English
Important things should be diligently completed and compensated for as before. That is, having committed misdeeds in dreams, and having spoken badly while slandering others, whether in mind or speech, one should observe what others are saying, or slander for the sake of pleasing, one should immediately confess. As it is said in the 'Great Treatise': Towards the guru and close retinue, Vajra brothers and sisters, even with a slight offense of harsh words, one should not express it through hints or directly. If it happens even in dreams, one should confess with the mind. Whether done genuinely or falsely, if one errs because of not remembering, even if it has gone too far and one does not confess, one will be regarded as fallen and go to hell. Therefore, through Tsog and fire offerings, and serving the guru with body, speech, and mind, requesting empowerment, reciting the Hundred Syllable Mantra in the four sessions, offering mandalas, striving to accomplish virtuous deeds such as liberating the dead, reciting sutras and mantras, praising the virtues of others, praising the one who has been wronged in all directions, openly or secretly, and contemplating their virtues, making them happy in a way that pleases them, practicing meditation and the four immeasurables such as loving-kindness, one can be liberated from sins. If one performs confession and atonement for hell realms, doing so on the eighth day of each month is said to restore all previous degenerations. Furthermore, visualizing the guru and the deities of the mandala in the sky in front, prostrating and making offerings, after confessing sins, white, red, and blue rays of light emanate from their body, speech, and mind, and dissolve into one's own body, speech, and mind, thereby purifying all sins and defilements. All beings' sins and obscurations are also completely purified, transforming into light and dissolving into the guru's heart. Then, gradually abiding in a state like the sky, abiding in equanimity for as long as the mind can remain, and then dedicating the merit, it is said to be the best method for purifying all sins. The sign is that in dreams, signs of purifying obscurations appear, such as wearing white clothes, climbing to the top of a mountain, the rising of the sun and moon, etc. The establishment of vows has been explained. Now, the auxiliary practice is explained, which is to enhance the view, meditation, and conduct, and to accomplish extraordinary qualities. The essence is to practice meditation in equanimity, and then to experience in the post-meditation state.
Chinese
通过伸展使等持与后得混合并增益。其中，下等的声闻和独觉的行持，以及上等的菩萨的行持这二者是：为了自身而以寂静调柔来遮止不善的身语之分，以及为了他者而行持六度。此处，为了阐释深广的金刚乘的行持，有四种：初学者的行持，稍微生起体验的行持，稍微获得稳固的行持，以及大大获得稳固的行持。第一种是以座间行为的部分为主，即食物瑜伽、食子、擦擦、施水、坛城、礼拜、绕转、念诵经文、七支供、书写供养文字等等十种法行，加上加行菩提心，正行无生，后以回向来摄持而行持。十种法行是：在《显现证悟续》中说，一切法行的诀窍是：书写供养布施和，听闻阅读与受持和，讲说念诵而行持和，思维彼义与禅修是，此乃十法行之自性，是无量功德之聚。如是，通过它们稍微生起体验，故称为普贤行。第二种是稍微生起体验的行持：在等持中于内生起体验，那本身在后得中味同，并且将一切根识自显都结合起来，如在生起次第的等持中观想本尊坛城一般，在后得中也要将一切显现都观为如幻的坛城并使之纯熟。以圆满次第的等持中如何生起的体验，那本身就结合于后得的一切自显中而味同。总之，修行者从等持中起身之后，在行持各种对境之时，在受用色、声、香、味、触之时，要知道那一切都是本尊的自性，并且要知道那也是自己的心，并通过知心为空性之门，以本尊来供养本尊，以智慧来享用智慧，以法性来融入法性的方式来行持，从而使后得的根识对境都转为道之助伴。那也是自己的五蕴，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）即五部父尊，色等。
English
Through stretching, the blending and enriching of equipoise and subsequent attainment occur. Among these, the practices of the inferior Hearers and Solitary Realizers, and the practices of the supreme Bodhisattvas, are twofold: for their own benefit, they restrain non-virtue through peacefulness and gentleness in body and speech; and for the benefit of others, they engage in the six perfections. Here, to explain the profound and vast practices of Secret Mantra, there are four: the practices of beginners, the practices of those who have slightly generated experience, the practices of those who have slightly attained stability, and the practices of those who have greatly attained stability. The first is mainly focused on the activities of session breaks, namely, food yoga, torma offerings, tsa-tsas, water offerings, mandalas, prostrations, circumambulations, reciting sutras, the seven-branch prayer, writing and offering letters, and so on, the ten practices of Dharma, combined with the preliminary practice of bodhicitta, the main practice of no-birth, and concluded with dedication. The ten practices of Dharma are: In the Tantra of Manifest Realization, the key to all Dharma practices is: Writing, offering, and giving, listening, reading, and holding, explaining, reciting, and practicing, contemplating and meditating on them. This essence of the ten practices of Dharma is an immeasurable accumulation of merit. Thus, through these, experience is slightly generated, hence it is called the practice of Samantabhadra. The second is the practice of slightly generated experience: the experience that arises inwardly in equipoise is of the same taste in subsequent attainment, and all sensory appearances are combined with it. Just as in the equipoise of the generation stage, one meditates on the mandala of the deity, so too in subsequent attainment, one should view all appearances as an illusory mandala of the deity and become accustomed to it. The experience that arises in the equipoise of the completion stage is combined with all the self-appearances of subsequent attainment, making them of the same taste. In short, when a practitioner arises from equipoise and engages with various objects, at the time of enjoying forms, sounds, smells, tastes, and tactile sensations, one should know that all of these are the nature of the deity, and also know that they are one's own mind, and through the gateway of knowing the mind as emptiness, one should practice in the manner of deities offering to deities, wisdom enjoying wisdom, and the nature of reality dissolving into the nature of reality, thereby transforming all sensory objects of subsequent attainment into aids on the path. That is also one's own five aggregates, Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) being the five father Buddhas, form, and so on.
English
The five places are Mūṃ, which are the five consorts. Clothes and so on are Hūṃ, manifested as offering goddesses to be enjoyed. From the Secret Essence: Limbs, senses, and all consciousness, know them as ripening into Oṃ. Meditate on the mandala of completion itself, or meditate on the wrathful mandala. Forms, sounds, smells, tastes, touches, and so on, know them as ripening into Mūṃ. Meditate on the mandala of the consort herself, or meditate on the wrathful mother's mandala. Clothes, ornaments, food, drink, song lyrics, dances, plays, and clouds of gatherings, if you know them as Hūṃ and enjoy them well, you will obtain the mandala of wonderful arising. So it is said. These are called secret conduct or knowledge conduct, that is, during the intervals between sessions, those aspects of activity that are beneficial and harmless to practice should be adopted, and those that are harmful should be abandoned. Then, when some stability in experience has been gained, the conduct is to enhance that experience, and the conduct of knowledge and asceticism should be practiced. This is divided into with elaboration, without elaboration, and extremely without elaboration. With elaboration is undertaken by those who are young in age, small in wisdom, and great in enjoyment, that is, setting up a feast wheel in a secluded place, gathering offerings and fully adorned male and female yogis equal in number to the deities, from the practice of generation and completion stages to the end of song and dance, and if done for six months or so without attachment, accomplishment will be attained. Without elaboration is done by those who are moderate in enjoyment, wisdom, and age, similar to the above, but enjoying with one, two, or three consorts who possess the characteristics. Extremely without elaboration is done by those who are poor in enjoyment, old in age, and great in wisdom, that is, in a secluded place such as a charnel ground, abandoning the actual consort and abiding in the wisdom consort who is naturally co-emergent, engaging in the conduct of a mendicant, abandoning all activities other than falling asleep and discarding urine and feces, and enjoying in the state of emptiness. This is also the conduct of subduing afflictions with knowledge, hence the name. In these cases, if the expansion and contraction of knowledge are excessive, various practices such as tormenting and cutting off contact with the city can be done, and then abiding without doing anything at all, which is the way to enhance that practice, people
Chinese
出自《耗尽之宝藏窍诀之歌》：有时进入坟地，供养灯盏。 以无畏之心，于食肉鬼之处安眠。 与贱民为伍，如同尸体的轮转。 这种行为，这种做法，无法衡量其尺度。 聚集在歌舞、长笛、嬉戏、玩乐的聚会中。 嘿汝嘎之舞，以及六种生起之聚会歌声。 内心赞颂，不要稍有沮丧。 背后穿着衣袍，肢体用铜装饰。 将具有轮的束发，端正地置于头顶。 用骨头的碎片，装饰所有的肢体。 用大象和老虎的皮，缠绕上身和下身。 手持卡杖嘎和铃。 尤其要做出大秘密疯子的行为。 不做该做的，做不该做的，行为自然而然。 如同大象进入大海，总是以疯狂之心。 如果修行被贬低的法，则说能如射箭般解脱。 如是说。这被称为“普贤行”。 又如《密集》中所说：对于所有的欲望享受，如果随心所欲地享用，以这样的结合，能迅速成佛。 又说：以难以忍受的苦行戒律，即使修行也无法成就，如果享用所有的欲望功德，则能迅速成就。 以这种无取舍之道，能令诸佛欢喜。如经中所说：诸佛菩萨，以及密咒的殊胜行者们，获得最胜不动之法，也是因为享用一切欲望。 如是说。这些行为也与人的层次和时间有关。初学者如果进行会供，或者修持普贤行，会堕入恶道，所以应当舍弃。以这些行为，能使道路的功德圆满，迅速获得两种成就。 也就是，从共同的成就来说，有八大成就和八成就等等。八种事业是：出自《二观察续》：调伏，现行，摧毁敌军，驱逐，杀害，勾招，寂静，以及增益，将如实成就。 八成就出自《金刚帐续》：因为那不是苦行。
English
From the Song of Quintessence of the Exhausted Treasury: Sometimes entering the charnel ground, offering to the lamps. With a fearless mind, sleeping in the abode of flesh-eaters. Associating with the outcasts, like the turning of a corpse wheel. This action, this doing, cannot be measured. Gathering in assemblies of song, dance, flute, play, and amusement. The dance of Heruka, and the songs of the assembly born from the six types. Exalting the mind, not being even slightly saddened. Wearing robes on the back, adorning the limbs with copper. Holding the matted hair with wheels, properly on the crown of the head. Adorning all the limbs with pieces of bone. Wrapping the upper and lower body with the skin of elephants and tigers. Holding a khatvanga and bell in hand. Especially making the conduct of a great secret madman. Doing what should not be done, not doing what should be done, conduct naturally. Like an elephant entering the ocean, always with a mad mind. If practicing the despised dharmas, it is said that liberation is like shooting an arrow. Thus it is said. This is called "Samantabhadra Conduct." Moreover, as it is said in the Guhyasamaja: "For all desired enjoyments, if one indulges as desired, with such union, one will quickly attain Buddhahood." It is also said: "With unbearable ascetic vows, even if practiced, one will not achieve, but if one indulges in all the qualities of desire, one will quickly achieve." With this path of no acceptance or rejection, one pleases the Buddhas. As it is said in the same: "The Buddhas, Bodhisattvas, and supreme practitioners of mantra, also attain the supreme immovable dharma by indulging in all desires." Thus it is said. These actions are also related to the level of the person and the time. If beginners perform ganachakra or practice Samantabhadra Conduct, they will fall into the lower realms, so they should abandon it. With these actions, the merit of the path is perfected, and the two siddhis are quickly attained. That is, from the common siddhis, there are the eight great siddhis and the eight siddhis, etc. The eight activities are: From the Two Examinations Tantra: "Subjugation, manifestation, destroying the enemy's army, expulsion, killing, attraction, pacification, and increase will be truly accomplished." The eight siddhis are: From the Vajra Tent Tantra: "Because that is not austerity."