English
Transforming the nature of mind into visibility is the same single seal and the commonality of having objects. If the union and liberation of wisdom and samadhi are referred to as union and liberation, then they are the objects of the path of seeing and suchness. The so-called "mastery is the union and liberation of object and time," the five senses and five objects, mind and mind-mother, and the deities of the lineage appearing as father and mother, is the union by encounter, and liberating clinging and conceptualization there is the samadhi of conduct, which is the object of learning of the last two of the path of meditation. The manifest object is the greatness of the final path. The so-called "union and liberation of great methods," refers to the two, subsequent and prior. Prior is the activity of the great glorious one, which is the last yoga. Among the two subsequent ones, not being stained by conduct is a special feature, which is having objects and beyond. With the compassion of skillful means, it is also like an illusion in some activities. The so-called "manifested union and liberation," uniting and liberating the ten fields and four castes into bindus is the commonality of all paths, divided into two objects, learning and direct perception. In terms of the path of skillful means, even after the illusion, in the first mandala, when the karma-mother manifests in union, warmth is attained. When the wind-method is accomplished, at the time of union, the blessings of each birth place, and the objects of outer and inner secret empowerments are united, wisdom increases, and a collection of enhancements arises. Similarly, in the samadhi mandala, through the union of the warmth-attained vidya-mother, one is liberated on the ground of the vidyadhara. Relying on that, in the nature mandala, through union with the wisdom mudra, one is transferred to the ground of perfect enlightenment. The method of the senses is all-pervasive. Therefore, union itself is liberation. So it is said. In order to show that union-liberation is not an object, or that union-liberation is complete in itself, etc., the inconsistencies refer to showing the two conducts as self-nature, because self-awareness ascertains it as it is, so because there is no object, it is clear and unwavering. Because awareness itself self-arises in all distinct dharmas, realizing that the dharmadhatu and wisdom are non-dual is liberation. Therefore, the nature of awareness is the activity of wisdom-illusion, because it transcends limits, the nature is uncertain, and in order to be free, it is complete in itself, is primordially existent, realization is unwavering, and manifested.
Chinese
根据情况，也可以变成三种瑜伽。为了显示成办事业的方式，菩提心化现于十方等。因为自证本身完全成为了智慧幻化的化身，所以三者的处所空性与大乘的究竟结合于道，清净的所化与佛陀结合而度脱。身语任运成就调伏十方等。因为自证本身显现为身语意的本体，所以在十方处所无有去处而成办事业。因为具有不异体性等五种功德，所以没有任何舍弃和取舍，因此称为金刚乘，是将低劣者引入其中的。如是结合度脱的果实，也会变成无尽的宝藏等。具有法的大受用身、金刚身、法身、现证菩提身和化身，因为具有一切智智，所以不是从所化之外的其他处所获得，因为具有三种智慧，所以成办事业。法界和众生边际等，将在二者自性的结合度脱的誓言中阐述。幻化网中所阐述的三百六十种根本十五种简述之品，对于不可舍弃和应当接受，以必要和特征区分为二百种。将五个根本分为一百六十种，因为声音隐秘恐惧而没有安排。第二十八章的眼睛的解释完毕。为了详细显示三种瑜伽和誓言，将要撰写第二十九章的解释。此后，如来幻化网中，特意宣说此誓言的阐述。如是关联，详细阐述这些支分，即不可舍弃和应当接受，守护和修持五种，应当了知的五种和应当行持的五种，以及应当修持的五种誓言，从这些誓言中归纳为三种瑜伽而解释，并非是想要解释的数量。其中，为了显示不可舍弃的五种誓言中的嗔恨，名为舍弃金刚的誓言是，嗔恨金刚与慈悲等。
English
Depending on the circumstances, it can also transform into all three yogas. To show the manner of accomplishing deeds, the emanation of Bodhicitta extends to the ten directions, and so on. Because self-awareness itself has completely become the emanation of wisdom's illusion, the emptiness of the three places is joined to the path at the end of the Great Vehicle, and the pure disciples are joined to the Victorious One for liberation. "The spontaneously accomplished body and speech subdue the ten directions," and so on. Because self-awareness itself arises as the essence of body, speech, and mind, it accomplishes deeds without going to the ten places. Because it possesses five qualities such as non-duality, there is no abandonment or adoption, therefore it is called the Vajra Vehicle, which is where the inferior ones are led into. The result of such union and liberation also becomes an inexhaustible treasure, and so on. Possessing the great enjoyment body of Dharma, the Vajra body, the Dharma body, the manifest enlightenment body, and the emanation body, because it possesses the all-knowing wisdom, it is not obtained from other than the disciples, and because it possesses three wisdoms, it accomplishes deeds. "The realm of Dharma and the limit of sentient beings," and so on, will be explained in the vows of union and liberation of the two natures. The chapter on the summary explanation of the fifteen roots of the three hundred and sixty elaborations from the Illusion Network, the two hundred are distinguished by necessity and characteristics for what should not be abandoned and what should be accepted. Dividing the five roots into one hundred and sixty, it was not arranged due to the secret and fearful nature of sound. The explanation of the eyes in the twenty-eighth chapter is completed. In order to extensively show the three yogas and vows, the explanation of the twenty-ninth will be composed. Then, in the Illusion Network of the Thus-Gone One, this elaboration of vows is specifically stated. Relating in accordance with that explanation, these branches will be explained in detail, namely, what should not be abandoned and what should be accepted, the five protections and accomplishments, the five to be known, the five to be practiced, and the five vows to be accomplished, from these vows, summarizing into three yogas for explanation is not the intention of the number of explanations. Among them, in order to show anger among the five vows that should not be abandoned, the vow called "Abandoning Vajra" is, "Anger Vajra and compassion," and so on.
Chinese
为了摧毁嗔恨的因果，故为金刚。其中，见行二者的嗔恨，以业和自性而言，慈悲也是金刚。功德和事业方面，由于没有舍弃地狱之因嗔恨，清净了嗔恨，十六种寒热果报即在胜者之净土，于同一时间安置。因此，仅仅忆念寒热之苦，也会遗忘经典。因为其自性与胜者无别，故为大慈悲，名为自性之词，仅在寒热石块上，便显现从中解脱之相。任何事物都显得加持，因此，摇动破布堆也是殊胜的。因此，修行者也不应舍弃它。名为贪欲智慧之誓言是：以无贪欲之方式等。由于贪欲是自生智慧，故不应舍弃，因为自性已从贪欲的行境中解脱，因此，证悟它的觉性，无论如何也不舍弃五者而行持，是圆满二资粮的功德。事业方面，它使自己和他人的饿鬼之处空虚。名为愚痴之誓言是：我与无我无有分别，以大智慧光明等。自己和他人自性无有分别，证悟的智慧无有分别也是愚痴，因此，不舍弃愚笨而使其清净。因此，由于没有无明，清净了二障。不作分别的自生智慧，不作勤作的慈悲，而使自己和他人的烦恼清净。名为大嫉妒之誓言是：广大之智慧等。在远离嫉妒宽广的状态中，邪见不会减小，因此也不舍弃它，嫉妒者们对于嫉妒广大，无有舍弃取舍，因此，不运用任何事物，以证悟之智慧，将它安置于自然状态中，断除非天之生源。名为我慢胜乐之誓言是：本来法性平等等等。我慢本身就是大寂静，因此不舍弃，因为自性于基位上远离我慢和对境，无有过失之处，没有产生我慢的基础，因此，在无有能作的大我慢状态中，没有庸常我慢的造作，唯一的大威势就是自性之
English
To destroy the cause and effect of hatred, hence the vajra. Among them, the hatred of view and conduct, in terms of karma and essence, compassion is also vajra. In terms of qualities and activities, because the cause of hell, hatred, is not abandoned but purified, the sixteen hot and cold results are arranged simultaneously in the pure land of the Victorious Ones. Therefore, merely remembering the suffering of heat and cold also causes one to forget the scriptures. Because its essence is not different from the Victorious Ones, it is great compassion, and the very word 'essence' causes the appearance of liberation from the heat and cold stones. Everything appears blessed, therefore, shaking a pile of rags is also supreme. Therefore, practitioners should not abandon it either. The vow called desire-wisdom is: 'In the manner of non-attachment,' etc. Since desire is self-born wisdom, it should not be abandoned, because the essence itself is liberated from the realm of desire, therefore, the awareness that realizes it, no matter what, does not abandon the five and practices them, which is the merit of perfecting the two accumulations. As for the activity, it empties the preta realm of oneself and others. The vow called ignorance is: 'I and non-self are inseparable, with great wisdom, clear light,' etc. Because the essence of oneself and others is inseparable, the wisdom of realization being inseparable is also ignorance, therefore, not abandoning foolishness, it becomes purified. Therefore, since there is no ignorance, the two obscurations are purified. The self-born wisdom that does not discriminate, the compassion that does not exert effort, purifies the afflictions of oneself and others. The vow called great jealousy is: 'Vast wisdom,' etc. In the state of being free from jealousy and vastness, wrong views do not diminish, therefore, it is not abandoned either, those with jealousy, for jealousy is vast, there is no abandoning or taking, therefore, without employing anything, with the wisdom of realization, placing it in the natural state, cutting off the lineage of the Asuras. The vow called pride, supreme bliss, is: 'From the beginning, the nature of reality is equal,' etc. Pride itself is great peace, therefore it is not abandoned, because the essence itself is free from pride and object on the ground, there is no basis for pride to arise in the absence of fault, therefore, in the state of great pride where there is nothing to do, there is no effort of ordinary pride, the sole great power is the essence of
Chinese
五种我慢也同样会这样转变。通过道路来如此证悟的理路就是大我慢，因为见行上的我慢会断绝天道的生机，所以不舍弃而作为誓言来约束。名为“自性光明”的誓言是，“世间此有何？”等等。最后两个确定词的成就，是最初的瑜伽，即见道者的境界。因此，如果用事物本身的自相和共相来衡量所量之物，那么就不是成立的边和真谛二者中的任何一个，因此以证悟无有的智慧使行境完全清净，这并不是将无有转变为有，而是因为作者和因缘自然分离，所以本来就显现为自生智慧。名为“自之坛城”的誓言是，“安住于自明本身，是谁也没做的自生”，等等。随后一致地阐述。一切也不超出第六智慧，因为是圆满觉性的体性，所以无有能依和所依而安住，这不是作者和因缘所为，而是体性本身无有二元，同样唯一者也无有各自的体性。因此，因缘分离的智慧，以不可思议的智慧圆满，在圆满的那个本身中，连互相包含也没有，行境完全清净就是见。名为“安乐之自性”的誓言是，“一切无余皆清净”，直到“于如是性亦欢喜”。在第一品中解释，以自性的理由从安乐痛苦中解脱，所以在平等的法界中显现，所以是安乐。未被染污的真实的体性无法用语言表达，所以是自性。不显示其权威、眷属和言说，而是圆满法性的种类中的唯一。名为“四时胜王”的誓言是，“无上之智慧胜”，等等。以功德而显现增上的自生智慧使一切法都显现为那个本身，因为圆满远离好坏而显现，所以四时是平等性。显现那个，以无见而见，圆满在那个本身中显现，就是胜者佛陀本身。