Chinese
行境空色班德生之注释。 行境空色班德生之注释。 安住于行境之界。 印度语：般若 雅 毗 穆达 阿摩萨 米字 扎 达 班那 玛哈布如沙 杂 萨姆雅 萨斯扎 纳玛。藏语：证悟串习之智慧，从八识三生之流中解脱，彼，与任运之义相符，入于智慧之，安住于大士之自性中之行，意义不颠倒而真实，无有增损之教言，名为。自性空性，体性一切智，其本自任运成就于一切，乃是众生救护之殊胜，故为吉祥。其嬉戏或形象，无有任何阻碍而显现，故成办一切四义。如实之实相，以道远离障碍而成熟，故为真实之圆满。薄伽梵，其本自安住与显现，故而掌握，故基果无别而归结于此。༈ 。不证自住之义，执着于俱生我他能所，故于器情之事物而执着迷乱。以四河流之路而相遇，于证悟之自性中串习之友，于证悟而复习虚空金刚之。为安住于意义串习之故，示现无有阻碍之嬉戏行。所化一切亦与各自之行相符，为引向意义之故，以悲心而解脱他者，乃是调伏众生悲心之行。༈ 。其自性决定之语。分类、信赖、命根、相同之比喻。次第、程度、功德与过失。自性、基础与果之身安住。༈ 。三门不离证悟串习之信赖。为自1与他1与二者解脱与法之111之故。四者成为彼意义之三门事业。乃是智慧之嬉戏，无有任何阻碍而行持。༈ 。证悟安住于意义大信赖之自性中。以调伏众生之事业与虚空无为而成办四义之。三门不以勤作而寻觅，嬉戏无有阻碍而显现。以任何行持，以行之名而具有决定意义之语。༈ 。调伏众生悲心之行与。
English
Commentary on the Conduct Realm Sei Bandhe Jungden. Commentary on the Conduct Realm Sei Bandhe Jungden. CA RA YA DHA TU TI SMA. Dwelling in the Realm of Conduct. In Sanskrit: Prajnya Ya Vi Mukta Amo Sa Mi Ci Prata Panna Maha Purusha Carya Samyak Shastra Nama. In Tibetan: The wisdom of realization and familiarity, liberated from the eight consciousnesses and three births, that which is in accordance with the meaning of spontaneous presence, the conduct of the great being who has entered the mind and abides in the nature of, the meaning is not reversed but is true, the teaching without exaggeration, is called. The self-nature emptiness, the nature of omniscient, which is spontaneously accomplished in all from the beginning, is the supreme refuge of beings, hence glorious. Its play or appearance arises without any obstruction, thus accomplishing all four meanings. The reality as it is, having matured by the path, free from obscurations, is perfected as reality. The Bhagavan, who inherently abides and manifests, thus possessing, therefore the basis and result are inseparable and concluded here. ༈. Not realizing the meaning of self-abiding, clinging and being confused to the objects of vessel and essence by clinging to the co-emergent self and other, subject and object. Meeting through the path of the four rivers, the friend of familiarity in the nature of realization, reviewing the space vajra for realization. For the sake of abiding in the familiarity of meaning, the unobstructed play of conduct is shown. All those to be tamed also conform to their respective conducts, for the sake of leading to the meaning, liberating others with compassion is the conduct of taming beings with compassion. ༈. The word that determines its essence. Classification, trust, life force, similar metaphors. Stages, levels, qualities and faults. The body of self-nature, basis and result abides. ༈. The three doors do not go beyond the trust of realization and familiarity. For the sake of self 1 and other 1 and both liberation and Dharma 111. The activity of the three doors that becomes the meaning of those four. It is the play of wisdom, acting without any obstruction. ༈. Realization abides in the nature of great trust of meaning. Accomplishing the four meanings with the activity of taming beings and the non-action of space. The three doors are not sought by effort, the play arises without obstruction. By any conduct, it has the word that determines the meaning with the name of conduct. ༈. The conduct of taming beings with compassion and.
Chinese
从虚空金刚之行中。 具有证悟串习的把握，以超过自续部的行为，随所化众生的意乐而分别引导，即：自身安住于见修行之把握中，于《中边分别论》中说：书写、供养、布施，听闻、读诵、受持，讲说、讽诵，以及思惟、修习，这十种行为的自性，是无量福德之聚。因此，具有无与伦比的善，是大乘佛法的十种行持的自性。从身语意三门恶业，即身的三个、语的四个、意的三个，共十种恶业中返回。《中观宝鬘论》中说：断除杀生和偷盗，断除他人之妻，妄语、离间语、粗恶语，以及无义语，如是正断。无有贪欲和害心，完全舍弃自己的见解，这些是十种白业之路，反之则是黑业。因此，要安住于行持十善的意义中。对于证悟任运自成之义，远离取善舍恶。即使行持取舍，也不是恶劣之道的勤作，而是善良之道的勤作，因此安住于平等之中（０）。安住于平等之中，必须区分取舍之机会，十种佛法行持也，在无有间断的嬉戏中行持。即使行持，对于平等的意义，也不会因为取善舍恶而安住于平等性中。 如果与黑业相应，能够引导所化众生趋入正道。屠夫和妓女，《宝性论》中说：如果屡屡亲近恶友，则会生起对佛陀的恶念，杀害阿罗汉、父母，造作非事，破坏僧团之人，如果如实思维法性，则会迅速从中解脱，如果内心憎恨佛法，又怎么会有解脱呢？如是所说，造作来世无间堕入地狱之业。对于具有自性和戒律者而言，一切违越重罪。以随顺的行持，逐渐引导所化众生，并使其趋入真实意义。如果说不会被遮蔽吗？必须唯一顾及利他之心，则不会有遮蔽。 以委婉的四种密意和四种意趣，共八种，不损
English
From the conduct of the Vajra of Space. Possessing the confidence of realization and habituation, guiding sentient beings according to their individual inclinations with conduct surpassing that of the Svātantrika, is: Oneself abiding in the confidence of view and meditation. In the *Madhyāntavibhāga* it says: Writing, offering, giving, listening, reading, and receiving, explaining and reciting, and contemplating and meditating on them, the nature of these ten activities is immeasurable accumulations of merit. Therefore, possessing unsurpassed virtue, it is the nature of the ten practices of Mahāyāna Dharma. Turning away from the ten non-virtues of the three doors, namely three of the body, four of speech, and three of mind. In the *Ratnāvalī* it says: Abstaining from killing and stealing, abstaining from another's wife, falsehood, slander, harshness, and idle talk, thus correctly abstaining. Being without attachment and harmful intent, completely abandoning one's own views, these are the ten paths of white karma, the opposite of which are black. Therefore, one should abide in the meaning of practicing the ten virtues. To realize the meaning of spontaneous presence, one is separated from taking virtue and abandoning non-virtue. Even when practicing taking and abandoning, it is not the effort of a bad way, but the effort of a good way, therefore one abides in equanimity (0). Abiding in equanimity, one must distinguish the opportunity for taking and abandoning, and the ten Dharma practices are also practiced in a play that is without cessation. Even when practicing, for the sake of the meaning of equanimity, that equanimity does not abide in taking virtue and abandoning non-virtue. If, by conforming to black conduct, one is able to lead sentient beings to the true meaning. Butchers and prostitutes, in the *Ratnagotravibhāga* it says: Whoever repeatedly relies on evil friends will develop evil thoughts towards the Buddhas, killing arhats and parents, doing what should not be done, and destroying the sangha. If one truly contemplates the nature of reality, one will quickly be liberated from that. Whoever's mind hates the Dharma, how can there be liberation for them? As it is said, one creates the karma of being born in hell without interruption in the next life. For those who possess self-nature and vows alone, all transgressions are heavy and binding. With conforming conduct, one gradually guides sentient beings and leads them to the true meaning. If one asks, "Won't one be obscured?" One must definitely consider only the benefit of others, and there will be no obscuration. With the four hidden meanings and the four intentions, a total of eight, without damaging the three vajras.
Chinese
以地（基）引导至意义。༈。在世俗谛中，显现的一切作用都不会停止。依赖或考虑到对补特伽罗和我所的执着，如果说那些存在，那么以方便引导至意义，是指考虑到柔韧的鞭子。༈。自性（ཀ），相（ཁ），和体性（ག་）三者，考虑到离戏（ཀ），任运成就（ཁ），和自（ག་）性觉性本身，这是考虑到体性的柔韧性，意义上没有差别。༈。众生的行为是八万四千种烦恼，为了对治，开示了八万四千法门，这是需要对治的柔韧性。༈。在无间意集三十六中，无间本誓是：本誓、等持、智慧，菩提心和慈悲五者，无间断地持续，这是无间本誓。或者说，安住于五种烦恼，就能获得菩提之胜，就像这样。这是考虑到菩提行之艰难而说的。《摄类学》中说：父亲（贪欲，梵文：rāga，罗马转写：raga，汉语字面意思：贪），母亲（业之有，梵文：karma-bhava，罗马转写：karma-bhava，汉语字面意思：业有）是应杀的，国王（具有近取之识，梵文：upādānaskandha-vijñāna，罗马转写：upādānaskandha-vijñāna，汉语字面意思：取蕴识）和具净行二者（二取，梵文：dvaya-graha，罗马转写：dvaya-graha，汉语字面意思：二取），以及国土（具有行境的六处，梵文：sa-viṣaya-ṣaḍāyatana，罗马转写：sa-viṣaya-ṣaḍāyatana，汉语字面意思：连同对境的六处）一同摧毁，那人即得清净。像这样，以名称转换意义，是考虑到转换的柔韧性。༈。这四者极其重要，要深思熟虑，不要用死板的词句来翻译，而是像孩童的谜语一样，考虑到柔韧性。༈。三世的善逝们，考虑到法身和僧众等的平等性，过去佛即是现在佛，这样引导至平等，是考虑到平等性。༈。仅仅是对如来生起信心或听闻其名号，以不会欺骗的究竟果位之义，考虑到其他时间，说能成佛，这是考虑到其他时间。༈。对于无数的佛，如果受持本誓，在听闻佛法的法器中才能真正见到真谛，否则他人无法见到，像这样的假立，是考虑到证得道果的意义，这是考虑到其他意义。
English
By the ground, lead to the meaning. ༈. In the relative truth, all appearances and activities are unceasing. Relying on or considering the clinging to the self of individuals and phenomena, if it is said that those exist, then leading to the meaning by skillful means refers to considering the flexibility of the whip. ༈. The nature (ཀ), aspect (ཁ), and characteristic (ག་) three, considering the freedom from elaboration (ཀ), spontaneous accomplishment (ཁ), and self (ག་) -nature awareness itself, this is considering the flexibility of the characteristic, there is no difference in meaning. ༈. The actions of sentient beings are eighty-four thousand afflictions, as an antidote, the eighty-four thousand doors of Dharma are taught, this is the necessity of the flexibility of the antidote. ༈. In the thirty-six non-dual intention gatherings, the non-dual samaya is: samaya, samadhi, wisdom, bodhicitta and compassion five, continuously without interruption, this is the non-dual samaya. Or, if one abides in the five afflictions, one will attain the supreme of enlightenment, like this. This is said considering the difficulty of the practice of enlightenment. In the Compendium of Abhidharma, it says: Father (craving, Sanskrit: rāga, Romanization: raga, literal meaning: greed), mother (karma-bhava, Sanskrit: karma-bhava, Romanization: karma-bhava, literal meaning: karma existence) are to be killed, king (consciousness with grasping, Sanskrit: upādānaskandha-vijñāna, Romanization: upādānaskandha-vijñāna, literal meaning: grasping aggregate consciousness) and the two with pure conduct (two graspings, Sanskrit: dvaya-graha, Romanization: dvaya-graha, literal meaning: two graspings), and the land (six sense bases with objects, Sanskrit: sa-viṣaya-ṣaḍāyatana, Romanization: sa-viṣaya-ṣaḍāyatana, literal meaning: six sense bases with objects) are destroyed together, that person becomes pure. Like this, transforming the meaning with names is considering the flexibility of transformation. ༈. These four are extremely important, contemplate deeply, do not translate with rigid words, but like a child's riddle, consider the flexibility. ༈. The Sugatas of the three times, considering the equality of Dharmakaya and Sangha etc., the past Buddha is the present Buddha, leading to equality in this way is considering equality. ༈. Merely generating faith in the Tathagata or hearing his name, with the meaning of the ultimate, unfailing fruit, considering other times, saying that one will attain Buddhahood, this is considering other times. ༈. For countless Buddhas, if one upholds the samaya, one will truly see the truth only in the vessel that hears the Dharma, otherwise others will not see it, such a designation is considering the meaning of attaining the fruit of the path, this is considering other meanings.