English
Moreover, according to the arrangement of vows, these are the roots. If these are not damaged, then the branches will naturally be complete. Even if there are specific damages, they will be naturally replenished by the power of the roots. Thus it is taught. Therefore, relying on extensive methods of guarding the roots, the commitment to the two distinctions of the branches, in a concise manner, is called the "uncommon branch," because the vehicle between the Hearers' Vehicle and the Yoga Vehicle has not become an object of practice, and it is the uncommonness of the ripening of only the inner path. The words themselves directly indicate the explanation of the common branches, and it is not an object of practice for the superior and inferior vehicles. Therefore, the intention of the Sugata himself appears directly, indicating a precious vessel. The branch is accomplished by the power of the root, and if the root is not accomplished, it does not exist. Whether it can be guarded or not distinguishes good from bad, the power is weak, and even if it is damaged, it is easy to repair, so it is a branch. Explaining this branch, including its appendages, is also called a branch for what has previously occurred, and explaining it is the commitment. In general, there are five vows of application. Among them, the concise instruction is the combination, liberation, taking what is not given, and the five actions of lying and harsh speech. This refers to the method of the supreme vehicle, combining the meaning of non-duality of skillful means and wisdom as a symbol, making the ten directions the field of compassion, thereby liberating into the state of liberation of meditation, universally initiating with compassion, and for the wealth of the ten directions and the accomplished substances of secret mantras, taking them with skillful means and activities without being given by others, and the skillful means of lying to hide the ten secrets, speaking lies to those with wrong views, which are not established in any untrue nature and appear as anything, and for the enemies of the doctrine, the enemies of the guru, attendants, and disciples, if they cannot be subdued by peaceful means, using the subduing of harsh speech, the five are the five numbers that are actually experienced and applied for the four purposes when encountering the five places of assembly. Furthermore, in the arrangement of vows it says: Grasping the ten directions with compassion, transferring the place to meditation, this is the vow of liberation. If it is not so, not sparing life, and being separated from compassion, is the breaking of the vow. And so on, the extensive explanation of the vow of liberation has seven parts, the first of which is liberation like self-nature.
Chinese
自性之结合解脱，意为：自性乃心之法性，离因缘，无二元，无他者，自然不作意，是为“自”。意义本身离造作，实相本身离增减，理性自然成就，是为“性”。“之”是作格之词，如“铁之斧”之“之”，自性表示本体，结合解脱即是其作用。此处既是阿底之结合解脱，也是见地，即是说，显有之诸法，在证悟之面向上，与自性法界相结合；意义本身，在证悟之面向上，从根本上清净能取所取，是为“解脱”。意义本身是五种行持之基础，如《百发论》云：“结合即是解脱，解脱即是结合圆满。”无论如何，都显示了结合解脱无二无别。 串习之解脱，是禅定之结合解脱。禅定是能动之路的本体，所量之显有，以非共同之量来衡量，天神与法性之禅定显现，通过修习，在与意相结合之时，不对庸常之执着安住，是为解脱。 方法与智慧之结合，是根境之结合解脱。此处领悟玛哈瑜伽自宗之见地。 知晓会众本尊，即五蕴为五父佛，五大为五母佛，五根为勇识与怒尊父，五境为明妃母，或者五根为五部，其五境为五母，如世俗菩提心之次第所说。如是，根境具足方法与智慧，在具足意之时，庸常之根境彻底清净，是为解脱。 度化罗刹，是大方便之结合解脱。所谓大方便，即是罗刹黑，恶业势力强大，虽从恶趣口中解脱，却有将三界置于邪道之能力。此者，因无自聚，故以息增怀亦不能调伏，唯有大吉祥以猛厉之方式度化，身心彻底摧毁，非下等者之行境，于方便中，无有比此更大者。
English
The union and liberation of self-nature, meaning: Self-nature is the Dharma-nature of the mind, free from causes and conditions, non-dual, without otherness, naturally without intention, this is called "self." The meaning itself is free from fabrication, the reality itself is free from addition and subtraction, and reason is naturally accomplished, this is called "nature." "Of" is a genitive particle, like "of" in "iron axe," self-nature indicates the essence, and union and liberation are its function. Here, it is both the union and liberation of Ati, and also the view, that is to say, all phenomena of existence, in the face of realization, are united with the Dharma-realm of self-nature; the meaning itself, in the face of realization, purifies the grasped and the grasper from the root, this is called "liberation." The meaning itself is the basis of the five practices, as the Hundredfold Treatise says: "Union is liberation, liberation is the perfection of union." In any case, it shows that union and liberation are inseparable. The liberation of habituation is the union and liberation of Samadhi. Samadhi is the essence of the path of movement, the phenomena to be measured, measured by uncommon means, the Samadhi of gods and Dharma-nature appears, through practice, when united with the mind, there is no abiding on ordinary clinging, this is called liberation. The union of method and wisdom is the union and liberation of the senses and objects. Here, realize the view of the Mahayoga's own school. Knowing the assembly of deities, that is, the five aggregates are the five father Buddhas, the five elements are the five mother Buddhas, the five senses are the heroes and wrathful deities fathers, the five objects are the consorts mothers, or the five senses are the five families, and their five objects are the five mothers, as described in the order of conventional Bodhicitta. Thus, the senses and objects are complete with method and wisdom, and when complete with mind, the ordinary senses and objects are completely purified, this is called liberation. Taming Rudra is the union and liberation of great means. The so-called great means is that Rudra is black, the power of evil karma is strong, although liberated from the mouth of the evil realms, it has the power to place the three realms on the wrong path. This one, because there is no self-accumulation, cannot be subdued even by pacifying, increasing, and subjugating, only the Great Glorious One tames it in a fierce way, completely destroying body and mind, not the realm of inferior ones, in means, there is nothing greater than this.
Chinese
通过行为的方式，知道茹扎（Rudra）自己的积累是无漏，并将其与三时的荟供大供养相结合，这被称为结合解脱。或者，以结合的方式调伏女性，以解脱的方式调伏男性。收集的词语是分别调伏五个意义上的四种。事业的解脱是显现出来的五种结合解脱。这被称为过去诸佛的事业，是后来的瑜伽士的道路。例如，在十个应被解脱的田地中，通过物质、咒语、幻轮和禅定，从显现于根识前的分离身心的仪式中产生，这意味着通过分离身心的仪式进行解脱后，能像罗摩的箭一样，将觉知与无漏相结合。两种见解，共同显示所知之境，即“二者是共同所知”。在所说的五种数量中，自性和对境是应知的境，是见解。因为那是行者的共同基础，并且五种结合解脱也都在那之中圆满，所以无论瑜伽士做什么，都需要在一切之前具备基础见解，所以才这样说。对此，拉杰也从他的口中说：“在五种行为的情况下，没有必要共同宣说见解，因为那样会增加文字。”“二者是所知”，这意味着从一致性中产生的根本和分支的共同性。因为菩萨的见解与二者是一致的。如果说表达方式不混合，所以不确定，那么并非不混合。上面是将所知之境显示为四种见解，而这是果或能力，仅仅是结合解脱的自性。关于禅定在道上被共同宣说，即“禅定”等等。禅定是意义和文字两种。学习是两者都是道的自性，所以要熟悉和习惯。共同的真如是渴望的瑜伽，就像现在已经圆满了伟大的力量一样，在道的中间，是所有高低行者的共同之处。道的完成本身就是果的自性。对此，也如上所说，说语之誓言是根本和分支的共同之处。即使那样，表达方式不混合，语之誓言是从修持的角度而安立的。
English
Through the means of conduct, knowing that Rudra's own accumulation is without outflows, and combining it with the great offering of the three times, this is called union and liberation. Or, to subdue females through union and to subdue males through liberation. The collected words are to subdue the four in each of the five meanings. The liberation of activity is the five unions and liberations that have been manifested. This is said to be the activity of the Buddhas of the past, which is the path of the subsequent yogis. For example, in the ten fields to be liberated, through substance, mantra, whirling wheels, and samadhi, it is said to arise from the ritual of separating body and mind that appears manifestly to the senses, meaning that after liberating through the ritual of separating body and mind, one can combine awareness with the uncontaminated, like Rama's arrow. The two views, commonly showing the object of knowledge, are "the two are common objects of knowledge." Among the five numbers that are spoken of, nature and the field of power are the objects to be known, which are views. Because that is the common basis for practitioners, and the five unions and liberations are also perfected within it, whatever a yogi does, a basic view is needed before everything, so it is said. To this, Lhaje also said from his mouth, "In the case of the five practices, there is no need to commonly explain the view, because that would increase the words." "The two are to be known," which means the commonality of root and branch arising from agreement. Because the Bodhisattva's view is in agreement with the two. If it is said that the expressions are not mixed, so it is uncertain, then it is not unmixed. Above, the object of knowledge was shown as four views, and this is the fruit or ability, merely the nature of union and liberation. Regarding samadhi being commonly spoken of on the path, it is "samadhi" and so on. Samadhi is both meaning and letters. Learning is that both are the nature of the path, so they should be familiar and accustomed. The common Suchness is the yoga of desire, just as great power has now been perfected, in the middle of the path, it is common to all high and low practitioners. The completion of the path itself is the nature of the fruit. To this, it is also said as above that the vows of speech are common to root and branch. Even so, the expressions are not mixed, the vows of speech are established from the perspective of practice.
Chinese
拉。从这方面来说，仅仅从能力的角度来安立，将觉性和禅定二者结合，并从平凡中解脱出来。关于显现和抉择的经文是，显现等等。也就是说，显现是需要解释的，而誓言是如果与对境相遇，就不能超越它。伟大是指最胜乘的意义。善妙也是最好的境界。通过猛烈的事业，同时圆满二资粮。在此基础上，显现事业自性的五个词是：谁的、对谁、如何、为何。就像解释如何避免争论一样，要理解这是在表达教诲。通过观察、行为和禅定的联系和熟悉。这表明了所依的补特伽罗。也就是说，一切的基础是见地。所谓“原因相同和字母的方式”，是指涅槃，一切自显的法都是自生智慧的原因。从颠倒的习气中显现的轮回之法，是不如理作意的原因。即使这二者因执着和分别而不同，也像樟脑丸一样，本体无别。如广说中说：颠倒即是真实，无明即是智慧明，烦恼痛苦即菩提胜。因此，即使显现为错乱的分别，觉性也是自显的，以黄金为例，仅仅是自生智慧，无法指示其本体，因为是远离对境的。光明且无阻碍，是在平等法界中显现，是共同的理由和宗派，即原因相同。字母是那个意义的例子，因为是宣说的原因。轮回和涅槃的一切都是唯心，因此没有从它之外成立任何事物。心性的显空方面没有确定在任何地方，就像阿字显现在一切字母中，但阿字没有成立，阿字也没有确定在任何字母中，因此一切字母都无灭地显现，这是语的自性。觉悟或不觉悟心性本身没有成立，觉性显现为轮回和涅槃的一切法，就像显现阿、拉、那、若一样，身的自性和宣说的显空二者在词句上虽然有先后显现，但觉悟到意义无别，觉性显现为五种智慧，这是用嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）来表示，仅仅是意的自性。所谓加持和现前。