Chinese
被称为剃刀。并且，在《中阴剃刀断》中说：不要把这个放在脑子里，要从范例中念诵和敲打。这是隐藏的口诀，像剃刀一样非常深奥。并且，在《红色中阴面授秘密珍宝鬘光饰》中说：回遮本身就是扰乱的征兆。交叉的剃刀斩断命脉。并且，在《血呕猛咒》中说：回遮和扰乱，日日夜夜。交叉的剃刀斩断的咒语。并且，在《命主咒语的字义解释》中说：身体、牙齿和门槛这三者，身体是一百四十九个，牙齿是二十个字母。如果需要展示咒语之外的牙齿，就找不到了。还有，外回遮的牙齿，破坏行为的牙齿，拔出尖刺的牙齿，秘密通道阻塞的牙齿，折磨的牙齿，压制语言的牙齿。这样，斩断就用了牙齿这个词。这里也有玉狼，六的说法。其中一种说法是，玉狼真的会来斩断被诅咒者的生命，这种情况也发生在这里。《罪恶心结续》的前文中说：手印、武器和专注的对境，通过三种清晰就能成就一切事业。对此，《隐秘滴》中说：手印是本尊，武器是咒语，对境是敌人。在《命主总决窍幻化钥匙》中说：因为形象是脉和文字，所以力量是锋利的荣耀武器，具有毒的自性。咒语的力量和作用也被称为毒。在《命主续猛烈金刚轮猛烈之理》中说：诸因皆是极秘密，要害斩断如剃刀，以要害斩断诸要素，彼之猛咒即彼等。等等，出现了很多。如果不是这样，那么这部《红色剃刀断续》也必须是剃刀，因为在这部的交付品章节中说：因为非常锋利和迅速，所以被认为是剃刀断续。
English
It is known as a razor. Furthermore, it says in the Intermediate Razor Severance Tantra: Do not take this into the mind, but recite and strike from the example. This is a hidden instruction, extremely profound like a razor. And, in the Red Intermediate Face Instruction Secret Jewel Garland Ornament of Light, it says: Reversal itself is a sign of disturbance. Crossed razors sever the life force. And, in the Blood Vomit Fierce Mantra, it says: Reversing and disturbing, day and night. The mantra that severs with crossed razors. And, in the Explanation of the Syllables of the Lord of Life Mantra, it says: Body, teeth, and threshold, these three. The body is one hundred and forty-nine. The teeth are twenty letters. If it is necessary to show teeth other than the mantra, it cannot be found. Also, the teeth of outer reversal, the teeth of destroying actions, the teeth of extracting thorns, the teeth of obstructing secret passages, the teeth of tormenting, the teeth of suppressing speech. Thus, the word 'teeth' is used for cutting. Here, there is also the term 'jade wolf,' the term 'six.' One of them says that the jade wolf actually comes and cuts off the life of the cursed one, and this also happens here. In the earlier Sinful Heart Knot Tantra, it says: Mudra, weapon, and object of focus, all actions are accomplished through the three clarities. In the Hidden Drop, it says: Mudra is the deity, weapon is the mantra, object of focus is the enemy. In the General Key of the Lord of Life, the Key of Illusion, it says: Because the form is channels and letters, the power is a sharp, glorious weapon, possessing the nature of poison. The power and function of mantra are also named poison. In the Fierce Vajra Wheel Fierce Contemplation of the Lord of Life Tantra, it says: All causes are extremely secret, the key severance is like a razor, severing actions with the key of the elements, those are its fierce mantras. And so on, many appear. If it is not so, then this Red Razor Severance Tantra must also be a razor, because in the chapter on entrustment of this, it says: Because it is very sharp and swift, it is regarded as the Razor Severance Tantra.
Chinese
关于我口中出现真言的方式，我认为最好以库玛拉为首，从右侧开始，以头盖骨旋转的方式来书写。关于“三重遮蔽”和“三重摇动”，拉杰·扎西达尔也说：“写下三重富饶的口诀备忘录。”正如《妙音传承珍宝鬘》中所说，后译派传承完整具备三种传承，并且实践口诀也完全汇集于此。如果获得此灌顶，也会认为获得了前两者的灌顶。从桑杰益西传承下来的前译派和中译派，从达纳达拉传承下来的后译派，功德海处出现了三重合一，因此出现了三重富饶的说法。但是，前两者的教言和口诀传承并没有持续很久。中译派的“剃刀断”的十一种法类，是瓦苏达拉给予桑杰益西时，以三世善逝和空行为证人，灌顶时喝下誓言之水，立下誓言不传给非器之人，临终时封为伏藏。玛拉雅血吐的法类，也是桑杰益西封为伏藏。其封条上说：“母子写卷卷成六份，尸体封藏在丰收山中，顶髻天菩提你来守护。”功德海虽然正直守护誓言，但因为上师的命令非常严厉，所以将誓言铭记于心，封藏在丰收山的山岩中，恶魔顶髻天你来守护教言。就像这样。那么，大导师莲花生、尼泊尔妃子金鬘、导师南喀酿波、努·桑杰益西等人是前两者的传承，而此传承的灌顶传承和教言传承有时会出现，这是为什么呢？这是因为此传承在功德海处汇集了三重。因此，为了报答上师的恩情，为了汇集加持的精华，以及达纳达拉和之前的四位上师，也因为师徒之间没有矛盾的情况多次出现，所以才提及，这也是出现三重合一说法的依据。后译派的传承在没有中断的时候，《如意宝珠口诀》中说：接受印度地方的火焰山
English
Regarding the manner in which mantras arise from my mouth, I think it is best to write with Kumara leading, starting from the right side, in the manner of rotating a skull. Regarding "Triple Obscuration" and "Triple Shaking," Lhaje Tashi Tar also said, "Write down the mnemonic notes of the Triple Abundance." As it appears in the 'Precious Garland of the Whispered Lineage,' the Later Translation lineage fully possesses all three lineages, and the practical instructions are also completely gathered here. If one obtains this empowerment, one would also think that one has obtained the empowerments of the former two. The Early Translation and Intermediate Translation lineages are transmitted from Sangye Yeshe, and the Later Translation lineage is transmitted from Dhanadaala. The term "Triple Abundance" arose because of the Triple Confluence at Yönten Gyatso. However, the transmissions of the scriptures and instructions of the former two did not last long. The eleven sections of the Intermediate Translation's 'Razor's Edge' teachings were given by Vasudhara to Sangye Yeshe, with the Buddhas and Dakinis of the three times as witnesses. After pouring the oath water of empowerment, he swore not to transmit it to unworthy vessels, and to seal it as a treasure at the time of death. The teachings of Maraya's Blood Vomit were also sealed as a treasure by Sangye Yeshe. Its seal inscription says, "Roll the mother and child scrolls into six rolls, bury the corpse as a treasure in Mount Phungpo, Tse Lha Jangchub, you protect it." Although Yönten Gyatso uprightly guarded the vows, because the master's command was very strict, he kept the vows in his heart and sealed them in the rocks of Mount Phungpo, Demon Tse Lha, you protect the teachings. It is like this. So, the great master Padmasambhava, the Nepalese consort Gold Garland, the master Namkhai Nyingpo, and Nub Sangye Yeshe are the lineages of the former two, and the empowerment and scriptural transmissions of this lineage sometimes appear. Why is that? This is because this lineage converged the triple at Yönten Gyatso. Therefore, to repay the kindness of the lama, to gather the essence of blessings, and because Dhanadaala and the previous four lamas also appeared many times in situations where there was no contradiction between master and disciple, they are mentioned, and this is also the basis for the appearance of the term "Triple Confluence." When the transmission of the Later Translation lineage was uninterrupted, the 'Wish-Fulfilling Jewel Instructions' say: Accepting the fiery mountain in the land of India
English
It is as it appears: Jampal Shenyen (Mañjuśrīmitra). Translated into Tibetan as Dha Na Da La. Taken into hand in Tibet as Yönten Gyatso (Ocean of Qualities). Accomplishment became confidence as Pema Wangyal (Lotus Empowerment). Jampal Shenyen, through Dha Na Da La, transmitted to Yönten Gyatso, is clear in the meditation instructions composed by Lhaje Tashi Tar, and is also reasonable. Therefore, there is the term 'fierce mantra of assembled siblings,' but there is no term 'fierce mantra of three combined others.' However, heat signs, bone marks, recitation quantity, seven sessions, great skull, and the main deity's recitation mantra are common. The Early Translation is Kama (oral transmission), and terma (treasure) is not seen. The Middle Translation is terma, and Kama is not seen. The Later Translation is solely Kama; there is no terma. It is said that Pema Wangyal hid it in Drakkar in Üru, Jomo Sogad hid it in the rock called Patsab Senge Dram, the son Yeshe Zung hid it in Mü's Mönmo Tsugrum, and Lhaje Jodor hid a copy in Gacha Drak. This is extremely profound, and there is a risk of loss if others see or sense it. Especially because the Chenma (great mothers) became hostile to Sogad, the consort, mother, and son, it was hidden because it could not be used. It is not the commonly known terma that was hidden. The main deity of the Early Translation's mandala is the mixed red and black mentioned above, while in the Middle Translation, black is considered the main deity and red is considered the retinue. "The self-Mañjuśrī Yamāntaka has one face, two arms, and a blue body. The right hand raises a club, and the left hand raises a threatening gesture blazing. Adorned with all the ornaments of wrathful ones." And from the Middle Translation's sadhana: "Yamāntaka, the body of destruction, in front, Dolging is generated from Jaḥ. The body is red, a terrifying form, holding a wheel of fire, wind, and action." In the Later Translation, red is made the main deity. When identifying that deity, "This Shinje Marutse is a Shinje accomplished through action; it is a risen corpse Shinje accomplished through previous aspirations." Also, generally, Lhaje Tashi: "The royal Shinje harms life. The demon and Shinje consume the retinue. The preta Shinje harms substances. The Shinje of action is auspicious for action. This Marutse is extremely powerful and auspicious, the lineage is gentle, and...
Chinese
因为是增长财富的布施主，所以财富增长。获得不灭的胜幢，神通名声显扬。这是从瓦头隆玛所说。名称的释义在《口耳传承珍宝鬘》中说，文殊红色尊，因为远离痛苦所以是寂静的。成为自他的光荣所以是光荣的。身色红色，能将贪嗔者摄为眷属，并使之安乐显现。又是阎罗的死神红色尊，能主宰三界有情众生的寿命，在中阴界是分别善恶的主宰。因为是死主业力阎罗的死神，所以是阎罗的死神。红色是摄持轮回并特意救度。又是阎罗玛汝孜，基位有情之时，被三毒所折磨是阎罗。道位证悟三身，果位成为三身之体是玛汝。红色是权力的自性。汝是对有情众生的贪恋。孜是对有情众生不舍弃慈悲。基位的各种烦恼，由道位的证悟串习所显示，果位的三身自然成就。如是。在玛汝孜五尊的修法仪轨中引用的教证：红色黑色是权力的自性。汝是贪恋的自性。孜是嗔恨恼害。因此称为玛汝孜。如是。这些是玛汝孜和，红色汝孜要点相同的宗派。又出现一个梵天的夜叉红色汝孜，这与上述的释义相同。也称为玛惹孜，在红色修法仪轨的解释中说：众生的呼吸和生命所包含的一切是萨瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。因为无明是父母精血贪恋的因，所以显现为有情众生的果。如此显现的萨瓦的寿命，存在于玛惹孜的手中。因此要努力修持玛惹孜。如是说。这与玛惹雅吐血也相同。有些人也说是玛汝吐血。此外，在幻轮中所说的名称释义在历史中很清楚。身形粗细和法器有不同，在《红色三合一》中说：身色红色，一面二臂，右手高举燃烧智慧之火的三尖金刚杵，左手拿着风轮
English
Because he is a giver who increases wealth, wealth increases. Obtaining the undying victory banner, the fame of power arises. This is stated in Wathö Lungmar. The explanation of the name is in the "Oral Transmission Precious Garland": Jampal Marpo (Mañjuśrī Red), because he is free from suffering, he is peaceful. Because he becomes the glory of self and others, he is glorious. Because his body color is red, he subdues those with attachment and aversion, and makes them appear in bliss. Also, he is the Red Yama's Destroyer, who has power over the life of sentient beings in the three realms, and is the master who distinguishes between good and evil in the bardo. Because he is the death of the Lord of Death, Yama, he is the Yama's Destroyer. Red is to subdue samsara and especially liberate. Also, Yama Marutse, at the time of the base sentient beings, is tormented by the three poisons, so he is Yama. On the path, he realizes the three bodies, and in the fruition, he becomes the essence of the three bodies, so he is Maru. Red is the nature of power. Ru is attachment to sentient beings. Tse is not abandoning compassion for sentient beings. The various afflictions of the base, are shown by the realization and habituation of the path. The three bodies of the fruition are spontaneously accomplished. Thus it is. In the practice method of the five Marutse brothers, it is quoted: Red and black are the nature of power. Ru is the nature of attachment. Tse is anger and harm. Therefore, it is called Marutse. Thus it is. These are Marutse and, the Red Rutse, the same essential lineage. Also, there appears a Brahma Yaksha Red Rutse, which is the same as the above explanation. It is also called Maratse, in the explanation of the Red Practice Method it says: All beings contained by breath and life are Sarva (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Because ignorance is the cause of craving for the sperm and blood of parents, the fruit appears as sentient beings. Thus, the life of Sarva that appears, exists in the hands of Maratse. Therefore, one should diligently practice Maratse. Thus it appears. This is also the same as Mara Ya Vomiting Blood. Some also say Maru Vomiting Blood. Furthermore, the explanations of the names mentioned in the Kālacakra are clear in history. The subtle and coarse forms and hand implements appear differently, in the "Three Reds Combined" it says: The body color is red, one face, two arms. In the right hand, he raises a three-pointed vajra of action, burning with the fire of wisdom. In the left hand, he holds a wind wheel.