English
Because it is the third ground. The so-called "ten kinds of harsh words" refer to words that make the place itself feel frightened. The reason they are called "harsh words" is that although the number is uncertain, they are divided into ten according to the place. The so-called "cutting off hatred" means that the hatred in the other person's heart can be calmed down simply by the words spoken, similar to the fading of hatred. The so-called "what" means not placing the other person in their original position, but applying it to actual actions. The so-called "words of using secret mantras" refer to "using violent means" and so on. Among them, violent means refer to the act of directly cutting off the other person's consciousness, which is a rude act. For example, business mantras used without solicitation, such as "Daha Dadapa Tsa" and so on. From the perspective of sound, such as "kill", "strike", "burn", "bind" and so on, are all fierce mantras. These two are ways to understand the ten realms of transcendence. If it is said that harsh words have already been mentioned earlier, and here it is said "mantras using violent means", is it not a repetition? It is not a repetition. The former is from the perspective of worldly talk, while the latter is from the fierce mantras at the time of business. Or, the person on whom the transcendence realm depends can freely be in samadhi. First, cut off hatred through eight oral reprimands, reduce arrogance, and let consciousness dwell in a real state. Separating body and mind through samadhi and fierce mantras is called "mantras using violent means", which can also be understood through "the connection of words". The so-called "Dharani", as mentioned earlier, when empowerment and practice, practice skillful means and wisdom without distinction, and when putting into practice the rude behavior that should be abandoned by the lower vehicle, use symbolic words such as "Samaya Ho", as stated in the tantra: "Samaya Ho and other words, which are not found in worldly teachings, are symbols of the Tathagata." The word "and" is a collection of various contents explained in order. In order to tame disciples who are worthy of being vessels of Dharma, encourage diligence during hearing and thinking, methods of striving to practice during practice, in order to protect vows, and to abandon behaviors that are not in accordance with the Dharma, in order to prevent them from happening again in the future, from the threats of human law and divine vows to complete severance, cut off hatred with severe reprimands, make consciousness humble, and then apply it to actual actions. The so-called "ghosts and spirits" refer to obstacles caused by non-humans.
Chinese
聚集而修持，在普通情况下，无论出现何种鬼神的变化，都要以面对面地观修的坚定信念来对待，修持以断除这些地方的凶猛事业之法，即咒语和唱诵两种方式。心要凶猛，保持高昂的禅定；身要凶猛，姿势和手印要威严；语要凶猛，伴随着怒吼的声音。所谓“具器”，是指具备经续中所说的法器特征。对于像不需要解释的修饰语一样的粗俗之法，观见上，将平等性视为唯一的标准；行持上，如坐垫等都如实宣说；修持上，能在一生中与果位结合的禅定，都是原本就已宣说的。收摄双足是语言的寂静，因为不离于语言的业而修持，所以是誓言。以十个地方来区分，分为十个区域。以后分为五个和十五个。不离于修持这些，就被称为守护。此外，在誓言的安排中说：违背教言，欺骗道友，对于上师、道友、眷属、亲友和需要调伏的人，如果以粗暴和确定的方式来调伏那些邪恶和违背者，就是以粗暴的语言来纠正，这就是誓言。如果对没有违背和能够忍受的人以粗暴的态度说话，那就是违犯。因此，这五种应该行持的誓言，所依的补特伽罗已经说过了。对境就是度化等等这五种。守护的方式就是修持的方法。不离于修持这些，就是守护的自性。经续程度的高低差别是，在最初的时候，以信心来修持；在区分大种姓的时候，以禅定和实际的聚集来修持；在无漏显现之后，以禅定来体验其他显现的寂灭。对于这五种对境，粗细的差别应该进行分析。时间方面，在誓言的安排中说：应该行持的五种誓言，要依次了解时机成熟，然后守护。因此，对于这五种对境，在任何情况下都要修持，不离于守护。对于不舍弃的誓言，简要的说明就是不舍弃等等，也就是贪欲等等的五毒。
English
Having gathered and practiced, in ordinary situations, no matter what kind of ghostly transformations occur, one should face them with the firm conviction of practicing view, meditation, and conduct. One should practice the fierce activities of cutting off those places, which are the two forms of mantra and chanting. The mind should be fierce, maintaining a high level of samadhi; the body should be fierce, with majestic postures and mudras; the speech should be fierce, accompanied by roaring sounds. The term "vessel-holder" refers to possessing the characteristics of a vessel as described in the tantras. For coarse practices that do not require explanatory embellishments, in terms of view, equality is shown as the sole standard; in terms of conduct, things like cushions are explicitly stated; in terms of meditation, the samadhis that connect with the fruition in one lifetime are all originally taught. Gathering the feet is the silence of speech, because it does not deviate from practicing the activity of speech, therefore it is a vow. Dividing the ten fields by location, they are divided into ten regions. Later, they are divided into five and fifteen. Not deviating from practicing these is called protection. Furthermore, in the arrangement of vows, it says: Violating the teachings, deceiving fellow practitioners, for the teacher, fellow practitioners, retinue, relatives, and those who need to be subdued, if one subdues those who are evil and transgressing with harshness and certainty, it is correcting with harsh language, and that is the vow. Speaking harshly to those who have not violated and are able to endure is a transgression. Therefore, for these five vows that should be practiced, the individual who is the basis has already been mentioned. The objects are these five, such as liberation. The way of protecting is the methods of practice. Not deviating from practicing these is the nature of protection itself. The difference in the level of tantric capacity is that in the beginning, one practices with faith; when distinguishing the great lineage, one practices with samadhi and actual gathering; after the stainless has manifested, one experiences the pacification of other appearances through samadhi. For these five objects, the difference between coarse and subtle should be analyzed. Regarding time, in the arrangement of vows, it says: The five vows that should be practiced should be protected after knowing the appropriate time in sequence. Therefore, for these five objects, one should practice in whatever situation arises, not deviating from protection. The brief explanation of the vows not to be abandoned is not abandoning, etc., which are the five poisons such as desire.
Chinese
低于瑜伽的所有乘的舍弃之物，此乘本身不舍弃，而是作为道的体性，不超越它，是为誓言。发誓宣说它，即是所谓的“真实五毒”，宣说五种见和五种行。它本身是果之方便的体性，所以称为“真实”，因为有错误和符合正法之处，所以虽称为“五毒”，但在此是为了象征，仅仅是名称而已。或者，错误的毒素通过上者的力量转化为精华甘露。所谓的“错误五毒”，是指贪欲等五者断绝了解脱的果实，并错误地蔓延到轮回中，所以称为“毒”。如同毒进入体内会产生痛苦并夺走生命一样，它产生轮回的痛苦并断绝解脱的安乐。如同小也增长一样，烦恼转化为因果的力量，仅仅显现为轮回。广说中有二，首先是依止真实五毒。其中，五者中以方便摄持的贪欲是所谓的“宣说方便善巧”等。如嘎那誓言中所说，方便善巧本身是猛毒，具有夺命的自性，但通过药物和咒语转化为精华，从而成就长寿持明，同样，贪欲本身是成就三界的根本，但通过殊胜乘的见、行、修三者来修持，通过它本身显现果实，甚至连烦恼的名字也无法找到，这就是方便善巧。贪欲是通过三百六十种结合方便之门显现自生智慧，仅仅是与正法相符而已。见是所谓的“欲行”，如同所说，五种欲望的功德成为感官的行境，一切都显现为胜义菩提心，在心性本身中显现。如果不间断的庄严一切都显现为自生智慧，了解那本身并习惯成自然，那么在那个时候，所谓的“非常执着”是指对下者的境和有境的执着。而这里所说的见行二者没有境和有境，如同水和湿润一样，没有特意追求，这被称为“非常执着”。那本身被说是殊胜乘的不颠倒之道。如《幻化网续》中说，毒
English
That which is to be abandoned by all vehicles below Yoga, but this vehicle itself does not abandon, but makes it the essence of the path and does not transcend it, is the samaya. To vow to explain it is the so-called "true five poisons," explaining the five views and five practices. That itself is the essence of the means of the fruit, so it is called "true," because there are errors and conformity to the Dharma, so although it is called "five poisons," it is only a term to symbolize it here. Or, the wrong poison itself is transformed into nectar by the power of the higher ones. The so-called "wrong five poisons" are the five, such as desire, that cut off the fruit of liberation and spread wrongly into samsara, so they are called "poisons." Just as poison entering the body causes suffering and takes life, it causes the suffering of samsara and cuts off the bliss of liberation. Just as even small things grow, afflictions become the power of cause and effect and appear only as samsara. There are two in the expansion, the first is to rely on the true five poisons. Among them, the desire that is grasped by means is the so-called "skillful means of explanation," etc. As stated in the samaya of Ghana, skillful means itself is a deadly poison, but it is transformed into essence by medicine and mantra, thereby accomplishing the vidyadhara of longevity, similarly, desire itself is the root of accomplishing the three realms, but by practicing it with the view, conduct, and meditation of the supreme vehicle, the fruit manifests itself, and even the name of affliction cannot be found, that is skillful means. Desire is the appearance of self-born wisdom through the three hundred and sixty doors of union means, which is only in accordance with the Dharma. The view is the so-called "desire conduct," as it is said, all the qualities of the five desires that have become the object of the senses are explained as the ultimate bodhicitta, appearing in the nature of mind itself. If the uninterrupted adornment all appears as self-born wisdom, knowing that itself and becoming accustomed to it, then at that time, the so-called "very attachment" refers to the attachment to the object and subject of the lower ones. But the view and conduct mentioned here have no object and subject, like water and moisture, there is no deliberate pursuit, this is called "very attachment." That itself is said to be the unerring path of the supreme vehicle. As it says in the Magical Net Tantra, poison
Chinese
“五”这个词的誓言，等等，都详细地说明了。那么，根本和分支没有区别吗？根本是指将见解本身作为所知之境来指示，而这里是不区分境与有境，本身就称为贪欲，就像分支的一部分。也就是在誓言的安排中说：对贪欲的法性生起定，是神圣的。对欲望的事物生起贪欲，是堕落的。嗔恨等同于“十田”等等。也就是所说的十田本身，在与境相遇时，不舍弃中间状态，而是分离身心，这被称为毁灭者。虽然看起来像与世俗之人相同的嗔恨，但在这里，以大乘的慈悲为基础，从十田产生因果痛苦的角度生起慈悲，并且仅仅通过修持就能圆满誓言，并且不积累境本身而将其应用于果，这些被称为殊胜。然后，就像“永远对他人怀有慈爱”一样。这本身是从行为的角度来说的。上面所说的才是真正的自性，而这仅仅是与嗔恨的法相符。邪见是指声闻和缘觉，也就是小乘二者。例如，认为极微刹那是最究竟的，以及大乘行者将真谛交替使用，以及克里亚派认为世俗分为三类，即能作、所作，以及将智慧勇识作为朋友来指示，并像期望成就一样，执着于期望本身，这变成了障碍，因此被称为邪见。在此，就像认识到没有必要消除或放弃它们一样，通过三种清净和四种平等的理由，心性本身消融在远离显空的三种真谛之中，因此远离一切断见，这就是见。就像那样，就像所说的那样，即使是嗔恨，也是上述理由的殊胜之处。因为精通方便，所以进入此门的瑜伽士，就像所说的那样，因为精通方便，所以不会超越修持，因此被称为行为。也就是在誓言的安排中说：憎恨错误的和偏离的嗔恨是神圣的。憎恨无辜的和能忍受的是堕落的。我慢是指“显而易见”等等。自知的显现