English
The method of liberation. It means that for those beings who are destined to go to the lower realms due to the results of bad karma, and who are already in them, there is a wonderful method to easily liberate them from it, which is the teachings of Ngampa. As it is said in the "Clear Illumination": "The practice of enlightenment increases the happiness of beings, The gods are pleased, and my vows are fulfilled, Bad karma, obstacles, and suffering are shortened, Without self-accumulated lower realms, There is no path better than this." If the fault of not liberating, in the "Destruction" it says: "When these are not liberated, The darkness of wrong thoughts increases, The teachings of the Sugata will decline." Third, establishing the union of liberation as something to be practiced, including the actual practice, and refuting the arguments against it. First, regarding the actual practice: The thing to be practiced, the action of union and liberation, even if practiced, will not be tainted by faults at the very moment of practice, because depending on the wisdom of realization and familiarity, in reality, no small action is done. If that is not established, then no small action is done, because all dharmas are originally pure and are of the nature of illusion, and here, it has manifested, so it can be practiced without attachment. For example, just like an illusory person performs the action of union and liberation on a person with an eye disease. Like this: "Originally unborn, just like that, Illusion appears like an eye disease, Union and liberation, all actions done, Not even a speck of action is done." The Wisdom Increasing Sutra also says: "Like the master of illusion, On his own illusory emanation, Performs virtuous and non-virtuous deeds, No fault taints him, He acts skillfully with means." Second, some say: The two, union and liberation, are not something to be practiced, because they bind to samsara and are the cause of falling into the lower realms. Because the ripening result of union leads to the hell of rotting corpses, and the similar cause leads to womb-born insects; the ripening result of liberation leads to revival, and the similar cause leads to karmic rakshasas. If you say that, then is it not something to be practiced in all cases, or is it not something to be practiced in some cases? Because they are the cause of falling into samsara. If it is the first case, then the skillful means of a bodhisattva transforming into a hunter and a prostitute would also become that. Because in the "Clear Illumination" it says: "If bound by the practice of means, The bodhisattva's freedom to subdue."
Chinese
如“宣说猎人和妓女也堕落”所说的那样。如果菩萨为了他人的利益而行事也不堕落，那有什么矛盾呢？如果说不遍及，那么一切人对一切事都不能做的誓言就违背了。按照第二种说法，如果因为没有用方便而普通地使用或让他人使用杀戮，那么产生那样的结果是真实的，但在这里因为已经用了方便，那有什么矛盾呢？从前面来说：“使用贪婪不是那样，安住于大方便道上的，一切有情都说是应做的。”总之，不执着而无论如何行事，都不会被业所染污，这是胜者教法共同的印记。律经根本中说：“梦境和没有一样，它的果实是没有做。”又《摄经》中说：“多数人砍掉众多头颅，如果了知一切众生如幻化，则无有恐惧。”一般来说，结合解脱有五种，在《支分》中说：“此为自性结合解脱，根境时结合解脱，等持结合解脱，大方便结合解脱，现前生起结合解脱。”这样五种中，第一种是：了悟一切法自性无二是结合，由此从二取分别中解脱是解脱。如《道次第》中说：“于无二虚空中结合是，以大自体了悟，亦于虚空中解脱。”第二种是：境是父显现母，根从内显现父，将本尊父和母结合为无二是结合，由此平凡的分别念众在自身清净是解脱。这本身中说：“根境时识等，菩提心是金刚众。”第三种是：以生起次第所修的，观想本尊父和母而嬉戏是结合，将所解脱的识迁移到色究竟天的等持是解脱。那也是在《方便索》中说：“以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字收集吸收识，于色究竟天无上胜妙处，本尊和本母，勇士和明妃们，以啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）字抛入结合的子宫。”第四种是：此品第十五
English
As it says, "Declaring hunters and prostitutes also leads to downfall." If a Bodhisattva acts for the benefit of others and does not fall, what is the contradiction? If it is said that it is not pervasive, then the vow that not everyone should do everything is broken. According to the second statement, if killing is used or caused to be used in a common way without the use of skillful means, then it is true that such a result will occur, but here, since skillful means have been used, what is the contradiction? From the former it says: "Using greed is not like that, it is said that all beings abiding on the path of great skillful means should do it." In short, no matter how one acts without attachment, one will not be tainted by karma, which is the common seal of the Victorious One's teachings. The Root of the Vinaya Sutra says: "Dreams are like nothing, and their fruit is not done." Also, the Compendium says: "Even if most people cut off many heads, if they know all beings as illusions, there is no fear." Generally, union and liberation are said to have five aspects. In the Limb it says: "This is the union and liberation of self-nature, the union and liberation of sense organs, objects, and time, the union and liberation of samadhi, the union and liberation of great skillful means, and the union and liberation of manifest arising." Among these five, the first is: realizing that the nature of all dharmas is non-dual is union, and liberating from the dualistic conceptualization is liberation. As the Stages of the Path says: "To unite in the non-dual space is, to liberate in space by realizing the great self." The second is: the object is the father manifesting as the mother, and the sense organ is the father arising from within. Uniting the deity father and mother as non-dual is union, and liberating by purifying the ordinary conceptual aggregates in their own place is liberation. This itself says: "Sense organs, objects, time, and consciousness, the mind of enlightenment is the Vajra assembly." The third is: what is meditated on by the generation stage, playing by generating the deity father and mother is union, and the samadhi of transferring the consciousness to be liberated to Akanishta is liberation. That is also said in the Skillful Means Lasso: "The consciousness is collected and absorbed by Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), in the supreme abode of Akanishta, the main deity and the consort, the heroes and heroines, are thrown into the womb of union by Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪)." The fourth is: this fifteenth chapter
Chinese
如所说，先前出现的伟大光荣者的方便行为是：如前所说，过去伟大的光荣黑汝嘎，杀死了男性，在八个尸林中进行，将女性结合起来编织。同样是方便的行为。如是说。第五，在会供时实际进行结合和解脱，实践如前所述已经完成。那么，由什么样的人来做呢？由证悟见地，获得显现作用的等持和风心自在的瑜伽士来做。如《光明疏》所说：见行等持相联惯习故。如是，在会供时所用的五种物品中，有刚才所说的阿 अली（藏文，梵文天城体，ali，元音），嘎 अली（藏文，梵文天城体，kali，辅音），以及寂静和忿怒的衣服饰品，饮食，歌曲和舞蹈等聚集的物品，都要认识到是自明智慧的自性，以不执著的方式供养本尊，并在一切行为时使用。如《道次第》所说：秘密等五种物品，为了了知，未生智慧明，法性智慧游戏中观修。以及，在一切供养或行为时，都要穿戴八种装饰品，饮食要随顺享用，要有舞蹈和歌曲。如是说。第三，讲述获得持明果位的时间是：最好是六个月，好的是一年，中等是一年零两个月，最差也是一年零四个月。如果根器敏锐，就结合长寿灌顶，如果迟钝，就结合异熟灌顶。如这本经所说：三十天为一个月，六个月或十二、十四、十六个月，成就自在种姓的圣者。这是寂静会供的时间。忿怒尊比这更容易成就，最好是两个月，中等是三个月零六天，最差也是六个月就能成就。如《道次第》所说：三十天为一个月，六十、九十、九十六天，观修大威德金刚坛城。如是说。这里为什么忿怒尊比寂静尊更容易成就呢？纳塘师说：忿怒尊障碍少，行为广大，所以时间快。大多数上师说：寂静尊念诵分散，障碍多，所以慢，而忿怒尊念诵集中，障碍少，所以快。这样。
English
As stated, the skillful activities of the glorious great ones of the past are: As previously stated, in the past, the great glorious Heruka killed men and performed in eight charnel grounds, and joined women together to weave. Likewise, it is a skillful activity. Thus it is said. Fifth, during the gathering, the union and liberation are actually performed, and the practice as previously explained is accomplished. Then, by what kind of person should it be done? It should be done by a yogi who has realized the view and obtained mastery over the samadhi of manifestation and the wind-mind. As the 'Clear Illumination' says: 'Through the connection and familiarity of view, conduct, and samadhi.' Thus, among the five objects to be used during the gathering, there are the just-mentioned Āli and Kāli, as well as the peaceful and wrathful clothes and ornaments, food and drink, songs, and the objects of gathering for dance, all of which should be recognized as the nature of self-aware wisdom, and the deity should be worshiped without attachment, and used at all times of conduct. As the 'Stages of the Path' says: 'The five secret objects, for the sake of knowing, unborn wisdom is clear, meditate on the play of the wisdom of reality.' And, at all times of offering or conduct, the eight ornaments should be worn, food and drink should be enjoyed accordingly, and there should be dance and songs. Thus it is said. Third, explaining the time to achieve the fruit of vidyadhara is: At best, six months, good is one year, medium is one year and two months, and at worst, one year and four months. If the faculties are sharp, then combine with the longevity empowerment, and if dull, then combine with the maturation empowerment. As this very text says: 'Thirty days are a month, six months or twelve, fourteen, sixteen months, the noble one of the sovereign lineage is accomplished.' This is the time for the peaceful gathering. The wrathful one is easier to accomplish than that, at best two months, medium is three months and six days, and at worst six months to accomplish. As the 'Stages of the Path' says: 'Thirty days are a month, sixty, ninety, ninety-six days, meditate on the mandala of the great terrifying one.' Thus it is said. Here, why is the wrathful one easier to accomplish than the peaceful one? Nartangpa said: 'The wrathful one has fewer obstacles and great conduct, so the time is fast.' Most of the former ones said: 'The peaceful one's recitation is scattered and there are many obstacles, so it is slow, while the wrathful one's recitation is concentrated and there are few obstacles, so it is fast.' That.
Chinese
戊是无有间断道中积聚资粮，成熟之理。如果喜欢仅仅信解修习，那就定为十一天。第一天晚上做地基仪轨，第二天做准备，第三天从内外忏悔和断除界限开始，直到坛城圆满安住，然后校正事业文，做完近修。之后六天，前三天做近修，后三天做修习的尾声，念诵。第七天努力做取悉地的仪轨，天亮时灌顶，这是大修。其他仪轨的次第如前所说了解。此外，坛城是道之顺缘的主要部分，因此在此广说。第五，过失是与将要宣说的功德相反。如《心滴》中说：“与此相反的四种过失。”第六，功德是，依靠坛城，证悟的智慧增长，罪障清净，分别念减少，成为圆满二资粮的殊胜方便，最终成为成就果位的所依。如其中说：“增长、减少、利益、方便、成就四者。”第四，次第趋入灌顶有六个方面。第一，必要是为了在相续中获得法王之位，为了获得它，必须次第趋入这个消除障碍和安立能力的方法。也如《心滴》中所说：“自他利能从积聚中成就，转变成为菩提，因此接受它。”第二，本体是，通过二因四缘的支分，获得所要获得的殊胜能力，即是将它安立于相续中的事业自性。如前者所说：“二因四缘支分说，安住于六之所获，名为本体如是说。”例如，世间出现转轮王时，象护之子以宝瓶水加持印记一样。第三，词义是，从阿毗诜扎（藏文：ཨ་བྷི་ཥིཉྩ，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）这个词来说，意思是明显倾注，直接指洗涤污垢，间接指由此安立果位智慧的殊胜能力。