Chinese
在顶髻上，观想象征着从轮回中彻底解脱的部主不动佛，颜色饱满。或者，观想毗卢遮那佛嗡。据说这也是被允许的。这被称为将金刚萨埵安置在圆满的地上。这样，被超度的意识本身，也被如来金刚萨埵加持，安住在阿字月轮之上。从扬字的风轮上抬起后，阿扬斯帕拉纳帕特。这样，三世诸佛都将其抛向了居处色究竟天。融入色究竟天的金刚萨埵佛父佛母的结合处后，也授予秘密菩提心的灌顶。为了净化业障，念诵：吽 班杂 迪。穆 达 杜 瓦 日。这样念诵后，成为确定为佛子嗣的金刚萨埵佛父佛母之身。用帕特 扎将其放出后，佛父佛母粗大的身体合二为一，观想安住在那个地方。这被称为将意识超度到色究竟天。然后，将血肉骨骼的集合进行分配，供养给坛城中的本尊众，并观想他们感到满意。这些尸体被称为超度到尸陀林。伟大的方便超度，正确。这也是过去发生的超度：如身语意极度愤怒的忿怒尊大吉祥金刚食肉者，以慈悲和超度之方便，超度了大自在天及其眷属一样。后来的瑜伽士，具有通达法性见解的坚定，以及圆满修习禅定的瑜伽道。像这样，通过见修行，或者方便智慧，或者证悟自他无二之方便，将法性超度到无生之法界。༈。根境时的超度，正确。这也是用什么来超度呢？通过上师大悲的门，以意念的加持。超度什么呢？阿 尼 桑 智 普 日 杜 扎。这样，将五道众生所有未留的意识全部勾招过来，融入到被超度者身上，无论如何超度呢？因为一切众生都具有我执，所以将其超度到无二的境界中，彻底根除，因此必须超度所有未留的。༈。自性
English
On the crown of the head, visualize the lord of the family, Akshobhya, representing complete victory over samsara, with full color. Alternatively, it is also considered acceptable to visualize Vairochana Om. This is called placing Vajrasattva on the ground of complete characteristics. Thus, the consciousness to be liberated itself, also blessed by the Tathagata Vajrasattva, resides on the A-syllable moon disc. Lifted by the wind disc from the Yam syllable, Ah Yam Spharana Phet. Thus, all the Buddhas of the three times throw it to the abode of Akanishta. Having merged into the union of the father and mother Vajrasattva of Akanishta, the empowerment of secret bodhichitta is also bestowed. To purify obscurations, recite: Hum Vajra Dhik. Mum Da Du Shwari. Having recited thus, having become the son of the নিশ্চিত lineage of the Buddhas, having become the body of the father and mother Vajrasattva. Having expelled it with Phet Dza, the coarse bodies of the father and mother become one, and meditate that they reside in that place. This is called liberating consciousness into Akanishta. Then, having consecrated the collection of flesh, blood, and bones, offer offerings to the assembly of deities in the mandala, and think that they are pleased. These corpses are called liberating into the charnel ground. The great method of liberation, correct. This is also the liberation that occurred in the past: Just as the wrathful deity, the Great Glorious Vajra Rakshasa, whose body, speech, and mind are extremely wrathful, liberated the great god Rudra and his retinue with the means of compassion and liberation. The subsequent yogi, possessing the certainty of understanding the meaning of the view of reality, and having perfected the path of joining the samadhi of meditation. Like this, through view and meditation, or skillful means and wisdom, or the means of realizing self and other as non-dual, liberate reality into the unborn realm of reality. ༈. The liberation of the senses, objects, and time, correct. Also, with what is it liberated? Through the door of the great compassion of the lama, with the blessing of intention. What is liberated? A Ni Sum Tri Pri Du Dza. Thus, having summoned all the consciousness of the sentient beings of the five paths without exception, merge them into the one to be liberated, and how is it liberated? Because all sentient beings have self-grasping, liberate them into the state of non-duality, and completely eradicate them, therefore all without exception must be liberated. ༈. Nature
Chinese
关于度脱。正直。外器和内情的世间所有处，安住的六道一切粗细有情，其自性心性无二的智慧大本体，观见证悟之瑜伽士，所有证悟以法性平等性于法界中，也是以证悟而度脱，不应执着二取的证悟。 顶礼。三摩地的度脱。正直。所度脱是：外在看来，中部的大须弥山的四方四大洲八小洲所安住的一切应度脱有情，度脱之导师具大悲心的瑜伽士，观见证悟且修习三摩地，以加持而度脱之方便是：自明觉性化为让（藏文：རྃ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），从那之中，应修习大智慧火燃烧的三摩地。以智慧之火焚烧须弥山四大洲等所安住的一切有情相续中存在的分别念之相和习气。那些以法性无生之法界中，也是自解脱而融入，即是证悟。如是证悟那些。外在看来：地上地下，地上，有情三界，或者内在看来，身语意三之所有相皆是焚烧之火。然而火并非自续而实际焚烧三有，瑜伽士之意的分别识可以进行观修，化为智慧之火而焚烧。生起智慧之火的种子字是让（藏文：རྃ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。度脱不染污之理有四。计数。以二谛之方式证悟故，不被结合度脱所染污。正直。如是结合度脱之特殊方便是，不于自生障碍等，不于他生痛苦，故甚稀奇。造作恶业而趣向恶趣之因，对教法的共同敌人等七种，以及堕入三恶道，所有这十种境况皆能解脱之特殊方便。无有比这更殊胜的了。那么，这些度脱会变异吗？被烦恼所驱使而杀害有情生命等
English
Concerning liberation. Straight. All the outer container and inner essence worlds, and all the sentient beings, both subtle and gross, abiding in the six realms, the yogi of the path of union who realizes that the nature of all is the great essence of wisdom, indivisible from mind itself, liberates all realizations into the realm of equality of dharmata through realization. One should not fixate on dualistic perceptions. Homage. The liberation of samadhi. Straight. What is to be liberated: outwardly, all sentient beings abiding in the four directions, four continents, and eight subcontinents of the great Mount Meru in the center, the teacher who liberates all, the yogi of the path of union who possesses great compassion, who realizes the view and meditates with samadhi, the means of liberation through blessings is: one's own awareness transforming into Raṃ (Tibetan: རྃ，Devanagari: रं，IAST: raṃ，Literal meaning: Raṃ). From that, one should meditate on the samadhi of the great fire of wisdom blazing. With that fire of wisdom, one should burn away all the signs and imprints of conceptualization that exist in the minds of all sentient beings abiding in Mount Meru, the four continents, and so on. Those are dissolved into the realm of dharmata, unborn, self-liberated, which is realization. Thus, realize those realizations. Outwardly: above the earth, below the earth, on the earth, the three realms of existence, or inwardly, all the signs of body, speech, and mind are the fire that burns. However, the fire does not inherently burn the three existences directly, but because the yogi's mind consciousness can engage in view and meditation, it blazes into a fire of wisdom and burns. The seed syllable that generates the fire of wisdom is Raṃ (Tibetan: རྃ，Devanagari: रं，IAST: raṃ，Literal meaning: Raṃ). There are four reasons why liberation is not defiled. Enumeration. Because of realizing in the manner of the two truths, one is not defiled by the union of liberation. Straight. Such a special means of union and liberation is wonderful because it does not create obstacles for oneself or suffering for others. The cause of going to bad places by practicing bad deeds, the seven common enemies of the teachings, and falling into the three lower realms, all these ten situations are special means of liberation. There is nothing more superior than this. So, will these liberations change? Driven by afflictions, killing the lives of sentient beings, etc.
Chinese
如果让我去做，会变成过失，产生痛苦的果报。但在这里没有过失，因为基的自性显现本来就没有生，这就是胜义谛。以了知原因的特征观察，就只证悟如是性。以进入缘起的特征修习，那么，世俗如幻的显现，就像认识到图画是幻觉而解脱一样。如果了知一切显现如眼翳，为了成办二种成就，即使做了所有结合和解脱的行为，也没有将庸常的结合解脱的微尘之分纳入自相续，因此，不会被结合解脱的过失所染污。༈。以分析蕴的理证来断定不会被染污。诚然，如果如是了知，那么在世俗中，无论是度化十方刹土等的一切行为，还是度化的五种方法，无论做什么，在胜义中，都没有度化的自性之物。对此进行分析：那么，上面所说的没有度化的事物，为什么呢？因为在错觉面前显现的五蕴，如果以理智观察，就会被分解为无自性。具体来说，如果分解色蕴，也会消融于五大的习气中，五大自然解脱于其自身。即使不分解，也是五大聚合的蕴，自然寂灭。༈。因为对识没有执着，所以度化不会被染污。诚然，如果了知心和八识聚没有自性地形成实体，从而加以杀害，就像在梦中显现杀生，但实际上没有成立，因此没有罪过一样。虽然在错觉面前，存在着能杀所杀，但在真实的意义上，没有自性成立的实物。༈。心的自性是无法度化的。诚然，那么心本身可以度化吗？对于阿赖耶识菩提心的自性，远离戏论，即使十方三世的一切佛都成为敌人，因为二取显现没有自性地成立，所以没有任何人能够抓住或杀死佛等。度化的定义是：诚然，如果没有真实成立的度化对象，那么瑜伽士的悲心会度化什么呢？
English
If I were allowed to do it, it would become a fault, resulting in the fruit of suffering. But here there is no fault, because the manifestation of the ground's own nature is originally without arising, and that is the ultimate truth. By observing with the characteristic of knowing the cause, one only realizes suchness. By practicing with the characteristic of entering into conditions, then, this conventional illusory appearance is like being liberated by recognizing that a drawing is an illusion. If one knows all appearances as like eye disease, and for the sake of accomplishing the two siddhis, even if one performs all actions of union and liberation, one has not incorporated even a particle of ordinary union and liberation into one's own mindstream, therefore, one is not tainted by the faults of union and liberation. ༈. By determining with the reasoning of analyzing the skandhas that one will not be tainted. Indeed, if one understands in this way, then in the conventional, whether it is all the actions of liberating the ten directions of realms, etc., or all five methods of liberation, no matter what one does, in the ultimate, there is no self-existent object of liberation. The analysis of this is: Then, why is it that there is nothing to be liberated as mentioned above? Because the five skandhas that appear in the face of delusion, if examined with reason, will be broken down into non-self-existence. Specifically, if the form skandha is broken down, it will also dissolve into the tendencies of the five elements, and the five elements will naturally be liberated in their own place. Even if it is not broken down, it is a skandha composed of the five elements, and it will naturally be pacified. ༈. Because there is no attachment to consciousness, liberation will not be tainted. Indeed, if one knows that the mind and the eight consciousness aggregates do not substantially form a self-existent entity, and thus kills them, it is like in a dream where killing appears, but in reality it is not established, so there is no fault. Although in the face of delusion, there exists a killer and a killed, in the true sense, there is no self-existent object that is established. ༈. The nature of mind cannot be liberated. Indeed, then can the mind itself be liberated? For the nature of the mind of the alaya-consciousness bodhicitta, which is free from elaboration, even if all the Buddhas of the ten directions and three times become enemies, because dualistic appearance is not established as self-existent, therefore, no one, including the Buddhas, can seize or kill it. The definition of liberation is: Indeed, if there is no truly established object to be liberated, then what will the compassion of the yogi liberate?
Chinese
如果说是度脱，那么，对于所化众生的我执等分别之相的执着全部，应当从执着和耽著于颠倒的错觉邪念中扭转过来，因此，度脱的意旨是，通过禅定、真言和手印这三者，使智慧极其稳固和坚定，从而对所度脱者的意识进行灌顶，最终安置于菩提之境。因为这个缘故，像这样断绝邪念的相续，仅仅将他们安置于菩提之地上，从轮回中度脱的意义上来说，才被安立为“度脱”之名。༈。结合度脱之义无有差别的理由是。正。也就是说，当度脱二取之念的时候，就是结合于无二法性之时，那么这是怎么样的呢？度脱的对象是烦恼之因，以及所有痛苦之果，全部连根拔除，从而度脱到无上菩提之果位时，也是将所度脱者结合于法性平等性，即佛与众生无二之界中。༈。嘎那结合有五种。计数。显现的结合有三种。结合的供养真实，以及它的功德和结合度脱之义无有差别地显示。第一种有两种。计数。简略地显示，正。其中，对于所结合的明妃，也从年龄的数量上进行区分，从菩萨的角度进行区分，从脉的角度进行区分，以及从结合的方法上进行区分这四种方式来显示。第一种是：十二岁的具相者是天女，十六岁的具相者是龙女，是中等，二十岁的具相者是恶种女，是下等。༈。第二种从脉的角度来区分是：有脉结者是天女，平等者是龙女，有残疾者是恶种女。第三种从菩萨的角度来区分是：日月二者都漏出的是天女，日月漏出的是龙女，二者都不漏出的是恶种女。第四种从结合的方法上区分是：知晓自己和他人二者安乐的结合方法的是天女，他人安乐的是龙女，仅仅自己安乐的是恶种女。或者说，天女是真正的天女，龙女是真正的龙女，这些是通过真言和禅定真实地迎请，或者说不是那