Chinese
修习之后，亲眼见到了佛法的宫殿，轮回和涅槃的一切法都是智慧。获得了与无数沙粒数量相等的身体，忆起了所造的一切罪业，知晓了一切邪见和恶行。善恶业不欺骗是规律。体验了与众多佛和菩萨一起商议的方法。然后，过了一会儿，世尊从睡眠中唤醒，生起了极其不悦的痛苦，哭泣着祈求道：唉玛吙，勇士慈悲小！从极其安乐的地方，唤醒我慈悲小！作为您的仆人，恩赐不够大！如果违背了您的旨意，我们这些人的头、身体、心，都会腐烂、融化，然后被焚烧。母亲、姐妹、女儿们，都将作为仆人献上，听从您的旨意。没有资格前往中央，请将您的坛城放在边缘。没有资格享用最好的，请将剩余的食物赏赐给用口水舔舐的人。对仆人不要减少关怀！这样极其悲伤地祈求后，大吉祥者唱起了吉祥的威严之歌，如梵天之音。作出了授记。也展示了卡杖嘎（Khaṭvāṅga）的印记。也宣告了三昧耶（Samaya）的声音。将罗刹安置在了不可逆转的土地上。在金刚嬉戏的净土中，授记为名为金刚嬉戏之王。罗刹的眷属近侍女人们，被当作奴隶和婢女抓住并加持。男仆和女仆们，被置于旨意之下，围绕坛城边缘而站立。眷属之主，五种烦恼的主人，大天神摩诃提婆等等，男女交合，交织成垫子铺设。身体作为垫子，清净了烦恼的障碍，圆满了福德的积聚。耳朵听闻佛法，解脱了知识的传承，清净了所知障，圆满了智慧的积聚，被安置在了菩萨的地位。罗刹的眷属，凶恶的那些，如老虎和豹子等，被加持为座垫而安坐。为了使罗刹的眷属们生起喜悦，就按照大罗刹喜欢的方式行事吧。僵尸
English
Having practiced, the palace of Dharma was directly seen, and all Dharmas of Samsara and Nirvana are wisdom. Having taken bodies equal to the number of countless sands, remembering all the sins committed, and knowing all wrong views and actions. The law that virtuous and non-virtuous actions do not deceive is the rule. Experienced the method of deliberating together with many Buddhas and Bodhisattvas. Then, after a while, the Bhagavan awakened from sleep, and unbearable suffering arose, and weeping, he pleaded: Emaho, hero, small of compassion! From a place of great bliss, to be awakened is small of compassion! To be your servant, the grace is not great! If we transgress your command, the heads, bodies, and hearts of us all will rot, melt, and then be burned. Mothers, sisters, daughters, will all be offered as servants, obeying your command. Without the fortune to go to the center, please place your mandala at the edge. Without the fortune to taste the best, please grant the leftovers to those who lick with saliva. Do not diminish your care for your servants! After pleading so sorrowfully, the Great Glorious One sang the glorious majestic song, like the voice of Brahma. A prophecy was made. The mudra of Khatvanga was also shown. The sound of Samaya was also proclaimed. The Rakshasa himself was placed on the irreversible ground. In the pure land of Vajra Play, he was prophesied to be named the King of Vajra Play. The Rakshasa's retinue, the female attendants, were seized as slaves and maids and blessed. The male and female servants were placed under command, standing around the edge of the mandala. The lord of the retinue, the master of the five afflictions, the great deity Mahadeva, and so on, men and women intertwined, woven into a mat and laid down. With their bodies as a mat, the obscurations of afflictions were purified, and the accumulation of merit was perfected. Hearing the Dharma with their ears, the lineage of knowledge was liberated, the obscurations of knowledge were purified, and the accumulation of wisdom was perfected, and they were placed on the level of Bodhisattvas. The Rakshasa's retinue, the cruel ones, such as tigers and leopards, were blessed as cushions and seated. In order to bring joy to the Rakshasa's retinue, act as the great Rakshasa pleases. Zombie
Chinese
须弥山顶上，以颅骨堆砌的宫殿作为庄严，以大块血肉作为地基，以及人油，和血海，干湿颅骨的串珠，大小尸体的腹腔，充满红色的班杂（梵文：Bhaṇḍa），瓦苏达（梵文：Vasudhā）的肠线，大量的骨灰粉末，脂肪的堆积，血的涂绘，以尸林和坟场的装饰等来庄严身像和宫殿。 眷属也幻化成与罗刹眷属相似，被忿怒尊、忿怒母、头饰等，以及金刚獠牙翅膀者等众多凶猛者围绕。如此这般，这些的功德显现，在世间广为流传。出自普巴（金刚橛）涅槃大续部，忿怒尊自性本体调伏魔众，且以解脱烦恼的智慧来修持的章节，是为第四品。然后，噶玛黑汝嘎（事业嘿噜嘎）又为了使后世的瑜伽士们有意义，向金刚橛祈请道：轮回的因，慈悲的悬索断裂，对于具有恶劣心态的众生，展现如此的幻术和神通，真是太稀奇了！又惊叹道：真是太稀奇了！然后以偈颂形式请问道：追随他的修持的，瑜伽的处所是哪里和哪里？所缘和瑜伽的必要是什么？因和禅修方法加持是什么？击打时誓言观想是什么？用具、征相和必要是什么？灌顶和坛城事业是什么？修持的话，胜义谛和世俗谛是什么？请金刚橛解说。金刚橛开示道：在无二光明的自性中，询问瑜伽的意义真是太稀奇了！关于处所的殊胜之处，有具经续、吉祥具加持，以及令人愉悦的处所等四种。在猛厉的处所的殊胜处，有坟场、独树、十字路口，以及众多猛兽游荡，天空如刀，地面三角形，侧面有带刺的树木，各种凶猛的野兽出没，根部有各种民族的坟墓，有这些的处所，智者应考察后开始修持。那是修持猛厉法的处所。如果对密意不清楚，誓言违背且三摩地散乱，以邪见执着，不要在那个处所做任何事情。如果做了，就会出现障碍。因此，要依据经续和
English
On the summit of Mount Sumeru, the palace adorned with stacked skulls, with a foundation of large pieces of flesh, and human oil, and an ocean of blood, strings of dry and wet skulls, the abdominal cavities of large and small corpses, filled with red Bhaṇḍa, the intestinal threads of Vasudhā, a large amount of ash powder, accumulations of fat, paintings of blood, the body and palace are adorned with decorations of charnel grounds and cemeteries, etc. The retinue also transforms to resemble the retinue of Rakshasas, surrounded by wrathful deities, wrathful mothers, head ornaments, etc., and many fierce beings such as those with vajra fangs and wings. Thus, the manifestation of these qualities is widely known in the world. From the great tantra of Vajrakila's Nirvana, the chapter on the wrathful deity's nature subduing demons and practicing with the wisdom of liberation from afflictions is the fourth chapter. Then, Karma Heruka, in order to make the yogis of later generations meaningful, prayed to Vajrakila, saying: The cause of samsara, the rope of compassion broken, for beings with evil minds, to show such illusions and miracles is truly amazing! Again, exclaiming: It is truly amazing! Then, in verse form, he asked: Following his practice, where and where are the places of yoga? What are the object of focus and the necessity of yoga? What are the cause and method of meditation, and the blessing? What is the vow and visualization at the time of striking? What are the implements, signs, and necessity? What are the empowerment, mandala, and activities? If practicing, what are the ultimate truth and conventional truth? Please explain, Vajrakila. Vajrakila replied: In the nature of non-dual luminosity, asking about the meaning of yoga is truly amazing! Regarding the excellence of places, there are four types: those with scriptures, auspicious and blessed, and pleasant places. In the excellence of fierce places, there are charnel grounds, solitary trees, crossroads, and many wild animals roaming, the sky like a knife, the ground triangular, trees with thorns on the sides, various fierce wild animals roaming, and tombs of various ethnic groups at the roots. With these places, the wise should examine them and then begin to practice. That is the place for practicing fierce methods. If the meaning of the intention is not clear, the vows are broken and samadhi is distracted, and clinging to wrong views, do not do anything in that place. If done, obstacles will arise. Therefore, one should rely on the scriptures and
Chinese
在寂静处，长期修持没有利益。不损毁誓言，正直奉行经典，具有明晰禅定的智者，在那些殊胜的处所，如果行持这种猛厉的事业，必定成就，毫无疑问。在如是之处，断绝加持，驱逐不驯服者，发布训诫之语，与经典相符地建立坛城，打桩，加持地彩，撒彩粉，绘制坛城，最后在彩粉坛城上，依次安立嗔怒忿怒尊。其他也由智者依次安立。这些是处所的功德，迅速成就，自然生起，以恶事成就恶事，意义上没有差别，确定无疑的是，在任何恶劣的处所，都正确宣说了必定成就。在吉祥寂静的处所，即使长期修持也不会有损害。以要义窍诀简略指示，将证悟的程度与禅定相结合而修持，不会浪费。迅速且无阻碍地，如上所说的处所中宣说了。这是观察的禅定处所。如是宣说。出自普巴涅槃大续，瑜伽士修持之义请问，以及宣说修持处所之品第五。 之后又指示所缘，如此说道：一切所作之事皆无逾越教言，生命之义、教敕誓言、事业之失坏，以相失坏以及随欲而转之失坏等七种，是为降伏所缘之殊胜。彼等各自之相为：杀害父母、堪布、弟子，造作金刚内之争端者，亦将堕入地狱，是故降伏所缘乃殊胜。此乃生命失坏之相。违背上师教言，心怀恶意，断绝咒语与手印之传承，以及传播秘密口诀者，彼亦为降伏之殊胜。此乃背离意义之相。偷盗抢劫挖掘，悬挂罪人，诽谤并引入歧途，将表相之义理解为错误，此亦为降伏之殊胜。此乃违背教言之相。行持各种不如法之事，公开展示物品与工具，放纵合修与降伏事业，将见解与法性抛诸脑后，行持邪
English
In solitary places, prolonged practice yields no benefit. Without breaking vows, upholding the scriptures with integrity, and with a mind possessing clear samadhi, in those sacred places, if one performs this fierce activity, it will surely be accomplished, without a doubt. In such places, cut off blessings, expel the unruly, issue words of command, and in accordance with the scriptures, construct the mandala. Drive in pegs, consecrate the ground with colors, scatter colored powders, and draw the mandala. Finally, on the mandala of colored powders, arrange the wrathful and ferocious deities in order. Others should also be arranged in order by the wise. These are the qualities of the places: swift accomplishment, spontaneous arising, accomplishing evil with evil deeds. In terms of meaning, there is no difference; it is certain that in any evil place, it is correctly proclaimed that accomplishment is assured. In auspicious and peaceful places, even prolonged practice will not cause harm. By briefly pointing out the essential instructions, if one combines the degree of realization with samadhi and practices, it will not be wasted. It is said that swift and unimpeded accomplishment occurs in the places mentioned above. This is the place for examining samadhi. Thus it is said. From the great tantra of Vajrakila Nirvana, the meaning of the yogi's practice is requested, and the fifth chapter, which explains the places of practice. Then, the object of focus is also indicated, saying: All actions are not beyond the words of the teachings; the meaning of life, the command of vows, the failure of actions, the failure by signs, and the failure that turns to desire, these seven are said to be the supreme objects of subjugation. The individual characteristics of these are: killing parents, teachers, and disciples; those who create internal strife within the vajra community; even falling into hell, therefore, the object of subjugation is supreme. This is the characteristic of the failure of life. Betraying the teacher's words, harboring evil thoughts, cutting off the lineage of mantras and mudras, and spreading secret instructions, that too is the supreme of subjugation. This is the characteristic of deviating from meaning. Stealing, robbing, digging, hanging criminals, slandering and leading astray, understanding the meaning of symbols incorrectly, that too is the supreme of subjugation. This is the characteristic of deviating from the teachings. Engaging in various improper activities, openly displaying objects and tools, indulging in mixed practices and subjugation activities, abandoning the view and the nature of reality, engaging in wrong
Chinese
傲慢接受，任凭狂暴怒火，将口诀要义理解错谬，为利他人而行邪法，精通颠倒之义，舍弃教言经文而作邪事，一切行为皆为邪恶。此乃真正的茹扎（藏文：རཱུ་ཏྲ་），即使真实诛杀亦无过错，这是破誓言者的特征。由于生处相同与否，为了诛杀而前来供养，往昔本无仇怨，见到可乘之机，便将罪责强加于无辜者。咆哮且面露凶相，口出恶语，丢失自身财物却偷盗他人之物，即便不记得自己有罪，也无处可夺却从我处抢夺。即便我未曾想过要诛杀，却将神通和力量加诸于我，故应强制诛杀。寻找无关紧要的小事，无益反而加害于我，这是因业力而堕落的特征。如此之烦恼，因业力轮回而说无罪。于二无之义执着宗派，断绝法性之义的特别承担，扰乱具誓者的心。虽说无生之义，却执着于有相之法，我将使天神鬼怪为奴仆，谁能与我较量神通和力量？衰败时出现吉祥天女和母鬼，我说我本就是大吉祥天女，如此说着，对他人愤怒且加害。对此，也要努力进行诛杀。这是因相而堕落的特征，听闻却不理解，因认为强大的神通是相，故以相作为业力之主。头戴人头骨，肩负广阔田野，自己的脸涂满鲜血，胸前挂着装满血的洞穴容器，舍弃了意义之行为的根本，做着不应做之事。行为粗暴且不守护誓言，以粗鲁的行为诽谤教言经文，从三世诸佛足下夺走，瑜伽士的咒语去了哪里？违背了愤怒之王的意愿，摆设食肉母鬼的食物，以欲望之财物挖出心，明知会被杀却因欲望而昏厥。无论投向何处，都会摧毁持咒者，明知是毒药却当食物吃。即使是强大的僧人也用方法诽谤，若想获得便偷盗秘密咒语，若有食物便偷盗瑜伽士的食物和修行受用，这些是诛杀的目标。