English
The conduct of destroying obstacles without hesitation through meditative contemplation. Like a crow guarding both its enemy and food with its eyes at the same time, these inner and outer vows are the conduct of constantly striving to adopt and abandon simultaneously. Like a great elephant entering water without regard for pleasure or displeasure, the great self, possessing the view and conduct, practices without acceptance or rejection, or without choosing beings to be tamed, performs the conduct of the four activities. Like a lion dwelling alone without companions, abandoning friends with incompatible views and conduct, dwelling alone in a solitary place, is the conduct of practicing view and meditation. Like male and female geese traveling together without separation, with compassion for sentient beings, establishing them in the bliss of liberation, is the conduct of traveling inseparably with skillful means. Like the illusion created by a magician, knowing that the aggregates, elements, sense bases, and mandala of the Victorious Ones are like illusions, meditating and teaching accordingly is the conduct of enticing with skillful means. Like a pig eating everything without distinguishing between clean and unclean, the five samaya substances are enjoyed equally without acceptance or rejection. Like a jackal that delights in killing without hesitation, with the compassion of familiar view and conduct, liberating those with wrong views by realization, and establishing consciousness in the uncontaminated, is the conduct of perfecting the two accumulations through skillful means. Like lightning illuminating everything quickly at once, striving to quickly accomplish one's own benefit by practicing the path is the conduct. Like a vulture carefully guarding moral conduct and refraining from killing, the conduct of unrestrained behavior may seem unsuitable for other vehicles, but here, if practiced as the conduct of a great self, it is the conduct of purifying vows and cleansing faults. Like a king carefully ruling the kingdom, cherishing and protecting his retinue, the yogi who strives to realize and familiarize himself with the non-dual great bliss of the expanse of wisdom, suppresses the kingdom of conduct, and realizing that all dharmas are not other than himself, protects beings and purifies faults in their own place. All of these, for the benefit of oneself, the benefit of others, and the benefit of both, should be practiced simultaneously with keen intelligence. Fifth, the twenty of practice.
Chinese
不毁坏的是狮子，不毁坏猛兽之王的宝座。等等所阐述的意义。从《乐集寂静续》中说：不毁坏猛兽之王的宝座。等等，与用隐语表达的意义相同。金刚上师的身体不应轻侮。不应染指上师的明妃。不应破坏信徒的集会。不应玷污供品和上师的财物，也不应饮酒。不应染指道友的明妃。不应依赖没有标志的明妃。不应依赖不具足特征的誓言物。不应诽谤智者的功德。不应向非法器宣说秘密教法。不应舍弃具足标志的明妃和具足法器的弟子。不应分离意义空乐和象征的父母。即使只是开玩笑，也不应与道友姐妹发生内讧。不应享用他人用过的残食。不应傲慢上师的座位。不应中断自己和他人所修的闭关。不应让禅定陷入昏沉和掉举的控制。念诵和仪轨不应用言语中断。不应超越灌顶标志的手印，也不应忘记誓言。不应扰乱瑜伽士的坛城，也不应消除众生的力量。不应违背对上师的承诺。以上这些都是。第六，日常行为的四种是：金刚、铃、橛、颅器等所阐述的意义。舍弃两种断除禅定命根的行为。舍弃令人陶醉的酒。用密咒的隐语声音修行。摧毁懒惰的魔。第七，舍弃五魔是：对于瑜伽行者来说，经常阻碍修行的五魔是：分别念、懒惰、散乱、恶语、愤怒暴戾都要舍弃。第八，摧毁四敌是：见、修、行三种造作任其自然流失的敌人。见解低下而行为粗暴放荡的敌人。根本和支分誓言破损堕落的敌人。有节制的懒惰夺走果实的敌人，这四种都要摧毁。第九，见地的誓言是：器清净是密严刹土。欲妙清净是供养的物品。轮回清净是天神的坛城。烦恼清净是证悟大智慧。如果将这些归纳起来，就是守护无间断的法性一味的誓言，以及
English
Not to destroy is the lion, not to destroy the throne of the king of beasts. The meaning shown by these and other statements. From the Peaceful Lineage of the Bliss Gathering Tantra, it says: Not to destroy the throne of the king of beasts. And so on, the meaning is the same as that shown by metaphors. One should not disrespect the body of the Vajra Master. One should not defile the consort of the Lama. One should not break the assembly of faithful ones. One should not defile the offerings to the Three Jewels and the Lama's property, nor should one drink intoxicating liquor. One should not defile the consort of one's Dharma brother. One should not rely on a consort without marks. One should not rely on samaya substances that do not possess qualities. One should not slander the qualities of the wise. One should not reveal secret teachings to those who are not vessels. One should not abandon a consort with marks and a disciple who is a vessel. One should not separate the meaning of bliss and emptiness and the symbolic father and mother. One should not engage in internal strife with Dharma sisters, even in jest. One should not consume leftovers that have been used by others. One should not be arrogant about the Lama's seat. One should not interrupt the retreat practiced by oneself and others. One should not let the samadhi fall under the control of sinking and agitation. One should not interrupt the recitation and ritual with words. One should not transgress the mudras of empowerment and signs, and one should not forget the symbols. One should not disturb the mandala of yogis, and one should not reverse the power of beings. One should not fail to uphold the Guru at the crown of one's head. These are all. Sixth, the four continuous practices are: the meaning shown by the vajra, bell, phurba, skull cup, and so on. Abandoning the two actions that cut off the life force of meditation. Abandoning intoxicating liquor. Accomplishing through the secret mantra's symbolic language. Subduing the demon of laziness. Seventh, abandoning the five demons is: For a practitioner of yoga, the five demons that constantly interrupt practice are: conceptual thought, laziness, distraction, harsh words, and anger and violence, all of which must be abandoned. Eighth, subduing the four enemies is: The enemy of view, meditation, and action that are artificial and allowed to go their own way. The enemy of having inferior view and coarse and dissolute conduct. The enemy of breaking the root and branch vows and falling. The enemy of limited laziness stealing the fruit, these four must be subdued. Ninth, the samaya of view is: The pure vessel is the Akanishta realm. Pure desirable qualities are the objects of offering. Pure samsara is the mandala of deities. Pure afflictions are realized as great wisdom. If these are summarized, it is the samaya of the uninterrupted, single taste of dharmata, and
Chinese
守护界限，是慈悲的誓言，逐渐地包含在两种律仪中。如《总集经》所说：“无须守护的守护，是法性誓言，神圣誓言。”又说：“此誓言极为稀有，因其非一切共有。对于一切微小意乐，应守护其界限。”如是。关于禅修，一般而言，所证之基和能证之道，都可归纳为三种瑜伽来讲解。如《总集经·意集》所说：“诸友！因此，何为不可思议之相？如是，一切不可思议之法的相，即是与三种瑜伽完全相联。何为三？即是事业瑜伽、事业行瑜伽和无事业瑜伽。”如是说。又在《根本续·总集智慧》中说为因之瑜伽、缘之瑜伽和果之瑜伽三种。将根本续和释续这两部续的意义归纳在一起进行阐述的是《义集》：“普贤慈悲为利众，以三乘之相调伏，从胜义决定的乘中，显现密门之经续义，应知为三种，即事业为因，行持为缘，无作是果之瑜伽，如是宣说为一切法之根本。”如是说。因此，事业为因之瑜伽，行持为缘之瑜伽，无作是果之瑜伽这三种中，第一种是：一切法的自性，以坛城三种形象的自性，不混杂而圆满存在。如彼经所说：“无论内外有多少差别，一切诸法皆是菩提心，如其本然安住，应知此为续之义。”如是。第二种是：以具有道的勤作之行，超越轮回，进入寂静状态之果，即声闻、缘觉、菩萨之三乘。如前经所说：“以具勤作之行引导进入之乘，即是事业行持之缘。”如是。第三种是：心的法性，从原始以来即自性清净，因此是远离从其他地方努力而生的勤作之希求和恐惧的内外密咒之乘。如彼经所说：“
English
Guarding the boundaries is the vow of compassion, gradually included in two kinds of precepts. As the General Sutra says: "The protection that needs no protection is the dharma-nature vow, the sacred vow." It also says: "This vow is extremely rare, because it is not common to all. For all small intentions, the boundaries of protection should be maintained." Thus it is. As for meditation, in general, both the basis to be realized and the path that realizes it are explained by summarizing them into three yogas. As the General Sutra, Compendium of Intentions, says: "Friends! Therefore, what is the inconceivable aspect? Thus, the aspect of all inconceivable dharmas is that they are completely connected with the three yogas. What are the three? They are the yoga of action, the yoga of doing action, and the yoga of no action." Thus it says. Also, in the Root Tantra, Compendium of Wisdom, it is said to be the three yogas of cause, condition, and result. The meaning of these two tantras, the Root Tantra and the Explanatory Tantra, is summarized and taught in the Compendium of Meanings: "Samantabhadra, with compassion for the benefit of beings, subdues with the appearance of the three vehicles. From the vehicle of definitive meaning, the meaning of the sutras and tantras that reveal the secret door should be known as three aspects: action as cause, practice as condition, and non-action as the yoga of result. Thus it is taught as the root of all dharmas." Thus it says. Therefore, among the three, the yoga of action as cause, the yoga of practice as condition, and the yoga of non-action as result, the first is: the nature of all dharmas, with the nature of the three aspects of the mandala, exists completely without being mixed. As that sutra says: "No matter how many differences there are, internal and external, all dharmas are bodhicitta, abiding as they are in their natural state. This should be known as the meaning of the tantra." Thus it is. The second is: with the effort of the path, transcending samsara, entering the result of the state of peace, which is the three vehicles of shravakas, pratyekabuddhas, and bodhisattvas. As the previous sutra says: "The vehicle that leads and enters with effortful practice is the condition of action and practice." Thus it is. The third is: the dharma-nature of the mind, which is primordially pure by its own nature, therefore it is the vehicle of inner and outer mantras, free from the hope and fear of effortful striving that arises from other places. As that sutra says:
Chinese
彼处无有勤作之果，因所证悟之本体即是道，故此大方便乘是无作之法。如是。如是，此二后分之缘起果之瑜伽，称为共同总道。其中，大瑜伽续之共同修法次第如前所述。不共的经部自宗之口诀和修习次第，应从《大幻化网经》等处了知。此处以阿努之自道差别为主，如前者所说：“体性为方便与智慧。”因此，方便所决定的道和智慧所解脱的道二者无别。首先，方便道是：所净为不可改变的大乐，本初俱生之智慧，实相一切殊胜圆满之大空性的自性光明。极细的三门，在作为三金刚之所修基的自生金刚身中，安住的脉、气、明点之大坛城中。所净之三现迁变的习气，成为缘起的能取所取分别念之动摇，庸常显现执着的粗细诸垢染。能净是不依赖外在勤作之道，而以内在自身脉、气、明点为要害而击中的任何方便。依靠融乐道，将一切粗大变化，首先融入其所生处——不变智慧之中脉的法界中。由此，强制引生比喻和意义之智慧的大乐口诀。也就是，通过观修上门四轮或加上火和风二者的六轮瑜伽，次第引生俱生智慧。以及，依靠下门业或任何智慧手印，依靠空乐双运之方便，以燃滴之结合，将明点束缚于不漏，以上升和下固之喜乐所引生的不迁变俱生智慧，一次性引生的两种方便。其中，有如演奏卡拉等，口诀方便由此进入。如是。第二，解脱道是，如彼经所说：“以闻思修之方式行进，于彼处有三种进入：觉、伺、义与字、意。”因此，首先是随觉伺之后进入，即为定见。