Chinese
证悟传承之流未曾断绝，灌顶之水之流未曾断绝，口耳相传之诀窍未被掺杂。每一个都有伟大的功德和成就者的历史，但因为容易理解所以没有写。第二个共同要点是确定诀窍，有三个方面：确定乘、确定本尊、确定本尊。第一，大乘密宗金刚乘，其中内瑜伽无上部，方便智慧二无别的续部，生圆双运修持之口诀。第二，本尊是身语意功德事业五种，此处是文殊身之修法。其中有红黑两种，此处是红色。第三有四种，外在方面，秘密主金刚手菩萨被四大天王围绕而修持。其中，心续显现为智慧的金刚手菩萨，道路传承显现为圣者，满足所化众生的愿望的是多闻天王。内在方面，如薄伽梵金刚萨埵被四部佛陀眷属围绕而修持般显现寂静。秘密方面，吉祥班杂嘿噜嘎被四部饮血尊眷属围绕而修持。极秘密方面，薄伽梵阎曼德迦心之最胜子阎魔敌自身，在授予诛法明王的灌顶时，国王的化身心之所生为阎魔之死主之时，被四大智慧死主围绕而修持。这些不是各自独立的，而是一个本体，在所化众生的显现中显现为差别。其中有人说，这些主尊都是心金刚部，那么在开场白和确定等方面，与说是文殊身之修法相矛盾。没有这个过失，因为佛陀毗卢遮那即是文殊智慧萨埵，他为了调伏众生，在众生面前显现为五部，随应调伏而显现，用心调伏则显现为心金刚部。同样，五部各自也有身五种、语五种、意五种、功德五种、事业五种、刹土五种等等，称为无尽庄严之轮。又有人说，如果这样是心部，那么身
English
The lineage of attainment has not been interrupted, the stream of empowerment has not been cut off, and the oral transmission of instructions has not been adulterated. Each one has great qualities and a history of attainments, but I have not written them down because they are easy to understand. The second common point is to identify the instructions, which are threefold: identifying the vehicle, identifying the deity, and identifying the deity. First, the Great Vehicle, the Secret Mantra Vajrayana, specifically the Inner Yoga Unsurpassed, the tantra of non-duality of skillful means and wisdom, the oral instructions for practicing the generation and completion stages in union. Second, the deity is one of the five aspects of body, speech, mind, qualities, and activity. Here, it is the practice of Manjushri's body. Among the two, red and black, it is the red one. Third, there are four aspects: outwardly, the Lord of Secrets, Vajrapani, is practiced surrounded by the four great kings. Among them, Vajrapani, whose mind stream appears as wisdom, whose path lineage appears as noble, and who fulfills the hopes of those to be tamed, is King Vaishravana. Inwardly, it appears peaceful, like the Bhagavan Vajrasattva being practiced surrounded by the Buddhas of the four families. Secretly, the glorious Vajra Heruka is practiced surrounded by the blood drinkers of the four families. Most secretly, when the Bhagavan Yamantaka's supreme son of mind, Yamaraja himself, is empowered as the executioner, when the regent, the mind-born one, becomes the slayer of Yama, he is practiced surrounded by the four great wisdom executioners. These are not separate, but are of one essence, appearing differently in the perception of those to be tamed. Some say that these main deities are of the mind-vajra family, so it contradicts saying that it is the practice of Manjushri's body in the introduction and identification, etc. There is no fault in this, because the Buddha Vairochana himself is Manjushri Wisdom Sattva, and he appears to beings as whichever of the five families is appropriate to tame them, and when taming with the mind, he appears as the mind-vajra family. Similarly, each of the five families also has five bodies, five speeches, five minds, five qualities, five activities, five realms, and so on, which are called the Wheel of Inexhaustible Ornament. Again, some say that if it is the mind family, then the body
Chinese
如果有人问，红色是否矛盾？这是因为众生烦恼中最主要的是贪欲，由于有贪欲者被贪欲所控制和引导，所以显现为红色身。有人说，红色与说是夜叉种族相矛盾吗？这也是因为在须弥山的北方，由烦恼嫉妒所产生的不可思议的夜叉种族，其主要首领是国王毗沙门天和俱毗罗以及乐 श्रेष्ठ 等，为了调伏夜叉众，化现为金刚手身，化身为夜叉之王毗沙门天，从而调伏和控制夜叉众。因此，金刚手和降三世金刚以及童子金刚和红色文殊菩萨的体性也是相同且无二无别的。如果有人问，手持法轮是否矛盾？这也是因为由烦恼愚痴和傲慢以及吝啬所形成的南方，为了调伏饿鬼阎罗的种族，即死主阎罗的眷属，显现为文殊阎罗王的身相，从而调伏阎罗，显现为如来种族。为了摧毁在空中游荡的傲慢饿鬼的傲慢，以及为了摧毁饿鬼的吝啬，手持手杖，显现为宝生部。因此说：具有五佛的体性，是遍主五种智慧的主宰。因此，是五部佛聚集之身，被称为第六金刚持大士，被称为五部总集体的普贤菩萨，也被称为自性大乐之身。在赞颂、念诵和修持的时候，被四部忿怒尊和四部空行母眷属所围绕，应当了知这是五部的忿怒尊。在下部作诛法事业的时候，主尊父母本尊的眷属是四位战神和四位护法，虽然已经证悟涅槃，但显现为世间的形象，以护法的形式来修持，是吉祥且加持迅速的。如果不明白这个道理，认为傲慢者是自己的本性，那就是没有确定本尊的体性，即使暂时迅速，也因为没有把握见解而不够吉祥。
English
If someone asks, is the color red contradictory? It is because the most important of sentient beings' afflictions is desire, and because those with desire are controlled and led by desire, the body appears red. Someone says, is the red color contradictory to being described as a Yaksha race? This is because in the north of Mount Meru, the main leaders of the inconceivable Yaksha race arising from the affliction of jealousy are King Vaishravana, Kubera, and Gāndharva Supreme, etc. In order to subdue the Yaksha assembly, he transformed into the body of Vajrapani, transforming into the Yaksha King Vaishravana, thereby subduing and controlling the Yaksha assembly. Therefore, Vajrapani, Trailokyavijaya, Vajrakumara, and Red Manjushri are also of the same essence and are inseparable. If someone asks, is holding the wheel contradictory? This is because in the south, formed from the afflictions of ignorance, pride, and miserliness, in order to subdue the race of pretas, Yama, the lord of death, the assembly of Yama, Manjushri appears as the King of Yama, thereby subduing Yama, appearing as the Tathagata family. To destroy the pride of the arrogant pretas wandering in the sky, and to destroy the miserliness of the pretas, he holds a staff, appearing as the Ratna family. Therefore, it is said: possessing the nature of the five Buddhas, is the master of the five pervasive wisdoms. Therefore, it is the body of the five Buddha families gathered together, called the sixth Vajradhara Great Being, called Samantabhadra, the collective form of the five families, and also called the body of great bliss of self-nature. During praise, recitation, and practice, surrounded by the wrathful deities of the four families and the retinue of the four classes of dakinis, it should be known that these are the wrathful deities of the five families. During the fierce activities of the lower tantras, the retinue of the main deity, the father and mother, are the four war gods and the four Bsemo protectors, although they have attained Nirvana, they appear in worldly form, practicing as Dharma protectors, which is auspicious and brings swift blessings. If one does not understand this meaning and thinks that the arrogant one is one's own nature, then the nature of the deity has not been determined, and even if it is temporarily swift, it is not auspicious because it is not grasped by the confidence of the view.
Chinese
歧途甚远。即使出现一些共同的成就，也会因为道路偏离而无法获得殊胜的成就。如续部所说：四位降伏的红色尊，若能知晓时节之相，从普贤慈悲的游舞中，显现四种智慧的差别。为了调伏红面众生，示现聚集忿怒尊之会。如是说。第三个总义，如何修持口诀之方法有五：是哪位上师所造，为一；从哪部续部汇集，属于哪个方面，为二；为何目的而造，为三；如何命名，为四；从头到脚以意义指示，为五。第一，名为上师妙吉祥友者，是获得妙吉祥阎魔敌成就者所造。之后，名为邬金上师莲花生者，是亲见本尊，获得空行母八部授记之人所造。之后，名为印度堪布达那达拉者，是恒常亲见本尊，如母般相伴，如人般对话，役使龙天八部为仆者所造。第二，是从超世间的经续，红色根本续，解释续，红色根本事业续，舞者胜续等汇集。方面属于阿努瑜伽。第三，目的在于成就共同与殊胜的成就，以及为了迅速诛杀危害佛教的红面鬼神而造。第四，名称是依义而立，名为妙吉祥红色者，远离烦恼的痛苦，成为自他的光荣，身色红色，摄集具有贪嗔的众生，即使行贪嗔之事，亦不为过失所染，能使贪嗔二者显现为安乐的智慧。或者名为阎魔敌红色者，能调伏掌控三界众生，具有五毒三毒，掌控其寿命，并在中阴界分辨善恶的主宰，死主业力阎罗，因此是阎魔敌。红色是
English
The wrong path is very far. Even if some common achievements appear, supreme achievements cannot be attained because the path is deviated. As the tantra says: The four red subjugating deities, if they know the aspects of time, from the play of Samantabhadra's compassion, the distinctions of the four wisdoms arise. To subdue the red-faced beings, they appear as a gathering of wrathful deities. Thus it is said. The third general meaning, the method of how to practice the oral instructions, has five aspects: who is the master who composed it, one; from which tantra it is collected, to which aspect it belongs, two; for what purpose it was composed, three; how it is named, four; from head to toe, it is indicated by meaning, five. First, the one called Master Manjushri Mitra, was made by the one who attained the accomplishment of Manjushri Yamantaka. Then, the one called the Ugyen Master Padmasambhava, was made by the one who saw the face of the yidam deity and received the prophecy of the eight classes of dakinis. Then, the one called the Indian Abbot Dhanada, always saw the face of the yidam deity, accompanied him like a mother, spoke with him like a man, and employed the eight classes of gods and demons as servants. Second, it is collected from the sutras and tantras that transcend the world, the Red Root Tantra, the Explanatory Tantra, the Red Root Activity Tantra, the Supreme Dancer's Tantra, and so on. The aspect belongs to Anuyoga. Third, the purpose is to accomplish common and supreme achievements, and to quickly kill the red-faced demons that harm the Buddha's teachings. Fourth, the name is based on meaning, called Red Manjushri, free from the pain of afflictions, becoming the glory of oneself and others, the red color of the body subdues sentient beings with attachment and aversion, and even if he does things of attachment and aversion, he is not stained by faults, and can make attachment and aversion appear as the wisdom of bliss. Or called Red Yamantaka, he can subdue and control the sentient beings of the three realms, possessing the five poisons and three poisons, controlling their life force, and in the intermediate state of existence, he is the master who distinguishes between good and evil, the Lord of Death, the Yama of Karma, therefore he is Yamantaka. Red is
Chinese
这是为了控制轮回并特别解脱。或者，阎魔主红色顶髻（藏文：གཤིན་རྗེ་མ་རུ་རྩེ་）的意思是，在因位众生时，被五毒和三毒所折磨，如同死人一般，在道位时，证悟到三身五智的自性，如同君主一般。在果位时，转变成三身五智的自性，称为君主或国王。红色是控制的自性。汝（藏文：རུ་）是指以慈悲心执着于众生的利益，以伟大的慈悲心不舍弃众生的利益。正如续部所说： “基位的各种烦恼， 以道位的证悟串习来指示， 果位三身自然成就。” 又说： “红色是控制的自性， 汝是执着的自性。” 第五，头和脚的意义有二：解脱道和方便道。第一种又分为两种：有相生起次第和无相（此处的意义在下面的章节中没有显示）。圆满次第。第一种又分为四种：近修，修持，应用于事业，以及显示事业的完成。第一种又分为两种：前行和真实的近修。在前行中又分为两种：第一种是共同前行，必须具备五圆满，并且积累福德和智慧二资粮。其中的五圆满是：第一，处所要圆满，即在有新旧尸体的大尸陀林，或者像红铜一样的红色岩石，面向南方，有树木森林的地方。或者，在远离村庄一由旬或一俱卢舍的大寂静处，东方倾斜，南方倾斜，西方高耸，北方庇护，所需具备且坚固，自主且无障碍。或者，也可以说是三层楼的建筑。正如续部所说： “大尸陀林恐怖之处， 有新旧尸体之处， 红铜色之红岩， 面向南方之处， 应在有树木森林之处。” 又说： “超越世人村庄， 在大寂静之处， 东方和南方倾斜， 西方和北方高耸庇护， 所需具备且坚固， 自主且无障碍。”
English
This is to control samsara and specifically liberate. Or, Yamaraja Marutse (Tibetan: གཤིན་རྗེ་མ་རུ་རྩེ་) means that in the causal stage of sentient beings, one is tormented by the five poisons and three poisons, like a dead person. In the path stage, one realizes the nature of the three bodies and five wisdoms, like a lord. In the fruition stage, one transforms into the nature of the three bodies and five wisdoms, and is called a lord or king. Red is the nature of control. Ru (Tibetan: རུ་) refers to clinging to the benefit of sentient beings with compassion, and not abandoning the benefit of sentient beings with great compassion. As the tantra says: "The various afflictions of the ground, Indicated by the practice of realization on the path, The three bodies of the fruit are spontaneously accomplished." And also: "Red is the nature of control, Ru is the nature of attachment." Fifth, the meaning of head and feet is twofold: the path of liberation and the path of means. The first is further divided into two: the generation stage with signs and the signless (the meaning of this is not shown in the following section). The completion stage. The first is further divided into four: approach, accomplishment, application to activities, and showing the completion of activities. The first is further divided into two: preliminary and actual approach. Among the preliminaries, the first is the common preliminary, which must be endowed with the five perfections and accumulate the two accumulations of merit and wisdom. The five perfections are: first, the place must be perfect, that is, in a great charnel ground with new and old corpses, or a red rock like red copper, facing south, with trees and forests. Or, in a great secluded place, a yojana or a krosa away from the village, with the east sloping, the south sloping, the west high, and the north sheltering, possessing what is needed and being strong, independent and without obstacles. Or, it can also be said to be a three-story building. As the tantra says: "In the terrifying great charnel ground, Where there are new and old corpses, Red rock of red copper color, Facing the south, It should be in a place with trees and forests." And also: "Transcending the village of people, In a great secluded place, The east and south are sloping, The west and north are high and sheltering, Possessing what is needed and being strong, Independent and without obstacles."