Chinese
从ས་融化成ཧཱུྃ་等。其意义也在此处讲述。自身也以父亲的身相成就来修持，以及母亲亲近的修持，以及树木等任何种类的差别所执持的誓言之明妃，以及天女和龙女等观修的次第加持，以期盼其在面前亲近安住的菩提心。那金刚嬉女之形，也是诸佛如来都随之爱乐的天神和天女，也是所有瑜伽士心中意欲的对境，菩提心的自性化为金刚嬉女之形，心生动摇。应说誓言之语“萨玛雅 斯德వం”。那誓言之明妃也观想自身为智慧天女，以修持之主作为智慧之主而专注，生起菩提心身语意。作为回答，应说“萨玛雅 诃”。应说这是方法和智慧之明妃结合之时。又，智慧之主生起进入的菩提心，应说“唏 噶德 啦郭 吽”。那是法界完全清净，以及不舍弃众生的殊胜贪爱各自专注安住，总之是对法性和方法与智慧的大乐生起贪爱。那母亲也安住生起菩提心，作为回答应说“阿尼日德 啦嘎 雅 麦”，安住在法性和方法与智慧的誓言大乐中，谈论圆满的其他利益，安住在不舍弃的殊胜贪爱中，这些是生起欲望完全清净的仪轨。如是之母亲以摇曳之手印迎请至面前，以戒律之香圆满的自性，生起金刚焚香女的欢喜，以从ཧཱུྃ་生起的秘密金刚打开莲花之主而嬉戏。那以绳索手印牢固执持，以不舍弃有情的大悲束缚，应以殊胜的菩提心作为觉性的鲜花。那以手印合口的铁钩手印。
English
It is like dissolving 'sa' into 'hūṃ'. Its meaning will also be explained here. One should practice achieving the form of the father, practice approaching the mother, and the samaya consort held by the distinctions of trees and so on. By blessing through the stages of meditating on goddesses and nāginīs, with the aspiration that they may abide closely in front, through the mind of bodhicitta. That form of Vajra Lasya, being a deity and goddess that all Tathagatas also desire, and also being the object of desire in the minds of all yogis, the essence of bodhicitta transforms into the form of Vajra Lasya, and the mind is moved. One should say the word of commitment, "Samaya svaṃ." That samaya consort also meditates on herself as a wisdom goddess, focusing on the chief of practice as the chief of wisdom, generating the body, speech, and mind of bodhicitta. In response, one should say, "Samaya hoḥ." One should say that this is the time for the union of the forms of method and wisdom. Again, the chief of wisdom generates the entering bodhicitta, and one should say, "Hrī gīti rāgo haṃ." That is the completely pure realm of dharma, and the supreme attachment of not abandoning sentient beings, abiding individually and single-pointedly. In short, it is attachment to the great bliss of dharmata, method, and wisdom. That mother also abides, generating bodhicitta, and in response, one should say, "Anirti rāga ya mye," abiding in the great bliss of the samaya of dharmata, method, and wisdom, speaking of the complete benefit of others, abiding in the supreme attachment of not abandoning. These are the rituals of completely purifying the generation of desire. Such a mother, beckoning forward with a swaying mudra, generating the joy of Vajra Dhupa, the essence of the complete fragrance of morality, one should open the lord of the lotus with the secret vajra generated from Hūṃ and play. Holding that firmly with the noose mudra, bound by the great compassion of not abandoning beings, one should make the surpassing bodhicitta into a flower of awareness. On that, with the iron hook mudra of the mudra joined mouth to mouth.
Chinese
束缚后，以不放众生的大喜悦来控制，观想殊胜菩提心的光芒照耀且极为明亮。将彼以铃的印相，具足声音地生起，以大乐的大声音，邀请六道十方的胜者父母及眷属等，以嬉戏之声。于前方的虚空中，如水劫的云般密集，以菩提心天女的众如云般密集而供养，也要念诵“布扎 班杂”的咒语。如是也说到：入与愿菩提心，左与行与起立住，勾与执持亦如是，若缚则为缠之义成就故，束缚后不放而得自在，乐之声影于十方宣说。如是等等说到。如是父母方便与智慧的菩提心，于母之虚空降临，由此供养十方三世的一切坛城，又为了自己想要从痛苦中解脱，受用，于秘密处，勾召六道一切有情，置于方便与智慧日月重叠之上，生起为天之身印相的自性。如是为了将六道有情置入，以匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 班（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 四印推动与催促，六道众生以大贪欲之火融化，从光团化为吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），又确定为五智自性之五智金刚，由此化为身印相，于头顶顶髻观想薄伽梵不动佛，以啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之声，安置于非他化自在天，未显现喜悦之世界。如是续部后分中说到：十方时坛城欢喜，众多有情得乐后，融入二无之法界中，融变法界中印相燃，此乃大度脱，度脱彼即结合，结合彼即无余度脱。如是说到，其中融变法界中如何印相燃起呢？为此又说到：融变法界。
English
Having bound, controlling with the great joy of not releasing beings, contemplate the light rays of the supreme Bodhicitta shining and being extremely clear. Generate that itself with the mudra of the bell, endowed with sound. With the great sound of great bliss, invite the victorious ones of the ten directions of the six realms, along with their consorts and children, with the sound of play. In the space in front, like clouds of the water kalpa, offer with the assembly of Bodhicitta goddesses massed like clouds. Also recite the mantra "Puja Vajra." Thus it is also said: Entering and aspiring Bodhicitta, left and moving and rising dwelling, hooking and holding likewise, if bound, then for the sake of accomplishing the meaning of clinging, having bound, not releasing, one becomes empowered, proclaim the sound image of bliss in the ten directions. Thus and so forth it is said. Thus, the Bodhicitta of the father and mother, method and wisdom, descends into the space of the mother, from that, offer to all the mandalas of the ten directions and three times, and also because one desires the fruit of liberation from suffering, enjoy, in the secret place, summon all sentient beings of the six realms, place them on top of the overlapping sun and moon of method and wisdom, generate them as the nature of the body mudra of the deity. Thus, in order to place those sentient beings of the six realms, move and urge with the four mudras of JAH HUM BAM HOH. Those six realms melt with the fire of great desire, and from a mass of light, become HUM. Again, ascertain as the very wisdom vajra, the nature of the five wisdoms, from that, having become a body mudra, contemplate the Bhagavan Akshobhya on the crown of the head, with the sound of PHAT, place them in the realm of Akanishta, the world of unmanifest joy. That is also said in the later tantra: The ten directions, time, mandala are pleased, and many beings obtain bliss, then dissolve into the state of non-duality. From the dissolving state, the mudra blazes. This is the great liberation. That liberation itself is union. That union itself liberates completely. Thus it is said. Among them, how does the mudra blaze from the dissolving state? For that reason, it is also said: Dissolving state.
Chinese
从手印中显现。 善逝方便与智慧圆满。 六种手印也真实圆满。 福德智慧二资粮圆满。 以将一切融入法界之故， 不堕恶趣，真实成就。 此乃大解脱。 对此，即使做了一切结合解脱之事， 也未曾做如微尘之分。 如是说后，以“一切”之声，应理解为六种结合解脱之相。那又是哪些呢？自性之结合解脱，禅定之结合解脱，根、境与时之结合解脱，大方便之结合解脱，显现之结合解脱，以及于自性圆满之结合解脱，共六种。其中，于自性圆满之结合解脱已述竟。自性之结合解脱也有两种：以自性胜义谛法性菩提心坛城之力而解脱，即将内外情器世间一切法解脱于法界无生之性中，此乃普遍应用于此续部。如是亦云： 内外情器世间所有， 一切安住之有情众， 证悟自性大之体性， 应解脱于法性界中。 如是说。于自性大圆满之性中结合与解脱，也应从续部总义与第二品中了解。禅定之结合解脱是，将刚过去的如是性融入玛哈瑜伽之灌顶中。如是亦云： 以大悲之加持力， 勾召五道之众生， 一切无余皆解脱。 须弥山王四大洲， 安住之一切诸有情， 以大悲心作加持后， 观想智慧大火已烧尽， 一切无余焚烧殆尽后， 加持成如来。 灌顶为胜者之子。
English
Manifest from the mudra. The Sugata's method and wisdom are complete. The six mudras are also truly complete. Merit and wisdom, the two accumulations are complete. By uniting everything into the sphere of reality, One will not fall into the lower realms, and will truly achieve. This is the great liberation. Thereupon, even if all the actions of union and liberation are done, Not even a particle has been done. Having said this, by the sound of "all," one should understand the six aspects of union and liberation. And what are they? The union and liberation of self-nature, the union and liberation of samadhi, the union and liberation of the senses, objects, and time, the union and liberation of great method, the union and liberation of manifestation, and the union and liberation perfected in oneself, these six. Among these, the union and liberation perfected in oneself has already been explained. The union and liberation of self-nature is also twofold: liberation by the power of the mandala of the self-nature, ultimate truth, the nature of reality, bodhicitta, is to liberate all phenomena of the outer and inner world into the state of the unborn nature of reality. This is generally applied to this tantra. As it is also said: As many as there are outer and inner worlds, All sentient beings abiding therein, Realizing the nature of the great self, Should be liberated into the sphere of reality. Thus it is said. The union and liberation in the state of self-nature, great perfection, should also be understood from the general meaning of the tantra and the second chapter. The union and liberation of samadhi is to unite the just-passed suchness with the empowerment of Mahāyoga. As it is also said: By the blessing of great compassion, Having summoned all sentient beings of the five paths, All without exception are to be liberated. The great Mount Meru, the four continents, All sentient beings abiding therein, Having blessed them with great compassion, Having meditated on the great fire of wisdom, Having burned all without exception, Bless them as Tathagatas. Empower them as sons of the Victorious Ones.
Chinese
如是说。关于根、境、时的结合解脱是：将蕴、界、处结合于自性圆满大之中；也将根、境、时等结合于方便与智慧之中；究竟而言，是无自性。如是亦说：五蕴坏灭后，坏灭后生起的习气，不坏灭也会生起。心性于空性中被杀，安住之时无有事物。如是说。关于大方便的结合解脱是：将所有执著能取与所取、安住于分别相的众生，从一切颠倒见解之山中解脱出来，安置于正确的见解、无二之义的大乘、密咒乘等之中，以咒语、手印和三摩地来控制，安置于无上菩提之境。如是亦说：以大悲解脱时，具有能取所取分别心的众生，从颠倒中解脱出来后，以三摩地、咒语和手印，以及殊胜誓言来控制，安置于菩提之境。仅仅这些就被称为解脱。如是说。关于显现的结合解脱是：对于寂静无法调伏的众生，如鲁扎等，如其自身所说，或如一切续部成佛的后部续中所说，将具有烦恼的意和执著自我的体性者解脱后复活，即使变成残渣和灰烬，也能使其复活。如是亦说：如极忿怒者，以方便解脱大天一般，以证悟法性的三摩地，于无二中以方便解脱。如是说。如是解脱后的一切事物，都是具有结合的主体。如是亦说：解脱之时即是结合，断除烦恼痛苦的根源后，因解脱至菩提之境，故于无二法界中结合。如是说。所有这些在世俗谛中，都与幻术和眼花相似，而在胜义谛中，则是无自性，是法性空性的体性。没有做成微尘许的事。应如是说。
English
Thus it is said. The union and liberation of faculties, objects, and time is: uniting the aggregates, elements, and sense bases within the state of the Great Perfection of inherent nature; also uniting these faculties, objects, and times within the state of skillful means and wisdom; ultimately, it is without inherent existence. As it is also said: When the five aggregates are destroyed, the habitual tendencies that arise from destruction, even if not destroyed, will arise. The mind itself is killed in emptiness, and when abiding, there are no things. Thus it is said. The union and liberation of great skillful means is: liberating all beings who cling to the characteristics of grasping and being grasped, and who abide in conceptual marks, from the mountain of inverted views, and establishing them in the correct view, the Great Vehicle of non-duality, the Secret Mantra Vehicle, and so forth, controlling them with mantras, mudras, and samadhi, and establishing them in the realm of unsurpassed enlightenment. As it is also said: When liberated by great compassion, beings with minds of grasping and being grasped, having been liberated from inversion, are controlled by samadhi, mantras, and mudras, and supreme vows, and are placed in the realm of enlightenment. Only these are designated as liberation. Thus it is said. The union and liberation of manifestation is: for beings who cannot be subdued by peaceful means, such as Rudra and others, as spoken of by themselves, or as spoken of in the later tantras of all the enlightened tantras, liberating and reviving those with afflicted minds and the nature of self-grasping, even if they have become dregs and ashes, they are made to live again. As it is also said: Just as the greatly wrathful one liberates the great deity with skillful means, so too, with the samadhi of realizing the nature of reality, one liberates with skillful means in non-duality. Thus it is said. All those things that have been liberated in this way are the principal ones endowed with union. As it is also said: In liberation itself is union, having cut off the root of afflictions and suffering, because of liberation into the state of enlightenment, there is union in the non-dual realm. Thus it is said. All of these, in conventional truth, are similar to illusion and mirage, while in ultimate truth, they are without inherent existence, the nature of emptiness of reality. Not even a particle has been made. It should be said thus.