English
On the seat, the principal and retinue who are skilled in the method of liberation, without being distracted from samadhi, actually summon the one to be liberated with the power of mantra and samadhi. The one to be liberated is laid supine on top of the three accomplished ones, with the head to the southwest and the feet to the northeast, in a manner that reverses samsara, and a vajra is pressed down on their heart and placed there. How is it done? In a manner that possesses the five kinds of pride: the liberator is the Great Glorious One, the one to be liberated is Rahula, i.e., the three self-graspers. The liberating kila is Takkiraja. The sword is gentle, Manjushri is sharp. The hand fingers are the five heroic syllables, and with the pride of the hand's actions, liberation is performed. What kind of liberation samadhi should be meditated on? With the clear sword of gentle Manjushri, the chest of the one to be liberated is violently split open. Meditate on ignorance being separated from the breath. With the clear hand fingers of the five heroic syllables, the heart is firmly grasped with pincers, and the two or three seed syllables and sleep residing in the four main veins of the heart are burned by the rays of the five heroic syllables, transforming them into six Hum syllables, thus purifying the six seeds of birth in samsara, along with their habitual tendencies. These six Hum syllables are also not separate from the wisdom of one's own awareness, so meditate on the white Hum syllable with red veins becoming one. This is called liberating consciousness into dharmata. Then, the white Hum syllable is inhaled by the left nostril of the liberating yogi, and it is meditated on as dissolving into the fullness of the brain, coming from the path of purification of the life force through the shape of the body. Through the horse path of the spine, it descends from the secret vajra path into the space of the consort, dissolving into the secret realm. This is called liberating consciousness into the space of the consort. Then, the speech syllable Hum of the consort's space is completely transformed, and the heart becomes a single blazing vajra mudra. Again, it is completely transformed, and the body is completely perfected, transforming into the body of Vajrasattva. Since it enjoys the state of not abandoning the five poisons, purifying them in their place, and enjoying the inseparability of samsara and nirvana, the complete enjoyment body is endowed with marks and signs, radiating light, and is extremely majestic. On its crown, meditate on the Akshobhya, the lord of the family, symbolizing complete victory over samsara, full of color. This is the stage of Vajrasattva's complete accomplishment.
Chinese
名为“度脱”。金刚萨埵亦安住于月轮之上，由风轮托举，观想念诵“ཨེ་ཡཾ་སྥ་ར་ཎ་ཕཊ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”后抛至色究竟天。此乃识被度脱至色究竟天。之后，将血肉骨骼之聚剁碎，供养于坛城之诸尊，观想令其欢喜。此乃将蕴身度脱于尸林。为何要进行度脱？因不为自己积聚业障，亦不令他众生痛苦，故而稀有。乃是脱离恶趣之因，显示七种共同之敌，以及从恶趣三苦中解脱之殊胜方便。关于结合与度脱之诤论的止息。正直而言，上述之“嘎”为结合，“达”为度脱之方式。有人说，结合之异熟果为腐烂泥沼之地狱，以及同类果为转生于胎中之虫。度脱之异熟果为死而复生之地狱，以及同类果为转生为业生之虫。若如此，则此等岂非误入歧途？真实是这样，若由烦恼所驱使，而行庸常之贪欲，以及加害众生之性命，或教唆他人行之，则果报确是如此。然于此处，基之自性显现，本初以来无生之胜义谛，以因之知性见，证悟唯是真如。缘起之知性，以三摩地修持。故于世俗中，此如幻显现，亦如从眼翳中解脱而误认为孔雀翎羽。知晓一切显现皆如眼翳之状态后，为成办二种成就之义利而行持，纵然行持一切度脱之事业，亦未曾造作丝毫庸常之结合与度脱。第二，于资具上受用之成就。其有二。计数。成就生起之因或基。正直而言，一般而言，法性自性之现前者为道之瑜伽，任运成就者为果之瑜伽，共有三种。此处不分耶谢与手印，乃是道之瑜伽。咒语是救护心意，以及
English
It is called "Liberation." Vajrasattva also abides upon the lunar disc, supported by the wind mandala. Contemplate reciting "ཨེ་ཡཾ་སྥ་ར་ཎ་ཕཊ་(Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" and casting it into the Akaniṣṭha heaven. This is known as the consciousness being liberated into Akaniṣṭha. Then, chop up the collection of flesh, blood, and bones, and offer it as a feast to the deities of the mandala, contemplating that they are pleased. This is known as the aggregates being liberated in the charnel ground. Why is liberation performed? Because it does not accumulate obscurations for oneself and does not cause suffering to others, it is wondrous. It is a special means of liberation from the causes of the lower realms, showing the seven common enemies, and from the suffering of the three lower realms. Refuting disputes about union and liberation. Speaking frankly, the above "ga" is union, and "ta" is the method of liberation. Some say that the ripening result of union is the hell of the rotten mud swamp, and the result corresponding to the cause is being born as a worm in the womb. The ripening result of liberation is the hell of dying and reviving, and the result corresponding to the cause is being born as a work-born worm. If so, wouldn't these be going astray? It is true that if one is driven by afflictions and engages in ordinary desire, and harms the lives of sentient beings, or causes others to do so, the result will be like that. But here, the basis is the manifestation of inherent nature, the ultimate truth that is unborn from the beginning, and with the wisdom of the cause, one realizes only suchness. The characteristic of the condition entering is cultivated through samadhi. Therefore, in the relative truth, this illusory appearance is like being freed from mistaking a peacock feather for a person. Knowing that all appearances are like a mirage, even if one performs all the actions of union and liberation for the sake of accomplishing the two siddhis, one has not done even a particle of ordinary union and liberation. Second, the accomplishment of using implements. There are two aspects to it. Enumeration. The cause or basis of the arising of accomplishment. Speaking frankly, in general, the manifestation of the nature of reality is the yoga of the path, and the spontaneously accomplished is the yoga of the result, there are three. Here, not separating wisdom and mudra is the yoga of the path. Mantra is protecting the mind, and
Chinese
为了迅速地成办，观想本尊。执持本尊是瑜伽的现量，极度执持是自证的现量。执持本尊有什么必要呢？能获得共同和殊胜的成就。那么，这个基础是从哪里产生的呢？轮回和涅槃的一切法，平等圆满为身和智慧，这是任运成就的见解。安住于此状态且不散乱，这是无修之修。远离取舍且不遮止任何行为，对任何事物都不执着，这是普贤行之特点。像这样，见、修、行三者，从原始以来就无二无别地证悟，产生殊胜和共同的成就是果。这是获得成就的方法。端正。五根、五境和五识，全部知晓为自证的自显现，那么它们的相貌成熟为五种智慧的体性，要知道，这由字母ཨཱོཾ་（藏文，梵文：ॐ，梵文罗马转写：oṃ，汉语字面意思：嗡）来表示。由它所表示的身和五种智慧，观想为不间断的能量圆满的果，五部等本尊父的坛城。或者，因为从寂静中分离出来，所以观想忿怒本尊五部的坛城。同样，色、声、香、味、触等境的相貌，全部成熟为五界（五大）的体性，要知道，这由字母མཱུཾ་（藏文，梵文：मूं，梵文罗马转写：mūṃ，汉语字面意思：哞）来表示。由它所表示的五界（五大）不间断的能量，观想为本尊母的坛城。又，因为从寂静中分离出来，所以观想忿怒本尊母五部的坛城。修忿怒本尊众。端正。五部忿怒本尊父，五部忿怒本尊母，以十尊大集会为主尊的眷属，处所是二十处门，八位使者嘎日，八位侍女辛哈玛，四位听命门神等化身和再化身的众，此外，还有问“做什么”的各自持有坐垫和兵器的二十八自在母等，等等之中，二十位忿怒本尊父和忿怒本尊母，如果与七十八尊众相应的瑜伽士修忿怒本尊众，那么两种成就或者四种事业等，如所愿的果都会圆满。
English
To quickly accomplish, visualize the deity. Holding the deity is the direct perception of yoga, and extremely holding it is the direct perception of self-awareness. What is the necessity of holding the deity? It can obtain both common and supreme accomplishments. Then, from what basis does this arise? All phenomena of samsara and nirvana, equally perfected as body and wisdom, is the spontaneously accomplished view. Remaining in that state without distraction is meditation without meditation. Since no action is rejected by being free from acceptance and rejection, and there is no attachment to anything, this is the distinction of Samantabhadra's conduct. Like this, the three—view, meditation, and action—are all realized as inseparable from the very beginning, and the arising of supreme and common accomplishments is the result. This is the method of obtaining accomplishments. Straight. By knowing that all five aggregates, five senses, and five consciousnesses are the self-manifestation of self-awareness, their aspects mature into the nature of the five wisdoms, which should be known as being represented by the letter ཨཱོཾ་ (Tibetan, Sanskrit: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: om). The body and five wisdoms represented by it are visualized as the mandala of the father deities, the fruit of the complete and unceasing energy of the five families, etc. Or, because it is separated from peace, visualize the mandala of the wrathful deities of the five families. Similarly, all aspects of objects such as form, sound, smell, taste, and touch mature into the nature of the five elements, which should be known as being represented by the letter མཱུཾ་ (Tibetan, Sanskrit: मूं, Sanskrit Romanization: mūṃ, Chinese literal meaning: mum). The uninterrupted energy of the five elements represented by it is visualized as the mandala of the mother deities. Also, because it is separated from peace, visualize the mandala of the five wrathful mother deities. Accomplishing the assembly of wrathful deities. Straight. The five wrathful father deities of the families, the five wrathful mother deities, the retinue headed by the great assembly of ten deities, the location is twenty places of doors, eight messenger Karis, eight servants Singhama, four obedient doorkeepers, etc., with the assembly of emanations and further emanations. In addition, there are twenty-eight independent mothers, etc., who ask "What shall I do?" and each holds their own seat and weapon. Among them, twenty wrathful father and mother deities. If yogis who are in harmony with the assembly of seventy-eight deities accomplish the assembly of wrathful deities, then the two accomplishments or the four actions, etc., will be fulfilled as desired.
Chinese
第三个总义是圆满果位的特征，有四点：受用五种资具的果、掌握寿命的持明者的装束、究竟的果、以及对这些功德的阐述。第一点有五种：舞蹈歌唱聚会的资具所受用的果。正直而言，三族姓尊父尊母双运是幻化网，在自明中显现圆满的三族姓尊，无论观修哪尊本尊的坛城，都能获得稳固的、不被外境所夺的等持，由此在五根上布置本尊，以足之舞、手之歌、光芒幻化的各种聚会等方式，不离身语意三门的身语意手印之状态，可以入地，或者在虚空中行走，享用龙和天女等，并且使他们全部成为自己的奴仆。歌词声音资具的果。正直而言，通过语言的歌词和声音资具等，不离身语意三门本尊的身语意手印，为不同的所化众生转法轮，从而获得成就。装饰和穿着资具的果。正直而言，具备十三种寂静的装饰品，以及忿怒的生皮等穿着的资具，以身语意三门本尊的身语意手印，能够成就如同燃烧的国王般无人能敌，即使是四军的军队也无法阻挡。饮食资具的果。正直而言，饮食资具，以身语意三门的身语意手印享用，对于所化众生，能够如意实现一切所想，如同将珍宝之身放入水晶容器中一般，并且能够成就取之不尽的甘露精华，使一切众生都得到满足。阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里迦迦里资具的果。正直而言，通过阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里结合和迦迦里度母的资具，不离身语意三门的身语意手印，能够成就一切共同的成就。第二是掌握寿命的持明者的装束。正直而言，人类的君主，以及欲界六天，还有色界梵天之装束