English
Usa Lina said: First is the treatise on meditation, and wisdom is likewise second. Third is the conduct of asceticism, bestowing secret mantras upon others. Fourth is the order of treatises, likewise, vast discriminations are said to be fifth by the wise. Whatever clarifies the meaning of the sacred, the genuine union is sixth, which the teacher has well explained. Thus it is believed. This very Lord of Conduct believes that there are one hundred and twenty categories of treatises composed by him. However, among these five well-known treatises, on this occasion, this very sadhana of the root tantra of the glorious Chakrasamvara is to be explained. First, the meaning of the name is: In the Indian language: Śrīcakrasaṃvarasādhanānāṃ nāma (Sanskrit Devanagari: श्रीचक्रसंवरसाधनांनाम, Sanskrit Roman transliteration: śrīcakrasaṃvarasādhanānāṃ nāma, literal Chinese meaning: Auspicious Wheel Samvara Sadhana). When translated into Tibetan, Śrī is glorious, Cakra is wheel, Saṃvara is Samvara, Sādhanānāṃ is sadhana, Nāma is called, that is, called the glorious Chakrasamvara sadhana. Homage to the Bhagavan, the glorious Heruka! It is said that this is the homage of the translation, and on the other hand, it also seems to exist in the Sanskrit version. Regarding the actual explanation of the sadhana treatise, it includes: explaining the sadhana itself, explaining the vows of the sadhana, and briefly showing the root vows of the Dharma. The first part includes: the limbs for entering the treatise, and the detailed presentation of the treatise itself. The first part includes: praise and vowing to compose the treatise. First is: abiding on the seat of wisdom, with three eyes on all faces, the sow-faced mother extremely red. The body is embraced by the root two arms, and the other arms immediately peel off the elephant's skin. The remaining four left arms hold the khatvanga, the rope, the human skull, and the head of Brahma. The right hand holds the curved knife, the trident, the axe, and the small bell, to Heruka I pay homage. This is the praise, that is, the sacred conduct. In order for the author to be considered sacred, and for this treatise to be attractive to others, and by paying homage to Heruka, so that the accumulation of merit is completed, obstacles are pacified, the writing is completed, and so that others can also learn this way, therefore the praise is mentioned. Among them, the "seat of wisdom" refers to: the wrathful manifestation of the great powerful one, the great terrifying Vajra, and the wrathful manifestation of the goddess Uma at the time
Chinese
的夜晚都踩在脚下。那么，为什么叫做“饿鬼”呢？有些学者认为，虽然那是神，但为了摧毁傲慢，所以用“饿鬼”这个词来贬低。将其简略地说，就是用藏语对大自在天说“哎，腐烂的身体，吃人肉的家伙”。《金刚顶》中也说：“腐烂的身体是大威力。”这就像认为腐烂的身体也属于饿鬼。在《金刚顶》中，愤怒尊三界胜者的脚下，大自在天是死尸，头部是活着的形态，所以这里也一样说。有些人认为那没有关联，觉沃·玛尔梅匝巴认为大自在天没有死，这样比较合理。另一些未经学习的人认为，两者都是死尸，因为这里说“饿鬼座”，就像很多时候用饿鬼来称呼死尸一样。《词汇》中说：“赤身裸体，呼喊着。”虽然这样说，但不确定，因为《顶》和《彼集》中说：“从大自在天的死尸中特别说出了这个词。”他们这样说。在这些观点中，怖畏金刚和时轮金刚两者都是没有死的身体比较合理，因为《词汇》中说：“怖畏金刚和时轮金刚，昏厥且完全陶醉的，用脚踩着他们的头，赤身裸体地呼喊着。”因此，昏厥和陶醉的词语怎么能用在死尸上呢？此外，时轮金刚、胜乐金刚、红黑怖畏金刚等脚下的神都是活着的形态，而且这里也没有特别的区分，所以和那些一样。《彼集》和《顶》的那些引文和这里没有关联是真实的。“布热达”这个词有时指饿鬼和尸体，但这里是饿鬼，不是指尸体。即使假设大自在天等是死尸，也不能用死亡意义上的布热达这个词，因为不是尸体。因此，饿鬼、罗刹和夜叉这些词，有时指民众中的饿鬼、人类的罗刹和财宝的主人，有时那些词的意思相同。
English
are trampled underfoot at night. So, why is it called "Preta"? Some scholars think that although it is a god, it is a derogatory term to destroy arrogance, so it is called "Preta". To put it briefly, it is said in Tibetan to the great Lord Shiva, "Hey, rotten body, flesh-eating fellow." The Vajrasekhara also says, "The rotten body is of great power." This is like thinking that the rotten body also belongs to the preta. In the Vajrasekhara, under the feet of the wrathful conqueror of the three realms, the great Lord Shiva is a dead body, and the head is in a living form, so it is said here as well. Some people think that it is not related, and Jowo Marmey Tsapa thinks that the great Lord Shiva is not dead, which is more reasonable. Others who have not studied think that both are dead bodies, because here it says "Preta seat", just like many times the dead body is called preta. The "Lexicon" says: "Naked, shouting." Although it says so, it is not certain, because the "Top" and "Collected" say: "The word is specifically spoken from the dead body of the great Lord Shiva." They say so. Among these views, it is more reasonable that both Bhairava and Kalachakra are bodies that have not died, because the "Lexicon" says: "Bhairava and Kalachakra, fainting and completely intoxicated, trample their heads with their feet, naked and shouting." Therefore, how can the terms fainting and intoxication be used on a dead body? In addition, the gods under the feet of Kalachakra, Chakrasamvara, Red-Black Bhairava, etc. are all in a living form, and there is no special distinction here, so it is the same as those. It is true that those quotations from "Collected" and "Top" are not related to this. The word "Preta" sometimes refers to both preta and corpse, but here it is preta, not corpse. Even if we assume that the great Lord Shiva and others are dead bodies, we cannot use the word preta in the sense of death, because it is not a corpse. Therefore, the words preta, rakshasa, and yaksha sometimes refer to the preta among the people, the rakshasa of human beings, and the owner of treasures, and sometimes those words have the same meaning.
Chinese
被作为鬼怪名称的类别，是普遍适用于一切鬼怪的。这里指的是最极端的，即三有（srid pa gsum）的一切鬼怪的终极，比主尊还要更主尊的，就是猛厉自在怖畏大尊，即阎罗之主、罗刹之首、夜叉之自在和生灵之怙主。他是所有男性鬼怪的遍主，而时间之夜也是所有母鬼、空行母、食肉母和会众享用母的主母。如果将这两者按六道众生来划分，那他们是天神，但因为他们是一切鬼怪中最具权势和最令人厌恶的终极，所以被称为饿鬼。此外，饿鬼也是阎罗，也泛指一切杀戮者。凡是对谁有嗔恨和害心，那人就落入了凶暴者的手中。无论对欲望有何种渴求，都会被时夜的獠牙所压制。如是说。因此，根本续部中说：以大饿鬼为座。以及，词典中说：外围被饿鬼之链所环绕。这也是说，以足踩踏大鬼怪，以及周围有阎罗众居住的意思。如果将这些解释为巨大的人尸和人尸之链，那就太可笑了。因此，将鬼怪之主踩在脚下并作为座垫，就能理解为所有无余和剩余的鬼怪都被降伏了。四面都具有三只眼睛，极其鲜红，这里的鲜红是指示明妃的肤色，或者是指具有贪欲的意味。因此，具有极其贪欲之相的金刚亥母的身体，被薄伽梵的根本二臂所拥抱，而另外的两只手在其下方，拿着刚剥下来的大象护主，即象头神形象的皮，也就是拿着新鲜的象皮。其他译本中说：展开大象之主的皮。如果与梵语相符，那就很好，容易理解。剩余的左手四只手中，第三只拿着卡杖嘎，第四只拿着绳索，第五只拿着盛满血的人头器，第六只拿着梵天之头。右
English
Having been made into a category of demon names, it applies to all demons in general. Here, it refers to the ultimate of all demons of the three existences (srid pa gsum), the most supreme of the chief ones, namely the fierce, powerful, terrifying great lord, the lord of Yama, the chief of the Rakshasas, the powerful one of the Yakshas, and the protector of beings. He is the pervading lord of all male demons, and the night of time is also the chief mother of all mothers, dakinis, flesh-eating mothers, and assembly-enjoying mothers. If these two are divided according to the six classes of beings, they are gods, but because they are the most powerful and ultimately unbearable among all demons, they are called pretas. Furthermore, preta is also Yama, and it also applies to all killers. Whoever has hatred and harmful thoughts, that person falls into the hands of the violent one. Whatever desire one has, it is suppressed by the fangs of the night of time. Thus it is said. Therefore, in the root tantra it says: "Made the great preta into a seat." And, in the lexicon it says: "The outside is surrounded by a chain of pretas." This also means that the great demons are trampled underfoot, and that the assembly of Yamas dwells in the surroundings. To explain these as a great human corpse and a chain of human corpses is most laughable. Therefore, by trampling the chief of the demons underfoot and making them into a seat, it can be understood that all remaining and non-remaining demons are subdued. All four faces have three eyes, and are extremely red, the red here indicates the complexion of the consort, or it means having a passionate demeanor. Therefore, the body of Vajravarahi, who has an extremely passionate appearance, is embraced by the two root arms of the Bhagavan, and the other two hands below them hold the freshly peeled skin of the great elephant protector, that is, the form of the elephant-headed lord, that is, holding the fresh elephant skin. In other translations it says: "Stretched out the skin of the great elephant lord." If it agrees with the Sanskrit, that is good, it is easy to understand. Of the remaining four left hands, the third holds a khatvanga, the fourth holds a rope, the fifth holds a skull cup filled with blood, and the sixth holds the head of Brahma. The right
Chinese
其剩余的第六个是弯刀，第五个是三叉戟，第四个是战斧，第三个是小鼓，向持着手鼓的黑汝嘎顶礼。这是（以上内容）。黑汝嘎的“黑”是黑汝，意为因，也就是脱离了因，舍弃了出生的空性。“汝”是“汝巴”，意为形或构造，也就是脱离了住和灭的集合。“嘎”是“嘎思塔那”，意为脱离了住，也就是不住于常断、轮回涅槃、有无的任何边。“希日”是无二的智慧，因为是一切众生所欲的终极目标。“达巴拉”是无二的智慧，那原始的智慧没有生灭住三者，从常断的边，本来解脱，这是黑汝嘎名称的一个含义。又是，“汝”是“汝地拉”，血的意思。“黑”是“黑拉”，嬉戏的意思。“嘎”是嬉戏者的士夫的意思，所以被称为饮血者，这是以前的大成就者们翻译的。有些智者说那样翻译不好，但是，从金刚铃论的五次第中也说：“摧毁愚昧的昏暗的，主尊薄伽梵将要出现，以猛烈的燃烧的鬘束缚，名为黑汝嘎，甚为著名，在俱生之尸林中，嬉戏并摧毁一切魔众，一切安乐的殊胜者，刹那间供养彼。”这样说了从摧毁四魔而生的大乐之血的供养的解释，所以，翻译成饮血者也是很好的。有些人说“嘎”是嘎巴拉的语源解释，但还是按文意解释比较好。同样，金刚亥母的名称的含义，如果从“瓦拉哈依”这个词来解释，在《律仪释》中说：“瓦的音声是超越语言的，拉是完全舍弃了垢染，黑是诸因完全坏灭，在亥母的音声中完全宣说。”这样说了之后，“瓦”字是“瓦嘎”，是超越语言的范畴。“拉”字是“拉黑达”，分离或舍弃的意思，是脱离了一切垢染。“黑”字是以功德的力量转变为“黑”字，是“黑汝”，因的意思，是舍弃了一切因的空性。那也是为了大乐唯一自体显现为坛城之轮等无边形象，所以，那自性是超越言说的范畴，并且，那本身是世俗轮回
English
Its remaining sixth is the curved knife, the fifth is the trident, the fourth is the battle axe, and the third is the small hand drum, I prostrate to Heruka holding the ḍāmaru. This is (the above content). The "He" of Heruka means Heru, meaning cause, that is, emptiness that is free from cause and has abandoned birth. "Ru" is "Rupa," meaning form or structure, that is, free from the aggregation of dwelling and destruction. "Ka" is "Kasthana," meaning free from dwelling, that is, not dwelling on any extreme of permanence and annihilation, samsara and nirvana, existence and non-existence. "Shri" is non-dual wisdom, because it is the ultimate goal desired by all beings. "Dapal" is non-dual wisdom, that primordial wisdom has no three aspects of birth, cessation, and dwelling, and is free from the extremes of permanence and annihilation. Primordially liberated, this is one meaning of the name Heruka. Also, "Ru" is "Rudhira," meaning blood. "He" is "Hela," meaning play. "Ka" means the purusha who plays, so it is called blood drinker, which is how all the great accomplished ones of the past translated it. Although some scholars say that such a translation is not good, even in the five stages of the Vajra Bell tradition, it says: "Destroying the darkness of ignorance, the Lord Bhagavan will appear, bound by a garland of fierce flames, known as Heruka, very famous, in the co-emergent charnel ground, playing and destroying all the demons, the supreme of all bliss, offering to him in an instant." Thus, it explains the offering of the blood of great bliss arising from the destruction of the four maras, so translating it as blood drinker is also very good. Some say that "Ka" is an etymological explanation of kapala, but it is better to explain it according to the meaning of the text. Similarly, if the meaning of the name Vajravarahi is derived from the word "Varahi," in the "Explanation of Vows" it says: "The sound of Va is beyond speech, Ra is completely abandoned of defilement, He is the complete destruction of all causes, it is fully proclaimed in the sound of Varahi." After saying this, the letter "Va" is "Vaka," which is beyond the realm of speech. The letter "Ra" is "Rahita," meaning separation or abandonment, which is free from all defilements. The letter "Hi" is transformed into the letter "He" by the power of qualities, which is "Heru," meaning cause, which is the emptiness that has abandoned all causes. That is also because the great bliss itself manifests as endless forms such as the wheel of the mandala, so that nature is beyond the realm of expression, and that itself is the conventional samsara.