English
La. From this perspective, it is established merely from the aspect of ability, combining awareness and samadhi, and liberating from the ordinary. The sutra on manifestation and discernment is, manifestation, and so on. That is, manifestation needs to be explained, and the vow is that if one encounters an object, one should not transgress it. Greatness refers to the meaning of the supreme vehicle. Auspiciousness is also the best realm. Through fierce actions, both accumulations are perfected simultaneously. On that basis, the five words that manifest the nature of activity are: whose, to whom, how, why. Just as explaining how to avoid disputes, one should understand that this is expressing instruction. Through the connection and familiarity of view, conduct, and samadhi. This indicates the individual who is the basis. That is, the basis of everything is the view. The so-called "same cause and the way of letters" refers to nirvana, all self-manifesting dharmas are the cause of self-born wisdom. The dharmas of samsara that appear from inverted habits are the cause of irrationality. Even though these two are different due to attachment and conceptualization, they are inseparable in essence like camphor. As stated in the extensive explanation: Inversion itself is correct, ignorance itself is clear wisdom, afflictions and suffering are supreme enlightenment. Therefore, even if it appears as a mistaken distinction, awareness is self-manifesting, like gold, it is only self-born wisdom, and its essence cannot be indicated because it is separate from objects. Clear and unobstructed, it manifests in the realm of equality, which is the common reason and tenet, that is, the same cause. Letters are an example of that meaning, because they are the cause of expression. All of samsara and nirvana are mind itself, therefore nothing is established apart from it. The empty aspect of mind itself is not fixed anywhere, just as the letter A appears in all letters, but A is not established, and A is not fixed in any letter, therefore all letters appear without cessation, this is the nature of speech. Realizing that the essence of mind itself is not established, awareness manifests as all the dharmas of samsara and nirvana, just as A, La, Na, and Ro appear, the nature of the body and the emptiness of expression, although they appear sequentially in words, realizing that the meaning is inseparable, awareness manifests as the five wisdoms, which is represented by Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal meaning: Om), it is only the nature of mind. The so-called blessing and manifestation.
Chinese
加持是所加持和能加持。对境是蕴、界、处的事物。能加持是如所说以两种理证说明世俗菩提心那样，了悟加持之义。显现者，是四种显现中的殊胜乘的自证显现，如实之义成为觉知的确信，无有境与有境，如虚空不思念虚空一般。了悟如是之义，则无有能见所见，自明即是见。无所见而自共法，以无别无偏之见离欲而说。不如是之见，虽有好名声，如同赞美天界的甘露，然亦非全盘否定，乃是传承之方便。行，一般而言，依道之高下差别，行之数量虽多，然此处五行之义，虽与境相遇而受用，然自他之义皆成二元对立，尤以度化事业之行，虽作而不染污，乃具有果之能力。《秘密藏》中说：所作不分，誓言圆满。从二禅定中，以无所缘之禅定调伏如狂象般的觉知，于显空任何处皆得自在。于事业之时，此尤为重要，故上等以禅定自在掌握生杀，中等禅定与明咒二者，下等禅定与幻轮三者之时，亦以禅定为主，仅以禅定之摄散修持等，故主要说明禅定。关联，彼等亦非分离，一具二者，故于任运成就之彼等之中，亦包含誓言。步，上等是禅定之能力于他显现中显现，乃无漏之道。中等是以明咒与禅定能使身心分离。下等是心禅定，身手印，语禁语，一不障一，果显现。于何境上，则有十种，如于三宝作违害之身敌，金刚阿阇
English
Blessing is that which is blessed and that which blesses. The objects are the objects of aggregates, elements, and sources. That which blesses is understanding the meaning of blessing, as it is said that the conventional Bodhicitta is explained by two lines of reasoning. "Manifestly" means the self-cognizant manifestation of the supreme vehicle among the four manifestations, where the meaning as it is becomes the confidence of awareness, and there is no object or subject, like the sky not thinking about the sky. Understanding such a meaning means that there is no seer or seen, and self-illumination is called "view." Without seeing, it is the self-common dharma, which is said to be free from desire with an undifferentiated and impartial view. A view that is not like that, even if it has a good name, is like praising the nectar of the heavenly realm, but it is not a complete negation, but a means of transmission. "Conduct" generally refers to the many types of conduct based on the differences in the height and lowness of the path, but here the meaning of the five conducts is that even if one encounters and experiences objects, the meanings of self and others become dualistic. In particular, the conduct of liberating activities is such that even if one acts, one is not defiled, and one possesses the power of the result. In the Guhyagarbha Tantra, it says: "Actions are not divided, vows are fulfilled." From the two samādhis, the mind, like a mad elephant, is tamed by the samādhi without an object, and one gains power in whatever appears or is empty. This is especially important at the time of activity, so the best is to have power over life and death through samādhi, the intermediate is samādhi and mantra, and the lowest is samādhi and the three wheels of illusion. Even at that time, samādhi is the most important, and samādhi is mainly mentioned because of the practice of gathering and dispersing only samādhi. "Connection" means that these are not separate, but one has both, so vows are also included in the spontaneously accomplished ones. "Step" means that the best is the power of samādhi manifesting in other appearances, which is the undefiled path. The intermediate is the ability to separate body and mind through mantra and samādhi. The lowest is mind samādhi, body mudra, speech restricted words, one not obscuring the other, and the result appearing manifestly. On what object are there ten, such as the body enemy who harms the Three Jewels, the vajra āchārya.
Chinese
夺取上师的三种生活，二是就所说之处而言。从誓言中脱离，是指虽然接受了誓言，却没有安住其中，而是退转了。恼害是指反过来制造损害，尤其是对上师和朋友。阻止聚集是指内外两种，即阻止内外听法、出家、灌顶以及趋向解脱的人们，从中阻断使之不能成就。内是指来到聚集进行大修的地方，这要从上师的教导中了解。损害一切是指 সাধারণভাবে，对任何大小众生，都用各种方法断绝其生命和安乐。誓言之敌是指仅仅与持有相同誓言者为敌。前面主要是针对上师和朋友，而这里是指与所有持誓言者为敌。具有恶劣本性是指无论用息增怀诛哪一种方法，都无法调伏，如以前的坐骑乌鸦，以及咒语之主，像生命一样具有力量，身体的技能变成了恶果的数量，即使宣讲寂静之法，那本身也是痛苦的根源。这和第七个是，对因进行度化七种。三种果是指三恶道等等。也就是从不善之因产生恶果，即地狱、饿鬼、畜生三道。前面的七种和第十种，是瑜伽中所说的见、行、修三种，为了不舍弃所有自生具足之密咒士与境相遇之时，应当接受。那么，十地也属于三界众生，如果度化他们，岂不是违背了作为同修道友的誓言吗？如果像宣讲度化的功德那样，就不会违背，因为利益他人而使誓言圆满，比如杀死手持短矛的黑人。数量是十四根本。这是指总数，度化之数的根本是十境，上面是四和十四。对此，拉杰也说，三宝的三，上师身之敌为四，从誓言中脱离为五，恼害为六，阻止聚集为七，损害一切为八。
English
Depriving the teacher of three livelihoods, and the second is in terms of the place being spoken of. Separated from the oath means that although the oath is taken, one does not abide in it, but degenerates and turns away. Harming means causing harm in return, especially to the lama and friends. Preventing assembly refers to both internal and external, that is, preventing both internal and external listening to the Dharma, ordination, empowerment, and those who come to the path of liberation, interrupting them and preventing them from being accomplished. Internal refers to coming to the place of assembly for great practice, which is to be understood from the lama's teachings. Harming all means that in general, all kinds of methods are used to cut off the life and happiness of any sentient beings, large or small. The enemy of the oath is to be an enemy only to those who hold the same oath. The former is mainly aimed at the teacher and friends, but here it refers to being an enemy of all oath-holders. Having a bad nature means that no matter which method of pacifying, increasing, subduing, or destroying is used, it cannot be tamed, such as the previous mount, the crow, and the lord of mantras, who has power like life, and the skills of the body have become the number of bad results, even if the peaceful Dharma is preached, that itself is the source of suffering. This and the seventh are, the seven ways of liberating the cause. The three fruits refer to the three lower realms, etc. That is, from the cause of non-virtue comes the evil result, namely the three realms of hell, hungry ghosts, and animals. The previous seven and the tenth are the three of view, conduct, and meditation spoken of in yoga. In order not to abandon all the self-arisen and complete secret mantra practitioners when they encounter the realm, they should accept it. Then, the ten grounds also belong to the sentient beings of the three realms. If they are liberated, wouldn't it be a violation of the oath of friendship as fellow practitioners? If it is like explaining the merits of liberation, it will not be violated, because benefiting others fulfills the oath, like killing a black man with a short spear. The number is fourteen roots. This refers to the total number, the root of the number of liberations is ten realms, and above are four and fourteen. To this, Lha Rje also said, the three of the Three Jewels, the enemy of the teacher's body is four, separated from the oath is five, harming is six, preventing assembly is seven, and harming all is eight.
Chinese
具有恶劣品性的誓言之敌二十一，三恶趣二十三，身之敌二，因此朋友的身之敌十四，据说这是仅靠显现而除敌的数量。降伏之方法，如“三摩地、真言和手印等”。三摩地是心的作用，真言是语的作用，手印是身的作用，如果非常熟悉这些并获得对明觉的控制，那就是通过证悟来降伏自我。同样的加持可以显现给他人，非常熟悉之后，将要降伏的对境进行灌顶，并将意识安置于菩提的净土中，这是简要的指示。详细的解释是：“三摩地、真言广大”。这一切也是根据智慧上中下的差别，对于上等智慧者，仅通过三摩地获得控制，在要降伏的对境的心间，法轮，八瓣莲花上称为真言，清净的种子字身语意 嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三者安住，不清净的种子字六道，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、那（藏文：ནྲི，梵文天城体：न्रि，梵文罗马拟音：nri，汉语字面意思：那）、苏（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）、扎（藏文：ཏྲེ，梵文天城体：त्रे，梵文罗马拟音：tre，汉语字面意思：扎）、贝（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：贝）、度（藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）安住，中间是不坏明点的自性，五种智慧的本体吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）安住，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中发出光芒，焚烧六道的种子字，融入嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三者，其自身也融入不坏明点吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，这被称为清净习气。广大是指从自身业力之神的清晰三摩地的心中发出光芒，清净习气，清净后如太阳的精华般，五种智慧的自性，从五脉的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起识蕴之神，因此，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和识蕴中，生起心之法性自显的象征金刚萨埵，以五种智慧灌顶，并如口诀般加持身语意，将其抛向密严刹土，使其成为胜者的儿子，这是仅仅三摩地的作用，是上等根器的行境。中等根器者依靠真言、三摩地和幻轮三者，因为密咒的寿命显现为缘起的力量，所以在续部的正文中提到的事物，塑造形象，以及具有特征的武器金刚橛，形象的容器三角形的埃容器，以及使智慧本尊喜悦的供品等。