Chinese
就像蜜蜂采蜜一样，对见解和行为的各个方面进行比较，为了不错悟真义，对各个方面进行比较非常重要。第二是三摩地之行，正直。以三摩地来熟悉见解之义，也以比喻来表示意义，第二就像国王的大臣的行为一样。对于进入因缘的三摩地，即彼定、昆定、恰嘉吉巴三种，就像大臣文书，即具有功德者，成办国王一切顺缘，消除一切违逆之方一样。同样，以如是性之三摩地的自性智慧无自性，与意义相符，以与意义不分离的行为的窍诀之门，消除沉没三者和掉举三者的过失，修持明空无别的意义。昆定的三摩地的自性，与方法无碍相符，以与意义不分离的行为的窍诀之门，消除沉没和掉举的过失，体验空性大悲和流空无别智慧幻化的意义。恰嘉吉巴瑜伽士，小根器者，在入定时首先观修任何字母，然后以“等”字表示手印，然后次第生起直至圆满身。大根器者则反之，首先以字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）来调伏心，然后同时生起本尊身，依靠这二者来与意义相符地行事。第三是戏论之行，正直。在戏论之时，就像婆罗门以清净种姓的物品，在享用之时以咒语的威力来净化，使其可以享用一样。在次第的方面，首先见到无别真谛总体的体性，然后熟悉它。即彼定、昆定、恰嘉吉巴、戏论和资粮道瑜伽四者依次修习，在此以圆满的威力，将一切分别念的对境都观想为本尊和本尊母来享用。第四是无间断之行，正直。数字的第五，在无间断地积资之时，一切众生的恭敬侍奉之处是
English
Just as bees seek honey, comparing all aspects of views and conduct, it is very important to compare all aspects in order to realize the true meaning without error. Second is the conduct of the three samadhis, upright. Familiarizing oneself with the meaning of the view through samadhi, also illustrating the meaning with metaphors, the second is like the conduct of a king's minister. For the samadhi that enters into conditions, namely, Deting, Kunting, and Chaggya Chikpa, the three are like a minister's scribe, that is, one who possesses qualities, accomplishing all favorable conditions for the king and striving to eliminate all opposing sides. Similarly, with the nature of Suchness samadhi, the wisdom of no-self-nature, in accordance with the meaning, through the key instructions of conduct that are inseparable from the meaning, eliminate the faults of the three types of sinking and the three types of excitement, and practice the meaning of clarity and emptiness inseparable. The nature of Kunting samadhi, in accordance with the unobstructed method, through the key instructions of conduct that are inseparable from the meaning, eliminate the faults of sinking and excitement, and experience the meaning of emptiness, great compassion, and the illusory manifestation of inseparable wisdom. The yogi of Chaggya Chikpa, if of small capacity, first meditates on any letter in meditative equipoise, then, indicated by the word "etc.", hand seals, and then gradually generates up to the complete body. Those of great capacity do the opposite, first taming the mind with the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), then simultaneously generating the deity's body, relying on these two to act in accordance with the meaning. Third is the conduct of elaboration, upright. At the time of elaboration, just as a Brahmin uses pure caste items, and at the time of enjoyment, purifies them with the power of mantra, making them fit for enjoyment. In terms of sequence, first seeing the nature of the overall indivisible truth, then familiarizing oneself with it. That is, Deting, Kunting, Chaggya Chikpa, elaboration, and the four stages of the accumulation path are practiced in sequence, and here, with the power of completion, all objects of conceptual thought are visualized as deities and consorts to be enjoyed. Fourth is the uninterrupted conduct, upright. The fifth in number, at the time of uninterrupted accumulation of merit, the place of respectful service for all beings is
Chinese
是国王，那位国王的宗教是，就像信仰和享受色、声、香、味、触五种一样，在这里也享用五种享用之物，并且应当修持极其繁复的各种行为。也就是在第五个无间断地积聚会供之时，饮食之物，装饰和穿戴之物，歌舞聚会之物，歌词声音之物，阿哩嘎哩的用具这五者，是以观修行为三者无别的力量，作为在此享用的主要部分来修持的。第五个是持明的行为。端正。享用四种用具，从那之后通过亲近和近亲近，修和修大四种方式修持之后，其果是脱离身体、处所、生处的漏失三种，从而获得持明的行为。例如，就像铁轮统治一个洲，铜轮统治两个洲，金轮统治四个洲，银轮统治三个洲，所调伏的众生有大小的次第一样，四种持明也有自利三摩地力量的大小，以及利他所做的对境所调伏的众生有大小的差别。也就是像铁轮统治一个洲没有差别一样，异熟持明的自利行为是，以嬉戏享用之境的天和天女的方式来享用，利他方面通过四种事业的方式，将四洲六洲乃至以下的所调伏的众生安置于正确的道路上。铜轮比那更强大，因此，寿命自在持明为了自利，在一千六百年的时间里清净俱生之垢，并且行持更高的道。为了利他，在三千大千世界一百个范围内，于劫中安住，并通过四种神变的方式成办利益。银轮比那更加广大，因此，大手印持明以两万四千等可以计数的轮涅显现，并且清净俱生之垢，为了利他，三千大千世界百千个那样的十个微尘数相等的世界百千个那样的十个微尘数的
English
is the king, and that king's religion is that, just as one believes in and enjoys the five objects of form, sound, smell, taste, and touch, here too, one should use the five objects of enjoyment and practice extremely elaborate and diverse behaviors. That is, at the time of the fifth, uninterrupted accumulation of the gathering, the objects of food and drink, the objects of adornment and clothing, the objects of dance and gathering, the objects of song lyrics and sound, and the five objects of Āli and Kālī, are practiced as the main part of enjoyment here with the power of the inseparability of view, meditation, and action. The fifth is the behavior of the Vidyādhara. Straight. Enjoying the four objects, from then on, through the four ways of approaching and nearly approaching, accomplishing and greatly accomplishing, the result is that one is separated from the three outflows of body, place, and birth, and thus attains the behavior of the Vidyādhara. For example, just as the beings to be tamed who are ruled by the iron wheel over one continent, the copper wheel over two continents, the gold wheel over four continents, and the silver wheel over three continents have a sequence of large and small, so too, the four Vidyādharas also have differences in the power of self-benefit samādhi, and the field of beings to be tamed for the sake of others has differences in size. That is, just as there is no difference in the iron wheel ruling one continent, the self-benefit behavior of the Vipāka Vidyādhara is to enjoy in the manner of playing with gods and goddesses in the realm of enjoyment, and for the benefit of others, through the four actions, he places the beings to be tamed of four or six continents and even below on the correct path. The copper wheel is more powerful than that, so the Tshewang Rigdzin purifies the co-emergent obscurations for sixteen hundred years for his own benefit and practices the higher path. For the benefit of others, he abides in a kalpa within a hundred of the three thousand great thousand worlds and accomplishes benefits through the four miracles. The silver wheel is even more extensive than that, so the Mahāmudrā Vidyādhara manifests twenty-four thousand and so on, countable wheels, and purifies the co-emergent impurities, and for the benefit of others, three thousand great thousand worlds, hundreds of thousands of such worlds, equal to ten dust particles, hundreds of thousands of such worlds, equal to ten dust particles of
Chinese
于彼等刹土之中，以化身之门，行猎、卖淫等，以四种神通调伏之。如金轮者更具大力，如是，任运持明者为自利而修习微细随眠，为利他于无量刹土中，对各类所化众生示现种种化身事业。三、道自身之行持，特殊之行持。问：若然，于上道之时，需行持下道之行持，则行持无有差别耶？答：有差别。前者道之行持，于入后者道之补特伽罗之相续中，自力而具有，故下道之行持，于上道之时，无有真实行持之功用。是故，道各自之行持之学处为何，于道各自之时，行持极为重要。以道之高低而分，故行持有差别。三、时。问：又，行持需具时机，故与道和地之次第高低相合，如经续中所说，需行持。然仅了知道之高低之义不足够。以自心体验禅定之味，自心把握分寸，需行持与禅定相应之行持。然于前者道之禅定未至究竟之间，需前者道之行持。于入后者道之时，自此之后，如经续中所说，需修持后者道自身之行境。四、过患。问：尤其，若于解脱道各自之时所说之行持不作而舍弃，则道不能至究竟，不能获得果位。二十五种方便道之行持，若粗暴地为己所用，则于自利无益，故自堕恶趣。于利他无益，故他人不信大乘，以恶语诽谤，故堕恶趣。于二利无益，故二利不能成办。于法无益，故发生听闻正法等之退失。其原因在于，为五毒所用之故。
English
In those realms, through the gate of emanated bodies, hunting, prostitution, etc., are subdued by the four miraculous powers. Just as the possessor of the golden wheel is even more powerful, so too, the spontaneously accomplished vidyādhara cultivates subtle latent tendencies for his own benefit, and for the benefit of others, in limitless realms, he displays various emanation body activities to various types of beings to be tamed. Third, the practice of the path itself is a special practice. Question: If so, when practicing the higher path, one must practice both the lower path and the higher path, then is there no difference in practice? Answer: There is a difference. The practice of the former path is spontaneously present in the continuum of the individual who enters the latter path, so there is no effort to actually practice the lower path when on the higher path. Therefore, whatever the discipline of each path's own practice is, it is extremely important to practice it at the time of each path. Because the paths are distinguished by their highness and lowness, there is a difference in practice. Third, time. Question: Also, practice must be timely, so it must be combined with the high and low order of paths and bhūmis, and practice must be done as it is said in the tantras. However, it is not enough to just understand the meaning of the high and low paths. One must grasp the measure by personally experiencing the taste of samādhi, and one must practice in accordance with samādhi. However, until one is completely familiar with the samādhi of the former path, one must practice the former path. When entering the latter path, from then on, one must cultivate the field of practice of the latter path itself, as explained in the tantras. Fourth, faults. Question: In particular, if one does not do the practices taught at the time of each path of liberation and abandons them, then the path will not be completed and one will not attain the fruit. If the twenty-five practices of the skillful means path are used rudely for one's own sake, it will not be for one's own benefit, so one will fall into the lower realms. It will not be for the benefit of others, so others will not believe in the Mahāyāna, and they will be slandered with harsh words, so they will fall into the lower realms. It will not be for the benefit of both, so the two benefits will not be accomplished. It will not be for the benefit of the Dharma, so there will be a loss of hearing the Dharma, etc. The reason for this is that one has come under the power of using the five afflictions for one's own sake.
Chinese
通过五种方式等积累了各自超过限度的异熟果报，从而体验到地狱之苦也超过了限度。此外，菩萨虽然证悟了片面的见解，却无法运用行为的技巧，因此被阻碍了无数三大劫等的时间。外道没有证悟见解就进行修行，因此会堕入恶道，如《幻化网续》中所说。第五是功德。正直。上述的解脱道，在各自的情况下，如果为了自己和他人而行持，那么在需要的时候，这些功德就会存在。如果行持自利的行为，或者行持利他的行为，这样自己和他人就不会堕入轮回，从而获得果报的功德。如果二十五种方便道的每一种都单独行持，就会堕入恶道。如果以见解为基础而行持，就能获得成佛的果报，如经续中所说。此外，所积之二资粮得以圆满，未断除烦恼等，将自明觉显现为道用，从而积累福德。在那个时候，法性不离自性，从而圆满智慧资粮。即使行持五种烦恼等二十五种法，也不会被垢染所染污，因此能去除障碍，得以清净。第三是事业，分为两种。计数。第一是教法，正直。第三是事业的总纲：事业的必要、本体的确定、定义、有多少种类别、事业的方法、何时需要、有何特点、不做的过患、做了的功德这九个方面，就是事业的详细解释的完整内容。第二是解释，分为九个方面。计数。第一是必要。正直。瑜伽士为了自利而修持，为了调伏众生而利他，为了自他二利任运成就，为了成为圣法的意义，因此息增怀诛任运成就的事业有五种。例如，在良田中播种，然后施以水肥等助缘，就不会浪费一样，修持自他之利后，果报就不会浪费一样地产生，这就是事业。