English
Having divided all limbs into eight parts with bone fragments, wrapping the upper and lower body with elephant and tiger skin, holding a khatvanga and bell in hand. Especially engaging in the behavior of a great secret madman, acting spontaneously in a way that is neither bird nor beast, like an elephant entering the ocean, always with a mad mind. If one practices condemned dharmas, it is said that one can attain liberation. This is called "Samantabhadra Conduct." Fourthly, like that, transforming poison into nectar, being able to revive the slain, this is called the conduct of "Victory over all Directions." It is said in the Guhyasamaja: unbearable ascetic vows, relying on them will not achieve, relying on all the qualities of desire, one will quickly achieve. This is the second, briefly stating the essence: The basis of qualities is individual liberation, doing what one can, the mind of enlightenment is a limb of mantra. Protect the maturing empowerment and the three vows like the eyes. The generation stage of knowing the three places as deities, and meditate on the completion stage with signs and without signs. That is, by generating the mind of enlightenment, on top of protecting the vows of individual liberation as appropriate, without violating the samaya of secret mantra, protect the three vows like the eye on the forehead, as explained above. From the Treasury of Precious Instructions: The six dharmas without hidden secrets are: Knowing that the root of the teachings is discipline, knowing that the guide to bad destinies is sin, without protecting vows, the root of the dharma will rot, knowing that it is the basis of all qualities, knowing that it is the ladder to ascend to higher realms, knowing that it is the vehicle to cross over to liberation, therefore, diligently cherish and protect pure discipline. Furthermore, just using one's own understanding as an excuse for views, seeking excuses by saying that this is how it is explained in secret mantra, attributing faults to famine with unrestrained and rude behavior, like discarding wool, this should not be done in any way. All the sutras, tantras, and shastras of the Sugata say that the view must be high and the conduct must be meticulous, but there is not a single teaching that says the view must be low and the conduct must be coarse. Guru Padmasambhava said in the Chod Commentary, Treasury of Illusions: Do not make the view too high,
Chinese
心性虚空无有宽窄，禅修不应落入衡量。六识感官贪求炽盛，行为举止无需过分细致。三界轮回乃是险峻深渊。如是说。即使通达了行为离弃取舍的真谛，如果果实尚未在相续中显现，如此行事方为妥当。即使你的意念如同佛陀一般，行为举止也应与常人无异。如是等等广为宣说。 意集经中，莲花生上师开示说：即使通达了见解如海般广阔的真谛，行为上也要谨慎对待世俗的因果。即使通达了心性广阔的真谛，也要守护誓言、戒律，不使之衰损。如是说。如果见解高远而行为粗糙，那就有落入外道断见派的危险。口头上见解高超，而轻视修行，最终将堕入地狱的苦处。如是说。瑜伽士是指对法性真谛获得证悟之人。那些随意做出疯狂行为的人，不能称之为瑜伽士。密咒师是指通过方便与智慧双运之道，迅速成佛之人。心怀贪念，口中念诵佛法和苯教的人，不能算作密咒师之列。邬金大士如是说。那么，见解的力量不是通过行为来体现的吗？如果这样说，确实如此。但行为与时机因缘关系重大。否则，过早地进行行为，会远离成就。例如，印度的大成就者扎烂达热（ཛཱ་ལེནྡྷ་རི）的弟子，匝惹巴（ཙརྻ་པ་）佩戴着六种骨饰，开始修行。他的上师说时机尚未成熟，但他没有听从，结果在一个山里因为口渴而感到危险。这时，一个人拿着头盖骨，赶着两头大象过来，他向那人要水。那人说：这两头大象要被老虎吃掉了，我要去取水。说完就走了。老虎来了，他无力抵抗，大象被吃掉了。那个人回来后，变成了他的上师，说这就是行为时机不成熟的例子，说完就消失了。后来，他又来了，因为饥饿想吃一具尸体，就向一个人借刀。那人说，如果要做行为，就要这样做。说完就把那个人变成乌鸦吃掉了，然后变成了他的上师，消失了。还有一次，在一个大河边，一个可怜的麻风病人说：修行者，请你背我过去。但他背不动。
English
The nature of mind is without width or narrowness, meditation should not fall into measurement. The six consciousnesses and senses have great desire for thoughts, actions need not be overly meticulous. The three realms of samsara are a great abyss. Thus it is said. Even if one understands the meaning of actions being free from acceptance and rejection, if the fruit has not yet manifested in the continuum, it is good to act in this way. Even if your mind is like a Buddha, make your actions consistent with ordinary people. Thus, it is widely spoken. From the Gongdü Lhasé Zheldam: Even if you understand the meaning of view being as vast as the ocean, be careful in actions regarding conventional cause and effect. Even if you understand the meaning of mind being vast and genuine, protect vows, commitments, and discipline without letting them deteriorate. Thus it is said. If the view is high and the actions are coarse, there is a danger of falling into the nihilistic view of the materialists. If the verbal view is high but the religious practice is despised, one will fall into the suffering of hell. Thus it is said. A yogi is one who has realized the meaning of the true nature of reality. Those who randomly perform crazy actions are not called yogis. A mantra practitioner is one who quickly attains Buddhahood through the path of uniting skillful means and wisdom. Those who are attached and recite Dharma and Bon are not included among mantra practitioners. Thus said Orgyen Chenpo. So, isn't the power of view manifested through action? If so, it is true. But action is mainly related to timing. Otherwise, premature action will distance one from accomplishment. For example, the disciple of the great Indian siddha Jalandhari, Caryapa, adorned himself with six bone ornaments and began to practice. His teacher said that the time was not yet ripe, but he did not listen and went to a mountain where he was in danger of thirst. Then, a man came carrying a skull cup and driving two elephants, and he asked the man for water. The man said, "These elephants are about to be eaten by a tiger, I am going to fetch water." Then he left. A tiger came and he could not resist, and the elephants were eaten. When the man returned, he turned into his teacher and said that this was an example of action being premature, and then he disappeared. Later, he came again, and because he was hungry, he wanted to eat a corpse, so he borrowed a knife from a man. The man said, "If you want to do action, do it like this." Then he turned the man into a crow and ate him, and then he turned into his teacher and disappeared. Again, by the bank of a great river, a miserable leper woman said, "Practitioner, please carry me across." But he could not carry her.
Chinese
当一个挑夫挑着东西走到水中央时，变成了金刚瑜伽母。挑夫是成就者扎普瓦。在尸陀林做会供时，一个黑人说要做会供的施主，因为没有委托他，所以在会供结束时变成了胜乐金刚。如果没有上师、本尊、空行的允许，行为不会成就。就像说这一世不成就殊胜，就放弃解脱，然后消失不见一样。据说狮子跳跃的地方，狐狸跳跃就会掉进悬崖。因此，了解三种律仪的共同和特殊之处，就应该修习生起次第和圆满次第。如《金刚帐续》所说：“生起次第和圆满次第有两种。这种方法是圆满佛陀所说的，就像梯子的阶梯一样。”这里认为次第二者是不同的，是先后的道路。又如《喜金刚续》所说：“生起次第和圆满次第，将二者平等安住，宣说金刚持的法。”这里说的是生起次第和圆满次第双运来修习。第一种是针对初学者，第二种是针对获得稳固的人。第一种修习方式是，虽然因部的观点有很多不同，但在无上瑜伽内续的修习方式中，也像新译密咒一样，认为要用三种等持来修习。如《金刚顶续》所说：“进行结合的等入，然后是坛城之王，然后又是事业之王。”《桑布扎续》中也这样说，从宫殿到生起本尊之间是结合，从开展眷属到供养赞颂之间是坛城之王，眷属的念诵诀窍等是事业之王。还有，通过瑜伽六支来生起，如《金刚帐续》所说：“佛陀的处所是圆满，普贤的自性，将自己观想为本尊，供养赞颂顶礼享用等，认为是瑜伽六支。”也就是在生起宫殿和座垫时，是毗卢遮那的支分，生起本尊后迎请，之后是贪染，是金刚萨埵的支分，灌顶加持是不动佛的支分，享用甘露是义成就的支分。
English
When a porter carrying a load went to the middle of the water, he became Vajrayogini. The porter was the accomplished Tsapuwa. When doing a ganachakra in the charnel ground, a black man said he would be the host of the ganachakra, but because he was not entrusted, he became Chakrasamvara at the end of the ganachakra. Without the permission of the guru, yidam, and dakini, the practice will not be accomplished. It is like saying that if one does not achieve the supreme in this life, one should abandon liberation, and then disappear. It is said that where a lion jumps, a fox jumping will fall into a cliff. Therefore, understanding the common and special aspects of the three vows, one should practice the generation stage and the completion stage. As the Vajrapanjara Tantra says: "There are two stages, the generation stage and the completion stage. This method is taught by the perfect Buddha, like the steps of a ladder." Here, the two stages are considered different, as the former and latter paths. Also, as the Hevajra Tantra says: "The generation stage and the completion stage, placing the two equally, teach the Dharma of Vajradhara." Here it is said that the generation stage and the completion stage should be practiced in union. The first is for beginners, and the second is for those who have gained stability. The first method of practice is that, although there are many differences in the views of the cause tantras, in the practice methods of the Anuttarayoga Tantra, like the New Tantras, it is believed that one should practice with the three samadhis. As the Vajrashekhara Tantra says: "Perform the entering of union, then the king of mandalas, then again the king of actions." The Sambhuta Tantra also says this: from the palace to the generation of the main deity is union, from the expansion of the retinue to the offerings and praises is the king of mandalas, and the recitation secrets of the retinue etc. are the king of actions. Also, there is generation through the six limbs of yoga, as the Vajrapanjara Tantra says: "The Buddha's abode is perfection, the nature of Samantabhadra, accomplishing oneself as the chosen deity, offerings, praises, prostrations, enjoyment, etc., are considered the six limbs of yoga." That is, when generating the palace and seat, it is the limb of Vairochana, after generating the deity, inviting them, and then attachment, it is the limb of Vajrasattva, empowerment and sealing are the limb of Akshobhya, and enjoying nectar is the limb of Amoghasiddhi.
Chinese
嗡。品尝甘露是无量光佛之支分，赞叹功德是宝生佛之支分。又，《二观察》中说：‘明点住于水和形，由四超越于形中证悟。’因此，天神的种子住于明点中，由此行二义，显现光之明点住于水中，生起天神后进行增殖，住于形中。因此，将明晰的等持摄集于圆满次第中，是超越于形。此四住之约定，卓弥·释迦益西及其追随者极为重视。又，在瑜伽续部中说由五现证菩提生起：首先从莲花座上现证菩提，在座垫之上安放天神之手印，从心手印现证菩提，其上以种子字标示，从语字现证菩提，由此生起天神，从圆满身现证菩提，于此融入智慧尊，从天神智慧萨埵现证菩提，即是圆满五种圆满之安立。又，在一些大瑜伽论典中说，以五次第之口诀生起圆满次第。即是，生起天神，呼气吸气是自我加持之次第，于五轮中五部之手印放出和收摄光芒是种种金刚之次第，于四轮中增长安乐，生起四喜之智慧是充满宝瓶之次第，五手印化为五部父母，观想从交合处之甘露充满身体而修拙火是惹兰达日之次第，收摄身和种子，安住于无所缘之状态是不可思议之次第。按照宁玛派的观点，在生起次第玛哈瑜伽中，外观显现为坛城，内蕴显现为本尊和佛母。即是外观的器世界，包括层层叠叠的世间形成，作为所依的坛城，以及内在的有情众生，一切显现和声音都显现为所依的本尊。根据隆钦宁提的阿努瑜伽，在《业成火鬘》中说：‘广大遍布的皮肤严密覆盖，骨骼之城，血肉之堆积是坛城。’即是身体是坛城，显现的自性是莲花金刚舞，空性的本体是秘密佛母。