Chinese
如果改变就不会成就。正如《空性释》中所说：见解只在口头上，不在心里，行为粗鲁则没有。这是错误的。因此，即使是极其清净的行为，如果不能用这种方法掌握，也不能解脱。正如《虚空大》中所说：供养上师和布施，以及所有功德，如果没有不执着、不动的力量，即使做了也会变成巨大的束缚。正如《虚空之王》中所说：没有这种见解，行为就不是幻术；没有这种见解的掌握，就不能超越轮回。因此，即使有把握，也要非常谨慎地避免罪恶，这样才符合规矩。正如《顶峰偶成》中所说：对罪恶的畏惧越大，功德就越多。对于这种行为的信仰的功德，正如经文中所说：即使某人不具备思辨能力，但如果以信仰的力量来实践经文中的行为，那就是慈悲的加持，是自生的显现。就像把黑色投入黄金中一样，意义不会错乱，经文不会衰退，所做之事不会浪费。使意念的禅定清晰，通过上师和智者的口诀，加持为真正的甘露，无二无别地成佛。总而言之，大乘密宗的修行者，即使对如实见有把握，也应该这样做，为了使未见之事正直且符合规矩。因此，身体的行为也要在一切法平等的境界中，因为没有理由自抬身价，所以不要期望外表好看；因为是伟大的自性，所以不要执着于朋友；要独自居住；像大象一样谨慎小心，庄严稳重；不要特意修饰身体的行为；要经常住在任何地方的寺院里；不要做太多的俗事，也不要执着于此；在四种行为中改变身体的行为，并且不脱离意义；衣服只要能御寒就好，不要为了好看而用装饰来修饰；食物也不要特意执着于美味；不要炫耀或卖弄。这也是因为有可信的理由。瑜伽成就的经文中说：金刚身的行为是，
English
If it changes, it will not be accomplished. As it says in the 'Emptiness Explanation': 'The view is only in the mouth, not in the heart, and if the behavior is rough, then there is none.' This is wrong. Therefore, even the most pure actions, if not grasped by this method, will not lead to liberation. As it says in 'Great Sky': 'Offering to the lama and giving, and all merits as well, if there is no power of non-attachment and non-movement, even if done, it will become a great bondage.' As it says in 'King of the Sky': 'Without this view, behavior is not illusion; without the grasp of this view, one cannot transcend samsara.' Therefore, even if there is confidence, one should be very careful to avoid sin, so that it is in accordance with the rules. As it says in 'Peak Accidental': 'The greater the fear of sin, the more merits there are.' The merit of faith in such behavior is also, as it says in the scriptures: 'Even if someone does not have the ability to speculate, if they practice the behaviors in the scriptures with the power of faith, then it is the blessing of compassion, the self-arising manifestation. Just like putting black into gold, the meaning will not be confused, the scriptures will not decline, and what is done will not be wasted. Make the mind's samadhi clear, through the oral instructions of the lama and the wise, bless it as true nectar, and become enlightened without duality.' In general, the great vehicle's tantric practitioners, even if they have confidence in seeing reality as it is, should do this in order to make what has not been seen upright and in accordance with the rules. Therefore, the behavior of the body should also be in the state of equality of all dharmas, because there is no reason to exalt oneself, so do not expect to look good; because it is the great self-nature, do not be attached to friends; live alone; be as cautious as an elephant, dignified and stable; do not deliberately modify the behavior of the body; always stay in a monastery in any place; do not do too many mundane things, and do not be attached to them; change the behavior of the body in all four activities, and do not deviate from the meaning; clothing should only be enough to protect against the cold, do not decorate it for the sake of looking good; do not be particularly attached to delicious food; do not show off or boast. This is also because there are credible reasons. The scriptures of yoga accomplishment say: 'The behavior of the vajra body is,'
Chinese
因为没有，所以不伪装行为。 独自一人安住于独自之中。 如象的观看方式一样， 同样，瑜伽士应真实安住。 无论住在哪里，都要恒常安住。 不要对所住之处产生贪恋。 在四种行为方式中，随心所欲地， 不加矫饰地真实安住。 对于不会因任何事物而感到痛苦的， 仅仅是伤害和悲伤， 不要用美好和装饰来打扮。 在哪里，如何结合安乐。 如是说。食物也是为了维持身体的生命。 如果器具富裕，那也好；如果不富裕，那也行。 不要因为富裕而特别贪求美味。 那也只是为了预防风病和体液失调。 以及，为了特别的原因。 为了温暖、过滤和消除疾病而摄取。 享用时也要以符合事物本性的方式进行观察。 不要为了满足自己的欲望而按照世俗的想法去做。 对于食物的美味与否，不要产生取舍之心。 不要行小乘的托钵乞食之行。 那也是在那里面说到： 瑜伽士，具有决定的禅定者， 金刚咒语的食物是， 仅仅作为维持身体的生命之所依。 除了先前已经拥有的， 不要为了食物而特意去追求。 为了过滤和消除疾病又是为了什么呢？ 不加矫饰地真实食用。 不要为了生存而造作。 没有贪恋和不贪恋的取舍。 不是应该获取的， 也不要通过乞讨来维持生计。 为什么呢？因为那不会成为有意义的事。 因为那是完全不纯净的生存方式。 如是说。语言的行为也是， 为了佛法的意义而说悦耳的话语， 不要发出像马一样的巨大笑声。 说话要坚定，不要说谎。 不要说不正经的话。 所说的话要与自己和他人相关联。 在没有必要和不合时宜的时候，即使与禅修的道友们在一起，也不要说不正经的话。 说话要用比喻来说明，让对方容易理解。 里尔·德瓦钦波说： 说话要适度， 因为所说的话与实际情况不符。 所以，不要夸大其词，也不要期望别人赞同，要说与实际相符的话。 那也是在那里面说到： 金刚语的行为范围也是， 为了真理而说悦耳的话语， 除此之外，不说奉承话。 所有的话语都是确定的。 说真实的事物，不说谎
English
Because there is nothing, one does not feign behavior. Alone, abide in solitude. Just like the way an elephant looks, Likewise, the yogi should abide authentically. Wherever one abides, abide constantly. Do not be attached to that place of abiding. In the four modes of conduct, be content wherever you are, Abide authentically without artifice. For those who are not threatened by any suffering, Only harm and sorrow, Do not adorn yourself with finery and ornaments. Where and how to combine bliss. Thus it is said. Food is also a means of sustaining the body. If one is wealthy with possessions, that is good; if not, that is fine too. Do not deliberately crave the most delicious flavors because of wealth. That is only to guard against wind disorders and imbalances of the humors. And, for specific reasons. To take for warmth, filtering, and dispelling ailments. Also, when enjoying, examine it with the meaning of being as it is. Do not act according to worldly thoughts in order to satisfy your own desires. Do not have thoughts of acceptance or rejection regarding whether food is delicious or not. Do not engage in the mendicant practices of the Lesser Vehicle. That is also said in that very text: The yogi, the meditator with certainty, The food of Vajra mantra is, Merely as a support for sustaining the body. Except for what was previously available, Do not deliberately strive for food. What is the point of filtering and dispelling ailments? Eat authentically without artifice. Do not fabricate for the sake of sustenance. There is no acceptance or rejection of attachment or non-attachment. It is not something to be taken, Nor should one live by begging. Why? Because it will not become meaningful. Because that is a completely impure way of living. Thus it is said. The conduct of speech is also, To speak pleasantly for the sake of the Dharma, Do not make a loud, horse-like laugh. Speak firmly, do not lie. Do not speak indecently. What is said should be related to the benefit of oneself and others. When it is not necessary or appropriate, even when with fellow meditators, do not engage in frivolous talk. Speak using metaphors to illustrate, so that others can easily understand. Ril Dewachenpo said: Speak moderately, Because what is said does not correspond to reality. Therefore, do not exaggerate or expect others to agree, but speak in accordance with reality. That is also said in that very text: The sphere of activity of Vajra speech is also, To speak pleasantly for the sake of truth, Other than that, do not speak flatteries. All words are certain. Speak of real things, do not lie
Chinese
如是转变。 如何说，就如是做。 不是所有一切都说。 所说应与意义相关联。 除了场合和必要性之外， 不应放荡不羁。 应以譬喻向众人展示。 一切都应以衡量来衡量。 不造作的自然瑜伽士， 被称为金刚语之行。 如是说。 心的行为也是， 金刚心的行境本身。 以不造作的心力， 从不散乱的定中， 远离思虑。 不动摇，没有六种动摇， 不昏沉，没有明、沉、昏沉， 平息地，觉悟执着寂静。 安住。 不执着于欲望的诱惑。 不妄加思量，没有诽谤。 没有取舍，没有贪恋， 没有嗔恨。 没有过失，没有执着， 没有骄慢。 不执着于获得财富和财物。 没有贫乏。 远离偏袒， 没有边际，因此具有意义。 对于一切，内心没有过失。 善。 领悟道路本身，精进的三门与佛法不相违背。 正直地端正。 将毒药转化为见解的方法和口诀。 如同将药物混合成武器般看待，这是伟大的智慧。 具有。 在金刚堡垒中，不会因获得它而分离。 执着和。 如意菩提心与止观相连。 珍宝具有智慧。 无论在哪里思考，都不会被任何境所控制。 不思考的，会从实相中转变。 在此法界中，随顺意义的力量，与一切相符。 与一切为一。 因为谁的心中显现佛法，人们会行持其他。 所以。 完全行持， 谁最美丽。 和完成。 谨慎和。 将其自身的心立为见证。 因为有力量，所以有惭愧。 对于此，没有我或我执和我慢。 因此。 与一切和谐相处。 完全具有。 一切都是如是。 因此安抚心。 并且。 凡在此处，一切事物。 都是空性。 因此什么也。 不分别。 此即寂静，赤裸自性觉性。 因此没有迷惑、嗔恨、愤怒。 从何处，任何方向都是成就，殊胜。 什么也不产生。 其他的果。 在哪里寻找的心。 没有。 对于任何事物都没有欲望。 没有纷扰，因此不矫饰。 没有痛苦，对于任何贪欲的对象。 因此没有欲望。 具有不执着的思想。 产生，因此满足，对于什么都满足。 执持。 对于任何事物都具有觉知。 因此不执着于相。
English
Thus transformation. How it is said, so it is done. Not all things are spoken. What is said should be related to meaning. Except for occasions and necessities, It should not be licentious. Examples should be shown to everyone. Everything should be measured by measure. The uncorrected natural yogi, Is said to be the conduct of Vajra speech. Thus it is said. The conduct of mind is also, The very realm of Vajra mind's conduct. By uncorrected mind effort, From undistracted samadhi, Free from thought. Not wavering, without six waverings, Not dull, without clarity, sinking, dullness, Pacifyingly, realizing, grasping, peaceful. Abiding. Not attached to the temptation of desire. Not thinking falsely, without slander. Without taking or abandoning, without attachment, Without hatred. Without fault, without holding, Without pride. Not attached to gaining wealth and possessions. Not impoverished. Separated from partiality, Without limit, therefore meaningful. For everything, there is no fault within. Good. Understanding the path itself, the three doors of diligence are not contrary to the Dharma. Straighten uprightly. The method and mantra of transforming poison into view. Like mixing medicine into weapons, this is great wisdom. Having. In the Vajra fortress, one will not be separated by gaining it. Attachment and. The wish-fulfilling Bodhicitta is connected to Shamatha-Vipassana. The jewel has wisdom. Wherever one thinks, one will not be controlled by any object. What is not thought will transform from reality. In this Dharmadhatu, following the power of meaning, it is in accordance with everything. Being one with everything. Because Dharma manifests in whose mind, people will practice others. Therefore. Completely practicing, Who is the most beautiful. And complete. Cautious and. Establish that very mind as witness. Because of power, there is shame. For this, there is no I or self-grasping and pride. Therefore. Harmonize with everyone. Completely having. Everything is thus. Therefore, pacify the mind. And. Whatever is here, all things. Are emptiness. Therefore, nothing. Is distinguished. This is peace, naked self-awareness. Therefore, there is no delusion, hatred, anger. From where, any direction is accomplishment, excellent. Nothing arises. Other fruits. The mind of searching where. Without. There is no desire for anything. Without disturbance, therefore not pretentious. Without suffering, for any object of desire. Therefore, there is no desire. Having an unattached thought. Arising, therefore satisfied, satisfied with whatever. Holding. Having awareness of anything. Therefore, not grasping at signs.
Chinese
不做任何清洗。没有污垢，并且不执着于过去、现在、未来三时。同样，对于圣者也不接受。存在“玛诺”四十分之三。是。与所说的意义结合起来运用。像这样如理行持，瑜伽士们，即使做了那些行为，也不执着于所做，也不把苦行放在心上，因为自性没有执着而行持。因此，即使自然而然地远离了舍弃和接受，也是完全的行持。因此，仅仅是念头的驱使也不阻止，如果驱使，也超越了特意忆念于心。像这样的见解，即使远离了果、征兆的期望和疑惑，体验和暖相续生起也不阻止，体验是指在瑜伽母玛哈瑜伽的时候，也可以是所教导的心。即使这样生起，也不能说这个自性是调伏者，因为是缘于所体验的对境。如《虚空大》中所说：容易并且困难，因为容易所以困难。不显现存在，遍布一切。仅仅是名字，指示这个，金刚萨埵无法象征。这样说。在瑜伽成就的教证中说：如果触及未生之义，就只是自己的。那个自证也这样想，无法向他人指示和言说。对于那个，没有词语的象征。这样说。另一种方式，在《修心续》中说：无论何时，对于恒常不存在的甚深之法，如果执着于在心中显现的那个，对于谁来说，体验到无分别的甚深之义，因为是体验，所以那是分别。因此，对于任何都没有体验的意义，仅仅是确信，也称为体验，然而无法指示，另一种方式，体验和暖相续是，在最初的动摇中，是“哇”，在获得中间，是“巴”，在稳固的最后，是“巴哦”。那也是阿阇黎三种的口诀中说：最初的心的感受是，意识生起并且止息。中间的心的感受是，从意识生起而认为是幻化，对于幻化认为是幻化。对于那个，不要阻止，不要跟随。最终的感受是，无生灭的法界自性，是完全不分别的法界自性，对于那个也不要安住。有三种修习的执着。对于那个，最初的体验是，意识生起感受后寂灭。习惯的体验是