Chinese
由于没有丝毫将戏论视为自性的微细尘垢，因此，显示了不会被结合和解脱的过失所沾染。第二，通过对蕴的区分，不会被嘿热嘎的解脱所沾染。如果如是了悟，那么在世俗中，无论是度化十方刹土等一切行为，还是运用五种度化方法中的任何一种，就胜义而言，由于被度化的事物并不成立，因此没有任何自性存在的被度化之物。其原因是，对于错误观念的本质，即显现的五蕴，要通过智慧进行观察，并将其分解为无自性。特别是，如果用理智分解色蕴等，那么血肉等将成为五种元素的习气。如果认为这是被遮止的空性，那么在没有用理智分解之前，血肉等也是五种元素的本质，因此没有需要度化的东西。第三，由于对识没有执着，因此不会被度化所沾染。如果认识到心和八识的集合没有自性地成为实体，并将其杀死，那么就像在梦中显现杀生一样，实际上并没有成立。虽然在迷惑中，存在着能杀者和所杀者，但在真实的意义上，没有任何事物是自性成立的。第四，自心之自性是无法度化的。如果问，那么心性是否会被度化呢？对于阿赖耶识菩提心的自性，即远离戏论的法性，即使十方三世的一切佛都成为敌人，也无法成立二元对立的显现。因此，心的自性是任何人都无法掌握和征服的，无论是佛陀等。第三，度化的定义。如果实际上没有成立需要度化的事物，那么瑜伽士通过慈悲度化的是什么呢？是所有需要调伏者的我执等分别念的相状执着。通过使他们从迷惑的邪见和颠倒执着中解脱出来，并使他们对度化的见解、禅定以及真言和手印这三者非常熟悉和坚定，从而对被度化的意识进行灌顶，并将其安置在无上菩提的境界中。因为这个原因，像这样断绝邪见之后，才能获得菩提。
English
Since there is not even a trace of subtle dust that considers play as its own nature, it is shown that it is not tainted by the faults of union and liberation. Second, by distinguishing the aggregates, one is not tainted by the liberation of Heruka. If one understands in this way, then in the relative truth, whether it is all the actions of liberating the ten directions and so on, or whichever of the five methods of liberation is used, in terms of the ultimate truth, since the objects to be liberated are not established, there is nothing that exists inherently as an object to be liberated. The reason for this is that the nature of mistaken conceptions, the five aggregates that appear, should be examined with wisdom and broken down into being without inherent existence. In particular, if the form aggregate and so on are broken down with reason, then flesh, bones, and so on will become the habits of the five elements. If one thinks that this is the emptiness that has been negated, then even if it has not been broken down with reason, flesh, bones, and so on are still the nature of the five elements, so there is nothing to be liberated. Third, since there is no object of focus for consciousness, one is not tainted by liberation. If it is known that the collection of mind and the eight consciousnesses does not inherently exist as a substance, and it is killed, then just as killing appears in a dream, it is not actually established. Although in delusion, there exists a killer and something to be killed, in the true sense, nothing is established as inherently existent. Fourth, the nature of one's own mind cannot be liberated. If one asks, then is the nature of mind liberated? For the nature of the alaya, the mind of enlightenment, the nature of reality that is free from elaboration, even if all the Buddhas of the ten directions and three times become enemies, a dualistic appearance cannot be established. Therefore, the nature of mind cannot be grasped or conquered by anyone, whether it is the Buddhas or others. Third, the definition of liberation. If there is actually nothing to be liberated, then what does a yogi liberate through compassion? It is all the clinging to the characteristics of the conceptual thoughts such as self-grasping of those who need to be tamed. By turning them away from the delusion of wrong views and inverted clinging, and by making them very familiar and firm with the view of liberation, meditation, and the three of mantra and mudra, one empowers the consciousness to be liberated and places it in the realm of unsurpassed enlightenment. For that reason, after the cessation of wrong views in this way, one attains enlightenment.
Chinese
仅仅是那样的安排，以从轮回中解脱的意义来说，就称为解脱。第四，显示结合与解脱在意义上没有差别。真实而言，当解脱二取之念时，法性二无的结合也同时圆满。那是什么样的呢？因为断除了所解脱的因——烦恼，以及果——所有痛苦的根源，并将果解脱到无上的菩提之境，所以能解脱与所解脱二者无别，结合于法性平等性之界中。第二，གྷ་ན་结合有五种：显现的结合、自性的结合、根境时的结合、三摩地的结合，以及以大方便结合的利益角度作总结。第一种有四种。计数。第一，结合的对象是什么？真实而言，结合的意义是：显现的结合是，有能力开展的瑜伽士真实迎请天女后进行结合。自性结合是，将行境的念头结合于天神和天女的坛城中。根境时结合是，将根识知为天父，境时知为天母而结合。三摩地结合是，将念头之聚结合于天神的坛城中。大方便结合是，如过去大吉祥天享用自在母一样，瑜伽士在享用时无执着地结合。此外，外在看来，有真实的天女、真实龙女、劣种女，以及具相的女子。这些是通过咒语和手印真实迎请的。《怖畏金刚》中说：天女、龙女、药叉等，总而言之，在世间界中，任何具有人身者，都能以善巧方便适时结合。如果未能迎请，则从劣种女子中，通过表征的方式来区分有四种。第一种是从年龄的角度来区分：十二岁的具相女子是最好的天女，十六岁的具相女子是龙女，属于中等，二十岁或二十五岁的具相女子是劣种女，属于下等。第二种是从脉的角度来区分：有脉结的，即八瓣的是天女；平等的，即四瓣的是龙女；残缺的，即两瓣的是
English
Merely with that arrangement, in terms of liberation from samsara, it is designated as liberation. Fourth, showing that there is no difference in meaning between union and liberation. Truly, at the very moment of liberating the thought of dualistic grasping, the union with the two-ness-free nature of reality is also complete. How is that? Because the cause to be liberated—afflictions—and the result—all sufferings—are completely cut off from their roots, and the result is liberated into the realm of unsurpassed enlightenment, therefore, the liberator and the liberated are non-dual, united in the realm of the equality of the nature of reality. Second, Ghana union has five aspects: the union of manifestation, the union of nature, the union of sense faculties and objects, the union of samadhi, and concluding from the perspective of the benefits of the union of great means. The first has four aspects. Enumeration. First, what is the object of union? Truly, the meaning of union is: the union of manifestation is when a yogi capable of elaboration actually invites a goddess and unites with her. The union of nature is uniting the thoughts of the field of experience in the mandala of deities. The union of sense faculties and objects is uniting by knowing the sense faculties and consciousness as the father deity and the object and time as the mother deity. The union of samadhi is uniting the collection of thoughts in the mandala of deities with certainty. The union of great means is when a yogi unites without attachment while enjoying, just as the great glorious one enjoyed the powerful woman in the past. Moreover, outwardly, there are actual goddesses, actual naga women, women of low caste, and women with characteristics. These are actually invited through mantras and mudras. From the Fierce Lightning it says: Goddesses, naga women, yakshas, etc. In short, in all realms of the world, any being with a human body can be united with skillfully and appropriately. If one cannot invite them, then from among the low-caste women, there are four distinctions based on symbolic means. The first is distinguishing based on age: a twelve-year-old woman with characteristics is the best goddess; a sixteen-year-old woman with characteristics is a naga woman, which is intermediate; a twenty or twenty-five-year-old woman with characteristics is a low-caste woman, which is inferior. The second is distinguishing based on the pulse: a pulse with knots, that is, with eight petals, is a goddess; an equal pulse, that is, with four petals, is a naga woman; a deficient pulse, that is, with two petals, is a
Chinese
劣种女。第三，从菩提心的角度来区分：日月皆泄者为天女，日泄者为龙女，二者皆不泄者为劣种女。第四，从结合方法角度来区分：能生自他二者之乐者为天女，唯生他乐者为龙女，唯生自乐者为劣种女。总之，如《决定经》所说：不可与赌博之妇女，近事贸易偷盗之比丘尼，乞丐母以及邻居母为友。应舍弃彼等。寻找外貌美丽，柔软温顺，步态优雅，言语柔和，随顺，不多不少，具足信心，聪慧，智慧广大，能迅速或缓慢地判断，对道友具足信心，听从教诲，心绪安乐，善于结合方法者。如是，寻找身语意三者各自具足三种功德，以及行为的四种功德，总共十三种功德者。若瑜伽士自身结合方法的修行观修力量弱小，则应区分上述女子之优劣，依止优者，不依止劣者。或者，瑜伽士若力量强大，则不应区分明妃之好坏，因为是为了真实迎请天女龙女之故。第二，如何结合之方法有二：念诵。第一，略说。第二，广说。其中，第三，结合之亲近修持四者为：对具足相好的明妃进行三次沐浴，佩戴三种饰品，宣说三种法，作为准备，这是亲近支分。空，秘密，风。以结合之手印劝请，以四种物品和六十四种欲妙之法使安乐增长，这是近亲近，以四手印嬉戏是修持，以日月金刚之舌接受是伟大的修持，在最后的夜晚，使见道的广大智慧在相续中生起，这是从父母的虚空中接受大成就之灌顶。第二，广说分为四：念诵。第一，亲近。第二，广说。具有智慧或空性部分的明妃，即所执持的具足相好的女子，用香水，牛奶，妙香进行三次沐浴，然后穿戴丝绸，珍宝，骨饰三种饰品，作为服饰。第二，近亲近。第二，广说。然后，在明妃的身体上布置安乐逝者之母的坛城，蕴界
English
Inferior woman. Third, distinguishing from the perspective of Bodhicitta: A woman who ejaculates both sun and moon is a goddess, a woman who ejaculates the sun is a Naga woman, and a woman who does not ejaculate either is an inferior woman. Fourth, distinguishing from the perspective of methods of union: A woman who can generate happiness for both oneself and others is a goddess, a woman who only generates happiness for others is a Naga woman, and a woman who only generates happiness for oneself is an inferior woman. In short, as stated in the "Definitive Scripture": One should not befriend women who gamble, nuns who engage in trade and theft, beggar mothers, or neighbor mothers. One should abandon these. Seek a woman who is beautiful in appearance, soft and gentle, with elegant gait, gentle speech, compliant, neither too talkative nor too silent, full of faith, intelligent, of great wisdom, able to judge quickly or slowly, full of faith in her spiritual friend, obedient to teachings, with a peaceful mind, and skilled in methods of union. Thus, seek one who possesses three qualities each for body, speech, and mind, and four qualities of conduct, totaling thirteen qualities. If a yogi's own practice of methods of union and meditative power is weak, then one should distinguish the good and bad qualities of the aforementioned women, rely on the superior ones, and not rely on the inferior ones. Or, if the yogi is powerful, then one should not distinguish the good and bad qualities of the mudra, because it is for the sake of actually inviting the goddesses and Naga women. Second, the method of how to unite has two aspects: recitation. First, a brief explanation. Second, a detailed explanation. Among these, third, the four stages of approaching and accomplishing union are: performing three baths for the consort who possesses the characteristics, adorning her with three ornaments, and explaining three dharmas as preparation, which is the limb of approaching. Space, secret, wind. Urging with the mudra of union, increasing bliss with four objects and sixty-four desirable dharmas, which is near approaching, playing with the four mudras is accomplishment, and receiving with the tongue of the sun, moon, and vajra is great accomplishment. In the final night, causing the great wisdom of the path of seeing to arise in the continuum, which is the empowerment of receiving great accomplishment from the space of the father and mother. Second, the detailed explanation is divided into four: recitation. First, approaching. Second, detailed explanation. For the consort who possesses wisdom or the part of emptiness, that is, the woman who is held, who possesses the characteristics, perform three baths with fragrant water, milk, and excellent scents, and then put on silk, jewels, and three bone ornaments as attire. Second, near approaching. Second, detailed explanation. Then, arrange the mandala of the mother of the Bliss-Gone One on the consort's body, aggregates, elements