Chinese
五者增盛。 这样一来，菩提心之坛城也成了解脱道。 如果承认，实际上就显现为方便道。 有些人说，如果下乘所用的五种束缚烦恼，在此使用就成了显示解脱之方便的方便道。 通过闻思修三门了知，使相续解脱，称为解脱道，这也是不合理的。 因为一切密咒也成了方便道。 因为它显示了不舍弃烦恼而解脱的方便。 如果承认，那么密咒中就根本不会出现解脱道了。 还有娘俄的另一些人说，显示灌顶和安乐是方便道。 通过三种智慧之门来修持是解脱道，这也是不合理的。 因为显现出来的道，这个度脱不是方便道。 因为它不显示灌顶和安乐。 如果承认，那么“奇哉恶趣得解脱，非以方便”就清楚地表明是方便道。 其理由是： 如是说： 五蕴应摧毁， 摧毁则生起习气， 意识灭尽若杀害， 熟道如断命一般。 这是经文所证成的。 我的上师说： 主要通过三种智慧之门使自己的相续解脱，这是解脱道。 主要通过方便的差别之门来修持，这是方便道。 即使这样，如果说解脱道不需要方便和诀窍，而方便道需要三种智慧，那么，区分开来，主要是不需要，这是可以承认的。 但是，不需要一切遍及的周遍是不成立的，这是上师的善意。 为了确定这一点，首先方便道有二：真实和辩论的消除。 首先，真实又分为两种：次第的和顿时的。 首先，次第的方便道是依靠上门六脉轮，以拙火智慧之火和明点菩提心燃烧滴落的结合，遍布四大脉轮的大遍布（总）诀窍。 结合（喉）清净的， 普贤（心）的， 大乐明点（脐）的自性。 依次修习安乐智慧，如是说： 三轮二脉三命柱， 火风运行虚空界， 榨取向上而显现。 这是其中的含义。 顿时的方便道是依靠下门空行密处二者，以明点暖相降临的方便本身。
English
The five are increasing. Thus, the mandala of the Bodhi mind also becomes the path of liberation. If admitted, it is actually revealed as the path of means. Some say that if the five binding afflictions used in the lower vehicle are used here, they become the path of means that shows the means of liberation. It is also unreasonable to say that the lineage that knows through the three doors of hearing, thinking, and meditation is liberated, which is called the path of liberation. Because all mantras also become the path of means. Because it shows the means of liberation without abandoning afflictions. If admitted, then the path of liberation will never appear in mantras. Also, some of Nyang-od say that showing empowerment and bliss is the path of means. It is also unreasonable to say that practicing through the three wisdom doors is the path of liberation. Because the path that manifests, this deliverance is not the path of means. Because it does not show empowerment and bliss. If admitted, then "It is wonderful that the evil realms are liberated, not by means" clearly shows that it is the path of means. The reason is: As it is said: The five aggregates should be destroyed, If destroyed, habits will arise, If consciousness is killed without, The ripe path is like cutting off life. This is proven by scripture. My lama said: Mainly liberating one's own lineage through the three wisdom doors is the path of liberation. Mainly practicing through the difference of means is called the path of means. Even so, if it is said that the path of liberation does not need means and instructions, and the path of means needs three wisdoms, then, distinguishing them, it is mainly not needed, which can be admitted. However, the pervasiveness that does not need everything is not established, which is the lama's good intention. To determine this, first the path of means has two: reality and the elimination of debate. First, reality is divided into two: gradual and sudden. First, the gradual path of means is based on the six chakras of the upper door, with the combination of the fire of fierce wisdom and the burning and dripping of the Bindu Bodhi mind, spreading throughout the four chakras, the great pervasion (general) pith instruction. The combination (throat) is pure, The nature of Samantabhadra (heart), The great bliss Bindu (navel). Gradually learning bliss wisdom, as it is said: Three wheels, two veins, three life pillars, Fire and wind move in the realm of space, Squeezing upwards and appearing. This is the meaning of it. The sudden path of means is based on the two lower doors, the Dakini and the secret place, with the means of the Bindu warmth descending itself.
Chinese
与智慧结合。将智慧本身与方便结合。以方便与智慧无二结合的口诀，体验失去二取、二取平等瞬间的乐空无二之智慧。如是说：三哑者次第领会五种心识，男子获得十六地，自性俱生之体验，即是束缚本身之解脱方便。如是之义。对于辩论的驳斥也有两种：直接和间接上，不舍弃烦恼的因。首先，如果这样，那么此方便道是将烦恼转化为道，还是不转化？其次，如果按照后者，那么密宗方便的特点就变得没有意义了，因为烦恼本身没有被转化为道。如果承认，那么，烦恼自身和普遍的指示，如果对特征没有错误地理解，那么就会变成清净之道。这清楚地表明了它本身已经变成了道。如果按照前者，那么具有特征的会被转化为道，不具有特征的也会被转化为道。如果按照后者，那么解脱道也变成了方便道。如果理由不成立，那么承诺就会失败。如果承认，那么解脱道的定义就会丧失。如果具有特征的被转化为道，那么它不会解脱解脱道。如果按照前者，那么造作无间罪也会解脱，因为烦恼在自己的相续中是与生俱来的，所以不能承认。如果按照后者，不解脱，那么将烦恼转化为道就变得没有意义了，因为不会产生解脱。回答是：转化为道，是将具有特征的女性转化为道，据说这样也会产生解脱。如果那样，那么行无间罪也会解脱吗？需要考察，是通过正确的方便抓住而解脱，还是没有抓住也说解脱？前者是承认的，如果按照后者，如果被方便抓住也不解脱，那么说什么呢？没有遍及性。虽然这样说，但是如果我被完全了解自性的智慧抓住，那么清晰本身就会变成道的特殊助伴，所以特别指出。如果没有被抓住，那么我认为它本身就与解脱的命脉分离了。如是说：贪欲成就界，什么最胜？自性智慧成就者。因此，它也不会与解脱道相同，因为解脱道的人不会特别指出。第二种不...
English
Union with wisdom. Uniting wisdom itself with skillful means. Through the instruction of uniting skillful means and wisdom as non-dual, experiencing the non-dual wisdom of bliss and emptiness in a moment of losing duality and equality of duality. As it is said: Three mutes gradually comprehend the five consciousnesses, a male attains the sixteen grounds, the experience of innate co-emergence, is the means of liberation from bondage itself. Such is the meaning. There are also two refutations of debate: directly and indirectly, the cause of not abandoning afflictions. First, if so, then does this path of skillful means transform afflictions into the path, or does it not? Second, according to the latter, the distinction of secret mantra skillful means becomes meaningless, because afflictions themselves are not transformed into the path. If admitted, then, afflictions themselves and the general indication, if the characteristics are understood without error, then it will become the path of purification. This clearly shows that it itself has become the path. If according to the former, then what has characteristics is transformed into the path, and what does not have characteristics is also transformed into the path. If according to the latter, then the path of liberation also becomes the path of skillful means. If the reason is not established, then the commitment will fail. If admitted, then the definition of the path of liberation will be lost. If what has characteristics is transformed into the path, then it will not liberate the path of liberation. If according to the former, then committing the five heinous crimes will also be liberated, because afflictions are innate in one's own continuum, so it cannot be admitted. If according to the latter, if it does not liberate, then transforming afflictions into the path becomes meaningless, because liberation will not arise. The answer is: transforming into the path, is transforming a woman who has characteristics into the path, it is said that liberation will also arise in this way. If so, then will committing the five heinous crimes also be liberated? It needs to be examined, is it liberated by being grasped by the correct skillful means, or is it said to be liberated even without being grasped? The former is admitted, if according to the latter, if it is not liberated even if grasped by skillful means, then what is said? There is no pervasiveness. Although it is said so, if I am grasped by the wisdom that fully understands the nature, then clarity itself will become a special companion of the path, so it is specifically pointed out. If it is not grasped by it, then I think that it itself is separated from the life force of liberation. As it is said: Desire accomplishes the realm, what is the most excellent? The one who accomplishes innate wisdom. Therefore, it will also not be the same as the path of liberation, because those on the path of liberation will not specifically point it out. The second not...
Chinese
断除的理由是：这五种烦恼，就其法性而言，密宗不舍弃它们，而是将它们作为道路，因为它们具有四个理由。哪四个呢？首先，所断之物并非实有，因为它们是心性的自发显现。就像不需要阻止海市蜃楼中的水，因为知道那是海市蜃楼就足够了。如是说：贪欲、嗔恨和愚痴，也从大菩提道中生起。如是。也不舍弃它们，因为五部是五种智慧的本质。就像银矿石和银子的本质一样。如是说：嗔恨被称为金刚部。等等。也不舍弃它们，因为要消除片面执着。相对于下乘，执着于将烦恼作为应断之物，在这里，如果以方便摄持而加以利用，它们就会变成清净的道路。就像仙人以火为食的故事一样。如是说：经部说，烦恼不是应断之物，因为贪欲、嗔恨和愚痴是阎摩罗。如是。也不舍弃它们，因为它们会成为对甚深教法生起敬意的因。通过方便的伟大，它们能够在不阻止烦恼本身的情况下，将其转化为先前的状态。就像咒语的力量可以将毒药变成药物一样。如是说：集经中说：具备任何大方便，烦恼会变成菩提的支分。如是。第二，确定解脱道有二：道路的主要部分和助缘。如是说：同样，以主要和辅助来摄持。如是。这两者的区别在于，成为理解之基础的是主要道路，成为辅助部分的是助缘。助缘是：心滴，主要和十种支分。因此，续部的实物有七种或十种。其中，见地将在下文阐述。行持有二：一般的行持是指身语意三完全清净，特殊的行持有八种，将在下文阐述。坛城有三种：自性是指具备圆满的本尊坛城。定义是：因为中心被周围环绕。分类有三种：七、十、二。第一种是自性、三摩地和影像。
English
The reason for abandonment is: These five afflictions, in terms of their dharma nature, are not abandoned by the Mantrayana, but are taken as the path, because they possess four reasons. What are the four? First, what is to be abandoned is not truly existent, because they are the spontaneous manifestation of the nature of mind. Just as there is no need to stop the water in a mirage, because knowing it is a mirage is enough. As it is said: Desire, hatred, and ignorance, also arise from the great Bodhi path. Thus it is. They are also not abandoned because the five families are the essence of the five wisdoms. Just like the essence of silver ore and silver. As it is said: Hatred is called the Vajra family. And so on. They are also not abandoned because they reverse one-sided attachment. Relative to the lower vehicles, which are attached to afflictions as things to be abandoned, here, if they are seized by skillful means and utilized, they become the path of purification. Like the story of the sage who feeds on fire. As it is said: The Sutra says that afflictions are not to be abandoned, because desire, hatred, and ignorance are Yama. Thus it is. They are also not abandoned because they become the cause for generating reverence for the profound teachings. Through the greatness of skillful means, they are able to transform afflictions themselves into their previous state without obstructing them. Just as the power of mantras can turn poison into medicine. As it is said: In the Compendium it says: Possessing any great skillful means, afflictions become limbs of Bodhi. Thus it is. Second, establishing the path of liberation has two aspects: the main part of the path and the conditions. As it is said: Likewise, gather with the main and the auxiliary. Thus it is. The difference between these two is that what becomes the basis for understanding is the main path, and what becomes the auxiliary part is the condition. The conditions are: the heart drop, the main and ten limbs. Therefore, the substances of the tantra are seven or ten. Among them, the view will be explained below. Conduct has two aspects: general conduct refers to the complete purification of body, speech, and mind, and specific conduct has eight aspects, which will be explained below. The mandala has three aspects: the essence is that it is fully endowed with the arrangement of the deity's retinue. The definition is: because the center is surrounded by the periphery. The divisions are three: seven, ten, and two. The first is nature, samadhi, and image.