Chinese
从。对于那些极其凶猛和残暴的人，寂静无法带来利益。从智慧方便之手印中，忿怒尊成就一切如来。正如所说，从法性寂静的自性中，自然生起慈悲的忿怒，以此调伏难调伏的众生。此外，在过去名为“一切喜悦”的劫中，鲁扎·塔帕·纳波（黑解脱）偏离了密咒的见解和行为，出现在世间。由于过去强烈的愿望和错误使用密咒的力量，他变得强大，控制了色界以下的一切。这时，秘密主化现为大吉祥金刚手，将其调伏，并将他的腹部加持为宫殿。他的肢解部分被安置在八大尸陀林中。此外，降阎魔尊自身显现为一切忿怒尊之主，阎罗死神之身，调伏了位于南方地下九层颅骨铁城的阎罗眷属，并将他们任命为护持教法者，将眷属们用作奴仆和臣民。如同大黑鲁嘎以胜利者的姿态持有英雄徽章一样，如今修行者们也秘密地将原本成就的至高无量宫殿再次加持，并将不退转的橛作为修行的基础，以本尊天神的坚定慢心，进入诛杀魔母的程序。 ༈ 在加持法器时，如今的修行者们原本就是自性清净的天神坛城。如《胜乐轮》所说：“这些众生自性中，成就的坛城无二别。”以及《秘密藏续》所说：“金刚橛的支分，被称为五圆满佛。诸根界等众多，实为菩提萨埵之坛城。”如是，为了显现原本自性任运成就之状态，以三摩地将一切不净显现摄集为智慧之轮，这是密咒道的命脉。与此相应，以天神之形象，以信解作为道用的方式，用饰品和法衣进行加持。以上衣和下裳作为羞耻和惭愧的象征，通过内在的证悟而达到地的顶峰。
English
From. For those who are extremely fierce and violent, pacification is of no benefit. From the mudra of wisdom and skillful means, the wrathful one accomplishes all the Tathagatas. As it is said, from the nature of the peacefulness of Dharma, compassion naturally arises as wrath, thereby subduing the difficult-to-tame beings. Moreover, in the past, in a kalpa called "All Joy," Rudra Tarpa Napo (Black Liberation), who had deviated from the view and conduct of secret mantra, appeared in the world. Due to the power of past strong aspirations and the misuse of secret mantras, he became powerful and controlled everything below the form realm. At this time, the Lord of Secrets manifested as the Great Glorious Vajrapani, subdued him, and blessed his abdomen as a palace. His dismembered parts were placed in the eight great charnel grounds. Furthermore, Yamari himself manifested as the lord of all wrathful deities, the embodiment of Yama, the Lord of Death, and subdued the retinue of Yama residing in the iron city of skulls in the nine levels of the southern underworld, and appointed them as protectors of the teachings, employing the retinue as servants and subjects. Just as the Great Heruka holds the emblems of a hero in the manner of a victorious one, so too, practitioners today secretly bless the great, immeasurable palace that was originally accomplished, and with the unwavering peg as the foundation of practice, they enter the process of slaying the Matram with the firm pride of the yidam deity. ༈ During the consecration of the implements, the practitioners of this time are from the beginning the mandala of deities, naturally pure. As it says in the Chakrasamvara Tantra: "These beings, by their very nature, are the accomplished mandala, indivisible." And as it says in the Guhyagarbha Tantra: "The limbs of the vajra kīla are known as the five complete Buddhas. All the sense bases and elements are the mandala of the Bodhisattvas." Thus, in order to manifest that which is originally spontaneously accomplished, all impure appearances are gathered into the wheel of wisdom through samadhi, which is the life force of the secret mantra path. In accordance with this, the ornaments and robes are consecrated in the manner of the form of the deity and with faith as the means of practice. The upper and lower garments serve as symbols of shame and embarrassment, and through inner realization, one reaches the summit of the earth.
Chinese
作为标志，头顶有顶髻宝珠；作为八识清净的标志，有八种珍宝装饰；作为圆满六度波罗蜜多的标志，有六种骨饰；象征五智的金刚五股杵；摧毁三种烦恼毒的卡杖嘎；作为大乐的标志，充满甘露的颅器；摧毁无明的宝剑，作为通晓一切所知的标志的经函；象征方便与智慧的弓箭；象征无畏的狮子座；作为不被轮回过患所染的标志的莲花座；作为赤白菩提心清净的标志的日月；以光芒和光辉，连无贪之子也无法穿透的坚固盔甲和衣服，以及转变为语文字轮，一切法显现为不可摧毁的金刚那达自声的标志，五十个阿字（藏文：ཨཀྵ་ལྔ་བཅུ་，梵文天城体：अक्ष，梵文罗马拟音：akṣa，字面意思：阿叉五十大），以脱离生老病死的标志长寿宝瓶来加持，从而使相好之光闪耀。请以敬仰文殊智慧勇识之心，随我复诵。 现在，以五种圆满作为修持的基础，以四种亲近修持支分作为核心，获得究竟的成就，并将后续的善行和功德回向给无上菩提，并在本师金刚持足下，将自他所有聚集于此坛城者，皆视为同一金刚部族，聚集在一起永不分离，为此，现在是点燃灯供祈愿之时。此甚深修法，是从圣者文殊师利续六万品中所摘录的，也被称为赞颂歌唱品。真实之名，即《真实名经》，遍及一切教法，是金刚持智慧身的显现。特别是，在无二阿底瑜伽续之大王中，印度的学派大师斯瓦格瓦日金刚、佛智足，以及持种姓者文殊称等，对续部、注释和修法进行了广大的阐释。特别是，邬金莲花生大士、噶绕多杰、遍知无垢友等大德，将其阐释为大圆满，并将其编纂为续部修法。
English
As a symbol, the crown is adorned with a crest jewel; as a sign of the purification of the eight consciousnesses, there are eight precious ornaments; as a symbol of perfecting the six paramitas, there are six bone ornaments; the five-pronged vajra representing the five wisdoms; the khatvanga that destroys the three poisons of affliction; the skull cup filled with nectar, symbolizing great bliss; the sword that destroys ignorance, and the scriptures as a symbol of knowing all knowable things; the bow and arrow symbolizing skillful means and wisdom; the lion throne symbolizing fearlessness; the lotus seat as a symbol of not being tainted by the faults of samsara; the sun and moon as symbols of the purification of white and red bodhicitta. Armor and clothing so strong that even the son of non-attachment cannot pierce through the light and splendor, and the transformation into the wheel of speech and letters, and the sign that all dharmas arise as the indestructible vajra nada's own sound, the fifty Aksharas (Tibetan: ཨཀྵ་ལྔ་བཅུ་, Sanskrit Devanagari: अक्ष, Sanskrit Romanization: akṣa, literal meaning: fifty Aksharas), blessed by the vase of longevity as a sign of abandoning birth, old age, sickness, and death, thereby illuminating the glory of the marks and signs. Please repeat after me with devotion, as the embodiment of Manjushri's wisdom being. Now, taking the five perfections as the basis for accomplishment, filling the core with the four branches of approach and accomplishment, obtaining ultimate attainments, and dedicating all subsequent virtuous deeds and accumulations to unsurpassed enlightenment, and at the feet of the Teacher Vajra King, transforming all who are gathered in this mandala, self and others, into one Vajra family, gathering together and never separating, therefore, now is the time to offer the lamp prayer. This profound practice is extracted from the six hundred thousand chapters of the Manjushri Root Tantra, and is also known as the chapter of praise and song. The true name, the "True Name Sutra," pervades all teachings and is the manifest wisdom body of Vajradhara. In particular, in the great king of the non-dual Ati Yoga tantras, the Indian masters Swagarbha Vajra, Buddha Jnana Pada, and the lineage holder Manjushri Kirti, extensively explained the tantras, commentaries, and methods of accomplishment. In particular, the great masters Orgyen Padmasambhava, Garab Dorje, and Omniscient Vimalamitra, explained it as Dzogchen and compiled it into a tantric practice.
English
Thus, in the primordial realm, the self-aware, primordially enlightened Manjushri Kuntuzangpo himself, with the blessing of his own radiance manifesting as the five families of Manjushri, the river of realization was transmitted through symbolic means to the vidyadhara Garab Dorje and other supreme incarnate beings. Here, the great master Manjushri Mitra, the great vidyadhara who was personally embraced by the wisdom body of Manjushri, transmitted it to the masters Shri Singha and Shege Dorje in the manner of establishing the tradition of teaching and practice, thereby attaining the supreme accomplishment of Mahamudra. The vidyadhara Shri Singha then bestowed this upon the incarnate Padmasambhava, the great scholar Vimalamitra, and the translator Vairochana. Vimala condensed the essence and transmitted it to the resident Langma Lhungyal, and there is also the treasure of Gyalse Dorje Lingpa. In this land of Tibet, the manifestation of the wisdom illusory net of Manjushri himself, the main deity of the mandala, appeared as the glorious Padmasambhava, the king of vidyadharas, who is Manjushri Lodro Chokse himself. He extensively propagated the profound and vast Dharma cycles of peaceful and wrathful Manjushri to Nubchen Sangye Yeshe and other accomplished assemblies of lords and subjects. In later times, the great incarnate treasure revealers gradually extracted many Dharma teachings from the treasures, among which the most supreme is that the great master Padmasambhava, seeing King Trisong Detsen and the consort Shelza Dronma as beings to be tamed, taught this king of the Manjushri tantras in three ways. That is, relying on the commentary of the Agamas, he explained it extensively like the general Tantra Collection; relying on the Tantras, he also made commentaries. These were also condensed into the essence and bestowed in a way that guides beings of three levels of capacity. The king, in the cave of Draktsal in Paro, completed the Tantra by engaging in spiritual practice for a month. The queen, in Taktsang Palphuk, practiced bindus on the wisdom body for seven years, attained the great transference body, and then went to the Lotus Light Palace, where she received the key instructions from Guru. These examples of the masters, for the benefit of the future, recorded the Tantra, Heart Essence, Recognition, Liberation through Association, and so on.
Chinese
阎魔法王红色尊的心间以及圆满具足的吉祥普巴石岩青玉二者中，莲花生大师埋藏为伏藏，次第由领主之化身第十五世古汝曲吉旺秋和具名希瓦之幻化萨班敦巴乔麦二者从伏藏中迎请出的文殊大圆满之法，以及其他由天子之化身伏藏大师桑杰林巴的伏藏中迎请出的文殊深广法类等传承教言汇集于此。如是具足教伏藏二者之甚深修法，何为修法，三摩地的支分，一切法皆于文殊坛城中修持，故所享用之境与能享用之自性显现为本尊，故真言与手印三摩地等无有错谬，如何修持，相应的支分，修处具足功德，且资具圆满，成为修法之助伴，所依与誓言物等顺缘无不具足，以何修持之心，不为他缘所夺，以誓言坚定故，舍弃懈怠与懒惰等怯懦之心，生起无有怀疑与犹豫之确信智慧，修持之时分的支分，幻化根本续云：三十六个夜晚，或十二、十四、十六，能掌控者种姓之殊胜者成就。如是所说，以信解修持之自在而于一周内，如持明传承之仪轨中所出，圆满修持前行、正行、后行三者，故成就之果为：秘密藏云：届时十六以内，五身任运圆满者，乃是智慧明点自显现，不可思议无边胜妙，十方四时现证之，清净刹土不可思议，无有边际之宫殿，轮宝严饰与乐器众，坛城无余不可思议，见已心生欢喜，以及广大语中取出义，亦是相应智慧之自显现。以及，若无有懈怠懒惰，无有怀疑而修持，则一切坛城皆得成就。
English
In the heart of Yama, the Red Executioner, and in the two complete and perfect Glorious Phuk Rock Turquoise, Guru Rinpoche concealed as treasure. Subsequently, the fifteenth incarnation of the Lord, Guru Chokyi Wangchuk, and the emanation of the named Shiwa, Sarban Tönpa Chokmé, retrieved from the treasure the Dharma teachings of Manjushri Dzogchen. Furthermore, the lineage instructions of the Manjushri Profound and Vast Dharma, retrieved from the treasure of the great Terton Sangye Lingpa, the incarnation of the Divine Son, are gathered here. Thus, in this profound practice that combines both Kama and Terma, what is the practice? As a branch of Samadhi, all dharmas are practiced within the mandala of Manjushri. Therefore, the object to be enjoyed and the nature of the enjoyer appear as the deity itself. Thus, the mantra, mudra, and samadhi are without error. How to practice? The corresponding branches: the place of practice is complete with qualities, and the necessary equipment is complete. Becoming a companion in practice, the supports and samaya substances, etc., are complete with favorable conditions. With what mind to practice? The mind is not stolen by other conditions, and because of the firmness of the vow, abandoning the mind of cowardice such as laziness and sloth, generating certain knowledge of conviction without doubt or hesitation. The branch of the time of practice, as stated in the Root Tantra of Illusion: "Thirty-six nights, or twelve, fourteen, sixteen, the noble one of the lineage of the controller is accomplished." As it is said, taking the liberty of faith and meditation, within a week, as it appears in the practice of the Vidyadhara lineage, the preliminary, main, and concluding practices are fully accomplished. Therefore, the fruit of accomplishment is: From the Secret Essence: "At that time, within sixteen, the five bodies are spontaneously perfected, which is the self-manifestation of the wisdom bindu, inconceivable, boundless, and supreme. The ten directions and four times are manifestly perfected, the pure realm is inconceivable, the palace without limit, the wheel jewel adornments and musical instruments, all the mandalas are inconceivable. Having seen, the mind is pleased, and extracting the meaning from the vast speech is also the self-manifestation of corresponding wisdom." And, if one practices without laziness or sloth, without doubt, then all mandalas will be accomplished.