Chinese
或者嬉戏，或者不区分方便与智慧而嬉戏。如何运用之方便，即是亲近等，具有结合四时支分，如前文总说之时，于此确定四种差别之最后一种。如《娇姿经》云：宣说灌顶、誓句、正法三，于身喜悦五部之彩粉，以善巧方便依时而结合。如是，于母之虚空莲花八瓣所加持之坛城中所体验之乐，乃是胜者无二之心之智慧之象征。彼之所依，乃是从世俗菩提心之坛城所生之依赖，以乐遍布身体之存在故而广布。由此，一切分别念皆成佛为身与智慧，如云聚般众多且无余关联者，皆以乐而喜悦之味，父母二者同时赐予，故而平凡之贪欲清净为智慧，是为殊胜。于此无执着而布施，即父母二者互相以乐欢喜，融为无二。彼之功德，乃是从结合之亲近修持四者所生之日月，是父母之脉轮百三十万之精华所聚之精髓。如是，菩提心之坛城，以父之方便金刚舌一一分开，从母之虚空取出，以回遮之方便回遮并展开。于顶髻大乐处，与先前之母处相遇之时，共同之功德乃是行走于虚空，颜色明亮且光芒四射，长寿且具神通，成就神变等众多。不共同之功德如如意宝般，所需所欲如云中降雨般涌现，故而成为众多广大功德之大自在者，即是五身。又如《娇姿经》所云：成就功德不可思议，弟子成熟且诸事业成就，一切生处解脱， निश्चित于种姓，此为方便之乘。如是说。第二，对于嘎丽度母之运用，亦如前述之三种，其中所应度化之境乃是以慈悲所摄受之田地所应度化者。
English
Or to frolic, or to frolic without distinguishing between skillful means and wisdom. How to apply the means is to be close, etc., possessing the combination of the four branches of time. As mentioned in the previous general statement, here we identify the last of the four distinctions. As the 'Playful Lady Scripture' says: Explaining the three empowerments, vows, and dharma, the five families' colored powders are delighted on the body, skillfully combining with means according to the occasion. Thus, the bliss experienced in the mandala blessed with the eight petals of the mother's space lotus is a symbol of the wisdom of the victors' non-dual mind. Its basis is the dependence born from the mandala of conventional bodhicitta, which is spread because bliss pervades the entire existence of the body. Thus, all discriminations are enlightened into body and wisdom, and all the many and unseparated connections, like clouds, are delighted with bliss. Since the taste is given to both father and mother at the same time, ordinary desire is purified into wisdom, which is supreme. Without clinging to it, giving, that is, the father and mother rejoice in each other's bliss, merging into non-duality. Its qualities, the sun and moon arising from the four practices of union, are the essence of the essence gathered from the one million three hundred thousand channels of the father and mother. Thus, the mandala of bodhicitta is separated one by one by the father's skillful vajra tongue, taken from the mother's space, reversed by the means of reversal, and spread out. When meeting the previous mother's place in the great bliss at the crown of the head, the common qualities are walking in the sky, being bright in color and radiant, being long-lived and possessing clairvoyance, accomplishing miracles, and so on. Uncommon qualities, like wish-fulfilling jewels, arise as desired, like a stream of rain from clouds, and thus become the great masters of many great qualities, which are the five bodies themselves. Furthermore, as the 'Playful Lady Scripture' says: Accomplishments and qualities are inconceivable, disciples mature and all activities are accomplished, all birthplaces are liberated, and one is certain in lineage. This is the vehicle of means. Thus it is said. Secondly, the application to Kali liberating is also like the previous three, of which the object to be liberated is the field to be liberated, embraced by compassion.
Chinese
成为净土有两种，殊胜指的是吉祥清净的刹土，略胜指的是以慈悲摄受的刹土。其中第一种，比如菩萨七次转生时，以利他之心布施身体，这是被慈悲所驱使的例子。第二种，如《妩媚论》中所说：“供养三宝上师及二敌，违背誓言邪行与欺骗，聚集而来以及损害一切，誓言之敌具有恶劣行，此三恶趣与此等十者，瑜伽士皆应欣然接纳。”这里指的是这十种境。如何度脱的方法是：在坛城的北方，在埃（ཨེ，梵文：E，E，唉）的坛城中，在安置日月垫的上方。因为精通度脱之法，所以为了使其返回轮回。如何使其仰面朝天放置。而且精通方法者，以生起金刚大笑的傲慢，手的动作五指在月轮之上观想五部勇士种子字，从ཀ་ར་རི་མཱུཾ་（藏文，梵文：karari mum，梵文罗马拟音：karari mum，汉语字面意思：卡拉日木）生起文殊师利童子，为了断除能取所取的执着，断除腹部呼吸，当以五部勇士种子字触碰作为阿赖耶识之依的明点时，焚烧轮回的六个种子，变成六个吽（ཧཱུཾ，梵文：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽），从而清净业障，作为智慧与心识合一的标志，变成一个白色吽字，用手指尖取走。在坛城的西方，观想金刚国王佛父佛母处于欢喜状态，献给他们。金刚国王从鼻孔吸入，佛父佛母交合，充满大脑，从脊椎的马道，通过金刚道充满，融入佛母的虚空之中，通过三种仪轨，生起确定种姓的佛子身相，即菩萨语，从种子字吽（ཧཱུཾ，梵文：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起，以巴扎（བཛྲ，梵文：vajra，梵文罗马拟音：vajra，汉语字面意思：金刚）表示心，手持标志金刚的光芒闪耀。由此以巴扎萨埵（བཛྲ་ས་ཏྭ，梵文：vajrasattva，梵文罗马拟音：vajrasattva，汉语字面意思：金刚萨埵）表示圆满成为金刚萨埵身，充满一切，作为清净分别念的标志，放射五种光芒，具有光彩。在其顶端，作为从恶趣中获得解脱的标志，以布达拜若匝那嗡（བུདྡྷ་བཻ་རོ་ཙ་ན་ཨཱོཾ，梵文：buddhavairocana oṃ，梵文罗马拟音：buddhavairocana oṃ，汉语字面意思：佛毗卢遮那嗡）表示以毗卢遮那佛作为头饰来观想。然后以阿扬（ཨ་ཡཾ，梵文：ayaṃ，梵文罗马拟音：ayaṃ，汉语字面意思：此）表示在其下方，月轮，在其下方月轮，在其下方月轮。
English
There are two types of fields: the superior, which refers to the auspicious and pure field, and the slightly superior, which refers to the field embraced by compassion. The first is like when a Bodhisattva, in his seventh rebirth, motivated by compassion, gives his body away with an altruistic mind. The second is as stated in the "Amorous Treatise": "Offerings to the Three Jewels, the teacher, and the two enemies; breaking vows, engaging in wrongdoings and deception; those who gather and harm all; enemies of vows with evil conduct; these three evil realms and these ten; yogis should gladly accept." This refers to these ten fields. The method of liberating them is as follows: In the north of the mandala, in the mandala of E (ཨེ，梵文：E，E，Alas), above the arranged sun and moon cushions. Because one is skilled in the method of liberation, in order to revert them to samsara. How to lay them face up. Moreover, the one skilled in the method, with the pride of generating the Vajra Great Laughter, contemplates the five hero seed syllables on the moon disc with the five fingers of the hand gesture, generating Manjushri the Sharp from ཀ་ར་རི་མཱུཾ་（藏文，梵文：karari mum，梵文罗马拟音：karari mum，Literal Chinese meaning: Kara Ri Mum）, in order to sever the attachment to the apprehended and the apprehender, severing the abdominal breath, when the five hero seed syllables touch the citta, which is the basis of consciousness, burning the six seeds of samsara, transforming into six Hums (ཧཱུཾ，梵文：hūṃ，梵文罗马拟音：hūṃ，Literal Chinese meaning: Hum), thereby purifying obscurations, as a sign of the unity of wisdom and mind, transforming into a single white Hum, taking it with the fingertip. In the west of the mandala, offering to Vajra King Father and Mother who are in a state of bliss. The Vajra King inhales through the nostrils, the Father and Mother unite, filling the brain, filling the spinal cord's horse path through the Vajra path, dissolving into the Mother's space, through the three rituals, generating the son's body as a seal that determines the lineage, that is, the Bodhisattva speech, arising from the seed syllable Hum (ཧཱུཾ，梵文：hūṃ，梵文罗马拟音：hūṃ，Literal Chinese meaning: Hum), with Bajra (བཛྲ，梵文：vajra，梵文罗马拟音：vajra，Literal Chinese meaning: Vajra) representing the mind, the hand holding the symbol of the Vajra's blazing light. From this, Bajrasattva (བཛྲ་ས་ཏྭ，梵文：vajrasattva，梵文罗马拟音：vajrasattva，Literal Chinese meaning: Vajrasattva) represents the complete manifestation of the Vajrasattva body, filling everything, as a sign of purifying conceptual thoughts, radiating five kinds of light, possessing splendor. On its crown, as a sign of victory over the lower realms, contemplate Buddha Vairocana Om (བུདྡྷ་བཻ་རོ་ཙ་ན་ཨཱོཾ，梵文：buddhavairocana oṃ，梵文罗马拟音：buddhavairocana oṃ，Literal Chinese meaning: Buddha Vairocana Om) representing the adornment of the head with Vairocana Buddha. Then with Ayam (ཨ་ཡཾ，梵文：ayaṃ，梵文罗马拟音：ayaṃ，Literal Chinese meaning: This) indicating below it, the moon disc, below it the moon disc, below it the moon disc.
Chinese
在“འོག་”字下，从“ཡཾ་”字生出的风，以月亮中心和形象一起抬起，通过“ཨེ་ཡཾ་ཛ་སྥ་ར་ཎ”抛到奥明境中金刚萨埵父母双运的子宫里，菩萨灌顶后，化生为种姓确定的儿子。又如《妩媚论》中说：通过禅定、咒语和手印等，极度熟练地进行灌顶，在菩提田中欢笑。通过禅定和咒语来净化习气，将识转化为天神，抛到奥明境中，圆满智慧的积聚，将五蕴加持并供养，这会转化为福德的积聚。就像这样。它的功德或必要性是：转变种子，从所有十个需要度化的众生中，解脱那些造恶业而堕入恶趣的果报，通过转移他们的处境，使他们成为种姓确定的儿子，获得胜者的果位，因此非常神奇。又如其中说：如此度化的必要性是，增进菩提行，使众生安乐，令诸神欢喜，圆满自身誓言，缩短恶业、障碍和痛苦的时间，从自己未积累的恶趣中，没有比这更好的安乐之道了。就像这样。第三，证实将那二者付诸实践，是实际的证实，以及消除对它的辩驳的过失。第一，转变词语，从下面“结合解脱”来说，它（结合解脱）具有法性。即使将应该实践的誓言坦然等一切都付诸实践，也不会有玷污，因为它依赖于觉悟和习惯的智慧，实际上没有做任何微小的损害。如果说这没有成立，那么实际上没有做任何微小的损害，又从下面说，一切法本来没有生，在真如的法界中合一，在这里显现出来，所以是实践。例如，就像幻化显现的男子，对眼花缭乱显现的人结合并解脱的方式一样，用理由来证实。第二，有些人说，结合解脱二者具有法性，对不应该实践的进行实践，因为束缚轮回并使人堕入恶趣。例如，就像实践五无间罪一样。如果说，难道结合解脱不是所有人在所有时候都不应该实践吗？因为它会使人堕入轮回。或者说，某些人在某些时候不应该实践，因为它就是这样。
English
Under the syllable "ི་", the wind from the syllable "ཡཾ་" raises the moon center and form together, and through "ཨེ་ཡཾ་ཛ་སྥ་ར་ཎ", it is thrown into the womb of Vajrasattva, the father and mother in union, in Akanishta. After being empowered by the Bodhisattva, it is born as a son of certain lineage. Furthermore, as it says in the text of Playfulness: Through meditation, mantras, and mudras, with extreme familiarity, empowerment is bestowed, causing laughter in the field of enlightenment. Through meditation and mantras, purify habitual patterns, transform consciousness into a deity, cast it into Akanishta, and the accumulation of wisdom will also be perfected. Bless the aggregates and offer them as a feast, this will transform into an accumulation of merit. Just like that. Its qualities or necessity are: transforming the seed, liberating from the ten types of beings to be liberated, freeing them from the suffering of going to the lower realms as a result of practicing evil deeds, and by transferring their state, making them sons of certain lineage, obtaining the state of victory, therefore it is wonderful. Again, it says in the same text: The purpose of liberating in this way is also to increase the practice of enlightenment, bring happiness to sentient beings, please the gods, fulfill one's own vows, shorten the duration of evil deeds, obstacles, and suffering, and from the lower realms that one has not accumulated, there is no other path to happiness than this. Just like that. Third, proving that those two are put into practice is the actual proof, and eliminating the faults of arguing against it. First, transforming the words, from below, the term "union and liberation" refers to that which possesses the nature of Dharma. Even if all the vows that should be practiced, such as tan gan, are put into practice, there will be no defilement, because it relies on the wisdom of realization and familiarity, and in reality, no small harm has been done. If it is said that this is not established, then in reality, no small harm has been done, and again, from below, it is said that all dharmas are originally unborn, united in the realm of Suchness, and here it is manifested, therefore it is practice. For example, just as the man appearing in an illusion unites and liberates the person appearing with blurred vision, it is proven by reason. Second, some say that the two, union and liberation, possess the nature of Dharma, and it is wrong to practice what should not be practiced, because it binds to samsara and causes one to fall into the lower realms. For example, like practicing the five heinous crimes. If it is said, is it not the case that union and liberation should not be practiced by everyone at all times? Because it causes one to fall into samsara. Or it is said that some should not practice at some times, because that is the case.