English
Does not enter into nothingness. That is called the solitary discipline of speech. The discipline of mind is never perceived, without conceptualization and without arrogance. It does not look, nor does it manifest. That is said to be the supreme discipline of mind. Whoever knows the uncontaminated discipline will never be born again. Thus it is. Therefore, any dharma needs skillful means and wisdom, the union of emptiness and compassion, because it is nirvana that does not abide in the two extremes of existence and peace. The Doha says: Whoever enters emptiness devoid of compassion will not find the supreme path. However, if one only meditates on compassion, one will remain in samsara and will not attain liberation. Whoever is able to unite these two will not abide in samsara or nirvana. Thus it says. In the eighth chapter of "Resting the Mind Itself": Those with wisdom are liberated by means, just as poison is blessed by mantras. Without wisdom, one is bound by means. Therefore, generate the wisdom that realizes the nature of reality. Thus it says. In the "Heap of Jewels": Light Protector, those who have wisdom are liberated by means. Those who do not have wisdom are completely bound by means. Thus it says. The Doha says: What binds the fool, the wise quickly liberate themselves with that. Thus it says. That is, the actions of abandoning and adopting of the three vows are called means. When seized by great compassion, the awareness at the time of practice is not bound by the bonds of abandoning and adopting hope and fear, but takes the self-born wisdom, free from the extremes of the self of phenomena and the self of the grasping person, the awareness beyond cause and effect and action, the original purity of the innate wisdom, naked and clear, this itself is wisdom emptiness. Thus, in the state of the union of emptiness and compassion, no matter how one acts, it is without inherent existence, and it is naturally liberated in the form of the eight similes of illusion. The Doha says: Seeing, hearing, touching, and remembering, eating, drinking, wandering, walking, and sitting, idle talk and answering speech, if one knows it in the mind, one does not act outside of the one form. Thus it says. Therefore, in the face of this awareness, which is empty, clear, unobstructed, and free from objects, all actions that appear as rejection, acceptance, abandonment, and attainment are appearing without being, appearing as emptiness,
Chinese
非母音，非赋税，非欺骗，非山脊，无实幻象，于本初解脱之广阔虚空中，何者为错谬？何为错谬？何为应舍弃？何为应获取？奇妙的笑声迸发，萨拉哈说：当感官沉溺于尘世之城时，自我便无所事事地增长。你们现在做什么，去哪里，心啊？这是极其难以理解的意境。如是说。对于无执着的行为，不应视为违背，如《日轮经》所说：如风折断树木，即使断命也不违背。如水带走土地，即使不予取也不违背。如泉眼风穴，即使行不净行也不违背。如岩石的岩屑，即使妄语也不违背。如是说。第六，以何种时机为主而守护，分为共同和个别两种。第一种是：罪恶不善之方与集会之中，以下者为主，以欲望为目标，于行事之时与寂静处行持密咒。若不衡量内在，则守护不混杂之圆满，若衡量内在，则需遮止，智者如是认为。也就是说，罪恶不善与以欲望为寂静之方两种，第一种是：若堕罪聚集，在凡夫俗子、罪恶之人的群体中，以及众多聚集的集会中等，应主要守护别解脱戒和菩萨戒，因为密咒的行为非常猛烈，他人不会相信，会成为诽谤的基础，而且心智狭小之人会害怕，从而做出舍弃佛法的行为等等，并且密咒的秘密之门会被泄露，如《学集论》所说：若令众生不信，则应谨慎舍弃。以及《根本堕罪》中说：宣扬秘密是第七条。第二种是以欲望为寂静的堕罪，应以进入行事之时和寂静的密咒行持来守护，如《秘密律经》所说：于寂静处行事应精进。对于世间不信的两种情况，所有被禁止的行为都应努力守护。若不衡量内在，持戒之人安住于自性之中，则应守护所说的不混杂之圆满。若衡量内在，则应知晓所说的遮止所需之圆满守护之方式。
English
Non-vowel, non-tax, non-deception, non-ridge, unreal illusion, in the vast expanse of primordial liberation, what is mistaken? What is the mistake? What should be abandoned? What should be obtained? A wondrous laughter bursts forth, and Sarahas says: When the senses fall into the city of the world, the self grows without doing anything. What are you doing now, where are you going, mind? This is an extremely difficult state of mind to enter. Thus it is said. For actions without clinging, it should not be considered a violation, as the "Wheel of the Sun Sutra" says: Like the wind breaking a tree, even taking life is not a violation. Like water carrying away the earth, even taking what is not given is not a violation. Like a spring and a wind cave, even engaging in impure conduct is not a violation. Like a chip of rock from a cliff, even speaking falsely is not a violation. Thus it is said. Sixth, guarding according to which occasion is primary is divided into two types: common and specific. The first is: in the direction of sinful non-virtue and in the midst of gatherings, the latter is primary, aiming at desire, practicing secret mantras at the time of practice and in solitude. If one does not measure internally, then guard the complete, unmixed vows. If one measures internally, then one must restrain, as the wise ones assert. That is to say, there are two aspects: sinful non-virtue and solitude due to desire. The first is: if downfalls accumulate, in the midst of ordinary people, sinful individuals, and in gatherings where many assemble, one must primarily guard the Pratimoksha and Bodhisattva vows, because the conduct of secret mantras is very fierce, others will not believe it, and it will become a basis for slander, and those with small minds will be afraid, thereby engaging in actions of abandoning the Dharma, and the secret doors of mantras will be revealed. As the "Compendium of Trainings" says: If one causes sentient beings to lose faith, then one should carefully abandon it. And as the "Root Downfalls" says: Proclaiming secrets is the seventh. The second is the downfalls of solitude due to desire, which should be protected by engaging in practice at the time of practice and by the practice of secret mantras in solitude, as the "Secret Discipline Sutra" says: Strive diligently to practice in solitude. All prohibitions in both directions of worldly disbelief should be diligently guarded. If one does not measure internally, and the person with vows abides in their own nature, then one should guard the complete, unmixed vows as described. If one measures internally, then one should know the way to guard the complete vows, which requires restraint.
Chinese
做。第二是分别：最初的行者和瑜伽成就者，以及一切智者的行为是什么？时轮说，需要时间联系。其中，最初的行者和瑜伽者，以及成就者和一切智者的四种行为中，第一种是主要进行分时段的事务，即食物的瑜伽，朵玛，擦擦，水施，念诵经文，七支，十种法行，加行发心，正行无缘，后行回向所摄持的行为。十种法行是：怙主慈氏说：书写、供养、布施，听闻、阅读、受持，讲说、念诵，思维和禅修，这十种法行的自性，福德聚不可估量。如是说。观世音菩萨说：建造三宝所依和放生，建造桥梁，供养布施沐浴和绕转，以及戒律等，为利有情而精进，是我的儿子，舍弃此身之后往生极乐世界。如是说。还有人想舍弃十种不善，进入十度。主要持守下部的律仪，这被称为普贤行。第二，因为稍微生起了一些体验，所以将行为分为内外两种。在秘密行的时间里，灌顶，会供轮，念诵和修持二者，自他加持的四个时间里，主要受持密咒的律仪，因此下二者的功德向上增进，这被称为秘密行或明行。第三，因为稍微获得稳固，所以以明咒禁行的行为，结合解脱会供和歌舞，以及真实和意幻的手印等，以有戏论和无戏论的行为，无有衡量地行持。多哈中说：有时进入尸林，享用灯盏，以无畏的心在饿鬼处睡眠，与贱民交往，牵引尸体的轮子，在此无有应做不应做的行为，不可衡量。进入歌舞、笛子、嬉戏玩乐的聚会中，以黑汝嘎的舞蹈和六种所生会供之歌，心生欢喜，不要稍微忧伤。背后披着兽皮，肢体用铜装饰，头顶竖着具有法轮的发髻。
English
To do. Second, specifically: What are the practices of the initial practitioner, the accomplished yogi, and the all-knowing one? The Kalachakra explains that a connection of time is needed. Among these four practices—the initial practitioner, the yogi, the accomplished one, and the all-knowing one—the first is primarily focused on activities within time intervals, such as the yoga of food, torma offerings, tsa-tsas, water offerings, reciting sutras, the seven branches, the ten practices of Dharma, the preliminary generation of bodhichitta, the main practice of non-objectification, and the subsequent practice of dedicating merit. The ten practices of Dharma are: Lord Maitreya said: Writing, offering, and giving, listening, reading, and memorizing, teaching and reciting, thinking and meditating; the nature of these ten practices of Dharma is a collection of immeasurable merit. Thus it is said. Avalokiteśvara said: Building the supports of the Three Jewels, liberating lives, constructing bridges, offerings, giving, bathing, circumambulating, and observing moral discipline, striving for the benefit of sentient beings, are my children; having abandoned this body, they will go to Sukhavati. Thus it is said. Furthermore, there are those who wish to abandon the ten non-virtues and engage in the ten perfections. Primarily upholding the lower vows, this is called the practice of Samantabhadra. Second, because some experience has arisen, practices are divided into outer and inner. During the time of secret practice, empowerments, tsokhor, the two—approach and accomplishment—and the four times of blessing oneself and others, primarily taking the vows of mantra, the qualities of the lower two increase upwards; this is called secret practice or vidya practice. Third, because some stability has been attained, with the practice of vidya asceticism, combining liberation gatherings and songs and dances, as well as real and imagined mudras, engaging in practices with and without elaboration, without any measure. The Doha says: Sometimes entering the charnel ground, enjoying the lamps, sleeping in the abode of pretas with a fearless mind, associating with outcastes, drawing the wheel of corpses, here there is no behavior of what should or should not be done, it cannot be measured. Entering into gatherings of songs, dances, flutes, play, and amusement, with the dance of Heruka and the songs of the six-born assembly, the mind is uplifted, do not be slightly sad. With a deerskin draped on the back, limbs adorned with copper, and a topknot with a wheel held on the crown of the head.
Chinese
用骨头的碎片将所有肢体分成八份，用大象老虎的皮包裹上下身，手持卡杖嘎和铃。尤其要做出大秘密疯子的行为，以非鸟非兽的方式自然而然地行动，像大象进入大海一样，总是以疯狂的心态，如果修行被谴责的法，则说能解脱。这是名为“普贤行”的。第四个是，像那样，将毒药转化为甘露，能够使被杀者复活，这是名为“胜过一切方”的行为。密集金刚中说：难以忍受的苦行誓言，依靠它不会成就，依靠所有欲望的功德，则会迅速成就。这是第二个简要说明本体：功德的基础是别解脱，尽力而为，菩提心是密咒的支分。成熟的灌顶和三戒如同眼睛般守护。将三处所知为天尊的生起次第，以及有相和无相的圆满次第禅修。也就是说，通过发起菩提心，在守护别解脱戒的基础上，不违越密咒的誓言，如前所述，像额头上的眼睛一样守护三戒。出自《口诀宝藏》：无有内外隐秘的六法是：知晓教法的根本是戒律，知晓恶趣的引导是罪恶，没有守护戒律，教法的根本就会腐烂，知晓它是所有功德的所依，知晓它是上升天界的阶梯，知晓它是度往解脱的乘具，因此要精勤珍爱守护清净的戒律。此外，仅仅以自己的理解为借口，说密咒中是这样说的，寻找借口，以放荡不羁、粗暴的行为将罪过归于饥荒，就像丢弃羊毛一样，这是无论如何都不能做的。如来的一切经、律、论都说见解要高，行为要细致，没有说见解要低，行为要粗暴的。莲花生大师在《断行释·幻化宝藏》中说：见解不要太高，