Chinese
那波·昆桑所说。第二，关于详细解释显现的区分，有二者，首先是简要说明：现在瑜伽士以感官显现而进行的结合解脱不会超越誓言。由于没有获得无上密法的暖相，不是下乘的行境，因此对于那个伟大的结合解脱之方法，应当了解五种理由：以何种方式进行结合解脱的瑜伽士之特征；何者是结合解脱之境的特征；结合解脱之方法；结合解脱之必要；以及避免下乘的争论。第二，详细解释有二者，首先是解脱的誓言。其中有五者，首先是以何者解脱的瑜伽士：解脱者的瑜伽士自己证悟了见解与真谛无别，并且行持与此不分离。由于与三摩地相关联并习惯，因此，以证悟解脱自己，然后以慈悲解脱他人。第二，关于解脱之田，有二者，首先是从因上解脱的七种对境：损害佛、法、僧三宝者为一；金刚上师之身敌为二；弟子领受誓言后违背誓言者为三；对上师、道友反过来造成损害，被称为“恼怒者”为四；通常对聚集听闻佛法和讲法的人造成损害者，以及特别是对聚集接受密法灌顶和修行的人造成损害者为五；通常对自他一切众生造成损害之人为六；特别是对修行佛法的誓言者怀有敌意，持有恶劣态度之人为七。这种持有恶劣态度之人，无论以息增怀诛何种方式都无法调伏，如同以前的钦布乌鸦和向石头乞求者一样。第二，通常从果上解脱的三种对境以及通常的总数是：堕落的果报是堕入地狱、饿鬼、旁生三恶道。如是解脱的这十种对境，无上玛哈瑜伽的广大道和结合道的瑜伽士们都应接受。通常解脱的类别是：在作为根本的五个词中，解脱之田有十种，解脱者，解脱之方法，必要，下乘的争
English
Thus spoke Napa Kunzang. Second, regarding the detailed explanation of manifestation distinctions, there are two aspects. First, the concise explanation: Now, the vows of yogis who manifest through sensory perception do not transcend the union and liberation. Since they have not attained the heat of the unsurpassed secret mantra, it is not the realm of practice for lower vehicles. Therefore, one should understand five reasons for the method of union and liberation for that great one: the characteristics of the yogi who performs union and liberation; the characteristics of the object to be united and liberated; the method of union and liberation; the necessity of union and liberation; and avoiding disputes of lower vehicles. Second, the detailed explanation has two aspects, the first being the vows of liberation. There are five aspects to this, the first being the yogi who liberates: The yogi who liberates realizes the view of the indivisibility of truth and practice, and their conduct is inseparable from it. Being connected and accustomed to samadhi, they liberate themselves through realization, and then liberate others through compassion. Second, regarding the field of liberation, there are two aspects. First, the seven objects to be liberated from the cause: One who harms the Three Jewels—Buddha, Dharma, and Sangha; two, the enemy of the Vajra Master's body; three, one who has taken vows as a disciple but deviates from them; four, one who harms the lama and friends in return, called an "offender"; five, one who generally harms those who gather to listen to and teach the Dharma, and especially those who gather to receive mantra initiations and practice; six, a person who generally harms oneself and all other sentient beings; seven, one who is hostile to those who practice the Dharma and holds a negative attitude. This person with a negative attitude cannot be subdued by peaceful or forceful means, like the Chimbu crow of the past and one who begs from stones. Second, the three objects to be liberated from the result in general, and the total number in general, are: The result of degeneration is rebirth in the three lower realms of hell, hungry ghosts, and animals. These ten objects of liberation should be accepted by all yogis of the great path of unsurpassed Maha Yoga and the path of union. Generally, the categories of liberation are: In the five words that serve as the root, there are ten fields of liberation, the liberator, the method of liberation, the necessity, the disputes of lower vehicles.
Chinese
抛弃傲慢等四种，总共十四种。或者，拉杰也符合上师的意愿：三宝的三种，上师和同门的身体仇敌两种，共五种；违背誓言第六种；争吵和贪婪；对聚集到来的人造成伤害第八种；对一切造成伤害第九种；誓言的仇敌第十种；具有恶劣行为者第十一种；三恶道和第十四种。或者，在黑汝嘎续部中说：如风在空中飘荡，十六种全部聚集，乌玛全部躺卧，行持恐怖的暴行，为了自己和兄弟造成伤害，对所有众生造成伤害，从慈悲的道路上偏离，明点的行持衰败，制造地狱的金刚，威胁要杀害他人，这十种是被度脱的十个境地。这样说。第三，度脱的方法有两种，第一，普遍展示具备功德的度脱方法：瑜伽士精通三摩地、咒语和手印，净化被度脱境地的障碍，进行灌顶，必须将心安置在无漏菩提的境地中。第二，详细解释：瑜伽士自己的心是三摩地，语是咒语，身体是本尊的手印，具有大威德的傲慢。观想度脱者的扎吉惹匝。右手的手指上有五位勇士种子字。剑是文殊。观想被度脱境地为罗刹，将其胸膛劈开。抓住心脏的顶端。用手上的五位勇士种子字的光芒，净化被度脱境地的心脏中产生六道轮回习气的种子，即阿惹呢苏扎布热，然后，将识蕴变成吽字，放在明妃的密处日月之上。吽字融化成光芒，从中产生五股金刚杵。从中生起心间本尊金刚萨埵，头顶上观想尊胜佛母，即普贤王如来，进行灌顶。用扬 萨帕惹纳 啪 抛向下方，以现喜刹土毗卢遮那佛的心间。果位的智慧资粮也圆满，成为法身的因。将度脱的尸体，即血肉骨骼三种加持后，供养给坛城本尊众，因此圆满了福德资粮，这是色身的两种。
English
Abandoning pride and the like, four types, making fourteen in total. Alternatively, Lha-je also agrees with the Lama's intention: the three of the Three Jewels, the two bodily enemies of the teacher and siblings, making five; deviating from vows, the sixth; quarreling and greed; harming those who come to gather, the eighth; harming all, the ninth; enemies of vows, the tenth; those with evil conduct, the eleventh; the three lower realms and the fourteenth. Or, in the Heruka Galpo it says: Like wind blowing in the sky, gathering all sixteen, Uma lying down completely, engaging in fierce violence, causing harm for oneself and siblings, causing harm to all beings, deviating from the path of compassion, the practice of bindus deteriorating, making the vajra of hell, threatening to kill others, these ten are the ten fields to be liberated. Thus it is said. Third, there are two methods of liberation, the first, a general presentation of the method of liberation with qualities: The yogi who is very familiar with samadhi, mantras, and mudras, purifies the obscurations of the field to be liberated, bestows empowerment, and must place the mind in the realm of stainless enlightenment. Second, a detailed explanation: The yogi's own mind is samadhi, speech is mantra, body is the deity's mudra, possessing the pride of great glory. Meditate on the Taki Raja who liberates. On the fingers of the right hand are the five hero seed syllables. The sword is Manjushri. Visualize the field to be liberated as a Rakshasa, and split open its chest. Grasping the tip of the heart. With the rays of light from the five hero seed syllables on the hand, purify the seeds of habitual tendencies that produce the six realms of samsara in the heart of the field to be liberated, namely A Ar Ni Su Tri Pre. Then, transform the consciousness into the syllable HUM, and place it on the sun and moon above the secret place of the consort. The syllable HUM dissolves into light, from which arises a five-pronged vajra. From that, generate the deity of the heart, Vajrasattva, and on the crown of the head, visualize Nampar Gyalwa, that is, Kuntuzangpo, and bestow empowerment. By throwing Yam Spara Na Phet downwards, with the heart of Akshobhya Buddha in the Akanishta realm. The accumulation of wisdom of the result is also perfected, becoming the cause of the Dharmakaya. After blessing the corpse to be liberated, that is, the three of flesh, blood, and bones, offer it to the mandala deity assembly, thus perfecting the accumulation of merit, these are the two Rupakayas.
Chinese
成为…的原因。以果的角度来说，如何度脱三恶道呢？瑜伽士通过三摩地之门，从业力显现的心间放射出[藏文：རྃ，梵文天城体：ram，梵文罗马拟音：ram，汉字字面意思：让]，以智慧之火焚烧三恶道的所有痛苦。识转化为“阿”字，投生到色究竟天。第四，必要性是：如此度脱的必要性是：上师兄弟等自己和他人修持正法时，没有制造障碍者，因此增上成就菩提之行，并且远离对一切众生的损害，因此获得安乐；由于将五蕴供养为食子，诸神欢喜，瑜伽士弥补自己所违犯的誓言。最好的瑜伽士安置于无漏的境界。中等的瑜伽士阻止恶业的障碍，并且关闭三恶道之门。最差的瑜伽士即使堕入恶道，也使其痛苦短暂。如果没有自己积累善业，那么除了通过这种度脱使之从恶道中解脱并安置于无漏安乐之道外，没有其他方法。第五，对于低劣乘的争论的辩驳分三点，第一点是以方便之行不束缚的理由来抬高菩萨的行为：密宗瑜伽士首先通过证悟来度脱自己，然后如果以慈悲度脱他人的方便之行成为束缚，那么能仁王以前在进入菩萨道时，通过发菩提心和修慈悲，以调伏所化众生的方便，比如猎人为了调伏而显现为白鸟猎人来救度众生；妓女为了调伏而行淫，那么导师能仁王也应该堕入恶道，但却没有堕入而成就佛果。在大乘的宗义中，这十不善业中的意三业在任何时间和情况下都应禁止。如果显现出意义的转变，那么据说在行为的场合允许身语的七种行为，即使没有证悟见地。也就是说，杀生需要像船夫大悲心一样。邪淫需要像童子星宿一样。不予而取需要像金颜国王一样。妄语需要像婆罗门一切胜一样。第二，在低劣行为的控制下
English
becomes the cause of. From the perspective of the result, how are the three lower realms liberated? Through the gate of the yogi's samadhi, from the heart, where the karma appears clearly, radiates [Tibetan: རྃ, Sanskrit Devanagari: ram, Sanskrit Romanization: ram, Literal Chinese meaning: Rang], with the fire of wisdom burning all the suffering of the three lower realms. The consciousness transforms into the letter "A" and is propelled to Akanishta. Fourth, the necessity is: The necessity of such liberation is: When the master and fellow practitioners and others practice the Dharma, there are no obstructors, thus increasing the practice of attaining enlightenment, and being free from harming all sentient beings, thus obtaining happiness; because the aggregates are offered as torma, the gods are pleased, and the yogi replenishes the broken vows. The best yogi is placed in the realm of the uncontaminated. The intermediate yogi prevents the obstacles of bad karma and closes the gates of the three lower realms. The worst yogi, even if fallen into the lower realms, makes the suffering short. If one has not accumulated virtuous karma oneself, then there is no other way except to liberate them from the lower realms and place them on the path of uncontaminated bliss through this liberation. Fifth, the refutation of the arguments with the lower vehicles is divided into three points, the first point is to elevate the conduct of the Bodhisattva with the reason that the conduct of skillful means does not bind: The tantric yogi first liberates himself through realization, and then if the conduct of skillful means to liberate others with compassion becomes a bondage, then the King of Sages, when he entered the Bodhisattva path, through generating Bodhicitta and cultivating compassion, with the skillful means of taming the beings to be tamed, such as the hunter appearing as a white bird hunter to liberate beings for the sake of taming; the prostitute engaging in sexual activity for the sake of taming, then the teacher, the King of Sages, should also fall into the lower realms, but he did not fall and attained Buddhahood. In the tenets of the Mahayana, the three mental non-virtuous actions among the ten non-virtuous actions should be prohibited at all times and in all circumstances. If the transformation of meaning appears, then it is said that in the context of action, the seven actions of body and speech are permitted, even if the view is not realized. That is to say, killing requires something like the great compassion of the boatman. Adultery requires something like the boy star. Taking what is not given requires something like the golden-colored king. Lying requires something like the Brahmin Kunjara. Second, under the control of inferior conduct
Chinese
不舍弃是说，对于世间的利养和名声，如果以烦恼引发的行为进行结合解脱，就会因此堕入恶趣，所以不要自己享用。第三，以善巧方便的见解摄持，不舍弃烦恼而显现为智慧，安住于大方便无上密咒道的人，所有众生以结合行进行结合解脱，都从无上续部中产生。第二，结合的誓言有两种，第一是近示：གྷ་ན་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是不违背结合之义的誓言，以下瑜伽的共同之处，详细解说并清楚显示了那伟大的意义，就像这样。第二是广说有四种，第一，以何结合的瑜伽士的特征是：舍弃了邪欲贪爱的意念极其动摇的烦恼自性，体验乐空智慧的瑜伽士，或者想要在一生一世一身上显现果位自利法身和他利色身二者的人进行结合。第二，与何结合的明妃的特征有两种，第一是显示种姓：莲花女是怀爱之母，容貌红色，形状等口眼细长，牙齿紧密且有牙缝，腰细，身上散发香味。出自《幻化灰烬》：容貌红色，嘴唇薄，莲花女，在怀爱时应当知晓。如是。海螺女是寂静之母，身材矮小，身体美丽，肤色白皙如月，毛发发旋向右。脸和图案的形状是圆形的，声音清晰，念诵咒语不厌倦，是寂静的种姓。身材矮小，身体美丽如月色，发旋向右，声音悦耳，舍弃嗔怒，在寂静时应当知晓。如是。图案女是忿怒之母，容貌黑色，形状三角形，脸上带有怒纹，性格粗犷，头发被描述为有图案。容貌黑色，三角形，在忿怒时应当知晓。如是。牛女是增益之母，容貌黄色，形状四方形，头发蓬松，眉毛浓密，眼睛突出，脸颊宽阔，耳朵长，肉丰满，头发