Chinese
以手印进行解脱。最后，在这些上面堆积起阴户和林伽等实物，并以塑像等进行解脱。其基础是，在坛城的西南方，用尸灰涂抹的燃烧的三角形中，将从“མ་(藏文，梵文天城体，ma，母亲)”中生出的太阳和从“ཨ་(藏文，梵文天城体，a，无)”中生出的月亮之上的林伽，连同名字和种姓，由精通解脱事业的瑜伽士放置，并通过三摩地进行勾召和遣送。其中有五种精通之法：精通于以自性解脱的见解；精通于以三摩地解脱的禅修；精通于以根、境、时解脱的行为；精通于以大方便秘密解脱的口诀；精通于以显现深奥解脱的行持。然后，生起自己为勇士大尊父母的形象，怀着要解脱恶毒者的傲慢。在手的十个手指上，观想五部勇士的种子字或十个解脱金刚橛的种子字，从十个“ཧཱུྃ(藏文，梵文天城体，hūṃ，吽，种子字)”中生起十个金刚橛，挥舞铜刀或橛，用手部的动作刺向林伽的心脏，将血肉斩成碎片，观想十个解脱金刚橛刺向主尊，并供养坛城。再次，净化三门之障碍，观想识蕴化为白色“ཧཱུྃ(藏文，梵文天城体，hūṃ，吽，种子字)”字，所有业和习气完全清净后，此“ཧཱུྃ(藏文，梵文天城体，hūṃ，吽，种子字)”字逐渐融入月亮的体性中，从如月亮镜子般的智慧中，化现出心间的印玺，即一个燃烧的金刚杵。由此化现为金刚萨埵之身，观想其光芒四射，威严无比。在其头顶，观想一个圆满的普贤菩萨像，作为从轮回中解脱的标志，放置在风轮之上的月亮座垫上，以“ཕཊ་(藏文，梵文天城体，phaṭ，帕特，摧破)”的声音抛向色究竟天。进入如来佛的口中，在佛母的子宫中化现为金刚萨埵，成为如来佛之子，并思维利益众生。如此解脱的利益是，那些罪恶之人本应在来世无边地堕入恶趣，通过以现行解脱，这种使他们获得解脱而升入天界的方法，比其他乘更为殊胜，是金刚乘的伟大秘密，即罪恶之徒的恶趣。
English
Liberation is achieved through mudras. Finally, substances such as vulvas and lingams are accumulated on top of these, and liberation is achieved with effigies and the like. The basis is that in the southwest of the mandala, in a burning triangle smeared with ash, the lingam above the sun born from "མ་(Tibetan, Devanagari, ma, mother)" and the moon born from "ཨ་(Tibetan, Devanagari, a, non)", along with the name and lineage, is placed by a yogi skilled in the work of liberation, and is summoned and sent away through samadhi. There are five ways to be skilled in this: being skilled in the view of liberating by nature; being skilled in the meditation of liberating by samadhi; being skilled in the conduct of liberating by sense, object, and time; being skilled in the instructions of liberating by great skillful means and secrecy; being skilled in the actions of liberating by manifest profoundness. Then, generating oneself as the essence of the great hero and heroine, with the pride of thinking that the malicious one should be liberated. On the ten fingers of the hand, visualize the seed syllables of the five hero families or the ten liberating kila, from the ten "ཧཱུྃ(Tibetan, Devanagari, hūṃ, Hum, seed syllable)" generate ten male kila, brandishing a copper knife or phurba, and with the action of the hand, pierce the heart of the lingam, cutting the flesh and blood into pieces, visualize the ten liberating kila striking the main deity, and offering to the mandala. Again, purify the obscurations of the three doors, visualize the consciousness transforming into a single white "ཧཱུྃ(Tibetan, Devanagari, hūṃ, Hum, seed syllable)", and after all karma and habitual tendencies are completely purified, that "ཧཱུྃ(Tibetan, Devanagari, hūṃ, Hum, seed syllable)" gradually dissolves into the sphere of the crescent moon, and from the wisdom like a mirror of the crescent moon, the seal of the heart, a blazing vajra, is completely transformed. From this, the body of Vajrasattva is transformed, and it is visualized as radiant and majestic. On its crown, visualize a complete image of Samantabhadra as a symbol of victory over samsara, placing it on a moon seat on top of the wind mandala, and throwing it to Akanishta with the sound of "ཕཊ་(Tibetan, Devanagari, phaṭ, Phat, cutting through)". Entering the mouth of the Tathagata, in the womb of the consort, generate it as Vajrasattva, making it the son of the Tathagata, and thinking of benefiting sentient beings. The benefit of liberating in this way is that those sinful beings who would inevitably be born in endless lower realms in the future, by liberating them through manifest action, this method of attaining liberation and ascending to higher realms is more extraordinary than other vehicles, it is the great secret of the Vajrayana, namely the lower realms of sinful beings.
Chinese
因此，从痛苦中解脱并获得解脱的方法是特别殊胜的。如果有人说，杀戮是嗔恨的行为，因此不是神圣的道路。那么，神圣者以无嗔恨的利他之心来解脱众生，为了让众生获得解脱，因此没有罪过。如《理智上师》中说：何处凶残行凶残，于彼不见有罪过。又如《瑜伽续·恶趣清净》中说：上师诅咒勤作恶，彼等所作若诛灭，成就即是普明说。又如：上师诅咒勤作恶，危害三宝及，毁灭佛法者，咒师以咒度之。第三，不被结合解脱之罪所染的智慧幻化坛城是：究竟而言，一切法的实相是本来无生的如是性。如《宝积陀罗尼经》中说：诸法皆无生，恒常如虚空。又如《一切法无生经》中说：佛非有佛法非有，何时众生见无有，如虚空性谁能知，彼人速成大丈夫。世俗显现仅仅是从无自性的状态中，因缘而显现为各种各样的木头石块，显现为马牛和男女等形象的幻术，以及无法确定的眼花缭乱的状态。如《智慧显现庄严经》中说：如幻所化之色，非生亦非来，种种诸法亦如是，非生亦非来。因此，一切法本来清净且具有幻化的自性，因此，通达结合解脱也本来清净且具有幻化自性的瑜伽士，即使做了结合和解脱的一切行为，从做的那一刻起，也不会有丝毫由积累业力之罪所产生的结合解脱的自性，因为没有执着。如《智慧广大》中所说：如幻术师，于自所化之幻术，作善与非善之行为，不被任何罪所染，善巧方便者
English
Therefore, the method of being liberated from suffering and attaining liberation is particularly excellent. If someone says that killing is an act of hatred, therefore it is not a sacred path. Then, the sacred ones liberate beings with altruistic minds free from hatred, and in order to lead beings to liberation, there is no fault. As it is said in the *Rigbyed Lama*: "Wherever the cruel act cruelly, no fault is seen there." Also, as it is said in the *Yoga Tantra: Purifying the Lower Realms*: "If the guru curses and diligently does evil, and if those actions are destroyed, accomplishment is what Kunrig said." Also: "The guru curses and diligently does evil, harms the Three Jewels, and destroys the Buddha's teachings, the mantra practitioner liberates them with mantras." Third, the wisdom illusory mandala that is not stained by the faults of union and liberation is: Ultimately, the reality of all dharmas is the suchness that is primordially unborn. As it is said in the *Konchok Tala Sutra*: "All dharmas are unborn, always like the sky." Also, as it is said in the *Sutra of the Unborn of All Dharmas*: "Buddha is not existent, Buddha's Dharma is not existent, when will beings see non-existence, who can know the nature like the sky, that person will quickly become a great person." Conventional appearances are merely from the state of no self-nature, appearing in various ways due to conditions, like wood and stones, appearing as illusions of horses, cows, men, and women, and the state of dazzling eyes that cannot be determined. As it is said in the *Wisdom Manifestation Ornament Sutra*: "Like the form transformed by illusion, it is not born nor does it come, all kinds of dharmas are like that, it is not born nor does it come." Therefore, since all dharmas are primordially pure and have the nature of illusion, the yogi who understands that union and liberation are also primordially pure and have the nature of illusion, even if he does all the actions of union and liberation, from the moment he does them, there will not be even a tiny particle of the self-nature of union and liberation produced by the fault of accumulating karma, because there is no attachment. As it is said in the *Vast Wisdom*: "Like a magician, performing virtuous and non-virtuous actions on the illusion he has created, is not stained by any fault, the skillful in means"
Chinese
如是行持。如是说。在《摄略》中说：纵然断除多数众生之头颅，若能了知一切众生如幻化，则无所畏惧。如是说。在《瑜伽续》中说：即使杀害一切有情，亦不为罪垢所染。如是说。彼亦需罪业自性生起时，有真实执着之自性，且本体未成立，以及认知转为其他，和无有执着，如是疯癫者之过失亦无有堕罪。如是安立。在《律经根本》中说：梦境犹如虚无，其果亦如未作。如是说。疯癫和心识错乱者无有堕罪。如是说。以了知为主，认知转为其他之自性。如是等可知。此处亦如梦境般了知结合解脱无有本体，以及认知转为天神，和如疯癫者般无有真实执着，故无有罪过。二、嬉戏会供轮，分二：总义和正文之义。初者分三：定义、分类、如何行持之方法。初者，从gana cakra之语，为会供轮。其定义为密咒之总集行持之时，任何所依和补特伽罗及特殊之资具聚集，即是。在《普明》中说：所依和补特伽罗资具之会集，以大方便之秘密称为会供。如是说。二者分三：分类之正文，行事次第，和为谁之义利而行。初者，在《金刚行事次第》中说：一切友善之士聚集，称为瑜伽士之会集。圆满财富受用者，说为安乐受用之会供。诸天和具誓者一切聚集，说为大集会之会供。恒时圆满二资粮者，必定视为大会供。如是说。有四种，即具缘者聚集之会供，具财资具之会供，成就诸天之会供，福德智慧之会供。初者，即具有誓言之瑜伽士男女双运聚集，乃是象征方便和智慧之自性。彼亦在小会集之时，主要为父尊母尊，身语意之自性双运三尊，五部之象征双运五尊，即二和六和十圆满。
English
Thus to act. Thus it is said. In the "Compendium," it is said: Even if one cuts off the heads of many beings, if one knows all beings to be like illusions, there is no fear. Thus it is said. In the "Yoga Tantra," it is said: Even if one kills all sentient beings, one is not stained by sin. Thus it is said. Moreover, for sin to arise in its own right, there must be a self-nature of true clinging, and the essence must not be established, and the perception must be transformed into something else, and there must be no clinging. Even the faults of a madman are not considered a downfall. Thus it is established. In the "Vinaya Sutra Root," it is said: Dreams are like nothingness, and their fruit is as if unmade. Thus it is said. There is no downfall for madness and mental confusion. Thus it is said. Knowing is primary, and perception is transformed into something else. Thus it is known. Here, too, like a dream, the union and liberation are understood to be without essence, and the perception is transformed into a deity, and like a madman, there is no true clinging, so there is no fault. Second, the circle of the feast gathering is twofold: the general meaning and the meaning of the text. The first has three parts: definition, classification, and how to practice. First, from the term "gana cakra" comes the feast circle. Its definition is that whenever the secret mantra is practiced, any basis, person, and special equipment are gathered. In the "All-Illuminating," it is said: The gathering of basis, person, and equipment, is called a feast by the great method of secrecy. Thus it is said. The second has three parts: the actual classification, the order of events, and for whose benefit it is done. First, in the "Vajra Order of Events," it is said: All friendly people gather, called the gathering of yogis. The complete enjoyment of wealth is explained as the feast of bliss. All the deities and oath-bound ones gather, explained as the feast of the great assembly. Those who constantly perfect the two accumulations, are certainly regarded as the great feast. Thus it is said. There are four types: the gathering of the fortunate, the gathering of wealthy equipment, the gathering of accomplished deities, and the gathering of merit and wisdom. The first is the gathering of male and female yogis who possess vows, symbolizing the nature of skillful means and wisdom. Also, in the small gathering, the main ones are just the father and mother, the three pairs of body, speech, and mind, and the five pairs symbolizing the five families, that is, two, six, and ten are complete.
Chinese
中等集会中有本尊坛城的一百位神灵。大型集会则远超此数，极其众多。如《秘密续》所说：“小型集会有二十六位，中型集会是坛城的神灵数，大型集会极其众多。”此外，无论男女瑜伽士聚集众多，若未进行双运，则称为勇士的欢宴和勇母的盛宴。第二是内外秘密的一切用品，特别是肉和酒是不可或缺的方便和智慧之物，因此说：“大肉与甘露相伴，不可或缺的成就之物，食物饮料谷物精华水果，以及一切欲望的功德。”此外，还以无数的歌舞和音乐的云朵来庄严。第三是包括所依和能依的一切坛城，誓言者如海的集会，主尊被眷属围绕，一切真实的本尊身像，以及花朵的堆砌显现为本尊，以及以禅定迎请到福田的一切。第四是通常的两种资粮，特别是会供轮时，与方便生起次第相关的种种行持，一切显现都是福德资粮，以及由智慧圆满次第所摄持的甚深无生之理的证悟和修持，都是智慧。第二是事业次第，分为寂静和忿怒两种次第。首先，在寂静会供时，瑜伽士们以寂静的装束、法器和花朵所指的本尊的标志进入会供殿。阎魔敌等四位门神守在会供殿的门口，以询问“是否安好到来”为信号，竖起一根手指，回答时竖起两根手指，然后进入殿内。业金刚以“属于哪个种姓”为信号，展示三股金刚杵的手印，回答时展示花朵所指的本尊的手印。然后向金刚上师顶礼，通过灌顶的次第，依次是瓶灌的居士，秘密灌的比丘，智慧智慧灌的比丘，大圆满的住持。主尊的四个方向是四个种姓的单列，或者左右和中央是五种姓的坛城。