Chinese
即使努力实践，也无法真正见到证悟法性的殊胜果实。这是为什么呢？因为违背了两种教令和做了两种与经论相悖之事。第三，从“如国王族”至“应当珍重”之间，展示了次第以灌顶而行进的必要性，即比喻和意义两个方面。比喻方面，如同转轮王的王族后裔，具足相好的王子，被众多臣民拥立为君主，以轮宝等七宝灌顶，从而获得统治所有黑头百姓的伟大王权一样。意义方面，同样，从殊胜秘密真言瑜伽士的血统中产生的具种姓者，以与其能力相符的灌顶次第，被赋予成为法王的殊胜灌顶，依靠珍宝顶饰、千光火焰等灌顶之物，从下地向上地次第行进，成为殊胜的上师。此方法依赖于智慧或上师的殊胜之处，最终必定会到达王位，因此，如同以灌顶的力量来修持的次第一样，凭借自己智慧的力量，从高到高地行进，最终达到圆满的修学之究竟。因此，努力实践并习惯于这种方式是非常重要的。这是教诲。第四，从“诸位朋友”至“得以获得”之间，展示了：诸位朋友，要知道，这些讲述都是为了完全探讨将一切都纳入掌控的奇妙方法。导师大士如是说并开示，下等种姓的殊胜之人，凭借各自的能力，通过各自灌顶的功德，获得产生之处的殊胜预言之温暖，从而证得智慧的体验。品名：在汇集一切佛之密意的伟大经中，开示殊胜瑜伽以五道授记，最终证得大菩提而成佛之理的第七十品，如是解释。
English
Even if one strives and practices diligently, one will not truly see the supreme fruit of realizing the nature of reality. Why is that? Because one has broken the two commands and performed two actions that contradict the scriptures. Third, from "Like a royal family" to "Should be cherished," it shows the necessity of progressing through empowerment in stages, that is, two aspects of example and meaning. As an example, just as a prince born into the lineage of a Chakravartin king, endowed with auspicious marks, is installed as a ruler by many subjects, and empowered with the wheel and other seven precious things, thereby obtaining the great royal power to rule over all black-headed people. Similarly, in meaning, a noble lineage holder arising from the lineage of the supreme secret mantra yogi is installed in the position of the supreme empowerments that transform him into a Dharma king through the empowerment sequence that matches his abilities. By relying on empowerment substances such as the jewel crown blazing with a thousand rays of light, one gradually progresses from lower levels to the supreme guru who is superior, and this method relies on the distinction of wisdom or the guru. Ultimately, one will definitely reach the throne, and therefore, just as the sequence of practice is accomplished by the power of empowerment, one progresses from higher to higher by the power of one's own wisdom, and ultimately reaches the perfection of the ultimate training. Therefore, it is very important to strive and become accustomed to this method. This is the instruction. Fourth, from "O friends" to "Will be obtained," it shows: O friends, know that these explanations are all about fully discussing the wonderful method of bringing everything under control. The teacher, the Great Being, spoke thus and instructed that inferior beings, noble lineage holders, will obtain the warmth of the supreme prophecy of where they will arise through the merits of their respective empowerments according to their respective abilities, and thus realize the experience of wisdom. Chapter Title: From the Great Sutra of the Gathering of the Intentions of All Buddhas, the seventieth chapter, which teaches the manner in which the supreme yogi is prophesied on the five paths and ultimately attains enlightenment in the Great Bodhi, is thus explained.
Chinese
被教导。第六，通过行为来学习放弃，就像大象进入水中一样，有四种解释：普遍展示了劝告遵循法性的行为；详细解释了行为的本质；劝告赤裸裸地学习；以及总结。第一部分是，从“此后，又”到“也像那样”，展示了。这一章讲述了直接的意义。在刚展示了按次第通过权力之后，伟大的士夫，秘密的主人，对下等眷属的菩萨们说：“诸位朋友！”这样称呼后，接近展示了第六个通过行为应该放弃的学习，即：一般来说，有染污的行为也是遵循看到无染污之方便的；特别是，以有染污来为自他利益而行事，与各自的见解和禅定不相违背地遵循；以无染污来行事也与那样的证悟相符；以及同时之道也同样确定，因此，无论谁穿上意念的盔甲，以誓愿的见解所决定的限度来遵循，不退转地行进，那种方式的合理性也是这样，诸法之法性，不作改变的实相，如其所有地跟随，轮回和涅槃的诸多超越言说的法，凡所有的一切，都是在不生不灭的状态中不超越，例如四大跟随虚空而行进一样，自证的心之真如的后面，各种各样的心所生之作用行进着，法性不作改变的真如的后面，显现为有法的一切法都行进着，这仅仅是这里取义的例子。就像取义的例子那样，诸佛的圣意，证悟秘密界平等大性的见解的后面，凡是能被说出的语言的行为，以及凡是事业的作为的身体的行为，一切都不超越它而行进，以三种方式的方式来跟随，因此，从完全包含意趣的殊胜圣续中，如何教导和讲述的那样，瑜伽士行者们的语言和身体的一切行为也都是那样
English
It is taught. Sixth, learning to abandon through conduct is explained like an elephant entering water, with four aspects: generally showing the advice to practice according to the nature of reality; specifically explaining the essence of conduct; advising to learn nakedly; and summarizing. The first part is shown from "Then again" to "also like that." This chapter shows the direct meaning. Immediately after showing the progression through power, the great being, the lord of secrets, said to the bodhisattvas of the inferior retinue, "O friends!" Having called out in this way, he closely showed the learning to be abandoned by practicing the sixth, which is: In general, contaminated conduct also follows the means of seeing the uncontaminated, and in particular, practicing with contamination for the benefit of oneself and others follows without contradicting one's own view and samadhi, and practicing with uncontamination also accords with such realization, and the simultaneous path is also determined in the same way, so whoever puts on the armor of mind, follows the limits determined by the view of vows without turning back. The rationality of that method is also like this: the nature of all things, the unaltered reality, as it is, follows, and the many dharmas of samsara and nirvana that transcend expression, all that exists, do not transcend the state of non-arising and non-ceasing. For example, just as the four great elements follow the sky, various mental functions arising from the self-aware mind follow the suchness of the mind, and all phenomena appearing as phenomena follow the unaltered suchness of reality. This is only an example of taking meaning here. Just as in the example of taking meaning, following the view of realizing the noble intention of the Buddhas, the great equality of the secret realm, all the actions of speech that can be spoken and the actions of body that are the deeds of activity do not go beyond it, following in the manner of the three ways. Therefore, from this supreme and sacred tantra that completely encompasses the intention, just as it is taught and explained, all the actions of speech and body of the yogis and practitioners are also in that way.
Chinese
像那样随顺见解而行持，就成了与行持方法意义相符的正道。第二部分分为两点：概括地宣说，详细地解说。第一点是：从“诸位朋友”到“如火如水”之间已经说明。为了详细地说明这些，先呼唤“诸位朋友”，然后说明随顺见解的行持方法的友伴是亲近的，也即是说见解和行持一致是必要的，这个道理要详细地说明，就像这样：具有平等大性，没有取舍之义的诸佛，以及像那样不平等，执着于好坏取舍之边的轮回，由于证悟和未证悟的缘故，不平等和平等的安乐痛苦的差别虽然非常大，但本体是从二边解脱的平等大性的意义上，没有大小，在智慧上是平等的。因此，从各自的因缘显现果的差别，虽然一切都不平等，但在心的坛城光明法性中，完全是平等大性。那么，一切都是唯一的吗？如果这样问，那么，那样不平等也是从因缘果的各个方面而变成不同的，不平等的部分完全也是在迷惑的表面上显现为差别。然而，这些密咒的本体，心的坛城是光明的，没有浓淡大小的缘故，是不混杂而完全圆满的。像那样证悟是见解中最殊胜的。那么，以多少是平等，以多少是不平等呢？轮回的因是无明，缘是业和烦恼，果是痛苦。从轮回中解脱的因是普贤王如来，缘是教理、正理、诀窍和自证智，果是身和智慧，因此自性心性是意义的坛城，是本来的大明点而平等。秘密主喜金刚在坛城的虚空中说：轮回涅槃内外一切法，自性特征完全清净，不混杂圆满自然成就，安乐大性中平等而有把握。以及，一切的本体是菩提心，精华是不作做，自明，无别本来意义上圆满，一切都包容而安住。像这样的道理，因此密咒是秘密中最殊胜的精华
English
Acting in accordance with that view becomes the correct path that is in accordance with the meaning of the method of practice. The second part has two points: a summary statement and a detailed explanation. The first point is: from "Friends," to "like fire and water" has been explained. In order to explain these in detail, first call "Friends," and then explain that the companions of the method of practice that follows the view are close, that is, it is necessary for the view and practice to be consistent, this reason must be explained in detail, like this: the Buddhas who have great equality and have no meaning of acceptance or rejection, and the cycle of existence that is so unequal, clinging to the edge of good and bad acceptance and rejection, due to the reason of realization and non-realization, although the difference between the unequal and equal happiness and suffering is very large, the essence is liberated from the two extremes. In the sense of great equality, there is no size, and it is equal in wisdom. Therefore, the difference in the fruit appears from each cause and condition, although everything is unequal, in the mandala of the mind, the nature of light is completely equal. So, is everything only one? If you ask that, then, that inequality is also different from the aspects of cause, condition, and effect, and the part of inequality is completely visible as a difference on the surface of confusion. However, the essence of these secret mantras, the mandala of the mind is bright, and there is no thickness or size, so it is unmixed and completely complete. Like that, realization is the most supreme of views. So, how much is equal and how much is unequal? The cause of samsara is ignorance, the condition is karma and affliction, and the fruit is suffering. The cause of liberation from samsara is Kuntuzangpo, the condition is doctrine, reason, pith instructions, and self-awareness, the fruit is body and wisdom, so the nature of mind is the mandala of meaning, which is equal to the great original bindu. The secret lord Vajrapani said in the space of the mandala: All phenomena inside and outside of samsara and nirvana, the nature and characteristics are completely pure, unmixed, completely spontaneously accomplished, and confident in the equality of great bliss. And, the essence of everything is bodhichitta, the essence is unmade, self-luminous, inseparable, originally complete in meaning, and dwells in all-encompassing. Like this reason, therefore, mantra is the most supreme essence of secrets.
Chinese
此外，关于随顺见解而行的特殊行为，哪些瑜伽士证悟了平等大见，在五道次第的禅定之义未变为其他之前，必须以无取舍的方式平等行持。那么，他们的行境之方式应如何行持呢？为了能如见一般地见到，通过证悟的禅定的意加持，以自显的威力而行持，或者，以证悟的见解来控制结合解脱等而行持，或者，以任何方法都不阻碍地，以调伏众生的方便之大苦行的方式行持，共有这三种。那么，这些的相应比喻是怎样的呢？如果用比喻来表示这些，第一种行为就像天空一样，第二种行为就像国王一样，第三种行为就像大火和大河一样。为了说明这些意义，一个意义也可以变成四个比喻。其中，火和水是方法掌握与否的比喻。火就像被方法掌握一样，上下行为不会错乱；又像未被方法掌握一样，下面的行为比上面的行为做得更好。因此，如果具备方法，就像火烧草堆一样，以时节的行为焚烧业和烦恼以及所知障。水也一样，无论是否被方法掌握，都像火一样，洗涤三种障碍。或者，火是焚烧实执的比喻，水是不间断的比喻。如果火水具备见修行，则是违缘显现为顺缘的又一比喻。像这样，关于三种行为的差别，根本续部中说：“大密咒的特点是，一切一切都要做，通过加持而行持，或者，通过控制方便而行持，例如天空或大海，就像火堆或国王一样。”就像这样，因此，加持的行为就像大地方的天空大，小地方的天空小一样，道路上下对法性证悟的程度有大小，所以，行为有宽窄，这是自利的行为。控制的行为是，对国王进行调伏和广
English
Furthermore, regarding the special conduct of acting in accordance with one's view, those yogis who have realized the great equal view must practice equally in a manner free from acceptance and rejection until the meaning of the samadhi of the five paths has not become something else. So, how should their field of practice be practiced? In order to see as one sees, one acts by the power of self-appearance blessed by the intention of the samadhi of realization, or one acts by controlling the union of liberation, etc., with the view of realization, or one acts in the manner of great asceticism of the means of taming beings without obstructing any method. There are these three. So, what are the corresponding examples of these? If these are represented by examples, the first behavior is like the sky, the second behavior is like a king, and the third behavior is like a great fire and a great river. To explain these meanings, one meaning can also become four metaphors. Among them, fire and water are metaphors for whether or not the method is grasped. Fire is like being grasped by the method, the upper and lower behaviors will not be confused; it is also like not being grasped by the method, the lower behavior is done better than the upper behavior. Therefore, if one has the method, just like fire burning a pile of grass, the behavior of the seasons burns karma, afflictions, and the obscurations of knowledge. Water is also the same, whether or not it is grasped by the method, it is like fire, washing away the three obscurations. Or, fire is a metaphor for burning the clinging to reality, and water is a metaphor for being uninterrupted. If fire and water have view and practice, then it is another metaphor for adverse conditions appearing as favorable conditions. Like this, regarding the differences of the three behaviors, the root tantra says: "The characteristic of the great secret mantra is that everything, everything must be done, acting through blessing, or acting through controlling means, such as the sky or the ocean, just like a fire or a king." Just like this, therefore, the behavior of blessing is like the sky being large in a large place, and the sky being small in a small place, the degree of realization of the nature of the Dharma on the upper and lower paths has a size, so the behavior has width and narrowness, this is the behavior of self-benefit. The behavior of control is to subdue the king and wide.