Chinese
将能取所取的执着觉悟，救度到法性无生之界。然后以大悲救度其他众生，即是了悟所度与能度二者无别的智慧。从那样的状态中，以大悲方便，将对于因果之理愚昧无知，恶劣如秕糠，流转于有寂下界的这些可怜众生的心识，救度到无二的菩提心法界中。如此救度，如幻术支分一般，宣说了五种类别。而对于每一种类别，《破瓦》中说：“应知有五种作用之词。”因此，应当与五种作用之词相结合。首先，对于自性之救度，所要救度的，是以无明颠倒执着的分别念。以什么救度呢？以如实了悟法性者。如何救度呢？以不离三种智慧。那样的必要是，为了法性现前而获得究竟的安乐。譬如太阳遣除黑暗一般。第二，对于根、境、时之救度，对于什么呢？对于这些对境执着为自性的分别念。以什么救度呢？以串习生起次第并入行者。如何救度呢？以觉悟与本尊结合，依靠于彼处了知的道。必要是，以本尊明晰而使分别念之聚完全清净，并且彼者如是清净，为了使胜义现前。譬如王子被拥立于王位一般。第三，对于禅定之救度，对于什么呢？对于一切颠倒的分别念。以什么救度呢？以无论有相无相，都一心安住的心。如何救度呢？以了知将觉性投入于正道之窍诀的方法。必要是，因为获得自在，为了使道相现前。譬如鸟于空中、鱼于水中获得自在一般。第四，以大方便救度，对于什么呢？对于鲁扎及其眷属。以什么救度呢？以大吉祥的身体、语、意。如何救度呢？与对境相合，救度主尊，并使眷属立于誓言。必要是，为了使猛烈的事业究竟。譬如勇士战胜敌人一般。第五，将最后显现于
English
The clinging and grasping of awareness are liberated into the unborn realm of Dharmata. Then, to liberate others through compassion: the mind that realizes the absence of duality between the one to be liberated and the liberator is wisdom. From that state, with great compassion and skillful means, the consciousness of sentient beings who are ignorant of the meaning of cause and effect, whose minds are wretched and like chaff, and who transmigrate in the lower realms of existence, is liberated into the non-dual Bodhicitta Dharmadhatu. In this way, liberation is like the limbs of illusion, and five categories are taught. For each of these, the Powa says, "It should be known that there are five words of action." Therefore, it should be combined with the five words of action. First, for the liberation of self-nature, what is to be liberated is the mind that grasps things wrongly due to ignorance. By what is it liberated? By the realization of the true nature of reality. How is it liberated? By not being separated from the three wisdoms. The purpose of this is to attain ultimate bliss by manifesting Dharmata. The example is like the sun dispelling darkness. Second, for the liberation of the senses, objects, and time, what is to be liberated is the thought that clings to these objects as self-existent. By what is it liberated? By a person who is accustomed to and enters the generation stage. How is it liberated? By combining realization with the deity and relying on the path of knowing there. The purpose is to purify the accumulation of thoughts by clarifying the deity, and because it is purified in that way, to make the ultimate meaning manifest. The example is like a prince being enthroned. Third, for the liberation of Samadhi, what is to be liberated is all wrong thoughts. By what is it liberated? By the mind that abides in one-pointedness, whether with or without signs. How is it liberated? By knowing the method of inserting awareness into the central channel. The purpose is to gain power over the mind and to manifest the signs of the path. The example is like a bird gaining power in the sky and a fish in the water. Fourth, for liberation by great means, what is to be liberated is Rudra and his retinue. By what is it liberated? By the body, speech, and mind of the Great Glorious One. How is it liberated? By liberating the chief in accordance with the place and binding the retinue to the oath. The purpose is to complete the wrathful activity. The example is like a hero defeating an enemy. Fifth, manifesting the final
Chinese
关于解脱，于何处，乃是田地。以何者，乃是具有证悟串习之智，获得杀生与救护之成就者。如何行，如第十一章之方便。必要是，为了其痛苦短暂，且菩提心增长，密咒之行持圆满等。譬如屠夫之手。第二，交抱等二句，于父与母二者无别而交抱，以安乐之大供品日月菩提心平等结合，瑜伽士自身以安乐之嬉戏而欢喜满足后，菩提心之微尘遍布虚空，令一切如来欢喜，一切有情亦皆满足，于大乐俱生之智慧中味同。其中亦如前有五五。第一，自性之结合，于何处，乃是本来安住之法性。以何者，乃是以能证悟彼之智，根器敏锐者。如何行，以知入之道的体性。必要是，从错乱之束缚中解脱，获得无漏之安乐。譬如先前熟悉之人，之后认出。第二，根境时之结合，于何处，乃是所有分别念之集合。以何者，乃是以证悟彼为身与智慧之修习之智。如何行，以仪轨之支分，于具相本尊之瑜伽中明观。必要是，从平凡之分别念清净，于智慧之坛城中使心纯熟。譬如点金之药。第三，三摩地之结合，于何处，乃是名为天女之光明之母。以何者，乃是以于三摩地获得稳固。如何行，以自身具足方便，身心安乐增长。必要是，不需依赖交合，一切显现受用皆显现为安乐之自性。譬如梦中之美好行境。第四，大方便之结合，于何处，乃是鲁扎之妻，克罗地施瓦里。以何者，乃是以大印之忿怒尊显现之大威德。如何行，以无分别消除寒热之痛苦，安立智慧之化身。必要是，任运成就诸佛之事业。
English
Regarding liberation, where is it? It is the field. By what? It is by the one who possesses the wisdom of realization and habituation, and who has attained the accomplishment of killing and saving. How is it done? Like the method of chapter eleven. The necessity is for the sake of shortening suffering, increasing bodhicitta, perfecting the practice of secret mantra, and so on. The example is like the hand of a butcher. Secondly, the two lines beginning with "embracing," embracing without difference between father and mother, with the great offering of bliss, the sun and moon, the mind of bodhi, equally united, the yogi himself is pleased and satisfied by the play of bliss. By scattering the subtle particles of bodhicitta throughout space, all the Tathagatas are pleased, and all sentient beings are also satisfied, and they are made equal in taste in the co-emergent wisdom of great bliss. In that too, there are five each as before. First, the union by nature: where is it? It is in the Dharma-nature that has always been present. By what? By the sharp-witted one who is able to realize it. How is it done? By the characteristic of the path of knowing and entering. The necessity is to be liberated from the bonds of delusion and to attain uncontaminated bliss. The example is like recognizing someone you used to know. Second, the union of sense faculties, objects, and time: where is it? It is in all the collections of thoughts. By what? By the wisdom of meditating on that as body and wisdom. How is it done? By clarifying the yoga of the deity with characteristics through the limbs of the ritual. The necessity is to purify ordinary thoughts and to train the mind in the mandala of wisdom. The example is like the elixir that turns things into gold. Third, the union of samadhi: where is it? It is in the mother of light called the goddess. By what? By gaining stability in samadhi. How is it done? By one's own body possessing skillful means, body and mind increase in bliss. The necessity is that without having to rely on union, all appearances and experiences arise as the self-nature of bliss. The example is like a good journey in a dream. Fourth, the union of great skillful means: where is it? It is in Krodheshvari, the wife of Rudra. By what? By the great glorious one who appears as the wrathful one of the great mudra. How is it done? By removing the suffering of heat and cold with non-conceptualization and establishing the emanation of wisdom. The necessity is to spontaneously accomplish the deeds of the Buddhas.
Chinese
完成。例子就像檀香和蛇。第五，也是最后一个，是显现的结合。对谁而言呢？对被称为“恶劣种姓”的具有染污的母亲而言。通过谁呢？通过贪欲者，因为上门是可行的。如何呢？通过结合时的四种亲近修持，学习降伏、控制、逆转、散布，从而显现俱生智慧。必要性是，通过将贪欲转化为道，从平凡的束缚中解脱。例子就像孔雀以毒为食。如此，此章节所展示的结合解脱是显现的，并且其条件是自性和禅定。如果这样，那么与第十一章重复了吗？有些人说，前面的是显现的，而这个是禅定的，所以不重复。还有些人说，前面的是行为，而这个是供养，所以不重复。但我觉得两者都不确定，因为前面也可以变成供养，并且这里也认为是显现的。如果这样，那如何呢？因为前面说在会供修持时要修习，所以是道的本质，而这个是供养的时候，所以我觉得是道的条件。第三是，“平等”等两句。为了成就证悟轮涅一切法皆为平等性的成就物，这五种大甘露，我将以三轮清净的供养，供养于自誓言轮和智慧本尊坛城无二的平等会众。其中，“平等”的意思是，平等有两种：自性平等和行为平等。第一种是，誓言物五甘露和五部、五智慧，在所知之自性上，显现则显现平等，空性则空性平等，自性无好坏差别，此为自性平等。第二种是，在《广大》中说：“为了遣除有情的分別念，药物，应作为主要而接受。”因此，遣除清净和不净的分別念，而享受平等性，是行为平等。所谓“成就物”，像这样，具有两种平等的誓言物，具有四种成就：法性自性成就，法相自身体性成就，威力成就，加持成就。
English
Completed. The example is like sandalwood and a snake. Fifth, and last, is the union of manifestation. To whom? To the impure mother called "evil lineage." Through whom? Through the person with desire, because the upper door is feasible. How? Through the four stages of approach and accomplishment during the union, learning to subdue, control, reverse, and scatter, thereby manifesting innate wisdom. The necessity is to be liberated from ordinary bondage by transforming desire into the path. The example is like a peacock that feeds on poison. Thus, the union and liberation taught in this chapter are manifested, and their conditions are both nature and samadhi. If so, does it repeat Chapter Eleven? Some say that the former is manifested, and this is samadhi, so it does not repeat. Others say that the former is conduct, and this is offering, so it does not repeat. But I think that both are uncertain, because the former can also become an offering, and here it is also considered to be manifested. If so, how is it? Because the former is said to be practiced during the gathering practice, it is the essence of the path, and this is the time of offering, so I think it is appropriate as a condition of the path. The third is, "Equality," etc., two lines. In order to accomplish the attainment of realizing all phenomena of samsara and nirvana as equality, these five great substances of nectar, I offer the three-wheel pure offering to the assembly of equality, which is non-dual with the wheel of my own samaya and the mandala of the wisdom deity. Moreover, "equality" means that there are two kinds of equality: equality of nature and equality of action. The first is that the samaya substances, the five nectars, the five families, and the five wisdoms, on the nature of knowable objects, if they appear, they are equally apparent; if they are empty, they are equally empty; and there is no difference between good and bad in nature, which is equality by nature. The second is, in the Extensive [Tantra]: "In order to reverse the thoughts of sentient beings, medicine should be taken as the main thing." Therefore, reversing the thoughts of purity and impurity and enjoying equality is equality of action. The so-called "accomplishment substance" means that the samaya substance with two kinds of equality has four kinds of accomplishment: the accomplishment of the nature of reality, the accomplishment of the self-essence of phenomena, the accomplishment of power, and the accomplishment of blessing.
Chinese
是也。第一，出自《ཐལ་རྒྱུད་》：“万物皆是心之性，离相法界之体性。”因此，誓言物五甘露之自性与心性无别，故心性于空性之界中，五智之光芒无碍显现。第二，出自《དེ་ཉིད་》：“自性安乐之五智，无作者而自显现。”因此，彼等亦非由作者所作，而是以五智之体性自显现。第三，出自《དེ་ལས》：“以智慧禅定之方便，能力威力定能生。”因此，若具足见修之要诀，受用五誓言物，则一切共同与殊胜之成就皆能成办。第四，出自《དེ་ལས》：“如是安住于道者，于一切方时皆加持。”因此，如是受用五誓言物之具相瑜伽士，能被三时之诸佛及其眷属所加持。如是之供养，即是从执著于所供、能供、供物三者中解脱。为了三轮清净而作供养之必要是：从对外在房屋、田地、财物等之贪执，对内在八识随逐于境之贪执，以及对秘密见、修、行三者之执著中解脱，从而成就二利。第四，食物等有三个部分：肉食等食物，水果等食品，茶酒等饮料，以及轻柔舒适之衣物。此外，以清净之方式，将天人受用之五妙欲等一切显现，供养于智慧坛城之本尊众，以及执持各自供品之欲妙天女坛城，并融入于无二大乐之中。第二，供养之果分为二：共同与殊胜。第一，十方等有一颂：于十方与四时，为自利而安住于真实之地上，为他利而趋入有情之利益，如是善逝等之身语意功德事业，乃是超越其他乘之果之稀有殊胜。自心远离遮障之外