English
This (statement) fails to differentiate between the sameness of designation and the sameness of negation. Now, establishing our own system: Generally speaking, from the perspective of negation, Vajra Force, Vajra Terrifier, and the Great Seal Kalachakra Heruka, only have slight differences in their respective sadhanas, but it goes without saying that their mind-streams are the same. The essence of the deities is also established as one. When associated with their respective lords, the types of deities vary in name. Terrifier Heruka is Vajrasattva Heruka, with the Vajrasattva family as the main one, being only Kalachakra. Therefore, for the consort, the term is not different from the various mothers. The Great Seal is a transformation of Vajrasattva, being the actual Heruka, so the Akshobhya family is the main one. Therefore, the term Vajra Dakini is mainly used for the consort. For the time being, these two are only considered as Buddhas. The wrathful lord Vajra Force is the wrathful one of the Vajrasattva family, and because it belongs to all families, it holds both the aspects of Buddha and wrathful deity. It is both the Heruka of the wrathful Buddha and belongs to the category of wrathful deities of the wrathful Bodhisattvas. Therefore, it is said to belong to both the Vajrasattva and Samantabhadra families, and that is the reason. For the consort, the term Wrathful Mother Sovereign is also used separately. Thus, here, if some, like Jey Phakpa, say that the wrathful deities have remnants that obscure the tenth bhumi, then those foolish people who pretend to be wise say that Vajra Terrifier also falls into that category because it is a wrathful deity. This is because they do not understand the meaning or are merely quibbling over words. The reason is that one must differentiate and speak about the wrathful deities divided by peaceful and wrathful aspects, and the wrathful deities divided by the three aspects of gone, wrathful, and mind. Jey Phak Lham Namgyalpa said that the wrathful deities are on the tenth bhumi and have a slight obscuration, which he meant from the wrathful deities divided by the three aspects. You are speaking based on the wrathful deities divided by the two aspects of peaceful and wrathful. Thus, the Great Seal, Hevajra, Vajra Terrifier, Skull-Bearer, etc., although they are wrathful deities divided by the two aspects of peaceful and wrathful, when divided by the three aspects of gone, wrathful, and mind, they are the gone ones and not the wrathful deities.
Chinese
并非如此。此外，关于喜金刚等本尊被说成有遮障的部分，主要是要将之作为化身的象征。即使将之作为十地菩萨的象征，总体来说也没有矛盾，因为如果是十地菩萨的象征，实际上并不需要真正是十地菩萨。对于续部的宣说者来说，也没有矛盾，因为文殊名称宣说者虽然是菩萨，但却是略续的宣说者。因此，在《金刚心滴释》的供赞中说：烦恼所知与总集相合，胸前佩戴手印虎皮者，对于他，魔等遮障仅是部分显现，为了利益众生而庄严。这里，“为了利益众生”是指在所化众生的显现中，清楚地显示为化身本身。因此，这段经文揭示了后来那些自称有名的愚人，说什么“喜金刚是报身，胜乐金刚是化身”的自我暴露。对此，这里的时间轮，前后两者大多认为金刚力和怖畏金刚是相同的。早期的人们未经考察就承认了这一点，全知大尊也这样认为。后期的人们考察很多，但考察结果不正确，通过看似理性的方式承认它们是相同的。法王ཕྱོགས་ལས་རྣམ་རྒྱལ་（一切方胜王）和其他一些大德则认为，从修法和仪轨的角度来看，这两者在任何方面都不相同。化身的基础，从时轮金刚化现出这些，并且从意续的角度来说是相同的，这是所有前后辈都认可的。因此，上面提到的那些注释者，指责意续不相同的主张，是毫无根据的指责。{因此，那里列举了很多意续相同，但身相不同的论据，并且像存在不认可这种情况的人一样，进行了很多驳斥，这也与此类似。此时，我方的观点是，种姓具足的化身，全知多罗那他所认可的那样，没有丝毫颠倒，因此必须承认，一般来说，从仪轨和修法的角度来看，金刚力和金刚怖畏需要区分的情况虽然稍微存在，但在大多数仪轨情况下是相同的。
English
It is not so. Furthermore, regarding the statement that Hevajra and others have a slight aspect of obscuration, it is mainly to be regarded as representing the Nirmanakaya. Even if it is taken to represent the tenth Bhumi, there is generally no contradiction, because if it represents the tenth Bhumi, it does not necessarily have to be actually a tenth Bhumi being. There is no contradiction for the expounder of the tantra, because Manjushri Kirti, although a Bodhisattva, is the expounder of the condensed tantra. Therefore, in the offering praise of the Vajra Heart Commentary, it says: "Afflictions and knowable objects combined and condensed, wearing a tiger skin as a mudra on the chest, for whom demons and other obscurations appear only partially, adorning for the benefit of sentient beings." This means that "for the benefit of sentient beings" indicates that in the appearance of those to be tamed, it clearly shows as the Nirmanakaya itself. Therefore, this verse reveals the self-exposure of those later famous fools who say, "Hevajra is the Sambhogakaya, Chakrasamvara is the Nirmanakaya." In this regard, here, most of the earlier and later Kalachakra traditions consider Vajravega and Bhairava to be the same. The earlier ones accepted this without investigation, and the omniscient great one also held this view. The later ones investigated extensively, but the results of their investigations were incorrect, and they accepted them as the same through seemingly logical means. Some, such as Chogyal Phakpa and others, hold that these two are not the same in any way from the perspective of sadhana and ritual. All earlier and later traditions agree that these are emanations from the Kalachakra base and are the same from the perspective of the mind stream. Therefore, those commentators mentioned above who criticize the assertion that the mind streams are not the same are making a baseless accusation. {Therefore, there are many arguments presented there to show that even though the mind streams are the same, the forms of the bodies are different, and many refutations are made as if there were those who did not accept this, which is similar to this. In this case, our own view is that the emanation with the lineage, just as the omniscient Dolpopa held, is without any reversal, so it must be admitted that, in general, from the perspective of ritual and sadhana, there is a slight situation where Vajravega and Vajrabhairava need to be distinguished, but in most ritual situations, they are the same.
Chinese
应当这样做。至尊ཕྱོགས་པ་（Phyogs-pa，人名）也曾在以金刚力勾召智慧轮时说“ཨོཾ་བཛྲ་བྷཻ་ར་བ་ཨ་ཀརྵ་ཡ་ཛཿ（藏文，梵文天城体：ॐ वज्रभैरव आकर्षय जः，梵文罗马拟音：oṃ vajrabhairava ākarṣaya jaḥ，汉语字面意思：嗡，金刚怖畏，勾召，札）”，因为说了金刚怖畏的名号。而且，《释论》中说大誓言和金刚力是相同的，因此也能成立。{有些地方，从仪轨的角度来说，以不相同的方式修持也没有矛盾。例如，像大黑天一样，即使是同一个使者，也可以修持成天、龙、魔、夜叉等形态，也可以修持成世间形态，也可以修持成已逝形态等等，会出现各种各样的情况。修持方式不同时，就采用不同的安立；一起修持时，就采用相同的安立，其中的道理是不可思议的。虽然修持方式不同，但就像共同的仪轨用一种方式修持就足够一样，手印、装饰等仪轨的支分可以相似地结合起来。其中，智慧的勾召和遣返，以及修持龙和生灵等，还有事业广大等，是以忿怒尊的形态来修持的，因此与怖畏金刚是不同的。守护轮的主尊，或者金刚力本身作为坛城的主尊，以及在大誓言等情况下，是修持成忿怒佛的，因此，怖畏金刚和金刚力这两者是相同的。如果知道了这个要点，那么法王一切智者和至尊ཕྱོགས་པ་（Phyogs-pa，人名）二者的意图就没有矛盾之处了。只是在不同情况下表达方式不同，需要按照前者的说法来遵循，因为他是从各个方面和角度来说都是可靠的，而且是车轨的开创者。其中，坛城的诸神也是以示现方式的说法，主尊是诸佛的总集，逝者是父尊母尊各自传承的佛，菩萨父尊母尊安住在十地殊胜之处，忿怒尊和忿怒母安住在仅仅获得十地灌顶之处，从语金刚瑜伽母到极暴怒母之间，身体是世间的神，心相续是世间和出世间道的智慧如何恰如其分地生起的形态，以及成就者
English
It should be done this way. The venerable Phyogs-pa himself, when invoking the Wheel of Wisdom with Vajra Power, said, "Oṃ Vajrabhairava Ākarṣaya Jaḥ (Tibetan, Devanagari: ॐ वज्रभैरव आकर्षय जः, Romanized Sanskrit: oṃ vajrabhairava ākarṣaya jaḥ, Literal Chinese meaning: Om, Vajra Terrifier, Attract, Jaḥ)," because he spoke the name of Vajra Terrifier. Moreover, it is also established by the fact that the Great Commentary states that the Great Vow and Vajra Power are the same. {In some cases, there is no contradiction in practicing in a non-identical manner from the perspective of the ritual. For example, like Mahakala, even for a single messenger, one can practice in the form of gods, nagas, demons, yakshas, etc., or one can practice in a worldly form, or one can practice in a deceased form, and so on, various situations arise. When the methods of practice are different, different establishments are adopted; when practicing together, the same establishment is adopted, and the reasons for this are inconceivable. Although the methods of practice are different, just as it is sufficient to perform the common rituals with one method, the branches of the rituals such as hand gestures and decorations can be combined similarly. Among these, the invocation and dismissal of wisdom, and the practice of nagas and spirits, etc., as well as the expansion of activities, etc., are practiced in the form of wrathful deities, so they are different from the Terrifier. The main deity of the protective circle, or Vajra Power itself, is made the main deity of the mandala, and in situations such as the Great Vow, one practices as the wrathful Buddha himself. Therefore, the Terrifier and Power are made the same. If one knows this key point, then there is no contradiction in the intentions of the King of Dharma, the Omniscient Great One, and the venerable Phyogs-pa. However, the expressions used in different situations differ, and one must follow the former's words, because he is reliable from all aspects and angles, and is the founder of the chariot path. Among these, the deities of the mandala are also expressed in terms of manifestation, the main deity is the collection of all Buddhas, the departed are the Buddhas of the father and mother lineages, the bodhisattva fathers and mothers reside in the extraordinary tenth bhumi, the wrathful deities reside in the place where they have only received the tenth bhumi empowerment, and from the Speech Vajrayogini to the Extremely Fierce Mother, their bodies are worldly deities, and their mindstreams are the forms in which the wisdom of the path of the worldly and transworldly arises appropriately, and the accomplished ones.
Chinese
以及诸有情，大多以未超越世间的方式，本体是诸佛的唯一智慧，以随顺所化众生的方式示现，并于此处彼处宣说，应生起此等慢心。然世俗名言的次第也并非全无好坏，如若于主要位置安立龙等，并修习禅诵，则不但不能成就悉地，反会成为巨大障碍之因。忿怒尊之王金刚力，于作忿怒部时，需持二种姓之必要，较其他忿怒尊血统更高贵，即与寂静菩萨等同。彼时，因与佛陀随顺之故，亦安立佛陀忿怒尊黑汝嘎之名，然其他忿怒尊则不施予黑汝嘎之名。如是理解所说，则于此等场合之众多诤论，无需辩驳，自可寂灭于法界，故稍作详细解说。今已足够详尽。观想之次第本已明晰，金刚力之身色应为深蓝色，然于时轮中，蓝色与黑色多因界之差别而作区分，然偶有合一之说，于此守护轮之时，赞叹黑色。第三，安置手印、兵器、饰品之义，众多人心想，最初观想一无所有，无有饰品及兵器，随后由彼等生起衣饰、饰品、兵器等，着于身，持于手，如是思量，乃是不解密意，且无有上师口诀，仅以文字自诩，心生傲慢之过失。故于此处彼处加持，并以种子字及咒语之力，使其更为强大，此即为加持安立，故应如是理解安立之义。双耳饰之种子字 ཧཾ་ཧཿ（藏文，梵文天城体，haṃ haḥ，梵文罗马拟音，haṃ haḥ，汉语字面意思），项链之种子字ཨཾ་（藏文，梵文天城体，aṃ，梵文罗马拟音，aṃ，汉语字面意思），颈饰之种子字ཨཿ（藏文，梵文天城体，āḥ，梵文罗马拟音，āḥ，汉语字面意思），手镯之种子字ཨ་ཨཱཿ（藏文，梵文天城体，a āḥ，梵文罗马拟音，a āḥ，汉语字面意思），脚镯之种子字ཧ་ཧཱ་（藏文，梵文天城体，ha hā，梵文罗马拟音，ha hā，汉语字面意思），骷髅头饰与顶髻宝珠合为一体之种子字为ཧཾ་（藏文，梵文天城体，haṃ，梵文罗马拟音，haṃ，汉语字面意思），涂于身上之大灰的种子字为