English
From the revealed treasure of subjugation: Ema! Sentient beings of the three realms, Ignorance and delusion are truly pitiable! The vow to liberate with compassion Is not to kill or suppress, it is said. Moreover, the supreme is the seven from the ten bhumis, and the lesser supreme is the three lower realms. Again, the supreme is whatever is to be liberated, and the lesser supreme is liberating by summoning Tsara and Shelchen. Also, in the Nyak Commentary, the supreme is the living, and the lesser supreme is corpses, etc. Thus it is also said. Secondly, within the mandala chamber, it is liberated by placing it in the center of the Dharma source on the sun and moon discs. The Heruka Galpo says: By striking with the khatvanga, inside, On the sun and moon, lay it supine. It is said. Thirdly, the liberators are the learned teacher and the kingkara. Among them, the teacher is skilled in the view of liberating by nature, the experience of liberating by samadhi, the conduct of liberating by sense objects and time, the instructions of liberating by great means, and the activities of liberating by manifestation. There are three kingkaras: Compassionate Holding King, Three Realms Liberating King, and Wisdom Bestowing King. These three are skilled in holding the one to be liberated, liberating, and bestowing, respectively. Fourthly, at the end of the tsok gathering, at midnight. Fifthly, meditate on the mudra of pride in the hand. Thus it is shown, and there are two aspects to it: preliminary and main practice. The first is that the recitation of the action ritual is completed, and the Holding King draws the five hero syllables on the hand, holds the one to be liberated, leads them into the mandala chamber to the teacher, and states the action. The teacher replies, and the obstacles are dispelled with the mantra of Vishva. On the crown of the head of the one to be liberated, the deity who purifies the lower realms is generated. By scattering mustard seeds blessed with that mantra from the crown of the head downwards, obscurations are purified. With the mantra of Bhagavati, the door to birth in the six realms is blocked. Secondly, the actual liberation has seven aspects: cutting off the stream of birth, blocking the door of arising, transforming consciousness into dharmata, in the space of the Mother, in the realm of the fully complete Vajrasattva, in Akanishta, and liberating the aggregates in the charnel ground. The first is that with the pride of the self as the great glorious one, the body of the one to be liberated, desire
Chinese
观想于血海之中，以颅器盛满，并以嘛哈ra嘎达（梵文：Mahārakta）的咒语无余地供养。因为轮回产生的因是五毒，特别是贪欲。第二，布置六道种子字和对治，以禁制和调伏关闭恶趣之门：在五个位置上，六道的种子字，头顶两个，其余各一个。其中，男女的种子字也各有两个。对治是：在五个位置上，嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）五个，每个也各有两个，观想在各自的种子字上。然后是禁制和调伏：从下往上融化，脚底两个“དུཿ”之上的两个“ཧཱ”燃烧，焚烧“དུཿ”。其光芒遍布地狱世界，净化了那里众生的语障。聚集起来变成宝剑和铃铛。其光芒净化了意障，聚集起来变成顿珠（藏文音译）父母的微细身。从中散发出的光芒净化了地狱众生的身障。再次聚集起来，观想成高大且光彩夺目的身形，念诵一百零八遍咒语，消除嗔恨，清空地狱，令顿珠父母欢喜，圆满了事业部的誓言，并相信获得了成就。观想顿珠父母化为光，融入脐轮的“སྭཱ”中。同样，对于其他的焚烧净化的行为，也要知道如何类推。在脐轮以宝生部净化饿鬼，在心间以不动部净化人，在喉间以无量光部净化旁生，在头顶以毗卢遮那部净化天人和非天。第三，以金刚橛向所诛者灌注甘露，召请作害者并融入。在坛城的南方，以大灰烬绘制三角形的忿怒坛城。以埃（藏文音译）让（藏文音译）生起忿怒坛城。从阿（藏文音译）玛（藏文音译）上，在日月座上，以卡杖嘎的轮转，以轮回逆转的方式，头朝西南，脚朝东北，仰卧，在心间放置金刚橛镇压。然后，为了压制一切表象的分别念，诛杀者是上师大吉祥金刚。为了从根源上斩断我执三毒，所诛杀的是鲁扎。为了逆转轮回，诛杀的是金刚橛王。
English
Visualize the ocean of blood, filled in a skull cup, and offer it without remainder with the mantra of Mahārakta. Because the cause of the cycle of existence is the five poisons in general, and especially desire. Second, arrange the seed syllables of the six realms and the antidotes, and block the gates of the lower realms with restraint and subduing: In the five places, place the seed syllables of the six realms, two at the crown of the head and one each in the others. Also, each of the male and female seed syllables are two each. The antidotes are: In the five places, the five syllables Om（藏文：ༀ，梵文天城体：ओम्，IAST: oṃ，Literal meaning: Om）, Āḥ（藏文：ཨཱཿ，梵文天城体：आः，IAST: āḥ，Literal meaning: Ah）, Hūṃ（藏文：ཧཱུཾ，梵文天城体：हुं，IAST: hūṃ，Literal meaning: Hum）, Svāhā（藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，IAST: svāhā，Literal meaning: Svaha）, each two, are visualized on top of their respective seed syllables. Then, the restraint and subduing is: melting upwards from below, the two HAs above the two ḌUḤs at the soles of the feet burn the ḌUḤ. As its light pervades the hell realm, it purifies the speech obscurations of the sentient beings dwelling there. Gathering back, it transforms into a sword and a bell. Its light purifies the mental obscurations, and gathering, it transforms into the subtle body of the Yab-Yum of Döndrup. The light emanating from that also purifies the bodily obscurations of the hell beings. Gathering again, visualize a large and glorious form, and reciting the mantra one hundred and eight times, eliminate hatred, empty the hell realm, please Döndrup Yab-Yum, fulfill the samaya of the karma family, and believe that accomplishments are attained. Visualize Döndrup Yab-Yum dissolving into light and dissolving into the Svā at the navel. Similarly, for the other acts of burning and purification, know how to extrapolate. At the navel, purify the pretas with Ratnasambhava; at the heart, purify humans with Akshobhya; at the throat, purify animals with Amitābha; at the crown of the head, purify gods and demigods with Vairocana. Third, with the kīla, pour nectar on the one to be liberated, summon the harmer and dissolve it. In the south of the mandala, draw a triangular wrathful mandala with great ashes. Generate the wrathful mandala with E-ram. From A-ma, on the sun and moon seat, with the turning of the khatvanga, in the manner of reversing samsara, head facing southwest and feet facing northeast, lying supine, place the vajra on the heart to suppress it. Then, in order to suppress the conceptualizations of all appearances, the liberator is the great glorious vajra master. In order to cut off the three poisons of self-grasping from the root, the one to be liberated is Rudra. In order to reverse samsara, the liberator is Kīla Ṭakkirāja.
Chinese
生起我慢后，观想金刚以文殊菩萨的利剑剖开身体，斩断无明的根源。在手指上绘出五勇士，以心轮抓住，将安住于四大之上的六种种子字连同睡眠一起，用五种种子字的光芒焚烧，从而清净障碍，转变为六个吽字。又因为融入自性智慧，观想成为一个白色吽字，这是将意识超度到法性中。第四，将其放入海螺碗中，交给上师。上师从大威德金刚的左鼻孔吸入，通过脊柱的马道，从金刚道降至明妃的虚空，观想融入秘密的法界。第五，从吽字中通过三种仪轨生起金刚萨埵，观想由部主作为头饰。第六，将其置于阿字所生的月轮之上，由扬字所生的风轮托起，在色究竟天，以啪字掷向金刚萨埵佛父佛母的交合之处，接受菩提心的灌顶，生起为种姓确定的佛子。第七，将尸体分为四份，用甘露沐浴。然后将皮肤聚拢，放置于坛城之上，观想从藏文种子字ཏྲཱཾ་（藏文：ཏྲཱཾ་，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：扎姆）中生出珍宝供奉之树。由司事者举起，向寂静与忿怒本尊众供奉和酬补。然后在尸体上画线。混合天神的供品和药材的根等，分解尸体。做会供和残食供。上师念诵祈愿文。司事者忏悔。埋藏物品。对金刚兄弟保密并享用。这些也是，在《光明》中说：禅定、咒语和手印等，通过非常熟练的灌顶，安置于菩提道场。禅定咒语以手印清净习气，将意识生为天神，灌顶抛掷，智慧之聚也得以圆满。加持尸体，供养，回向，此将成为殊胜的福德。以及，《摧毁者》的前续也说：以慈悲方便的结合，在超度尸体的净土中，将意识隐藏于境的虚空中，加持为智慧勇士，将觉性抛向法界，你将成为胜者的佛子。第六个必要是，奇异的恶
English
Having generated pride, visualize that Vajra, with Manjushri's sharp sword, cuts open the body, severing the root of ignorance. Draw the five heroes on the fingers, grasp with the heart chakra, and burn the six seed syllables residing on the four elements, along with sleep, with the light of the five seed syllables, thereby purifying obscurations and transforming them into six Hum syllables. Furthermore, because of merging into the wisdom of self-awareness, meditate on becoming a single white Hum syllable, which is the transference of consciousness into Dharmata. Fourth, place it in a conch shell bowl and offer it to the guru. The guru inhales it from the left nostril of the Great Glorious One, directs it through the horse path of the spinal column, and lowers it from the Vajra path into the space of the consort, visualizing it dissolving into the realm of secrecy. Fifth, from that Hum syllable, generate Vajrasattva through three rituals, and visualize the family lord adorning the head. Sixth, place it on the moon disc generated from the A syllable, and raise it with the wind mandala generated from the Yam syllable. In Akanishta, fling it with Phat into the union of Vajrasattva father and mother, receive the empowerment of Bodhicitta, and generate it as a son of definite lineage. Seventh, divide the corpse into four parts and wash it with nectar. Then gather the skin and place it on the mandala, visualizing it as a precious offering tree generated from the seed syllable ཏྲཱཾ་ (Tibetan: ཏྲཱཾ་, Devanagari: त्राम्, Romanized Sanskrit: trāṃ, Literal meaning: Tram). The steward raises it and makes offerings and fulfillments to the peaceful and wrathful deities. Then draw lines on the corpse. Mix the offerings of the deities and the roots of medicinal herbs, etc., and dismantle the corpse. Perform the tsok and leftover offerings. The guru recites the prayer. The steward confesses. Bury the substances. Keep it secret from the Dharma siblings and enjoy it. These are also, as stated in "Clear Light": Meditations, mantras, and mudras, through very skilled empowerment, are placed in the Bodhi field. Meditations and mantras purify habitual patterns with mudras, generate consciousness as a deity, empower and fling, and the gathering of wisdom is also perfected. Bless the corpse, offer it, and dedicate it, this will become supreme merit. And, the continuation of the previous prophecy of "The Destroyer" also says: With the union of compassion and skillful means, in the pure land of liberating the corpse, hide the consciousness in the space of the realm, bless it as a wisdom hero, fling awareness into the Dharmadhatu, you will be generated as a son of the Victorious Ones. The sixth necessity is, wondrous evil
Chinese
解脱之方便。 意思是说，对于那些因恶业的果报必定堕入恶趣，并且已经处于其中的众生，有一种奇妙的方法可以轻易地将他们从中解脱出来，那就是甘巴的教法。正如《光明疏》中所说： “菩提行增众生乐， 诸天欢喜我誓圆， 恶业障碍苦短促， 无有自积恶趣中， 无有此道胜于彼。” 如果不进行解脱的过患，在《摧毁论》中说： “何时此等不解脱， 邪见黑暗增长时， 善逝教法将衰败。” 第三，确立双运解脱为应行之事，包括实际的修持，以及破除对此的争论。 首先，关于实际的修持： 应行之事，即双运解脱之行，即使实行，也不会在实行的当下被过失所染污，因为依赖于证悟和串习的智慧，实际上没有做任何微小的行为。如果这不成立，那么实际上没有做任何微小的行为，因为一切法本来清净，并且是幻化的自性，而在这里，它已经显现，因此可以无执着地实行。例如，就像幻化的人对患有眼疾的人进行双运解脱的行为一样。 就像这样： “本来无生即如是， 幻化显现眼疾般， 双运解脱诸行作， 尘许之行亦未作。” 智慧增长论中也说： “如是幻化之师匠， 于自所化之幻化， 作善与非善之业， 任何过失皆不染， 善巧方便而行持。” 第二，有些人说： 双运解脱二者，不是应行之事，因为它们束缚于轮回，并且是堕入恶趣的原因。因为结合的异熟果会导致腐烂的地域，以及同类因会导致胎生的昆虫；解脱的异熟果会导致复苏，以及同类因会导致业力的罗刹。 如果这样说，那么是不是所有情况下都不是应行之事，或者在某些情况下不是应行之事呢？因为它们是堕入轮回的原因。 如果是第一种情况，那么菩萨化现为猎人和妓女的善巧方便的行为也会变成那样。因为《光明疏》中说： “若以方便之行而束缚， 菩萨调伏之自在。”