Chinese
不来不去，无有显隐而证悟成佛，一切功德圆满。 共有六种行持： 普贤行，无取舍行，具足庄严行，不可思议行，大自在行，以及无为行持之王。 第一种是： 总纲中说： 离于作为而圆满的行持是， 从行持境域的庄严轮中，生起离于作为行持的觉性，是普贤行。 因此，从证悟心性自生智慧之义的境界中，无论做什么，都是无有作为之意，身语意三的行持境域，从诸佛的身语意不尽庄严轮中，特意离于作为行持之理，是普贤行。如《 निश्चितार्थसंग्रह (Niscitārthasaṁgraha，义 निश्चितार्थसंग्रह) 》中说： 行持无取舍而行持， 任何也不执着，恒常是， 特意无为，离于取舍， 因此行持不要行持。 如是说。 第二种是： 无论生起五毒三毒等粗细念头， 都是法性大乐的自性，无碍自解脱，是无取舍的行持。 总纲中说： 五毒三毒等等， 无碍自生而显现， 是无取舍的行持。 如是说。 《 निश्चितार्थ (Niscitārtha，义 निश्चितार्थ) 》中说： 纵然是黑色的毒药， 以善巧方便，也是上好的食物和药物。 同样，贪嗔等， 烦恼于自处解脱时， 那就是自生智慧。 等等如是说。 第三种是： 证悟心性自生智慧的瑜伽士， 无论显现美丑等欲妙显现于对境， 都是无有特意执着，断除取舍而行持， 证悟诸法为菩提心， 诸法于法界清净的体性中显现， 是具足庄严和仪轨的行持。 如是说。 总纲中说： 诸欲妙普贤供养， 以大自在的理证， 于法界清净的体性中显现， 是具足庄严仪轨的行持。 如是说。 《གསང་སྒྲོན（gsang sgron，密灯）》中说： 如同习惯了的士夫，舞蹈奔跑不会堕落一样， 证悟无生，并与之相应的瑜伽士， 无论如何行持
English
Having become enlightened without coming and going, without clarity or obscurity, all qualities are perfected. Furthermore, there are six conducts: the conduct of Samantabhadra, the conduct without acceptance or rejection, the conduct endowed with ornaments and attire, the inconceivable conduct, the conduct of the great self, and the conduct of the king of conduct, shown as without action. The first is: From the General Principles: The conduct that is complete, free from action, From the wheel of ornaments in the realm of conduct, Arises the awareness free from action and conduct, This is the conduct of Samantabhadra. Thus, from the state of realizing the meaning of self-arisen wisdom of mind, whatever is done is without effort, the realm of conduct of body, speech, and mind, from the inexhaustible wheel of ornaments of the body, speech, and mind of the Buddhas, the principle of being especially free from action and conduct is the conduct of Samantabhadra. As it says in the Definitive Meaning Collection: Conduct without acceptance or rejection, Not clinging to anything, constantly, Especially without action, free from abandoning and accepting, Therefore, conduct, do not conduct. Thus it is said. The second is: Whatever subtle or gross thoughts arise, such as the five poisons and the three poisons, are the very nature of the great bliss of Dharma, unimpeded self-liberation, and conduct without acceptance or rejection. From the General Principles: The five poisons, the three poisons, and so on, Appear as unimpeded and self-arisen, This is conduct without acceptance or rejection. As it says in the Definitive Meaning: Even the black poison of hala, With skillful means, is the best food and medicine. Likewise, attachment, hatred, and So on, When afflictions are liberated in their own place, That itself is self-arisen wisdom. And so on, it is said. The third is: The yogi who has realized the self-arisen wisdom of mind, whatever appears as desirable qualities in the field of perception, such as beauty and ugliness, conducts without special clinging, rejecting, or affirming. Realizing all phenomena as bodhicitta, and all phenomena arising as the essence of the purity of the Dharmadhatu, is conduct endowed with ornaments and attire. As it says, and From the General Principles: These desirable qualities, the offerings of Samantabhadra, Through the logic of the great self, Arise as the essence of the purity of the Dharmadhatu, This is conduct endowed with ornaments and attire. As it says, and From the Secret Lamp: Just as a person accustomed to dancing and running does not fall, The yogi who has realized the unborn and is connected to it, However he conducts himself
Chinese
也在平等性的明点之中，不特意舍弃，安住在本然状态而解脱。不舍弃，行持任运成就的大菩提。从普通常识不作改变的状态中行持，对诸法没有任何行持。对任何事物不住留、不执着、不移动，就是证悟无生法性的行持。如是说。第四，从佛的意趣以下，无论世间的行为如何显现，不作否定和肯定，没有希望和担忧，在无二自生智慧的状态中作为道用，行持自现，这是不可思议的行持。如总纲中所说：从无上佛以下，所有世间的行为，都不特意地否定和肯定，在自生智慧中显现，是不可思议的行持。又如《秘密明灯》中所说：如同虚空中的挥舞长矛，对任何事物都没有阻碍。如同剑的锋利，面对什么就做什么。如是说。第五，如总纲中所说：起始、终结、时间和器情，没有不是任运自生智慧的游舞，这是大自在的行持。因此，包含三时的一切器情，其存在方式和显现方式都源于自生智慧的游舞，并且在它的状态中不移动，证悟到任运成就的自性，不离此而修持，就是大自在的行持。如《真实义总集》中所说：在一切时间和形态中，对于这自明的觉性，不从它处寻求。现在以身语意，不从他处寻找，在这个时候，不散乱地忆念觉性的行持意义，就是没有轮回的作为。等等如是说。第六，无论如何行持，行持者和所行持的事物都是无二的，境与心无别显现。自解脱的觉性从本初就没有能取所取的垢染，因此自生自解脱，不执着于下乘的见解，并且说下乘的行持以向上增上的方式而圆满。如总纲中所说：无论出现什么样的行持差别，因为没有否定和肯定，没有特意执着，所以是无所作为的行持之王。又如《普作王》中所说：众
English
Also, within the bindu of equality, liberation comes from not deliberately abandoning and leaving it in its natural state. Without abandoning, one practices the great, spontaneously accomplished Bodhi. Since it is practiced from the unaltered state of the universal ground, there is no practice upon all phenomena. If one does not abide, does not conceptualize, and does not move in anything, then it is the practice of realizing the unborn state. Thus it is said. Fourth, from the intention of the Buddhas downwards, no matter how worldly activities arise, without negation or affirmation, without hope or fear, taking them as the path in the state of non-dual, self-arisen wisdom and practicing self-appearance is said to be inconceivable conduct. As it is said in the General Treatise: From the unsurpassed Buddhas downwards, all worldly activities, without any deliberate negation or affirmation, are clear in self-arisen wisdom itself, which is inconceivable conduct. And as it is said in the Secret Lamp: Like whirling a spear in the sky, there is no obstruction to anything. Like the edge of a sword, one practices whatever arises in front. Thus it is said. Fifth, as it is said in the General Treatise: Beginning, end, time, and the environment and beings, there is nothing that is not the play of spontaneously accomplished, self-arisen wisdom, which is the conduct of the great self. Therefore, all environment and beings included in the three times arise from the play of self-arisen wisdom, the way things are and the way they appear, and realizing that they are spontaneously accomplished without moving from that state, practicing without separating from it is the conduct of the great self. As it is said in the Definitive Meaning Gathering: At all times and in all forms, in this self-luminous awareness itself, one does not seek benefit elsewhere. Now, even with body, speech, and mind, not seeking from elsewhere, at this time, if one remembers the meaning of the practice of awareness without distraction, it is action without samsara. And so on, it is said. Sixth, no matter how one practices such conduct, the practitioner and what is practiced are non-dual, and since the object and mind appear without difference, the self-liberated awareness is without the stain of grasping from the beginning, so it is self-arisen and self-liberated. There is no clinging to the views of the lower vehicles, and it is said that the conduct of the lower vehicles is perfected in the manner of increasing upwards. As it is said in the General Treatise: Whatever difference in conduct may arise, since it is free from negation, affirmation, and deliberate clinging, it is the king of conduct, without action. And as it is said in the All-Creating King: All beings
Chinese
所有这些行走、躺卧和坐姿，无论做什么，都像没有离开实义一样。如果掌握了胜义安乐的要点，那么就称之为行。如是说。誓言有六种：需要证悟的誓言，需要特别做的誓言，需要守护的誓言，需要断除的誓言，需要修习的誓言，以及共同的誓言。第一种誓言又有五种：不舍弃阿赖耶识而证悟法身的誓言，不舍弃五毒而证悟为五智的誓言，五毒自解脱的誓言，仅仅证悟法性不变之义就能解脱的誓言，以及简略地给与开示。第一种是：从虚空无边中，阿赖耶识内在即是法身，不需佛陀的勤作即是誓言，仅仅认识到那一点就是证悟之法。如是说。第二种是：在舍弃五毒的彼岸，就像没有其他的佛陀一样，不舍弃五毒是最殊胜的誓言，就像得到点金药一样。如果了解五毒的法性之义，那么就会显现无有取舍的法身，对于那一点来说，不会有迁变和轮回。如是说。第三种是：如果了解五毒自解脱之义，那么就无需特别的怖畏（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖畏），即是誓言。心中思虑也不需要怖畏（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖畏）。如是说。第四种是：从虚空无边中，不需要比获得珍宝更好。同样，证悟意义的誓言，因为是不需要怖畏（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖畏）的法，所以没有怖畏（藏文：བྷཻ，梵文天城体：भै，梵文罗马拟音：bhai，汉语字面意思：怖畏），远离空性，没有过失。如是说。第五种是：从虚空无边中，那些证悟之方便的誓言，也都是从根本自心这里产生的，不是从其他地方产生的。如果证悟自明，就是殊胜的誓言。如是说。总纲中说：无作圆满的誓言是，法性自性中，无有堕（藏文：དྷ，梵文天城体：ध，梵文罗马拟音：dha，汉语字面意思：持）失。觉性智慧中，无有堕（藏文：དྷ，梵文天城体：ध，梵文罗马拟音：dha，汉语字面意思：持）失。无造作的禅定中，无有堕（藏文：དྷ，梵文天城体：ध，梵文罗马拟音：dha，汉语字面意思：持）失。如是说。因此，应该详细解释那些意义并进行展示。第二，特别要做的誓言有两种：身、语、意。第一是：从真实意义的汇集中，例如眼睛的果实一样，对于具有传承的上师金刚阿阇黎，持续不断地以慈爱和悲悯来恭敬，就能获得胜义最上的成就。例如守护自己的身体一样，对于具有相同胜义的道友们，如果不离悲悯之心，恭敬对待，就能获得成
English
All these walking, lying down, and sitting postures, whatever is done, should be like not moving from the actual meaning. If the key points of ultimate bliss are grasped, then it is called conduct. Thus it is said. There are six vows: the vow to be realized, the vow to be specially done, the vow to be protected, the vow to be abandoned, the vow to be practiced, and the common vow. The first one also has five: the vow to realize the Dharmakaya without abandoning the Alaya, the vow to realize the five poisons as the five wisdoms without abandoning them, the self-liberation of the five poisons, the liberation by merely realizing the meaning of the unchanging nature of reality, and the briefly given instruction. The first one is: From the expanse of space, the Alaya within is the Dharmakaya, without the Buddha's effort, it is the vow, merely recognizing that is the Dharma of realization. Thus it is said. The second one is: On the other shore of abandoning the five poisons, just as there is no other Buddha, not abandoning the five poisons is the supreme vow, like obtaining the touch of the gold-transforming elixir. If the meaning of the nature of reality of the five poisons is understood, then the Dharmakaya without acceptance or rejection will be clear, and for that, there will be no change or samsara. Thus it is said. The third one is: If the meaning of the self-liberation of the five poisons is understood, then there is no need for special fear (Tibetan: བྷཻ, Sanskrit Devanagari: भै, Sanskrit Roman transliteration: bhai, literal meaning: fear), it is the vow. Thinking in the mind also does not need fear (Tibetan: བྷཻ, Sanskrit Devanagari: भै, Sanskrit Roman transliteration: bhai, literal meaning: fear). Thus it is said. The fourth one is: From the expanse of space, there is no need for anything better than obtaining a treasure. Similarly, the vow of realizing the meaning, because it is a Dharma that does not need fear (Tibetan: བྷཻ, Sanskrit Devanagari: भै, Sanskrit Roman transliteration: bhai, literal meaning: fear), therefore there is no fear (Tibetan: བྷཻ, Sanskrit Devanagari: भै, Sanskrit Roman transliteration: bhai, literal meaning: fear), it is free from emptiness, and there is no fault. Thus it is said. The fifth one is: From the expanse of space, those vows of the means of realization, are also produced from this very root mind itself, they are not produced from elsewhere. If self-awareness is realized, it is the supreme vow. Thus it is said. In the general principle it is said: The vow of effortless perfection is, in the nature of reality, there is no falling (Tibetan: དྷ, Sanskrit Devanagari: ध, Sanskrit Roman transliteration: dha, literal meaning: holding) away. In awareness and wisdom, there is no falling (Tibetan: དྷ, Sanskrit Devanagari: ध, Sanskrit Roman transliteration: dha, literal meaning: holding) away. In uncontrived samadhi, there is no falling (Tibetan: དྷ, Sanskrit Devanagari: ध, Sanskrit Roman transliteration: dha, literal meaning: holding) away. Thus it is said. Therefore, those meanings should be explained in detail and shown. Second, the vows to be specially done are two: body, speech, and mind. The first is: From the gathering of true meaning, like the fruit of the eye, for the Vajra Acharya who possesses the lineage, constantly respect with love and compassion, and the supreme accomplishment of true meaning will be obtained. Like protecting one's own body, for the friends who have the same true meaning, if compassion is not separated and respect is shown, then accomplishment