English
The entrance is: entering through the gate of indivisibility of emptiness and wisdom. As the Kunje says: "Anu desires a place without distinction, entering through the gate of emptiness and wisdom." How to enter? Through the way of non-origination and completion. As the Heart's Lock says: "Unborn emptiness itself is wisdom, wisdom awareness is the way of emptiness itself, non-dual play is great bliss. It is not a gradual entry, but for all phenomena of appearance and existence, like a fish leaping in water, the mind meets, appearance and existence is the great mudra." The view is: the nature of the union of emptiness and wisdom, the root of the indivisibility of the three mandalas is the mandala of the mind of enlightenment, all dharmas are enlightened from the very beginning. The three mandalas are: all the dharmas of appearance and existence, samsara and nirvana, gather into the manifestation of one's own mind, and that mind itself is unborn, emptiness free from all extremes of elaboration, or the pure space of the nature mother Samantabhadrī, which is called the mandala of suchness. As the General Sutra says: "What arises from the mind is emptiness, therefore all that arises from it is empty." That unborn nature, without ceasing in all places, appears in a self-manifest, impartial, all-pervading way, which is called the spontaneously accomplished mandala of the wisdom Samantabhadra. As it says: "If examined, nothing is seen, yet everything appears." These two also abide in union, without difference in essence, which is the son of the indivisibility of emptiness and wisdom, great bliss, which is called the root mandala of the mind of enlightenment. As the former says: "What is called mantra is the indivisibility of appearance and non-appearance, liberation from the essence of the two, non-fixation on the middle way, that alone is reality." Therefore, all dharmas are viewed as the nature of the indivisibility of the three mandalas, enlightened from the beginning in the root mandala of the mind of enlightenment. As it says: "All is of one taste, enlightened from the beginning is great bliss, it is the essence of unborn and unceasing, the three mandalas of no action, accomplished from the beginning, spontaneously accomplished." And as Yutang says: "From the space of appearance and existence, the good mother, the unborn mandala Samantabhadra arises, at the very moment of arising there is no arising, father and mother (union)."
Chinese
以及圣子们的大乐！任运自成。如是说。 也就是，想要昆图桑布的无间断之舞显现为天神之身。 在《总集经》中说： 昆桑大圆满，本初即开展， 外内明朗之，坛城即此是， 显有皆清净，天神天女界。 又，《宝藏幻钥》中说： 圆满阿努瑜伽，五蕴、界、处等， 皆为天神天女之坛城， 视为无生圆满之自性。 如是说。 戒律是： 在《义集》中说： 基础即是誓言， 身语意三处于律仪之义， 根本支分等， 守护与修持即是彼。 如是说，以身语意三门守护和修持根本和支分等的誓言。 也就是，分类来说， 有重要扼要决定的四种誓言，共同的二十八种，增上的四种，苦行的二十三种，修持的二十种，行持恒常的四种，舍弃五魔，摧毁敌对，见解的誓言等九种，在总集经第六品中说了。 其中，第一，重要扼要决定的基础是： 身１、语２、意３、行４，处所完全清净，也就是不要让善逝的心和有情的心感到羞愧。 第二，共同的二十八种是： 根本是身语意金刚誓言三种，支分是所行五种，所取五种，不舍五种，所知五种，所修五种。与上述大瑜伽士的二十八种誓言相同。 第三，增上的四种是： 胜义中，誓言的自性远离违越和衰损，因此没有守护的界限１；相上，超越能取所取，因此是遍布的２，也就是完全遍布；这些都融入于心性一３的法界中；法性不思议的自性中不移动，那么律仪誓言一切自性清净，任运自成，也就是证悟实相极品的誓言。 第四，苦行二十三种是： 如同以狐狸和响蜜等为例所显示的意义，如同努钦等所解释的那样。如果狐狸被抓住，即使付出生命也不顾惜，会砍断手逃走。同样，瑜伽士即使面临生命危险也要守护誓言，调伏不顺之方，誓言之势
English
And the sons, great bliss! Spontaneously perfect. Thus it is said. That is, wanting the uninterrupted play of Kuntuzangpo to appear as a deity body. In the Kun Dus it says: Kunsang Dzogchen, primordially expanded, Outer and inner clear, this mandala is, Appearance and existence are completely pure, the realm of gods and goddesses. Also, in the Treasure Trove of Miraculous Keys it says: The perfection of Anu Yoga is: The aggregates, elements, and sense bases, In the mandala of gods and goddesses, Are considered to be unborn perfection. Thus it is said. Discipline is: In the Condensed Meaning it says: The basis is the samaya, The meaning of abiding in the three doors of discipline, The root and branches, etc., Guarding and accomplishing is just that. Thus it is said, guarding and accomplishing the samayas of the root and branches, etc., with the three doors of body, speech, and mind. That is, classified, There are four important essential definitive samayas, twenty-eight common ones, four additional ones, twenty-three ascetic practices, twenty practices, four constant conduct practices, abandoning the five demons, destroying the enemy base, the samaya of view, etc., nine categories, which are spoken of in the sixty-first chapter of the General Sutra. Among them, the first, the basis of the important essential definitive samayas, is: Body 1, speech 2, mind 3, conduct 4, the place is completely pure, that is, one should not shame the mind of the Sugata and the mind of sentient beings. Second, the twenty-eight common ones are: The root is the three vajra samayas of body, speech, and mind, the branches are the five to be practiced, the five to be taken, the five not to be abandoned, the five to be known, and the five to be accomplished. It is the same as the twenty-eight samayas of the great yogi mentioned above. Third, the four additional ones are: In the ultimate sense, the nature of the samaya is free from transgression and degeneration, therefore there is no limit to guarding 1; in appearance, it transcends grasping and clinging, therefore it is pervasive 2, that is, completely pervasive; these are all gathered into the sphere of one mind 3; if the nature of reality, which is inconceivable, does not move, then all vows and samayas are naturally pure and spontaneously accomplished, that is, the samaya of realizing the ultimate state. Fourth, the twenty-three ascetic practices are: As the meaning shown by the examples of the fox and the honeybee, etc., as explained by Nubchen, etc., if a fox is caught, it does not care about its life and cuts off its hand to escape. Similarly, a yogi must protect the samaya even if his life is in danger, subduing the unfavorable side, the power of the samaya.
Chinese
进入行为的方式。 就像名叫“一切知”的马，知晓一切且快速地在瞬间绕遍所有土地一样，以智慧对所有所知之物的共同和各自的特征，做到毫无阻碍的行为。 就像柔软的身体能变成任何姿势一样，以恭敬的身体精进于舞蹈和手印轮，这是摧毁懒惰的行为。 就像大象因醉酒而无法区分敌友，摧毁所见的一切一样，通过了知轮回与涅槃无别，这是摧毁见行四敌的行为。 就像老虎以勇敢、坚韧、吞噬的心，凶猛、威严、激动一样，通达实相的等持是勇敢者的行为，具有力量。以行为的行为，度化十方刹土，是吞噬、凶猛、威严、激动的状态，与所化众生相符，例如降伏鲁扎并提升其地位的行为。 就像大鹏鸟在空中飞翔，毫不费力地切断天空，并且无需观看就能清晰一切一样，以见解了知法界与智慧无别，这是毫不费力的行为。 就像熊瞄准任何目标，都会毫不犹豫地摧毁并分离一样，瑜伽士具有见行的把握，毫不犹豫地将显现的行为付诸实践的行为。 就像大海深处有很多黄金一样，能够保守秘密的深奥意义，并且在修持时不会退转，这是坚定的行为。 就像愚痴的哑巴无法区分取舍一样，以不区分轮回和涅槃等差别的等性，通达无我的智慧达到顶峰的行为。 就像须弥山不可动摇一样，对上师和道友的虔诚和恭敬不会改变，以及以对治昏沉和掉举的等持不动的所依之方便的行为。 就像天空宽广而浩瀚，没有取舍地容纳一切一样，瑜伽士在道友中具有广阔的包容性，并且在这种伟大者的见行中，轮回和涅槃以及任何乘都没有不被包含的，这是行为的行为。 就像闪电击中任何东西都会摧毁一样，瑜伽士以猛烈的等持，毫无阻碍地摧毁任何敌对势力和障碍的行为。 就像金刚手摧毁所有邪见者一样，瑜伽士以愤怒
English
The way to engage in conduct. Just as the horse named "All-Knowing" knows everything and swiftly circles all the lands in an instant, similarly, with wisdom, one engages in unobstructed conduct towards all knowable things, both common and specific characteristics. Just as a flexible body can transform into any posture, similarly, with a respectful body, one diligently engages in dance, mudras, and whirling practices, which is the conduct of subduing laziness. Just as a great elephant, intoxicated with alcohol, cannot distinguish between friend and foe and destroys whatever appears, similarly, through knowing samsara and nirvana as inseparable, one engages in the conduct of destroying the four enemies of view and conduct. Just as a tiger has a brave, tenacious, and devouring mind, fierce, majestic, and agitated, similarly, the samadhi that realizes the true nature is the conduct of a courageous one, endowed with strength. The conduct of liberating the ten realms through the conduct of behavior is a state of devouring, fierce, majestic, and agitated, in accordance with those to be tamed, such as the conduct of subduing Rudra and elevating his status. Just as a great garuda soars in the sky, effortlessly cutting through the sky and clearly seeing everything without looking, similarly, through the view of realizing the indivisibility of the expanse and wisdom, one engages in effortless conduct. Just as a bear, once it aims at something, destroys and separates it without hesitation, similarly, a yogi, endowed with the confidence of view and conduct, engages in the conduct of applying manifest actions without hesitation. Just as there is much gold transformation in the depths of the ocean, similarly, one is able to keep secret profound meanings and does not turn back from practicing them, which is steadfast conduct. Just as a foolish mute cannot distinguish between what to accept and reject, similarly, through equanimity that does not differentiate between samsara and nirvana, one engages in the conduct of perfecting the wisdom that realizes selflessness. Just as Mount Meru is immovable, similarly, one's faith and respect for the lama and friends do not change, and one relies on the antidote to immovability through samadhi that is free from sinking and excitement, which is the conduct of skillful means. Just as the sky is vast and expansive, accommodating everything without acceptance or rejection, similarly, a yogi has great inclusiveness among fellow practitioners, and within this view and conduct of a great being, there is nothing that is not included, whether it be samsara, nirvana, or any vehicle, which is the conduct of behavior. Just as lightning destroys whatever it strikes, similarly, a yogi, with fierce samadhi, effortlessly destroys any opposing forces and obstacles, which is the conduct of behavior. Just as Vajrapani destroys all those with wrong views, similarly, a yogi with wrath
Chinese
思维禅定，毫不犹豫地摧毁障碍的行持。如同乌鸦同时用眼睛守护敌人和食物一样，这些内外誓言，经常同时努力取舍的方便行持。如同大象进入水中，不顾快乐和不快乐一样，大自在者具备见行，无有取舍地行持，或者不选择所化众生，行持四种事业的行持。如同狮子独自居住一样，抛弃见行不合的朋友，独自住在寂静处，修持见修的行持。如同鸳鸯雌雄不分离地同行一样，以慈悲心对待众生，将他们安置于解脱的安乐，与方便不分离地同行的行持。如同幻术师所变的幻象一样，了知蕴、界、处、胜者的坛城如幻，如此修持并开示，是以方便善巧调伏的行持。如同猪不分净秽地吃一切一样，五种誓言物，无有取舍地平等享用的行持。如同豺狼毫不犹豫地喜欢杀戮一样，以串习见行的慈悲，救度证悟邪见者，并将神识安置于无漏，以圆满二资粮的方便行持。如同闪电同时迅速照亮一切一样，修持道，努力迅速成就自利的行持。如同秃鹫谨慎守护戒律，避免杀生一样，看似放荡的行为，似乎不适合其他乘，但在此以大自在者的行为来行持，则是清净誓言并净化罪过的行持。如同国王谨慎地统治国家，珍爱并守护自己的眷属一样，瑜伽士努力修习证悟法界智慧无二大乐的方便，统治行持的王国，了知一切法不是他者而是自己，从而守护众生，罪过在自身清净的行持。以上这些，为了自利、利他和二者之利，都应以敏锐的智慧同时修持。第五，修持的二十种。