king has even greater power. Similarly, the life-empowerment vidyādhara, for self-benefit, for six thousand six hundred years, purifies the obscurations of all pervasive afflictions and brings the higher paths under control. For the benefit of others, to the beings within a hundred kotis of the three thousand great thousand worlds, one shows the manner of transference from the place of abiding for countless eons, and benefits sentient beings through the four miracles. The silver-wheel king also has even greater power. Similarly, the mahāmudrā vidyādhara, for self-benefit, possesses twenty-one thousand
Chinese
能显现自性清净，并能清净俱生垢染。为了利益他人，在相当于百千万个三千大千世界十倍的微尘数的刹土中，通过化身猎人、妓女等，以四种神变进行调伏。如同金轮者更加强大一样，任运成就的持明者为了自身，修习细微的习气；为了利益他人，在无边刹土中，对各种各样的所化众生示现各种各样的化身事业。道各自的行为是特殊的行为。问：那么在上层道的时候，是否需要修习下层道的行为和各自的行为这两种行为？答：有区别。因为先前道的行为，在进入后一道的补特伽罗的相续中自然具备。因此，在上层道的时候，没有实际修习下层道的行为的努力。因此，道各自的行为的学处，在道各自的阶段中非常重要。因为道的层次高低不同，所以行为也有区别。时间和，问：那么行为必须与时间相关联。因此，必须结合道和地的次第高低，按照续部中所说的那样行持。仅仅理解道的高低之义是不够的，要各自把握自己体验禅定之味的程度，需要与禅定相符的行为。因此，在没有完全熟悉先前道的禅定之前，需要先前道的行为。当进入后一道的时候，从那时起，就要按照续部中所说的那样，修习后一道自身的行为范围。瑕疵和，问：特别是在解脱道的时候，如果在各自的道中没有修习所说的行为而舍弃，那么道就无法达到圆满，也无法获得果位。以方便道的行为，享用五种欲妙等二十五种事物，如果粗暴地为自己享用，那么就不能利益自己，自己会堕入恶趣。也不能利益他人，他人会对大乘不信不敬，从而诽谤。