English
The Victorious One explained for the benefit of sentient beings. To the yogis and those with excellent intelligence, in the vehicle of secret mantras, he taught the generation stage, the completion stage, and the great completion stage, as well as subsequent yoga and supreme yoga, and revealed the three exceedingly profound yogas. The essence of secret mantra is suchness itself, the unerroneous, unaltered suchness, the secret body. To those who would harm or injure the meaning intended by yogis abiding in emptiness, these are obstacles, enemies, and hindrances. Protect from them and guard against obstacles. Having thus requested, he was instructed: Mind itself is the nature of clear light, emptiness, free from elaboration. That which does not abide in anything, that itself is inexpressible, inconceivable, unutterable wisdom. However, where does emptiness abide? That called "mind" abides in all things. All things, Dharmakaya, all appearances, where do they abide? All Dharmakaya abides in mind. That called "mind," where does it abide? Emptiness abides in the nature of space. Space, emptiness, where does it abide? Space does not abide in anything; it cannot be expressed otherwise. The essence of Vajrasattva abides in the minds of all sentient beings. If one sees anything, one sees that itself. Therefore, desiring to see, seek mind itself. In mind itself, which is free from elaboration, do not let conceptual thoughts enter. Because its nature is primordially pure, everything is great bliss, bodhichitta. Free from thought, immaculate, completely pure, emptiness free from elaboration is the Dharmadhatu. Although unborn, unmoving, and indivisible, for sentient beings who do not realize this, Manjushri manifested the magical display of Dharma for taming. Realization and non-realization are of the same basis; there is no distinction in the meaning of things. The wisdom of the Buddhas always arises from non-conceptual thought. Although unobservable in suchness, because its nature is universally apparent. Mind itself is the nature of letters; various letters are clear as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽). The appearance of form, unborn and unceasing, is like a rainbow in the sky. May you generate the wisdom of liberation. Having said this, he spoke again: Great hero, please listen! We wander in the ocean of samsara, sinking into the depths of suffering's waves. Oppressed by the unconquerable, the unoppressed is oppressed, oppressed by the mountain of conceptual thought and self-grasping, experiencing samsara by the river of karma. Because the channel of grasping at reality has not been changed, the river of karmic power does not cease. Difficult to dislodge,
Chinese
痛苦啊！以善巧方便和大悲心解脱。 伟大的导师阿拉拉。 出自《红文殊根本续》， 关于入定、禅观和见修的章节，第十九。 然后，请开示誓言。 如此说后，（佛）赐予开示： 身之誓言，供养上师， 不作吝惜和贪图。 语之咒语和手印， 任何时候都不分离。 意之口诀，严守秘密， 不作分别，不分离。 支分供养不间断， 受用和不舍，皆接受。 知和所修五根本，守护之。 修持的差别有二十五。 五种苦行行为要行持， 如果违犯，将堕入地狱。 首先，生起字句时， 从大气息中显现时， 铁的罪业变成九头。 杀死后，将经历大地狱。 如是说。 出自《红文殊根本续》，关于开示誓言的章节，第二十。 然后，讲述灌顶的意义。 具足相好的上师那里， 具足法器的弟子， 献上请求，进行承侍。 首先，圆满地做好， 做好地基的仪式后， 做好准备，进行承侍。 本尊和宝瓶，以及众弟子， 特别安住，进行火供。 端正四种承侍修法之根本， 证相圆满，弟子入坛城。 圆满五种智慧灌顶后， 以本尊、咒语和禅定， 赐予随许，遮止执着， 授予金刚国王之权位。 舒缓气息，给予授记和赞颂。 特别是在尸陀林忿怒尊处， 授予物品、饰品和本尊灌顶。 行持猛烈苦行的灌顶， 唯有圆满之灌顶。 圆满后，在秘密胜地， 修持明点，授予殊胜灌顶。 在莲花中央，具足智慧， 授予智慧大乐之灌顶。 圆满后，授予离戏法身之灌顶。 全部圆满后，献上殊胜供品， 变得与妙音（文殊）无二无别。 开始任何事业，都无有怀疑。 未得灌顶而修持任何法， 都不能成就，且会毁灭。 失坏誓言，将堕入三恶道。 如是说。 出自《红文殊根本续》，关于灌顶的章节，第二十一。 然后，火供的意义
English
Suffering! May it be liberated by skillful means and great compassion. The great teacher Alala. From the Root Tantra of Red Manjushri, The chapter on contemplation of passing away, meditation, and view and practice, the nineteenth. Then, please explain the vows. Having spoken thus, (the Buddha) gave the command: The vow of body, worship the Lama, Do not be stingy or greedy. The mantra and mudra of speech, Never be separated. The secret instructions of mind are well-guarded, Do not be distracted, do not separate. The limb offerings are not interrupted, Accept what is used and not abandoned. Protect the five roots of knowledge and practice. The distinctions of practice are twenty-five. Practice the five kinds of ascetic conduct. If you fail, you will be born in hell. First, when generating syllables, Even when appearing from the great breath, The iron sin turns into nine heads. Having killed, it will pass through the great hell. Thus it was said. From the Root Tantra of Red Manjushri, the chapter on teaching the vows, the twentieth. Then, explain the meaning of empowerment. To the Lama who possesses the characteristics, The disciple who possesses the vessel, By offering a request, perform the service. First, do it perfectly, After doing the ritual of the ground, Prepare and serve. The deities, vases, and disciples, Especially abide, perform fire offerings. Straighten the teachings of the four modes of service and accomplishment, When the signs are complete, place the disciple in the mandala. After completing the five wisdom empowerments, With deities, mantras, and samadhi, Grant permission, reject attachment, Bestow the authority of the Vajra King. Soothe the breath, give prophecies and praise. Especially from the charnel ground wrathful one, Bestow substances, ornaments, and deity empowerment. The empowerment of practicing fierce ascetic conduct, The empowerment of only completion itself. Having completed, in the supreme secret place, Practice bindu and bestow supreme empowerment. In the center of the bhaga, possess wisdom, The empowerment of great bliss of wisdom. Having completed, bestow the empowerment of the Dharmakaya free from elaboration. Having completed everything, offer supreme qualities, Become inseparable from Manjushri himself. Whatever work is started, there is no doubt. Whatever is accomplished without receiving empowerment, Will not be accomplished and will be destroyed. Breaking the vows, one will fall into the three lower realms. Thus it was said. From the Root Tantra of Red Manjushri, the chapter on empowerment, the twenty-first. Then, the meaning of the fire offering
Chinese
讲述。 圆满之后，圆形表息灾，方形表增益。 半月形表怀爱，三角形表诛伏，以埃（藏文：ཨེ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）榜（藏文：བཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：榜）嘛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：嘛）亚（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）作为象征。 息灾为香탕（藏文：ཤཱིནྟང་，梵文罗马拟音：Śāntaṃ，汉语字面意思：寂静）咕噜（藏文：ཀུ་རུ，梵文罗马拟音：kuru，汉语字面意思：作）。 增益为普兴（藏文：པུཥྚིཾ，梵文罗马拟音：puṣṭiṃ，汉语字面意思：增长）咕噜（藏文：ཀུ་རུ，梵文罗马拟音：kuru，汉语字面意思：作）。 怀爱为巴香（藏文：པཱ་ཤཾ，梵文罗马拟音：pāśaṃ，汉语字面意思：索）咕噜（藏文：ཀུ་རུ，梵文罗马拟音：kuru，汉语字面意思：作）。 诛伏与玛惹亚（藏文：མཱ་ར་ཡ་，梵文罗马拟音：māraya，汉语字面意思：杀）结合。 生起火坑，迎请融入。 供养后赞颂，布施焚烧物。 于火神腹中，生起诛伏。 迎请供养，委任事业。 供品圆满，赞颂后立愿。 以诛伏之灰，塑像镇压。 《红文殊根本续》中，火供品章节，第二品。 之后，大勇士讲述，修持此法的次第。 于尸陀林、寂静处、水洲中，具备资具，积聚会供。 于洲地基上，绘制坛城。 安立九根荆棘橛。 对其生起、融入、供养。 对童子（咕玛绕）念诵七十万遍。 对六十尊念诵三十万遍。 出现上中下等成就之相，以及，成就悉地的次第是： 遮止内外秘密之界限。 进行地基仪轨，绘制坛城。 陈设修法和供品。 完成近修、修持、念诵后，进行取悉地的次第。 成就之相圆满，则收摄坛城。 立愿并进行行为。 也知晓来世之义。 共同悉地不被鬼神所夺。 《红文殊根本续》中，近修与修持章节，第三品。 如是宣说，神变云集。 于铜山之屋中，取汝等之命。 铜屋夺命红续。 之后，铜山消失不见。 大铁城自然显现。 梵天之诅咒文书众。 巴达嘎之叶，以及，谢达巴之叶，以及，嘎拉匝嘎之叶，以及，哈拉达嘎之叶。 各自写上过失和所作之事。 也用人皮包裹。 诅咒文书也针对他自己。 汝等之业和过失所致的，所有诅咒，我皆，加持使其具力。 称为教敕之续和显现。 阎罗母、妖女、凶煞、星曜。 龙和天魔，不可计数。 彼等一切各自，必定有其过失之语。 获得此，则续得以安住。 各自执持其部族之分。
English
Explained. Having made it perfect, the circle is for pacifying, the square is for increasing. The crescent is for subjugating, and the triangle is for wrathful activities, symbolized by E (Tibetan: ཨེ, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: Ai), Vam (Tibetan: བཾ, Devanagari: व, Romanized Sanskrit: vaṃ, literal Chinese meaning: Bang), Ma (Tibetan: མ, Devanagari: म, Romanized Sanskrit: ma, literal Chinese meaning: Ma), Ya (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, literal Chinese meaning: Ya). Pacifying is Shintang (Tibetan: ཤཱིནྟང་, Romanized Sanskrit: Śāntaṃ, literal Chinese meaning: Peaceful) Kuru (Tibetan: ཀུ་རུ, Romanized Sanskrit: kuru, literal Chinese meaning: Do). Increasing is Pushtim (Tibetan: པུཥྚིཾ, Romanized Sanskrit: puṣṭiṃ, literal Chinese meaning: Nourishment) Kuru (Tibetan: ཀུ་རུ, Romanized Sanskrit: kuru, literal Chinese meaning: Do). Subjugating is Pāsham (Tibetan: པཱ་ཤཾ, Romanized Sanskrit: pāśaṃ, literal Chinese meaning: Noose) Kuru (Tibetan: ཀུ་རུ, Romanized Sanskrit: kuru, literal Chinese meaning: Do). For wrathful activities, combine with Māraya (Tibetan: མཱ་ར་ཡ་, Romanized Sanskrit: māraya, literal Chinese meaning: Kill). Generate the homa pit, invite and absorb. After offering, praise and offer the burnt substances. In the belly of the fire god, generate wrathful activities. Invite, offer, and entrust the activities. Complete the substances, praise and make aspirations. Press down the image made of wrathful ashes. From the Root Tantra of Red Manjushri, the chapter on fire offerings, the second chapter. Then, the great hero explains the sequence of accomplishing it. In the charnel ground, secluded place, or water island, possessing the necessary items, accumulate the gathering. On the island's ground, draw the mandala. Place nine thorn pegs. Generate, absorb, and offer to them. Recite seven hundred thousand times to Kumāra. Recite three hundred thousand times to the sixty deities. When signs of accomplishment, superior, middling, and inferior, arise, the sequence of accomplishing the siddhi is: Cut off the outer, inner, and secret boundaries. Perform the ground ritual and draw the mandala. Arrange the items for accomplishment and offerings. Having completed the approach, accomplishment, and recitation, perform the sequence of taking the siddhi. When the signs of accomplishment are complete, gather the mandala. Make aspirations and perform the conduct. Also understand the meaning of future lives. Common siddhis are not taken by demons. From the Root Tantra of Red Manjushri, the chapter on approaching and accomplishing, the third chapter. Thus spoken, the miraculous displays gathered. In the copper mountain house, your lives were taken. The Copper House Life-Taking Red Tantra. Then, the copper mountain became invisible. The great iron city remained in its place. The collection of Brahma's curse writings. The leaves of Bhataka, and the leaves of Shetapā, and the leaves of Kalacakra, and the leaves of Halataka. Having written down their faults and deeds. Also wrapped in human skin. That curse writing is also for himself. All the curses caused by your deeds and faults, I have blessed and made powerful. Known as the Tantra of Command and Manifestation. Yama mother, demoness, evil spirit, planets. Nāgas and yakshas, immeasurable. All of them, each and every one, certainly has words of fault. Having obtained that, may the tantra remain. Each holding their own lineage's share.