English
When realization fades, liberation is performed to perfect the power of great compassion and skillful means; at dawn when wisdom arises, one must rely on the Prajnaparamita Mother to perfect the power of skillful means and bliss wisdom. As it is said in the "Offering Torma Confession": "The supreme support for practice is the Prajnaparamita Dharani Mother." Therefore, the four stages of approach and accomplishment during the time of union are: striving with a qualified consort, preparing by bathing and teaching the Dharma is approaching; blessing the secret dakini, urging with the signs of union, increasing bliss with the teachings of desire is near approach; practicing the play of the four mudras is accomplishment; taking with the tongue of the sun, moon, and vajra is great accomplishment. In the final night, causing the wisdom of the stainless path of seeing to arise in the mindstream is the great accomplishment, the method of taking in the space of the Mother. As it is said in the Lamrim: "Actually, there are two kinds of offerings. What is most important?" It is said. At that time, in the Guhyagarbha Tantra it says, "The five rituals are completed, the five branches of mantra are completed, the five articles are fully possessed." It is said. Therefore, if all the branches of five, three, and fifteen are complete, one will obtain the fruit of the three stainlessnesses of body, element, and birthplace, and the best is to obtain the vidyadhara who has mastered life. In the end, one will obtain the ripening vidyadhara. If the above is not complete, and the power of view and meditation is weak, then in the next life, or in seven lifetimes, or in another life, one will obtain the vidyadhara without delay. The sixth is the samadhi of the final path. For example, just as when the four lights of sunlight jewel, absence of moisture, firelight, and ultimate jewel shine on the ocean, the ocean turns into yogurt, and butter, fire, and everything disappear. Similarly, to temporarily obtain the vidyadhara and ultimately become a Buddha, one needs the powerful view, conduct, and meditation of the gathering practice, combining the defiled ultimate result, which is the path of seeing, the path of meditation, and the final path in sequence, one will undoubtedly obtain the ultimate result, the state of Buddhahood. That is to say, from the gathering practice, obtaining the two kinds of life of the path of seeing is like sunlight turning water into yogurt, defiled.
Chinese
的烦恼即转为无漏之智慧。此后，在获得修道大手印持明之时，见修行观更增力量，如无湿之光照射而化为酥油一般。见道时仍然存在的俱生之障碍，在此显现为智慧，转为意念不动的等持。最终，在道圆满持明之时，力量更加强大，如火焰之光照射而化为火焰一般。修道时仍然存在的俱生之垢染，在此显现为智慧之力圆满，转为五身圆满之持明。成佛之时，力量更加强大，如最终之光照射而一切皆空一般。最终道时仍然存在的阿赖耶识习气之垢染，显现为一切智智，由于寻遍执着能取所取之种子亦不可得，故一切皆显现为智慧之轮。其譬如《华严经》云：‘奇哉佛子！如彼大莲华，处世无染着，柔软不为垢所染。’如大海中聚集之水聚，亦被宝珠日之精华光芒照射后，舍弃水之自性，转为乳和酪而存在。珍宝被无湿之光照射后，舍弃乳和酪之自性，转为酥油之精华。火焰之光照射珍宝后，舍弃酥油精华之自性，如灯火般燃烧。珍宝完全被最终之光照射后，一切皆无余，转为无余之显现。’如是说。二者为行，二者为数。第一为教法，正直。道之支分有十，第二行即是使见解之义得以熟练，于此之时需知行之义。即是使以上所说之见修行得以实践，见修行如种子般成长，力量增长，由上而上增上，行如湿润般，使彼力增上而与果结合。又，见修二者为行之命脉，行不落入能取所取即是其威力，如鸟迹无痕一般，行于无贪执之
English
The afflictions themselves are transformed into uncontaminated wisdom. Thereafter, when the Mahamudra Vidyadhara of the path of meditation is attained, the view and meditation become even more powerful, like dry light shining and turning into butter. The co-emergent obscurations that still exist on the path of seeing, here arise as wisdom and turn into unwavering samadhi. Finally, at the stage of the spontaneously accomplished Vidyadhara, the power becomes even greater, like the light of a flame shining and turning into flame. The co-existing stains that still exist on the path of meditation, here arise as the complete power of wisdom and turn into the Vidyadhara of the spontaneously accomplished five bodies. At the time of Buddhahood, the power becomes even greater, like the ultimate light shining and everything becoming empty. The stains of the alaya consciousness that still exist on the final path, arise as omniscient wisdom, and because the seeds of grasping and clinging cannot be found even when sought, everything arises as a circle of wisdom. An example of this is found in the Avatamsaka Sutra: 'O son of the Victorious Ones! The masses of water gathered in the great ocean, when illuminated by the essence of the jewel sun, abandon their nature as water and turn into milk and yogurt. When a precious jewel is illuminated by dry light, it abandons its nature as milk and yogurt and turns into the essence of butter. When a precious jewel is illuminated by the light of a flame, it abandons its nature as the essence of butter and burns like a lamp. When a precious jewel is completely illuminated by the ultimate light, everything is without remainder and turns into a complete manifestation.' Thus it is said. The second is conduct, of which there are two: enumeration. First, the teaching, and straightforwardness. Of the ten branches of the path, the second, conduct, is about familiarizing oneself with the meaning of the view. At this time, it is necessary to know the meaning of conduct. It is to make the view and meditation described above practicable. View and meditation are like seeds that grow, become strong, and increase from above. Conduct is like moisture, which makes that power increase and combine with the fruit. Moreover, view and meditation are the lifeblood of conduct. The power of conduct lies in not falling into grasping and clinging, like a bird leaving no trace in the sky. Conduct is without attachment.
Chinese
这是密咒的行为。 它的口诀是：行为的必要、行为的种类、行为的时间、不行为的过患、行为的功德，这五者之中详细解释了行为的意义，就圆满了。 详细的解释有五点：首先是必要。瑜伽士自己为了将自己与暂时和究竟的果联系起来而需要行为，并且为了自然成就调伏其他众生的利益。其次，在行为的本质时期，凭借见解和禅定的力量，就像天空不沾染灰尘一样，消除二取之障，圆满福德和智慧二资粮等。虽然方便道的行为像普通人一样行事，但不会被习气的污垢所染污。解脱道的行为使禅定变得熟练，为了从高到高地发展，行为非常重要，所以要珍惜。正如经文中所说：与人不相符的行为，也是为了增强当时的禅定力量而行。 第二是种类，有两种：首先是教法。正如《秘密藏续幻化网续》中所说，那些行为不是瑜伽以下低劣根性者的行为对象。例如，普通人以粗俗的方式，如吃大小便、血、菩提心、大肉这五种誓言物，以及人、大象、马、孔雀、狗这五种肉，以及行淫、偷盗、妄语、粗语这五种应行之事，以及色、声、香、味、触这五种妙欲，以及贪欲、嗔恨、愚痴、傲慢、嫉妒这五种烦恼。这样，这二十五种是黑色轮回的行为。即使符合仪轨，特别是如果以密咒的见解来摄持，那么烦恼本身就不会被染污，而是以各种各样的方式来调伏。这与外续以下是不共的，是方便道的行为。与此相反，白色行为，特别是解脱道的禅定行为，与下乘的道和地的各个阶段的行为方式相一致。
English
This is the conduct of secret mantra. Its key instructions are: the necessity of conduct, the types of conduct, the time of conduct, the faults of not conducting, and the merits of conducting. Within these five, the meaning of conduct is explained in detail, and it is complete. The detailed explanation has five points: First is the necessity. Yogis themselves need conduct in order to connect themselves with temporary and ultimate results, and also in order to naturally accomplish the benefit of taming other beings. Secondly, during the essence of conduct, by the power of view and meditation, just as the sky is not stained by dust, the obscurations of dualistic grasping are eliminated, and the accumulations of merit and wisdom are perfected. Although the conduct of the path of means is like that of ordinary people, it is not stained by the defilements of habitual tendencies. The conduct of the path of liberation makes samadhi familiar, and in order to develop from higher to higher, conduct is very important, so it should be cherished. As it is said in the scriptures: Conduct that is not in accordance with people is also practiced in order to enhance the power of samadhi at that time. Second is the type, there are two types: First is the teaching. As it is said in the Guhyagarbha Tantra, the Net of Magical Manifestation, those conducts are not the object of conduct for those of inferior faculties below Yoga. For example, ordinary people in a vulgar way, such as eating the five samaya substances of feces, urine, blood, bodhicitta, and great meat, and the five meats of human, elephant, horse, peacock, and dog, and engaging in the five things to be practiced of sexual union, stealing, lying, and harsh speech, and the five desirable qualities of form, sound, smell, taste, and touch, and the five afflictions of desire, hatred, ignorance, pride, and jealousy. Thus, these twenty-five are the conduct of the black cycle of existence. Even if it is in accordance with the ritual, especially if it is grasped by the view of secret mantra, then the afflictions themselves will not be defiled, but will be tamed in various ways. This is uncommon to the outer tantras and below, and is the conduct of the path of means. Conversely, white conduct, especially the samadhi conduct of the path of liberation, is consistent with the conduct of the various stages of the ground and path of the lower vehicles.
Chinese
哦，第二，关于讲解，分为两部分：计数。第一，是不共的方便道行持；正直。对于执着于快乐的人来说，在行走道路时，不舍弃快乐本身而将其带入道中，最终使执着念头解脱为智慧。因此，就像对于患有毒病的人，将毒药本身作为药物来摄取，从而有益于毒病一样。执着的瑜伽士能够自我解脱，并且凭借自解脱的力量，能够使其他执着之人的相续解脱。因此，在修持自他二利时，不必舍弃快乐本身，因此是方便的；并且不被其垢染所染污，烦恼显现为智慧，因此是善巧方便的，所以称为方便的行持。如《观察二品》中所说：犹如水入耳，亦以水引之。如是事物之分别，亦以分别而遣除。如此。第二，解脱道的特点是在道和地上以相同的方式行持，这又分为三部分：计数。第一，通过比喻简要地指示；正直。另一种，即解脱道者的行持的比喻是：平民是普通的百姓，依靠最初的劳作来生活；君主是依靠大臣、文书等智慧的方法来生活；婆罗门是依靠咒语的力量来享用一切；小国王是不缺乏普通珍宝和用具，享用富足；转轮王是享用七宝王政，受到四大洲人民的尊敬。这五者按照高低和福德大小的顺序排列。第二，从意义的角度详细讲解，分为五部分：计数。第一，了解因的行持；正直。就像奴仆做各种各样的事情一样，通过听闻和思考，了解世间的器情世界的分类，外道的邪见，以及超越世间的九乘次第的见解，学习许多应该学习的教诲。因为精进是成就这些的助伴，所以内外任何乘都不应该舍弃，一切都应该学习。如《狮子吼经》中说：
English
O, secondly, regarding the explanation, there are two parts: enumeration. First, the uncommon practice of the path of skillful means; straightforward. For a person attached to pleasure, when walking the path, without abandoning pleasure itself, but taking it into the path, ultimately the clinging thought is liberated into wisdom. Therefore, just as for a person with a poisonous disease, the poison itself is taken as medicine, thereby benefiting the poisonous disease. The yogi with attachment is able to liberate himself, and by the power of self-liberation, is able to liberate the continuum of other attached individuals. Therefore, when practicing the benefit of both self and others, it is not necessary to abandon pleasure itself, therefore it is skillful; and it is not stained by its defilement, and afflictions arise as wisdom, therefore it is skillful in means, so it is called the practice of skillful means. As it is said in the 'Two Examinations': 'Just as water enters the ear, it is drawn out by water itself. Likewise, conceptualization of things is also removed by conceptualization itself.' So it is. Secondly, the characteristic of the path of liberation is to practice in accordance with the path and the ground, which is divided into three parts: enumeration. First, briefly indicating through examples; straightforward. Another, that is, the example of the practice of the path of liberation is: commoners are ordinary people, living by initial labor; kings live by the wisdom of ministers, scribes, and so on; Brahmins enjoy everything by the power of mantras; petty kings do not lack ordinary jewels and utensils, and enjoy abundance; the wheel-turning king enjoys the seven precious royal possessions and is respected by the people of the four continents. These five are arranged in order of high and low and the magnitude of merit. Secondly, explaining in detail from the perspective of meaning, which is divided into five parts: enumeration. First, the practice of knowing the cause; straightforward. Just as a servant does various tasks, through hearing and thinking, understand the classification of the container and contents of the world, the wrong views of non-Buddhists, and the views of the nine successive vehicles that transcend the world, and learn many teachings that should be learned. Because diligence is the companion for accomplishing these, there is nothing to be abandoned in any of the inner and outer vehicles, everything should be learned. As it is said in the 'Lion's Roar Sutra':