Chinese
通过经验进行检验，如果是魔，就会消失。对于成就的征兆会更加清晰。如果出现障碍，就用金刚猛咒、手印、三摩地物等驱除，然后将自身观想为本尊，穿戴盔甲，守护身体。当修法的时间圆满，并且出现成就的征兆时，将坛城本尊的身语意成就，与自身的身语意三个认识之处相结合。五种神通，本尊的成就融入心间，神变融入足部等，将成就融入认识聚集之处，念诵ཀཱ་ཡ་ཝཱཀྐ་ཙིཏྟ་མ་ཧཱ་ཏིཥྛ་བཛྲ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。为了利益众生，应当稳固成就。从具有征兆中获得成就，因此如同之前寂静法会修法时一样，文字轮、智慧上师、使用物品，从而获得各自的功德和三种形态，或者获得身语意三种成就。第二，修法助伴使用物品的方法有两种，即结合解脱二者使用的方法，以及使用四种物品的方法。第一种有三种，第一是承诺讲解，在事业结束后，承诺寂静，详细讲解结合解脱的供养，如下所示。第二是详细讲解，分为两种：塔那解脱，嘎那结合。第一种有四种：解脱的分类，不被解脱所染的理由，解脱的词义，以及显示结合解脱在意义上没有差别。第一种有五种，第一种是显现的解脱，也就是变成田地的有两种：吉祥清净的七次转生，以及被慈悲所摄持的七胜和胜小三恶道这十种。在坛城的南方画一个三角形，用ཨེ་རྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）产生猛烈的风，在阿和玛所产生的日月垫上，精通解脱方法的人仰面朝天，用金刚杵按压心脏。本尊的傲慢，大威德的傲慢。解脱金刚舞者，锋利的文殊菩萨宝剑，手指勇士五谷，所要解脱的鲁扎和五种自生。注释：用五种手势进行解脱。观想三摩地，所要解脱的阿赖耶识变成六个白色吽字，在轮回中
English
Having examined through experience, if it is a demon, it will disappear. The signs of accomplishment will become clearer. If obstacles arise, dispel them with the Vajra Wrathful mantra, mudras, samadhi substances, etc., and then visualize oneself as the deity, wear armor, and protect the body. When the duration of the practice is complete and signs of accomplishment appear, combine the body, speech, and mind accomplishments of the mandala deity with the three places of cognition of one's own body, speech, and mind. The five clairvoyances, the deity's accomplishment absorbed into the heart, the miraculous powers absorbed into the feet, etc., absorb the accomplishments into the places where cognitions gather, and recite ཀཱ་ཡ་ཝཱཀྐ་ཙིཏྟ་མ་ཧཱ་ཏིཥྛ་བཛྲ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning). For the benefit of sentient beings, one should stabilize the accomplishment. Having obtained accomplishment from having signs, therefore, just as during the peaceful assembly practice before, the letter wheel, the wisdom lama, using the implements, thereby obtaining their respective merits and three aspects, or obtaining the three accomplishments of body, speech, and mind. Secondly, there are two methods for using implements as aids in practice: the method of using both union and liberation, and the method of using four implements. The first has three parts: first, the commitment to explain; after the activity is completed, the promise of peace, explaining in detail the offering of union and liberation, as follows. Secondly, the detailed explanation is divided into two: Tana liberation, Ghana union. The first has four parts: the classification of liberation, the reason for not being tainted by liberation, the meaning of liberation, and showing that union and liberation are not different in meaning. The first has five parts, the first is the manifest liberation, that is, there are two kinds of becoming a field: the seven auspicious pure rebirths, and the seven supreme and supreme minor three lower realms that are embraced by compassion. In the south of the mandala, draw a triangle, and with ཨེ་རྃ་ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), generate a fierce wind. On the sun and moon cushion arising from A and Ma, one skilled in the methods of liberation lies supine, pressing the heart with a vajra. The pride of the deity, the pride of the great glorious one. Liberation Vajra Dancer, the sharp Manjushri sword, the five grains of the hero fingers, Rudra to be liberated and the five self-arisen ones. Note: Liberation is performed with five hand gestures. Meditating on samadhi, the alaya consciousness to be liberated transforms into six white Hum syllables, in samsara
Chinese
以禅定解脱。 外在方面，须弥山四大部洲和八小洲所住的一切应被解脱的众生，解脱的导师是大悲尊者，以具有空性和慈悲的瑜伽士的禅定加持力，以解脱之法观想禅定自明朗的种字རྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的智慧之火熊熊燃烧。以此智慧之火焚烧众生相续中所有的分别念和习气。一切众生的心融入二取不二的法界中，证悟自解脱。外指地下、地上、地上，即三有界；内指身语意三者的相，都是焚烧一切的火。不是像火自己燃烧一样，而是瑜伽士以意的分别识，如所见所想般，使智慧之火猛烈燃烧而焚烧。生起智慧之火的种子字是རྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 第二，以不被解脱所染的理由有四。第一，以证悟二谛之理，行持解脱不会被沾染，因此不会遮蔽自己，也不会给他人带来痛苦，甚为稀有。通过行持恶业而堕入恶趣的十种因，都能从此痛苦中解脱，没有比这更殊胜的方法了。基，自性显现，从原始以来了知无生之因的见解，从而证悟真如。缘，以禅定修持，此如幻之身也如愚人般执着，如眼翳般了知。为了成办二种成就，即使行持所有结合和解脱的行为，也不会有丝毫如自相般行持的垢染，因此，不会被过失所染。第二，以分析五蕴的理由，行持解脱也不会被沾染。如是了知，即使在世俗中做了解脱众生的所有行为，但在胜义中，由于被解脱的事物并不成立，因此没有任何自性。总的来说，以颠倒分别念为自性的五蕴，应以智慧分析，使其无自性地分解为微尘。特别是色蕴
English
Liberation through Samadhi. Externally, all beings residing in the four continents and eight subcontinents of Mount Meru should be liberated. The liberator is the Great Compassionate One. Through the blessings of the yogi who possesses emptiness and compassion, and is endowed with Samadhi, contemplate the great fire of wisdom, which is the method of liberation, with the self-aware seed syllable RAṂ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of Samadhi blazing brightly. By this fire of wisdom, burn away all the conceptual thoughts and habitual tendencies that reside in the minds of all beings. Merge the minds of all beings into the indivisible Dharmadhatu, realizing self-liberation. Externally, it refers to below the earth, above the earth, and on the earth, which are the three realms of existence. Internally, it refers to the characteristics of body, speech, and mind, all of which are the fire that burns everything. It is not like fire burning by itself, but rather the yogi uses the mind's discriminating consciousness, as seen and thought, to make the fire of wisdom blaze fiercely and burn. The seed syllable for generating the fire of wisdom is RAṂ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Secondly, there are four reasons for not being tainted by liberation. Firstly, by realizing the truth of the two truths, the practice of union and liberation will not be tainted, therefore it will not obscure oneself, nor will it cause suffering to others, which is very rare. All ten causes for falling into evil realms through the practice of evil deeds can be liberated from this suffering, and there is no more excellent method than this. Ground, the manifestation of self-nature, from the beginning, the view of knowing the cause of non-arising, thereby realizing Suchness. Condition, through the practice of Samadhi, this illusory body also clings like a fool, knowing it like an eye disease. In order to accomplish the two siddhis, even if all the actions of union and liberation are performed, there will not be the slightest stain of acting like self-nature, therefore, it is shown that one is not tainted by faults. Secondly, by the reason of analyzing the aggregates, the practice of liberation will not be tainted. Knowing in this way, even if all the actions of liberating beings are done in the relative truth, in the ultimate truth, because the objects to be liberated are not established, therefore there is no self-nature. In general, the five aggregates, which are the nature of inverted discrimination, should be analyzed with wisdom, making them without self-nature and disintegrating into fine particles. In particular, the form aggregate
Chinese
如果分解五蕴等，就会显露出肉骨等五种元素的状态。如果说是被阻断的空性，那么在没有用智慧分解之前，肉骨等也是五种元素的本体，所以没有可度脱的。第三，因为没有对境，所以意识不会被度脱所沾染。心和八识没有自性，不是由色法所构成，如果被杀死，就像在梦中显现杀生，但实际上没有成立一样。在错乱的显现中，虽然存在能杀和所杀，但在真实的意义上，没有自性的事物。第四，心的自性是不可度脱的。本基菩提心的自性是远离戏论的法性，对于它，即使十方三世的一切佛都成为敌人，也没有任何佛等能够抓住或杀死它。第三，度脱的词义。如果说没有可度脱的，那么度脱什么呢？瑜伽士以大悲心度脱所化众生时，对于我执等分别念的相执着的一切，从颠倒错乱的执着中扭转过来，对于度脱的见解、禅定，以及咒语和手印等，内心变得非常熟悉和稳固，从而对所度脱的意识进行灌顶，安置在无上菩提的果地上。断除邪见，安置于菩提，仅此一点，就称为从轮回中度脱的意义上的度脱。第四，显示结合与度脱无有差别。在度脱二取分别念的同时，也具备了与法性二无结合，这是如何呢？因为从根本上断除了所度脱的因——烦恼，以及果——所有痛苦，并将之度脱到无上菩提的果位，所以能度脱和所度脱二者无别，是在法性平等性的法界中结合。第二，嘎那结合有五种。显现的结合。自性的。根境时机的。禅定的。大方便的结合从利益的角度进行归纳。第一种有四种。第一，与谁结合的明妃。也就是外在显现的天女，真实存在的龙女，明妃等。如果分类，有四种。第一，年龄的
English
If the aggregates and so on are broken down, the state of the five elements such as flesh and bones will appear. If it is said to be the emptiness that is blocked, then even before it is broken down by wisdom, flesh and bones are also the essence of the five elements, so there is nothing to be liberated. Third, because there is no object, consciousness is not tainted by liberation. Mind and the eight consciousnesses have no self-nature and are not composed of form. If they are killed, it is like killing in a dream, but in reality it is not established. In the confused appearance, although there are killer and killed, in the true sense, there is no self-existent thing. Fourth, the nature of mind is immutable. The nature of the basic bodhicitta is the nature of reality, which is free from elaboration. Even if all the Buddhas of the ten directions and three times become enemies, no Buddha or anyone else can grasp or kill it. Third, the definition of liberation. If there is nothing to be liberated, then what is liberated? When a yogi liberates sentient beings with great compassion, he turns away from all attachments to the characteristics of ego-grasping and other conceptual thoughts, from the inverted and wrong perceptions, and becomes very familiar and stable with the view of liberation, meditation, mantras and mudras, and then empowers the consciousness to be liberated, and places it on the ground of the supreme fruit of enlightenment. Cutting off wrong views and placing them in enlightenment, this alone is called liberation in the sense of liberation from samsara. Fourth, it shows that union and liberation are not different. At the same time as liberating the dualistic conceptual thoughts, it also has the union with the non-duality of reality. How is this so? Because the cause of liberation—afflictions—and the result—all suffering—are cut off from the root, and it is liberated to the fruit position of supreme enlightenment, the liberator and the liberated are inseparable, and it is union in the realm of the equality of reality. Second, there are five kinds of gana union. Manifest union. Natural. The union of sense object time. The union of samadhi. The great skillful means of union are summarized from the perspective of benefits. The first has four kinds. First, the consort with whom to unite. That is, the goddess who appears externally, the real dragon girl, the vidyadhari, etc. If classified, there are four kinds. First, the age of