Chinese
心尖执持住，安住于四心脉的二三种子字连同睡眠，被勇士五种姓的放出收回的光芒焚烧后，所度脱的识化为六个白色吽字。轮回中出生的六种种子连同习气完全清净，那六个吽字也未超出心之自明智慧，或因法性一味之故，观想成一个白色吽字。这从外相上看，是度脱对象的身体气息断开，将其心识真实取出；从内相上看，是以闻思的智慧断开能取所取的罗刹女，以证悟无我的智慧将我执从根拔除，这称为识度脱于法性。之后，观想那白色吽字，自身明观为金刚萨埵，父母双运，从左鼻孔吸入，从脑海中发出，通过身体的形状，从命脉金刚道中发出，降落于明妃的虚空中，观想融入于秘密的法界中。这称为度脱于明妃的虚空。之后，明妃虚空中的语字完全变化，心化为一尊光芒四射的金刚手印。那金刚手印完全变化，身体完全圆满，化为一尊细微的金刚萨埵身。又因五毒完全清净，享用轮涅无二之故，成为具有圆满报身相好，放射五种光芒，极其庄严，在金刚萨埵的顶髻上，观想象征着从轮回中获得解脱的部主不动佛，颜色饱满。或者，也有人认为观想中央为毗卢遮那 唵（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：唵）。这称为度脱于金刚萨埵名号圆满之地。如此度脱的识，被如来金刚萨埵加持后，置于阿字所生的月轮之上，由扬字所生的风吹起，念诵：ཨ་ཡཾ་སྥ་ར་ཎ་ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思），抛向三世诸佛的住所密严刹土，融入密严刹土的金刚萨埵父母双运的虚空中，前往秘密菩提心。
English
Having seized the heart's essence, the two or three seed syllables residing in the four heart channels, along with sleep, are burned by the radiating and gathering light of the five hero lineages. The consciousness to be liberated transforms into six white HUNG syllables. The six seeds of rebirth in samsara, along with their habitual tendencies, are completely purified. Those six HUNG syllables also do not transcend the one self-aware wisdom of the mind, or because of the oneness of dharmata, contemplate them as transforming into one white HUNG syllable. Outwardly, this means severing the body's breath of the one to be liberated and extracting their actual citta. Inwardly, it means severing the rakshasa of grasping and being grasped with the wisdom of hearing and thinking, and uprooting self-grasping from its root with the wisdom of realizing selflessness. This is called liberating consciousness into dharmata. Then, visualize that white HUNG syllable, clearly visualizing oneself as Vajrasattva, the king of vajras. The father and mother engage in union, inhaling through the left nostril and emitting it from the crown of the head, passing through the form of the body, emitting it from the life-force vajra path, and descending into the space of the consort, visualizing it dissolving into the secret realm of reality. This is called liberating into the space of the consort. Then, the speech syllable in the space of the consort completely transforms, and the mind transforms into a single blazing vajra mudra. That vajra mudra completely transforms, and the body becomes completely perfect, transforming into a subtle form of Vajrasattva. Moreover, because the five poisons are completely purified, and because one enjoys samsara and nirvana as non-dual, one becomes the sambhogakaya with perfect marks and signs, radiating five kinds of light, extremely majestic. On the crown of Vajrasattva's head, visualize Akshobhya, the lord of the lineage, symbolizing victory over samsara, full of color. Alternatively, some also consider visualizing Vairochana in the center, with the syllable OM (Tibetan: ༀ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: om, Literal Chinese meaning: Om). This is called liberating into the ground of the complete perfection of the name Vajrasattva. Thus, the liberated consciousness, blessed by the Tathagata Vajrasattva, is placed on top of a moon mandala born from the syllable A. Lifted by the wind born from the syllable YAM, reciting: ཨ་ཡཾ་སྥ་ར་ཎ་ཕཊཿ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning), it is thrown into Akanishta, the abode of all the Buddhas of the three times, and dissolves into the space where the Vajrasattva father and mother of Akanishta are in union, going towards the secret bodhicitta.
Chinese
再次授予誓言之心的灌顶。为了净化障碍，念诵“吽 班匝 德热 穆 达 杜 夏 日”。通过念诵，成为确定为胜者之种姓的儿子，转变为金刚萨埵父母的形象。通过帕 匝，将其向外推出，粗大的父母形象转变为具有所有相好之相，观想其安住于该处。这被称为将意识转移到色究竟天。或者，按照真实的方式，将血肉骨骼的集合进行布置，在坟墓场进行，或者供奉三毒等供品，观想使坛城的所有本尊感到满意。这被称为将血肉骨骼的集合转移到坟墓场。第二，通过伟大的方法进行转移。真实。此外，正如过去，身语意极度愤怒的忿怒尊大吉祥金刚食肉者，通过慈悲和转移的方法，转移了包括大天鲁扎在内的眷属一样。后来的瑜伽士，通过直接观察法性而具有证悟的把握，并且通过修习的禅定而熟练，在加行道圆满之时，将所转移之物与转移者无二无别地通过方法进行转移，并将识转移到法界中。第三，根、境、时的转移。真实。此外，通过什么进行转移呢？通过加行道者的伟大慈悲之门，以意念的加持力。转移什么呢？念诵“阿 讷热 苏 德热 贝 德 匝”，将五道众生所有未遗漏的意识全部勾召，融入到所转移之物中。如何进行转移呢？将所有众生的我执全部转移到法性无二的境界中。第四，自性的转移。真实。所转移的境是外部的器世界和内部的有情世界，所有存在于世间的所有六道众生，无论粗细，全部。转移者是，通过观视心性无二的智慧之自性为伟大者，而证悟的加行道者。转移的方法是，在自性平等性的法界中，通过证悟进行转移，并且不缘于二取分别念。第五，通过禅定进行解脱。真实。所转移之物是，外在方面，须弥山为中心的四大洲八小洲所居住的众生
English
Again, bestow the empowerment of the vow mind. To purify obscurations, recite "Hum Vajra Dhrik Mum Da Du Shwari." By reciting this, one becomes a son certain of the lineage of the Victorious Ones, transforming into the form of Vajrasattva father and mother. By expelling them outwards with Phet Jah, the coarse form of the father and mother transforms into one complete with all major and minor marks, and meditate on them residing in that very place. This is called transferring consciousness to Akanishta. Alternatively, according to the true way, arrange the collection of flesh, blood, and bones, perform actions in the charnel ground, or offer offerings such as the three poisons, and meditate on pleasing all the deities of the mandala. This is called transferring the collection of flesh, blood, and bones to the charnel ground. Second, transferring through the great method. True. Furthermore, just as in the past, the wrathful deity Great Glorious Vajra Rakshasa, whose body, speech, and mind were extremely wrathful, transferred the great god Rudra along with his retinue through the method of compassion and transference. The subsequent yogi, possessing the confidence of realization through directly seeing the nature of reality, and being accustomed to the samadhi of meditation, at the time of perfecting the path of joining, transfers the object to be transferred and the transferrer as non-dual through the method, and transfers the consciousness into the dharmadhatu. Third, the transference of the senses, objects, and time. True. Furthermore, by what is the transference done? By the power of the blessing of the thought through the gate of the great compassion of the path of joining practitioner. What is transferred? Reciting "Ah Nri Su Tri Pre Du Dza," all the consciousness of all sentient beings of the five paths, without exception, is summoned and absorbed into the object to be transferred. How is the transference done? All the self-grasping of all sentient beings is transferred into the state of non-duality of the nature of reality. Fourth, the transference of self-nature. True. The field of transference is all the sentient beings of the six realms, subtle and gross, without exception, residing in as many external environments and internal beings as exist in the world. The transferrer is the practitioner of the path of joining, who realizes by viewing the nature of mind as the great essence of non-dual wisdom. The method of transference is that in the realm of the equality of self-nature, the transference is done through realization, and the conceptualization of dualistic grasping is not observed. Fifth, liberation through samadhi. True. The object to be transferred is, outwardly, the sentient beings residing on the four continents and eight subcontinents of the four directions of the great Mount Meru in the center.
Chinese
所有要度脱的众生，度脱者的导师是具有大慈悲的瑜伽士，他通过证悟见地和具有三摩地的加持力。度脱的方法是：观想三摩地的自证为明亮的让（藏文：རཾ་，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让），化为智慧的大火燃烧。用那智慧之火焚烧须弥山、四大部洲等所有众生相续中存在的分别念的相和习气。然后，将所有众生的心融入二无自性的法界中，从而获得解脱。像这样，那些念头在外，则焚烧地上、地下、地上三界；在内，则焚烧身语意三者的所有相。然而，这火并非由自身的力量真正焚烧三界，而是瑜伽士通过意识的分别念，以观想的力量，让智慧之火猛烈燃烧而焚烧。生起智慧之火的种子是让（藏文：རཾ་，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让）。第二，度脱不会沾染过失的理由有四点。第一，因为以二谛的方式证悟，所以结合度脱不会沾染过失。第二，像这样殊胜的度脱方法，不会因我执而沾染过失，不会给他人带来痛苦，非常奇妙，通过净化恶业，不会成为堕入恶道的因。因为没有比这种能使所有十方刹土从痛苦中解脱出来的殊胜方法更好的了。如果有人问，像这样的度脱会变成邪恶吗？如果被烦恼驱使，伤害众生的生命，或者指使他人这样做，就会变成过失，产生恶果。但在这里没有过失，因为基的自性显现，本来就无生的胜义谛本身，以认识原因的见地，仅仅证悟其本性，并且以进入缘起的三摩地来修持，那么在世俗中，即使身体显现为幻象，就像将木桩误认为人，一旦确定是木桩，就不会再执着于人一样。如果知道一切显现都是眼花，为了成就二种悉地，即使做了嘎巴拉（梵文：Kapala）结合和度脱的各种行为，结合度
English
All beings to be liberated, the master of liberation is the yogi with great compassion, who has the blessings of realizing the view and possessing samadhi. The method of liberation is: to meditate on the self-awareness of samadhi as the bright Ram (Tibetan: རཾ་, Devanagari: ram, Romanized Sanskrit: ram, Literal meaning: Ram), transforming into a great fire of wisdom burning. Use that fire of wisdom to burn away the signs and habitual tendencies of discriminating thoughts that exist in the continuum of all sentient beings, such as Mount Meru and the four continents. Then, merge the minds of all sentient beings into the non-dual Dharmadhatu, thereby attaining liberation. Like this, those thoughts, externally, burn the three realms of existence on the earth, under the earth, and above the earth; internally, they burn all the signs of body, speech, and mind. However, this fire does not truly burn the three realms by its own power, but the yogi, through the discriminating mind of consciousness, uses the power of contemplation to make the fire of wisdom burn fiercely and incinerate. The seed that generates the fire of wisdom is Ram (Tibetan: རཾ་, Devanagari: ram, Romanized Sanskrit: ram, Literal meaning: Ram). Secondly, there are four reasons why liberation does not become tainted with faults. First, because of realizing in the manner of the two truths, the union of liberation does not become tainted with faults. Second, such a special method of liberation does not become tainted by ego-clinging, does not cause suffering to others, is very wonderful, and by purifying bad karma, it does not become a cause for falling into evil realms. Because there is no other superior method than this special method that can liberate all ten directions of Buddha-fields from suffering. If someone asks, will such liberation become evil? If driven by afflictions, harming the lives of sentient beings, or instructing others to do so, it will become a fault and produce bad results. But here there is no fault, because the self-nature appearance of the ground, the ultimate truth itself, which is primordially unborn, is realized only as its suchness by the view that recognizes the cause, and by practicing with the samadhi that enters into dependent arising, then in the relative truth, even if the body appears as an illusion, just like mistaking a wooden post for a person, once it is determined to be a wooden post, one will no longer cling to it as a person. If one knows that all appearances are like optical illusions, even if one performs various actions of Kapala union and liberation in order to accomplish the two siddhis, the union