English
If it is said to be liberation, then, all attachments to the characteristics of conceptualizations such as the self-grasping of those to be tamed, should be reversed from clinging to and dwelling on inverted delusions and wrong thoughts. Therefore, the intention of liberation is to empower the consciousness of those to be liberated through the three—samadhi, mantra, and mudra—making wisdom extremely firm and stable, and ultimately placing them in the realm of Bodhi. For that reason, in this way, having severed the continuum of wrong thoughts, merely placing them on the ground of Bodhi, in the sense of liberating them from samsara, is what is established as the name "liberation." ༈. The reason why the meaning of union and liberation are not different is. Correct. That is to say, when the perception of dualistic grasping is liberated, it is the time of union with the non-dual Dharmata. So how is that? The object of liberation is the cause of afflictions, and all the results of suffering, completely uprooted, and thus liberated into the state of unsurpassed Bodhi, it is also uniting the one to be liberated with the equality of Dharmata, that is, the realm where Buddha and sentient beings are non-dual. ༈. Ghana union has five. Counting. Manifest union has three. The actual offering of union, as well as its merits, and the meaning of union and liberation are shown to be non-different. The first has two. Counting. Briefly showing, Correct. Among them, for the consort to be united with, also from the number of years to distinguish, from the perspective of Bodhisattvas to distinguish, from the perspective of channels to distinguish, and from the method of union to distinguish these four ways to show. The first is: a twelve-year-old with characteristics is a goddess, a sixteen-year-old with characteristics is a Naga maiden, which is medium, a twenty-year-old with characteristics is an evil-born woman, which is inferior. ༈. The second distinction from the perspective of channels is: one with knotted channels is a goddess, one with equal channels is a Naga maiden, one with disabled channels is an evil-born woman. The third distinction from the perspective of Bodhisattvas is: one where both the sun and moon leak is a goddess, one where the sun and moon leak is a Naga maiden, one where neither leaks is an evil-born woman. The fourth distinction from the perspective of the method of union is: one who knows the method of union that is happiness for both oneself and others is a goddess, one who is happiness for others is a Naga maiden, one who is only happiness for oneself is an evil-born woman. Alternatively, a goddess is a real goddess, a Naga maiden is a real Naga maiden, these are truly invited through mantra and samadhi, or not that.
Chinese
此时，即使是种姓低劣的女子，或者是一般的人家女子，如果上师能力小，智慧不清晰，就要观察明妃的相好，依止好的种姓，不依止不好的种姓。或者，如果上师能力大，智慧清晰，就不应区分好坏。如是，对于这样的明妃，宣说结合的四种修法：对于具有相好的明妃，进行三次沐浴，佩戴三种饰品，宣说三种法。处于准备阶段是近修的支分。加持空密，以结合的表示来鼓励，以四种物品和六十四种欲望的力量使乐受增长，这是近修。以四手印嬉戏是修法。以日月金刚舌接受是大的修法，在最后的夜晚，使见道的广大智慧在相续中生起，从明妃的空性中获得大成就的灌顶。详细解说有四种：念诵，近修，以正直的智慧和法界的部分来执持，对具有相好的明妃进行外内秘密三次沐浴，佩戴三种饰品等，让她穿戴整齐。近修，正直，然后，在明妃的身体上布置好五部如来等坛城，以五蕴、十二处、十八界等来加持所缘，或者在明妃的空性宫殿中生起，那是上师、善逝、本尊的坛城，布置广大、中等、简略三种中的任何一种。瑜伽士观想自己本性的智慧为金刚萨埵等本尊。修法，正直，父尊和母尊在方便和智慧二无分别中嬉戏，并具有安乐的方法。大修法，正直，父尊的金刚和母尊的金刚铃、莲花二无分别地结合，在明妃的莲花坛城中，安乐是心之坛城，父尊的菩提心，十六喜的动摇等，以五种次第的心，以方便来摄持。功德有四种：念诵，使诸佛坛城欢喜，以及众生安乐的功德。正直，以菩提心所生的供养，使所有佛坛城，以安乐而欢喜，以平等性的智慧，以殊胜的布施，以平等的方式，使十方四时的坛城的身语意三者欢喜，并布施给众多有情。
English
At this time, even if it is a woman of low caste, or a woman from an ordinary family, if the master has little ability and unclear wisdom, he should observe the auspicious signs of the consort, rely on the good caste, and not rely on the bad caste. Or, if the master has great ability and clear wisdom, he should not distinguish between good and bad. Thus, for such a consort, the four practices of union are explained: For a consort with auspicious signs, perform three baths, wear three ornaments, and explain three dharmas. Being in the preparatory stage is a branch of approaching. Bless the secret space, encourage with the sign of union, and increase bliss with four objects and sixty-four powers of desire, this is near attainment. Playing with the four mudras is the practice. Taking with the sun and moon vajra tongue is the great practice, in the last night, causing the great wisdom of the path of seeing to arise in the continuum, obtaining the empowerment of great accomplishment from the emptiness of the consort. There are four types of detailed explanations: recitation, approaching, holding with upright wisdom and the part of the dharmadhatu, performing outer, inner, and secret three baths for the consort with auspicious signs, wearing three ornaments, etc., and dressing her up. Near attainment, upright, then, arrange the mandala of the five tathagatas, etc., on the body of the consort, bless the aggregates, elements, and sense bases, or generate them in the emptiness palace of the consort, that is the mandala of the guru, sugata, and deity, arrange any of the three types: extensive, medium, and concise. The yogi meditates on the wisdom of his own nature as Vajrasattva and other deities. Practice, upright, the father and mother deities play in the non-duality of skillful means and wisdom, and have the method of bliss. Great practice, upright, the father deity's vajra and the mother deity's vajra bell and lotus are united without duality, in the lotus mandala of the consort, bliss is the mandala of the heart, the father deity's bodhicitta, the movement of the sixteen joys, etc., with the five stages of mind, held by skillful means. There are four kinds of qualities: recitation, pleasing the mandala of the buddhas, and the qualities of sentient beings' happiness. Upright, with the offerings born of bodhicitta, all the buddha mandalas, pleased with bliss, with the wisdom of equality, with the supreme generosity, in an equal way, pleasing the body, speech, and mind of the mandalas of the ten directions and four times, and giving to many sentient beings.
Chinese
获得满足和快乐后，再次收回并逆转，无二地融入法界。 成为胜者的身，圆满二资粮的功德。 如此融入后，从佛母的法界中，显现神的身相和手印。 证得善逝的意，方便和智慧圆满。 五种手印的因，六位普贤。 证悟所知之实相。 无碍的安乐和福德之聚，以及无执著的广大智慧之聚也圆满了。 获得成就，以及成就共同成就的功德。 证得大乐智慧之方便，父佛母无二的嬉戏所生的明点，日月二者融合。 以功德方便聚集精华的精髓。 一切因都是使自性智慧显现为本尊的所依，因此，应当取之。 谁取呢？ 无有障碍的行者。 何时取呢？ 在会供的最后时刻。 从哪里取呢？ 从佛母的虚空中。 用什么取呢？ 用金刚舌，也就是秘密金刚。 或者，观想舌为五股金刚杵。 如何取呢？ 像蜜蜂采蜜一样取。 为何取呢？ 为了轻易获得两种成就。 哪两种呢？ 共同成就如同鸟在空中飞行，与天女交合，颜色鲜明，光彩夺目，寿命无量等，以及从孔中像蝙蝠一样进入，与龙女交合。 此外，还能获得六神通和诸多神变。 殊胜成就如同如意宝珠，不离本位，如雨般降下所需所欲，成为食肉鬼之主。 也能获得与此相似的一切种姓之主，第六胜者。 或者，先前以秘密金刚取之，其功德是获得如意云之主，殊胜成就。 之后观想舌为五股金刚杵而取之，其功德是获得空行母光明炽燃的寿命等共同成就。 从恶趣中解脱，并且
English
Having obtained satisfaction and bliss, it is again withdrawn and reversed, merging into the Dharmadhatu without duality. Manifest as the body of the Victorious One, with the qualities of perfecting the two accumulations. Having thus merged, from the Dharmadhatu of the Mother, the divine body and mudra blaze forth. The intention of the Sugata is perfected with skillful means and wisdom. The five lineages of mudras, the six Samantabhadras, and the true nature of knowable things are also perfected. The unceasing bliss and accumulation of merit, and the non-attached great accumulation of wisdom are also perfected. Obtain accomplishments, and the qualities of accomplishing common accomplishments. The means of accomplishing great bliss-wisdom, the bindu arising from the play of the non-dual Father and Mother, the merging of the sun and moon. That essence, the heart of the accumulation of qualities and skillful means. Since all causes are the support for manifesting self-wisdom as the deity, therefore, it should be taken. Who should take it? The practitioner without obstacles. When should it be taken? At the time of the final session of the gathering. From where should it be taken? From the space of the Mother. With what should it be taken? With the vajra tongue, which is the secret vajra itself. Or, contemplate the tongue as a five-pronged vajra. How should it be taken? It should be taken in the manner of a bee taking honey from a flower. Why should it be taken? In order to easily obtain the two accomplishments. Which two? The common accomplishments, such as going in the sky like a bird, engaging with celestial maidens, having clear color, blazing splendor, and immeasurable life, and entering from the hole like a bat, engaging with dragon maidens. Furthermore, one will obtain the six clairvoyances and many magical powers. The supreme accomplishment is like the wish-fulfilling jewel, without moving from its place, raining down desired needs like rain, becoming the lord of the assembly of rakshasas. One will also obtain the sixth Victorious One, the lord of all lineages similar to that example. Or, previously, having taken it with the secret vajra, the quality is that one will obtain the supreme accomplishment, the lord of the wish-fulfilling cloud. Afterwards, having contemplated the tongue as a five-pronged vajra and taken it, the quality is that one will obtain the common accomplishments such as the dakini's clear blazing life. Liberated from the lower realms, and
Chinese
这是成就佛陀的功德。正直。即使在六道轮回的时间和地点，那些与平凡快乐相连的智慧功德也显现并存在，但因为不真正了解，所以无法用方法掌握。通过进行结合的供养来象征，并以能够认识的方法来掌握，秘密菩提心的巨大快乐，父尊母尊共同结合，将所有念头都结合在乐空无二的法界中。因此，它的功德是不会堕入三恶道，并且从见道开始就能成就佛陀的真实果位。༈。结合与解脱在意义上没有差别。正直。通过结合之门，证悟自性俱生智的法性之义，这既是解脱二取念头的巨大解脱，也是从恶道中解脱。当念头被解脱时，也与法性或菩提相结合。因此，从结合的那一刻起，所有念头都被完全解脱，所以结合与解脱在意义上没有差别。自性之结合。正直。从原始的基础开始，所有粗大的念头都清晰地存在于父尊的坛城中，所有细微的念头都清晰地存在于母尊的坛城中。与真实之地相结合。༈。感官与境、时之结合。正直。从八识进入的感官是八位父菩萨，境和时的八种内外进入是八位母菩萨。这两者相遇就是父尊母尊无二结合，这是感官与境、时之结合。如果详细解释它的意义，那么色等五蕴本身就是五部如来，地等五大元素本身就是五部佛母的结合。四种感官和四种识是八位母菩萨，四种境和四种时是八位母菩萨。四种我执念头是四位忿怒尊，常断等四边是四位忿怒母，意和法是普贤父母，六种烦恼是六位能仁。除此之外，也结合在忿怒尊的坛城中。༈。以禅定结合。正直。所有念头，无一遗漏地产生的一切，都超越于法性平等的法界，以及证悟它的自证智慧，这是以禅定的平等来结合。༈。大方便。