English
With the nature of great bliss, bodhicitta arises in the mandala of the heart, offering and inviting all the assembled clouds of Buddhas with the sound and light of joy. They joyfully partake, and with the fire of great desire, melt the red and white bodhicitta into an extremely pure essence, entering from the crown of my head, offering to the deities of the lotus mandala, everything delights in the nature of self-awareness, and with the supreme gift of equality, merges me and samsara and nirvana into one, abiding in great bliss. The third is one verse on practice, etc. Having practiced in this way, the union of the sun and moon of the secret space, the essence of the thirteen million channels of the father and mother, is taken from the lotus mandala by the secret vajra tongue of the father at dawn at the end of the gathering practice. Subduing and spreading it with skillful means, when it meets the previous place, the mother vowel, in the great bliss at the crown of the head, it transforms into the innate wisdom of self-nature. The merits of practicing in this way are: the common worldly merits, flying in the sky like a bird with supernatural powers, the color of the body is bright and radiant, or the manifest wisdom of the mind is clear, illuminating with the light of samadhi and wisdom, thereby advancing on the higher path, and life is equal to the sun and moon. And the uncommon merits, like clouds of wish-fulfilling jewels raining down desires, attaining the four vidyadharas of the unpolluted path of learning, and the ultimate fruit, the supreme state of the primordial lord Samantabhadra. Second, the means of liberating Kali, two verses such as the field. Among these, there are also three as above, and there are two who become the object of liberation: the supreme great auspicious pure field, and the supreme small field embraced by compassion. The former is like a bodhisattva who gives his body with altruistic intention in seven lifetimes, thereby arousing compassion. The latter is as stated in the "Playful Stance Tantra": Offer the Three Jewels, the teacher, and both enemies of oneself. Those who break vows, hold wrong views, and quarrel, Those who come to assemblies and harm all, Enemies of vows with evil demeanor, The three lower realms and these ten, All yogis should accept. These are the ten fields mentioned. Or, among the ten supreme fields, the two body enemies
Chinese
将七人算作一个整体，以及次等的是三恶道。或者，识别出哪些是主要的被救度者，并将次要的招请至擦热和舍钦进行救度，也有这样的观点。如何救度的方法是：在燃烧的三角形“ཨེ་” (藏文，梵文 Devanagari：ऐ，梵文罗马转写：ai，汉语字面意思：唉)之中，在日月轮之上，精通救度事业的瑜伽士放置被招请的被救度者。然后，为了救度作为被救度者的鲁扎，即三种我执，救度者上师大吉祥，安住于救度金刚亥母的傲慢之中，生起锋利的文殊菩萨之剑，以手的动作剖开其腹部，观想破除无明的黑暗。然后，以手指上布置的五部勇士，抓住其心脏，以字体的光芒，净化六道众生的种子，连同睡眠，将其精华——六个“ཧཱུྃ” (藏文，梵文 Devanagari：हूँ，梵文罗马转写：hūṃ，汉语字面意思：吽)字，也融为一体，从上师的左鼻孔进入身体，净化一切障碍，使其从金刚道融入明妃的虚空之中，安住于其中的“ཧཱུྃ” (藏文，梵文 Devanagari：हूँ，梵文罗马转写：hūṃ，汉语字面意思：吽)字，化为心间的金刚光芒印玺，从中化现为金刚萨埵之身。五种智慧的光芒照耀，头顶上旋转着从轮回中解脱的标志，观想种姓之主。将其置于风轮之上的月轮之上，以“ཕཊ” (藏文，梵文 Devanagari：फट्，梵文罗马转写：phaṭ，汉语字面意思：呸)字抛向色究竟天，这种救度的方法真是奇妙。它的功德或必要性是：从被救度的十方众生中，解脱那些造恶业而堕入恶道者，通过提升他们的地位，使他们成为具有决定种姓的佛子，获得佛果的殊胜方法。第三，显示了确定性不会被沾染，即从“耶那”等开始的一个偈颂：一切法从原始以来就是不生不灭的，通过证悟真如的实相，就像幻化的人对眼花缭乱的人进行结合和救度一样，即使做了所有的结合和救度的行为，也没有执着，因此连微尘般的行为也没有做过。对此，有些人说：结合和救度二者，是有法，不应被实行，因为它们束缚轮回并使人堕入恶道。例如，五无间罪。
English
The seven people counted as one, and the lesser ones are the three lower realms. Alternatively, identify who the main ones to be liberated are, and it is also held that the lesser ones are invited to Tsara and Shechen for liberation. The method of liberation is as follows: Inside the burning triangle "ཨེ་" (Tibetan, Sanskrit Devanagari: ऐ, Sanskrit Romanization: ai, Chinese literal meaning: Alas), on top of the sun and moon mandala, the yogi skilled in the work of liberation places the invited one to be liberated. Then, in order to liberate Rudra, the one to be liberated, i.e., the three self-grasps, the liberator, the great glorious master, abiding in the pride of the liberating Vajravarahi, generates a sharp Manjushri sword, and with the action of the hand, opens its abdomen, visualizing the breaking of the darkness of ignorance. Then, with the five hero seeds arranged on the fingers, grasping the heart, with the light of the letters, purify the seeds of the six realms of beings, along with sleep, its essence—the six "ཧཱུྃ" (Tibetan, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllables, also becoming one, entering the body from the master's left nostril, purifying all obscurations, that very one dissolving from the vajra path into the space of the consort, and the "ཧཱུྃ" (Tibetan, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllable residing therein, transforming into the vajra blazing light seal of the heart, from which the body of Vajrasattva manifests. The rays of the five wisdoms shine, and on the crown of the head, the sign of victory over samsara revolves, contemplating the lord of the family. Placing that very one on the moon mandala residing on the wind mandala, throwing it to Akanishta with "ཕཊ" (Tibetan, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phat), this method of liberation is truly wonderful. Its merit or necessity is: From the ten fields of those to be liberated, liberating those who have committed evil deeds and fallen into the lower realms, by elevating their status, making them sons of the Victorious One with a definite lineage, a special method for attaining the state of Buddhahood. Third, showing that certainty is not tainted, i.e., one verse starting from "Yena" etc.: All dharmas are unborn and unceasing from the very beginning, and by realizing the reality of Suchness, just as an illusory person performs the actions of union and liberation on a person who appears to be hallucinating, even if all the actions of union and liberation are done, there is no clinging, so not even a particle of action has been done. To this, some say: The two, union and liberation, are the subject, and should not be practiced, because they bind samsara and cause one to fall into the lower realms. For example, the five inexpiable sins.
Chinese
如果说像那样行持，那么，难道所有的人都不应该在所有的时候行持结合解脱吗？因为那是堕入轮回的原因。或者说，某些人不应该在某些时候行持，因为那是原因。如果按照第一种说法，是有区别的，菩萨为了他人的利益，化现为猎人和妓女来行事，也不应该行持，因为结合解脱不是所有的人都应该行持的。就像《娇媚》中所说的那样：以方便的行持而束缚，菩提萨埵以调伏自在，也会示现猎人和妓女。如果菩提萨埵为了他人的利益而那样行持也不会堕落，那有什么矛盾呢？所有的人不应该在所有的时候行持是一样的。如果按照第二种说法，是不遍及的，即使是智慧低下且没有被方便所掌握的对境，但如果从那之中反过来，领悟到见解并被方便所掌握，在会供的时候对他们行持也不会被束缚，那有什么矛盾呢？就像那里面所说的那样：因为以骄慢名声行持不是那样，安住在伟大的方便道上，说是所有的人都行持。第二，所要成就的悉地有两种，即那生起的原因和领受的方法。第一是，瑜伽咒师等一颂，以生起次第和圆满次第的瑜伽，守护意之咒的自性，执持自证，所要成就的悉地是，见解，轮回和涅槃的一切法，在身和智慧中平等圆满任运成就地证悟，以及安住在那个状态中修习，行持对任何事物都没有贪执障碍执着的方便，以那个果，证悟一切法本来无别，是悉地的生起处或者原因。第二是，支分等二颂，也就是自显的五支分，以及五根，以及那些的八识聚全部的相，成熟为五智的自性，要知道象征的字是嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），以那所象征的身和五智不灭的能量，完全圆满的果，观想五部佛父的坛城，或者根据所化众生的根器，观想五部忿怒尊的坛城
English
If it is said that it is like practicing that way, then, shouldn't all people not practice union and liberation at all times? Because that is the cause of falling into samsara. Or it is said that some people should not practice at some times, because that is the reason. If according to the first statement, there is a difference, Bodhisattvas, for the benefit of others, transform into hunters and prostitutes to act, and should not be practiced, because union and liberation are not to be practiced by all people. Just as it is said in "Alluring": Being bound by the practice of skillful means, Bodhisattvas, with the power of taming, will also show hunters and prostitutes. If Bodhisattvas do not fall into it even if they practice in that way for the benefit of others, what is the contradiction? It is the same that all people should not practice at all times. If according to the second statement, it is not pervasive, even if it is an object of low intelligence and not grasped by skillful means, but if it is reversed from that, realizing the view and being grasped by skillful means, there is no contradiction if practicing on them at the time of the gathering will not be bound. Just as it is said in that: Because practicing with pride and fame is not like that, abiding on the great path of skillful means, it is said that all people practice. Secondly, there are two kinds of siddhis to be accomplished, namely the cause of that arising and the method of receiving. The first is, Yogis, mantra holders, etc., one verse, with the yoga of the generation stage and the completion stage, the nature of the mantra that protects the mind, holding self-awareness, the siddhi to be accomplished is, the view, all phenomena of samsara and nirvana, equally complete and spontaneously accomplished in body and wisdom, and abiding in that state to practice, the means of practicing without attachment, obstruction, or clinging to anything, with that result, realizing that all phenomena are originally inseparable, is the source or cause of the siddhi. The second is, limbs, etc., two verses, that is, the five self-manifesting limbs, and the five senses, and all the aspects of the eight consciousness aggregates of those, maturing into the nature of the five wisdoms, know that the symbolizing letter is Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), with the unceasing energy of the body and five wisdoms symbolized by that, the completely perfect result, contemplate the mandala of the five Buddha families, or according to the capacity of the beings to be tamed, contemplate the mandala of the five wrathful deities.
Chinese
我，展示果位的增长。略微展示见地。在四种显现中，展示道和果的显现。在中等的五法中，展示续部的意义。在那十法中，主要展示修持和行持。顺便展示见地和供养、手印、三摩地。在最后的十法中，有隐义口诀和交替界限的收放，以及量论经文。此外，还通过三种共同行相来展示。如此展示的这一品有三部分：所说之事的历史叙述、正文，以及讲述的方式。第一部分是“此后”等，即在展示了会众的坛城之后，如来大喜悦以显现和行持的一切境域为智慧的嬉戏之云，遍布无尽受用庄严轮的三摩地，然后说出这番话。第二部分，正文有三部分：以三个特征概括地展示意义，阐述从因缘延伸出的意义，以及详细阐述产生果位的特征。第一部分是“知入”等一颂。如果按照次第道来解释，那么，作为因的知之特征，就是证悟见地；作为缘的入之特征，就是通过串习三摩地而使见行双运，这也是修持方法的确定，是不使道误入歧途的陀罗尼，就像种子和水肥一样，也是使果成熟的因和缘。如此，证悟和串习二者，以能生果之威力，在何时转变，就能获得无漏学道四种持明和无学道五身佛的果位，从而在一切佛刹中闻名。又如顿悟者，知入二者无别或唯一确定地证悟，通过串习而使之双运，从而使无漏道的智慧唯一确定地显现。第二部分有三部分：驳斥寻求其他成就果位的执着，在次第入缘之前应做的次第，以及展示顿悟入缘的特征。第一部分是“四时”等一颂。如此，在第十一章中详细确定的宗派果位，即四时和十方，也就是处所时。