Chinese
如果问：会变成什么行为呢？外道们看到狐狸和精怪等能够凭借神通往生天界，认为它们变成了可以利用的对象，于是像那些众生一样行事，是具有邪恶行为的苦行者。在这里，这也变成了连伟大的瑜伽士也要守护的榜样。因为行为符合实际，所以也是正直的。因此，应该把这些应用到所有情况中。精怪就像具有快速神通一样，因为知道守护誓言的界限，所以精通无碍地达到最终目标，进入所有知识领域，刹那间就能完成任何事情，是快速、勤奋、强烈的苦行。精怪大苦行，进入所有知识领域。是这样说的。至于吉灵，就像身体的脉络圆满具备，也能保护主人免受非处侵扰一样，身体的技能活动也能守护秘密，不忘教诲，是技能力量强大的苦行。身体的技能活动，由吉灵大苦行来完成。就像这样。又如非常强壮的大象因喝醉了葡萄酒而摧毁敌人的军队一样。与之相似，通过驯服和斩断四魔或恶人和所化之人，是没有取舍的苦行。醉象的苦行，展现不辨别事物的愚痴状态。是这样说的。具有英雄气概的食肉老虎，以凶猛残暴的本性摧毁要杀的对象。同样，以慈悲方便度化十方世界的瑜伽士，是殊胜行为的苦行。殊胜虎的凶猛苦行，完成英雄残暴的伟大事业。是这样说的。如同天空之王大鹏鸟不仰视任何上方，或者不看所有下方而显现光明一样。不认为自己比上师和道友更好，而是观看自己的光明，是这样的苦行。大鹏鸟天空飞翔的苦行，以波浪斩断观看的总体范围。是这样说的。意思是由于嗔恨心大，身体凶猛，心胸狭窄，像大树倒塌一样，从根部彻底摧毁对方，同样，殊胜瑜伽士以愤怒尊的姿态，坚定地进行一项猛烈的
English
If asked, what kind of behavior will it become? The Tirthikas, seeing that foxes and sprites and the like can go to heaven by means of clairvoyance, think that they have become objects to be used, and so they act like those beings, being ascetic practitioners with perverse conduct. Here, this also becomes an example to be guarded even by great yogis. Because the behavior is in accordance with reality, it is also upright. Therefore, these should be applied to all situations. The sprite, like having swift magical powers, because it knows the limits of keeping vows, is skilled in reaching the ultimate goal without hindrance, enters all fields of knowledge, and can accomplish anything in an instant, is a swift, diligent, and intense ascetic practice. By the great asceticism of the sprite, one enters all fields of knowledge. So it is said. As for Giling, just as the body's channels are fully endowed and can protect the owner from non-places, so too the body's skillful activities can guard secrets and not forget the instructions, being an ascetic practice with great skill and power. The skillful activities of the body are accomplished by the great asceticism of Giling. Like this. Furthermore, just as a very strong elephant, drunk with wine, destroys the enemy's army. Similarly, by taming and cutting off the four maras or evil beings and those to be tamed, it is an ascetic practice without acceptance or rejection. The asceticism of the drunken elephant demonstrates the state of ignorance of not distinguishing things. So it is said. The carnivorous tiger, endowed with heroism and ferocity, destroys the object to be killed with its fierce and violent nature. Likewise, the yogi who liberates the ten directions by means of compassionate methods is an ascetic practice of supreme conduct. By the fierce asceticism of the supreme tiger, one accomplishes the great deeds of heroic ferocity. So it is said. Just as the great Garuda, the king of the sky, does not look up at any direction above, or does not look at all below but manifests clarity. Not thinking oneself better than the lama and friends, but viewing one's own clarity, is such an ascetic practice. The asceticism of the Garuda flying in the sky cuts off the overall scope of viewing with waves. So it is said. The meaning is that due to great hatred, the body is fierce and the mind is narrow, like a large tree collapsing, completely destroying the other from the root, likewise, the supreme yogi, in the form of an angry deity, firmly performs a fierce
Chinese
以大行仪，运用谨慎秘密之行。如是说。于决定之义，以我慢生起坚定，譬如强力大象不顾波涛而过河一般，对于是义必定随顺，以坚韧故不顾一切之行仪。大象入水行仪，运用决定之我慢。如是说。远离伴侣，如狮子般独自安住，不畏惧而稳固，如是瑜伽士于寂静处远离恶友而独自安住，故观修之威严能成办重大意义之行仪。山中狮子之行仪，舍弃恶友等。如是说。譬如柔触之鸟，以翅膀遮蔽，刀剑不能伤，夫妻之间互相爱恋，非常贪恋而不分离。如是上师与道友之间，不为离间所伤，以方便智慧或对众生之慈爱贪恋，以不离之悲心相伴，乃安乐之行仪。柔触鸟之行仪，相伴则安乐且贪恋。如是说。譬如幻术师以欺骗之心变出马和大象，以幻术之方式迷惑，如是大瑜伽士观修身手印幻化之坛城，然亦不住于彼，以善巧方便成办利益之行仪。幻化手印之行仪，以善巧方便成办大事。如是说。如总集一般，猪往高处去，狗或猪等对于任何食物皆无净与不净之分别，一切皆食且享用。如是瑜伽士亦是对于食物无取舍之行仪。猪之大行仪，于一切无净与不净而享用。如是说。豺狼无阻碍地迅速杀戮并享用，食肉之鹫亦如是杀戮且大量吞食为譬喻。如是瑜伽士亦于刹那间度脱十地等，并以口享用之行仪。豺狼鹫之行仪，毫不犹豫地努力杀戮。如是说。此处食肉者有三足，然于两份手抄本中未引用。如例子般迅速敏捷，如闪电般移动
English
With great conduct, practice cautious and secret actions. Thus it is said. In the definitive meaning, generating firmness with pride is like a powerful elephant crossing a river without regard for the waves. In this meaning, one must certainly follow, and with perseverance, one practices a conduct that disregards everything. The conduct of an elephant entering water: practice definitive pride. Thus it is said. Abandoning companions, like a lion dwelling alone, unwavering and unafraid, similarly, a yogi in a solitary place abandons bad friends and dwells alone, so that the splendor of view and meditation accomplishes the great meaning of conduct. The conduct of a mountain lion: abandon bad friends and so forth. Thus it is said. For example, the soft-skinned bird, protected by its wings, cannot be harmed by weapons, and husband and wife cherish each other, clinging together and never separating. Similarly, between the guru and fellow disciples, not being harmed by discord, with skillful means or loving attachment to sentient beings, accompanied by a compassionate mind that does not separate, is the conduct of bliss. The conduct of the soft-skinned bird: associating brings bliss and attachment. Thus it is said. For example, a magician, with a deceiving mind, creates horses and elephants, deceiving in the manner of illusion. Similarly, a great yogi meditates on the mandala of the illusory body mudra, but does not abide in it, and with skillful means, accomplishes the conduct of benefit. The conduct of the illusory mudra: accomplish great deeds with skillful means. Thus it is said. Like an all-gathering one, when a pig goes to a high place, dogs or pigs have no concept of clean or unclean regarding any food, and they eat and consume everything. Similarly, a yogi also has a conduct without acceptance or rejection of food. The great conduct of the pig: consume everything without clean or unclean. Thus it is said. A jackal swiftly kills and consumes without obstruction, and a meat-eating vulture likewise kills and devours much, as an example. Similarly, a yogi also liberates the ten bhumis and so forth in an instant and enjoys them in his mouth, which is the conduct. The conduct of the jackal and vulture: strive to kill without hesitation. Thus it is said. Here, the flesh-eater has three legs, but it is not cited in the two handwritten copies. Like an example, swift and quick, moving like lightning.
Chinese
以大慈悲心，刹那也不忘利他之行的行为，如虚空闪电之行，任何事都迅速努力。这是从两份手稿中引用的。或者，在《总集经》中说：“伟大的我慢，老虎之智。”这是指瑜伽士毫不畏惧地进入至高无上的国王之道的行为，如我慢虎之行，生起伟大的我慢。例如，像金翅鸟一样，守护不杀生的誓言，并遵循和保护他人的损失，瑜伽士避免上师和道友的财物以及不应做之事，并且不给予未经给予之物，以此来成办利他之行，如金翅鸟之行，处处行持谨慎的大业。又如，国王能够征服土地，并以伟大的姿态思考王位，以智慧统治，国王必然守护国土，瑜伽士不离开等持的基础，以清晰的智慧战胜过失，并以方便法门引导和守护所化众生，这是具有巨大加持的行为，如国王守护国土之行，能够征服土地并拥有眷属。然而，在根本续中说：“将铜和镜子合二为一，不离取舍，是伟大的主人。”因此，太阳的行为就像不离平等对待一切众生，没有取舍之业，是摧毁巨大黑暗的主人。同样，至尊瑜伽士拥有无分别的智慧，因此增加了摧毁无明的行为，并确定了数量，伟大的注释也与此相符。这里，如法王至尊仁波切的手稿等中所述，引用了雷霆之行的教证并加以阐述。第三，从“瑜伽士之行”到“一切共同享用”之间讲述了瑜伽士之行。因此，至尊瑜伽士的行为之行，是融合方便之道的伟大誓言之首，即精通二十三种行为方式，无论哪位具智的圣者都会开启此门。
English
With great compassion, the conduct of benefiting oneself and others even for a moment is like the conduct of lightning in the sky, striving quickly and diligently in everything. This is quoted from two manuscripts. Or, in the Kun Dus it says, "Great pride, the tiger's mind." This refers to the conduct of a yogi entering the supreme king's path without fear, like the conduct of a prideful tiger, generating great pride. For example, like a garuda, guarding the vow of not killing and following and protecting others' losses, the yogi avoids the property of the guru and dharma brothers and sisters and what should not be done, and by not taking what is not given, he accomplishes the benefit of others, like the conduct of a garuda, always performing great deeds of caution. Also, like a king who can conquer the land and takes the throne with great contemplation, taking wisdom, the supreme king necessarily protects the country, the yogi does not move from the basis of equal contemplation, with clear wisdom overcoming faults, and guiding and protecting disciples with skillful means, this is the conduct of great blessing, like the conduct of a king protecting the kingdom, able to conquer the land and possess retinue. However, in the root tantra it says, "Making copper and a mirror into one, inseparable from acceptance and rejection, is the great master." Therefore, the conduct of the sun is like not separating from the work of treating all beings equally, without acceptance or rejection, being the master who destroys great darkness. Likewise, the supreme yogi possesses non-discriminating wisdom, therefore adding the conduct of destroying ignorance and determining the number, and the great commentary also agrees with this. Here, as stated in the manuscripts of the Dharma Lord Damapa Rinpoche, the lung of the thunderbolt conduct is quoted and explained. Third, from "Yogi's Conduct" to "Everything is shared in common" is taught the yogi's conduct. Thus, the conduct of the supreme yogi's conduct, which is the head of all the great vows of combining skillful means, is that whatever wise saint is skilled in the twenty-three modes of conduct will open this door.
Chinese
那些被瑜伽士以殊胜的方式接受和实践的行为，是伟大的密宗之王引导被调伏者的殊胜方法。通过这种方式，自己进入任何大乘，也能使其他被调伏者进入，因此，以自身与他们的行为相混合的方式，为了使所有被调伏者的行为没有差别地合为一体，这是善巧方便的行为。一般来说，苦行和禁行会变成苦行誓言，并且也显示为行为。禁行只解释为行为。在这里，也应该根据被调伏者的意愿来行事。那么，禁行的例子都是邪见者吗？即使它们显现为邪恶，也不会变成邪见者。毫无疑问，必须通过它们来巧妙地引导那些确定是外道的人。第三部分有三个方面：简要说明、详细解释和总结要点。第一部分是从“楞伽之主”到“是什么样的相似之处”的说明。楞伽之主，这是对收集者（听众）的称呼，此外，为了阐述任何与被调伏者的部分相符，从而进入意义的行为方法，即，任何被调伏者的行为都与此相符，同样，我的行为也像那样与之相符而行，这是引导的方法。任何被调伏者的行为与世俗行为相似，具有共同之处和行为，就称之为那样。第二部分是从“对欲望的执着”到“在黑暗中显现的相符行为”的说明。那么，如何实践这些方式呢？执着是嗔恨和愚痴两者的基础，因此两者都被提及。众生最初执着于欲望，由于业的因缘，成熟为男女，成为执着对象的身体。对于将男女视为错误的实践对象并执着于欲望的人，调伏者所显现的任何男女形象，如佛父佛母等，都是因为心的自性是自发光明的，在这样的状态下，没有男女的分别，所以当（男女）不存在时，慈悲的加持显现为佛父佛母坛城等，以佛父佛母的方式显现。
English
Those actions that are accepted and practiced in a superior way by yogis are the supreme methods of the great king of secret mantras for guiding those to be subdued. In this way, one enters any Mahayana and can also cause other to-be-subdued ones to enter. Therefore, by mixing one's own conduct with theirs, in order to make the conduct of all those to-be-subdued ones unified without distinction, this is skillful conduct. Generally, asceticism and vows become ascetic vows and also show as conduct. Vows are explained only as conduct. Here, too, it is appropriate to act according to the wishes of those to be subdued. Now, are the examples of vows those of heretics? Even though they appear to be evil, they do not become heretics. There is no doubt that one must skillfully guide those who are definitely non-Buddhists through those means. The third part has three aspects: brief explanation, detailed explanation, and summarizing the points. The first part is the explanation from "Lord of Lanka" to "What is the similarity?" Lord of Lanka, this is an address to the collector (listener), and furthermore, in order to explain the conduct of any method that is in accordance with the part of those to be subdued, thereby entering into meaning, that is, the conduct of any to-be-subdued one is in accordance with this, and likewise, my conduct also acts in accordance with it, which is the method of guidance. Any conduct of those to be subdued that is similar to worldly conduct, having commonality and conduct, is called that. The second part is the explanation from "Attachment to desire" to "Corresponding conduct appearing in darkness." So, how does one practice these ways? Attachment is the basis of both hatred and ignorance, so both are mentioned. Beings initially cling to desire, and due to the causes and conditions of karma, they mature into male and female, becoming the body of the object of attachment. For those who regard male and female as objects of mistaken practice and cling to desire, any male and female images that appear to the subduer, such as the father and mother deities, are because the nature of mind is self-luminous, and in such a state, there is no distinction between male and female, so when (male and female) do not exist, the blessing of compassion appears as the mandala of the father and mother deities, appearing as the father and mother.