Chinese
应当去做，以及在有临时情况和必要的时候除外，任何情况下都不应当放荡。所有言语都应以比喻来表达，以便理解和衡量。由于一切法都是可靠的，没有歪曲，因此我也如实陈述。安住于不特意造作的行为状态，这是瑜伽士金刚语的行为的殊胜之处，即殊胜瑜伽士的十种语行。金刚意之行境是：不做作，不散乱，离思，不散乱，不昏沉，清晰而住。等等。金刚大乘意之行是：心不特意造作，不离其义，离于为义而思，不离于义，不为昏沉所控，觉悟清晰，止息分别念的刺痛，对境无贪执，无有歪曲之念，对好坏无取舍，不起贪嗔之心，不隐瞒过失，不夸大功德，对财物和利养没有寻求和贪恋之心，不偏袒，无有分别，无边思绪完全清净，身披誓言的盔甲，身语意正直地行持正道，不离清净的见解，将不清净的见解转化为毒药，不离三摩地，安住于不变的金刚堡垒中，不离二元对立的见解，应当具备菩提心如意宝、止观之慧。无论在何处，由于对不变的见解和三摩地充满信心，因此不会改变，任何因缘都无法改变。为了在自证智慧的平等法界中，将自他一切视为一体，为了使所化众生的心显现，特意将行为完美地装饰起来。谨慎，有羞耻心，没有我慢，与一切众生的心相应。一切都融入伟大的寂静中，从而使心得到满足。由于一切法皆是空性，因此什么也不思，由于法性本身具有寂静，因此心不散乱。除了自性之外，无论在何处都不会有成就和功德。
English
It should be done, and except when there are temporary situations and necessities, one should not be dissolute in any way. All speech should be expressed with metaphors, so that it can be understood and measured. Since all dharmas are reliable and without distortion, I also speak truthfully. Remaining in a state of non-artificial conduct is the supreme conduct of the Vajra speech of a yogi, that is, the ten kinds of speech conduct of a supreme yogi. The field of activity of the Vajra mind is: unartificial, unscattered, free from thought, unscattered, unstupefied, clear and abiding. And so on. The conduct of the Vajra Mahayana mind is: the mind is not deliberately artificial, does not deviate from its meaning, is free from thinking for the sake of meaning, does not stray from meaning, is not controlled by dullness, awareness is clear, the sting of conceptualization is pacified, there is no attachment to objects, there is no thought of distortion, there is no acceptance or rejection of good and bad, no feelings of attachment and aversion arise, faults are not concealed, merits are not exaggerated, there is no seeking or attachment to wealth and gain, there is no partiality, there is no discrimination, limitless thoughts are completely purified, wearing the armor of vows, body, speech, and mind practice the straight path honestly, not separated from pure views, transforming impure views into poison, inseparable from samadhi, abiding in the unchanging Vajra fortress, not separated from dualistic views, one should possess the Bodhicitta wish-fulfilling jewel, the wisdom of tranquility and insight. Wherever one is, because of being full of confidence in the unchanging view and samadhi, one will not change, and no circumstances can change it. In order to regard oneself and others as one in the equal realm of self-awareness wisdom, and in order to make the minds of those to be tamed manifest, one should deliberately adorn one's conduct perfectly. Be cautious, have a sense of shame, be without arrogance, and be in harmony with the minds of all beings. Everything is absorbed into the great silence, so that the mind is satisfied. Since all dharmas are emptiness, one does not think of anything, and since the nature of dharma itself possesses peace, the mind is not disturbed. Apart from one's own nature, there will be no accomplishments or merits anywhere else.
Chinese
因为没有从心之外寻求功德的心，因为不执着于杂染，所以不做作，因为没有对欲境生起贪恋并渴望结合的渴求，所以没有心，因为不执着于任何事物，领悟到其意义而感到满足，因为对任何事物都具有自知之明，所以不以相状来分别执着，通过分别念看待洁净与不洁净、时间先后以及神圣，即使是神圣也不接受，这是三十七种心的行为。心性如虚空之精华，被突如其来的云层遮蔽堆积，如果不用智慧之风吹散，就像瓦匠的行为一样，想要消除遮蔽而显现法性，这是没有意义的。如同水滋润万物，太阳、云彩和阴影却将其严密遮蔽，孩童不了解其本性，对着聚集的巨大云团，用嘴吹气，想要云散日出一样。如是说。朋友们等语，是指示行为的本质。名为《瑜伽自性品》。第五十七品已释。之后，楞伽之主等菩萨摩诃萨们，等语是指眷属们以四十五品的十种法类所陈述的第三个问题，如其言辞。两个问题是询问了应该了解的方法和行为的场所。秘密主说道：诸位朋友，树是菩提树。等语。回答时，秘密主呼唤着，树是指示菩提的本质，生起的必要是：果实成熟为无上正等觉的佛陀，一切诸佛和众生
English
Because there is no mind that seeks merit outside of the mind, because there is no attachment to defilements, so there is no pretense, because there is no craving for attachment to desirable objects and longing for union, so there is no mind, because there is no attachment to anything, and one is content with grasping its meaning, because one has self-awareness of everything, so one does not cling to appearances through discrimination, and one looks at cleanliness and uncleanliness, the order of time, and sacredness through discrimination. Even sacredness is not accepted, and these are the thirty-seven practices of the mind. The nature of mind is like the essence of space, obscured and piled up by sudden clouds. If it is not scattered by the wind of wisdom, it is like the actions of a tiler, wanting to eliminate the obscurations and reveal the nature of reality, which is meaningless. Just as water moistens all things, but the sun, clouds, and shadows completely obscure it, children do not understand its nature, and they blow on the gathered huge clouds with their mouths, wanting the clouds to clear and the sun to shine. Thus it is said. Friends, etc., refer to indicating the essence of behavior. It is called "The Chapter on the Nature of Yoga." The fifty-seventh chapter has been explained. Then, the Lord of Lanka and other Bodhisattva Mahasattvas, etc., refer to the retinue asking the third question presented in the forty-fifth chapter with ten categories of Dharma, as it is. The two questions are asking about the method to be understood and the place of practice. The Lord of Secrets said: O friends, the tree is the Bodhi tree. And so on. In response, the Lord of Secrets calls out, the tree indicates the essence of Bodhi, and the necessity of arising is: the fruit ripens into the unsurpassed, perfectly complete Buddha, all Buddhas and sentient beings.
Chinese
为了守护一切众生的生命，因此，具足殊胜善缘者应精勤种植树木。诸位朋友，譬如，在《金刚藏》中说： “谁的痛苦全部清净，对于无余圆满者，谁能确定解释其意，在修持的次第中宣说。” 这样说之后，为了指示其近义词是什么呢？ 譬如，诸法之真如，未被造作的金刚藏大根本，从初始即对有情痛苦的损害自然清净，在那里，无余完全自然成就的自性圆满，即是殊胜的秘密真言，也就是树木。 胜者的意旨，确定生起，并能确定解释证悟，为了清楚地说明其方法，对于次第修持的十个次第，不错误地如实修行，我将为你宣说，不要散乱，请侧耳倾听，这样教诫道。 其中的必要关联是修持的十个次第。 那些是趋向于教诫，以及其基础是以种植树木的方法，次第以因和果的方式关联，以意旨解释的意义来修持的数量是十，如同字面所示。 具有相续的心之十个次第。 “心髓彼等具相续，故。” 那些是具有刹那相续的菩提心之十个次第，根本树木的心髓，彼等意义恒常思维而努力的缘故。 安住于瑜伽大乘的十者，在次第中，心与法相遇，因此到达意义的瑜伽十个次第，以十个次第而究竟，也从其他所说的五个瑜伽的差别中显现。 也就是瑜伽和次第，菩提心和常例，地和修持的边际十个，也就是以六个十位，十六的血脉确定显现为月亮而圆满究竟。 如此，对于处所的所知境的一切，以种类数量的根本十个差别，特别是从高低之辈开始，直到最初发心乃至最终获得圆满果位之间，次第由下往上修持，从而能够清净各自的障碍。
English
For the sake of preserving the lives of all beings, therefore, those with excellent fortune should diligently cultivate trees. Friends, like this, in the Vajra Essence it says: "Whose suffering is completely purified, for the sake of the complete and unexcelled, who can definitively explain its meaning, and explain it in the context of practice." Having said this, what is being indicated as its near meaning? Like this, the suchness of all dharmas, the uncompounded Vajra Essence, the great root, from the beginning, the harm of suffering to sentient beings is naturally and completely purified, there, the essence of complete and spontaneous accomplishment without remainder, is this sacred mantra, that is, the tree. The intention of the Victorious Ones, certainly arises, and the realization is definitively explained, to clarify the method, for the ten stages of gradual practice, without error, one should practice accordingly, I will explain to you, do not be distracted, listen attentively, thus he advises. Therein, the necessary connection is the ten stages of practice. These are striving for the advice, and the basis is the method of cultivating trees, the stages are connected in the manner of cause and effect, the number of practices for the meaning of the intention is ten, just as the words say. The ten stages of mind with continuity. "The essence, those with continuity, therefore." Those are the ten stages of the mind of enlightenment with momentary continuity, the essence of the root tree, those meanings are constantly thought about and strived for. The ten who abide in the Great Vehicle of Yoga, in the stages, the mind and dharma meet, therefore the ten yogas that reach the meaning, are perfected by the ten stages, and also appear from the difference of the five yogas explained elsewhere. That is, yoga and stage, bodhicitta and constant example, ground and the limit of training, ten each, that is, with six decades, the sixteen veins certainly appear as the moon and are complete and perfect. Thus, for all objects of knowledge of the state, in all the differences of the ten roots of the number of types, especially from the high and low beings, from the initial generation of bodhicitta up to the attainment of the final perfect fruit, gradually from bottom to top, by practicing, one will be able to purify each obscuration.
Chinese
因具有能力，无论何时对上者的意义有所领悟，每一次的觉知，智慧菩提心十个，每一个都融入其中，因此会产生，那是什么呢？摇动、希求、生起等，这些是名称。任何显现的形象，与无实自显相符的例子，微小、普通、巨大的，这些。任何菩提心的形象，在智慧光明中显现的征兆，以及无实无自性的自显，象征着心生起的方式。无实自显的征兆与相符的两个例子，是共同例子的名称，如声音。在生起意愿的时候，产生更强烈的摇动之心。这些。上面说，大瑜伽士的十个心之阶段，其意义转变为独特的道路。无论众生从哪个层面或根源生起密咒之心，这里都成为最初的基础。最初的因，即具有清净因的友伴的帮助，从而对此独特的门产生兴趣和意愿，生起心时，仅从那一点，在伟大的道路上，对二谛的共同特征有所了解的心产生动摇，这是二地普通和自然状态所没有的，比之前的黑暗意识更强。例如，从黑暗的云层中看到夏季的雨云，出现微弱的星光，但后来消失了。就像从智慧黑暗的缝隙中，菩提心因缘而生起一丝光芒。那时，那样的景象也会真实地显现。在努力修持的时候，就像那样，依靠意愿摇动的因，当想要以境来修持密咒，寻求成就时，为了密咒果位的意义而学习和领悟，生起希求之心，因为没有普通的意愿，所以更加强烈。那种情况就像从黑暗中看到中等或普通的星星，被朦胧的云层遮蔽一样。现在还没有真正进入密咒本身，只是倾慕而已。在进入学习的时候，通过努力和希求的因，进入大乘。
English
Because of having ability, whenever there is some understanding of the meaning of the higher, each time of awareness, the ten wisdom Bodhicittas, each one merges into it, therefore it will arise, what is it? Shaking, desiring, arising, etc., these are names. Whatever image appears, an example that matches the unreal self-appearance, small, ordinary, huge, these. Any image of Bodhicitta, the sign that appears in the light of wisdom, and the self-appearance of unreal non-essence, symbolizes the way the mind arises. The two examples of unreal self-appearance signs that match, are the names of common examples, like sound. In the times of generating intention, a more intense shaking mind arises. These. Above it says, the ten stages of the great yogi's mind, its meaning transforms into a unique path. No matter from which level or source sentient beings generate the mantra mind, here it becomes the initial foundation. The initial cause, that is, with the help of a friend with a pure cause, thereby generating interest and intention in this unique door, when the mind arises, only from that point, on the great path, a mind that understands the common characteristics of the two truths arises, this is not present in the ordinary and natural state of the two grounds, it is stronger than the previous dark consciousness. For example, seeing summer rain clouds from dark clouds, a faint starlight appears, but later disappears. It is like from the gap of wisdom darkness, a ray of light arises due to the cause and condition of Bodhicitta. At that time, such a sight will also truly appear. In the times of striving to practice, just like that, relying on the cause of the shaking of intention, when one wants to practice the mantra with the object, seeking accomplishment, in order to learn and understand the meaning of the mantra fruition, a mind of aspiration arises, because there is no ordinary intention, it is more intense. That situation is like seeing medium or ordinary stars from the darkness, obscured by hazy clouds. Now it has not really entered the mantra itself, it is just admiration. In the time of entering learning, through the cause of effort and aspiration, entering the Mahayana.