Tibetan
【处理错误】 [ { "chinese_translation": "吉祥金刚橛注释日光。涅摩觉色索南贝。", "english_translation": "Glorious Vajrakila Commentary: Rays of the Sun. Nyemo José Sonam Pal." }, { "chinese_translation": "吉祥金刚橛注释日光。涅摩觉色索南贝。", "english_translation": "Glorious Vajrakila Commentary: Rays of the Sun. Nyemo José Sonam Pal." }, { "chinese_translation": "名为吉祥金刚橛注释日光。彼之空性界中，摧毁四魔之军队，具有妩媚等安乐之舞，超越有寂之边。真实自他成吉祥，烦恼饮血金刚之身，乃三时不变童子之相。智慧增长之母与结合，坛城轮之自性，顶礼上师等。从彼之修法乳海中，撰写现证无垢醍醐之精华。此处，三时一切佛之事业部，显现为调伏难调者之恐怖相，亦称为吉祥饮血部之事业之王黑汝嘎。如来无余之意，以智慧之光明，恒常不断地为调伏之事而行持，故亦称为事业金刚童子。无需大劳即可成办大事，以口诀现证之次第无谬地开示，故此称为口诀根本断句汇集。༈ 首先，因为是续部，所以圆满续部的特征是关联且持续，成就悉地的支分无有缺少，且具有五种圆满。如《金刚顶续》云：有关联且无缺少，具圆满故名续部。如是。从五种圆满的角度来说，导师圆满是指从断证圆满中生起的色身，是汇集二种姓的自性，即薄伽梵金刚童子。༈ 眷属圆满有两种。所调伏的刚强眷属是：与大天等护方神一起。如云：刚强且具嗔恨心者等。能调伏的猛厉眷属是：与忿怒男女、食者、杀者、门母、誓言者等一起。如云：金刚童子的持明者等。༈ 时间圆满是指：何时是调伏所调伏之时间的到来。如云：乃大誓言之时间到来。如若是续部，则事物", "english_translation": "The commentary on the Glorious Vajrakila, called \"Rays of the Sun.\" In the sphere of emptiness, he destroys the armies of the four maras, possesses the dance of bliss such as coquetry, and transcends the limits of samsara and nirvana. The body of the Vajra, the blood-drinker of afflictions, who is the true self and other, is the form of an unchanging youth in the three times. I prostrate to the guru, who is the nature of the mandala wheel, united with the mother who expands wisdom. From the oceans of his sadhana, I will write the essence of stainless butter, which is realization. Here, the activity family of all the Buddhas of the three times, appearing in the form of the glorious blood-drinker, who terrifies the tamable, is also called the King of Activities, Heruka. Because the mind of all the Tathagatas constantly and continuously performs the work of taming with the light of wisdom, it is also called Activity Vajra Youth. Because it teaches the unerring order of oral instructions for realizing great things with little effort, this is called the Collection of Root Verses of Oral Instructions. ༈ First, since it is a tantra, the characteristics of a perfect tantra are that it is connected and continuous, that it lacks no limbs for accomplishing siddhis, and that it possesses five perfections. As it says in the Vajrasekhara: \"Because it is connected and without lack, it is called a tantra because it is perfect.\" Thus it is. Speaking in terms of the five perfections, the perfection of the teacher is the form body arising from the perfection of abandonment and realization, the nature of the collection of the two lineages, the Bhagavan Vajrakumara. ༈ There are two perfections of the retinue. The retinue of those to be tamed, the wicked, are: together with the great gods and protectors of the directions. As it says: \"Those who are wicked and full of hatred.\" The fierce retinue of those who tame are: together with the wrathful male and female deities, eaters, slayers, doorkeepers, and oath-bound ones. As it says: \"The vidyadharas of Vajrakumara.\" ༈ The perfection of time is: whatever time it is when the time has come to tame those to be tamed. As it says: \"The time of the great oath has come.\" If it is a tantra, then the object" } ] ============================================================
Chinese
那么七支如何齐全呢？通达真如的见解是：从自性金刚法界中。行为是：以方便的行为利益众生。坛城是：金刚童子的持明者们。灌顶是：请在此赐予灌顶和成就。誓言是：大誓言之时已到。事业是：成办圆满佛陀事业之后。修持是：修持有之金刚橛。如是宣说。 其次，因为是圣教。总的来说，圣教的定义是：从经续中摘取的词句片段，即是引用的。经中说：圣教是可信之语，罪业已尽故，不会说谎言，因为没有说谎的因由，故知罪尽即是圣教。从二者的角度来说，总的来说，圣教有两种：确定性的圣教和显现的圣教。这是后者。后者又分为：直说的定义之圣教和确定的密咒之圣教。这是确定的密咒之圣教。后者又分为：基位结合之圣教，随顺趣入之圣教，无为圆满之圣教，解脱智慧之圣教，共有四种。这是最后一种，称为解脱智慧之圣教。 再次，因为是口诀，口诀的定义是：以小的努力就能证悟，并且能成就难以获得的果位。方法大而努力小，意义不可估量。易做而难以衡量，是口诀。如是说。 其次，从四种必要意义的角度来说明。 宣说对上师的伟大功德以及由此传承的口诀生起信心，以及宣说从何处收集的续部以及属于哪个方面，从而对来源生起信心，以及宣说以特殊的必要解释而努力修持，以及宣说以地界划分的差别而执取意义的要点。 其次，第一点有四方面：哪位上师所造，以及其伟大的功德，以及由此传承的次第，以及生起信心的道理。 其次，第一点，造此论的堪布是：并非我们藏地之人，而是邬金的上师莲花生所造。 其次，第二点，其伟大的功德有六方面：出生地的地域差别，以及出生传承的种姓差别，以及所依出生的处所差别。
English
How are the seven complete? The view of realizing Suchness is: From the very nature of the Vajra Dharmadhatu. The conduct is: To benefit beings through skillful conduct. The mandala is: The vidyadharas of Vajrakumara. The empowerment is: Grant empowerment and siddhi here. The samaya is: The time for the great samaya has come. The activity is: After accomplishing the complete Buddha activity. The accomplishment is: Accomplishing the kila of existence. Thus it is taught. Secondly, because it is scripture. Generally, the definition of scripture is: A fragment of words extracted from the sutras and tantras is what is quoted. As the sutra says: Scripture is a trustworthy word, because faults are exhausted, it will not speak falsely, because there is no cause for lying, therefore, know that the exhaustion of faults is scripture. Speaking from the perspective of the two, generally, there are two types of scripture: definitive scripture and manifest scripture. This is the latter. The latter is further divided into: straightforward definitive scripture and certain mantra scripture. This is certain mantra scripture. The latter is further divided into: scripture of the basis-joining, scripture of harmonious entry and practice, scripture of effortless completion, and scripture of liberation wisdom, there are four. This is the last one, called scripture of liberation wisdom. Thirdly, because it is a pith instruction, the definition of a pith instruction is: one can realize with little effort, and the fruit that is difficult to obtain will be accomplished. Great method, small effort, immeasurable meaning. Easy to do and difficult to fathom, is a pith instruction. Thus it is said. Furthermore, it is explained from the perspective of four kinds of necessary meanings. Explaining to generate faith in the great qualities of the teacher and the pith instructions transmitted from him, and explaining from which tantra it was collected and to which aspect it belongs, thereby generating faith in the source, and explaining to strive for accomplishment with special necessary explanations, and explaining to grasp the essence of the meaning by distinguishing the divisions of the ground. Furthermore, the first point has four aspects: Which teacher composed it, and his great qualities, and the order of transmission from him, and the manner of generating faith. Furthermore, the first point, the Khenpo who composed this is: Not one of us Tibetans, but the teacher Padmasambhava of Oddiyana composed it. Secondly, the great qualities of that very one have six aspects: the distinction of the place of birth, and the distinction of the lineage of birth, and the distinction of the place of reliance for birth.
Chinese
修习有功德的差别，证悟有成就的差别，事业有能力的差别。 ༈ 首先，出生地的差别是：在吉祥黑鲁嘎的十处圣地中央，八大尸陀林之首，持明者的秘密宝库，吉祥邬金的国土，达那郭夏洲，名为托觉的宫殿。 ༈ 出生种姓的差别是：自性与行为两者皆未受玷污的刹帝利种姓因陀罗的后裔，以力量统治四大部洲的转轮王，以政令和法律赞颂的父王嘎夏。 ༈ 依凭出生地的差别是：未被子宫污垢沾染，于莲花中化生。之后，在托觉宫殿南方不远处，有一个名为光彩照人、无垢的湖泊。国王的一些地位低下的仆人去那里捕鱼和贝壳等。有一次，他们看到湖中央的一棵莲花树上，有一个俊美、光彩照人、大约八岁的男孩，装饰华丽，兴高采烈地玩耍。他们认为这应该是国王的儿子，但又担心不禀告国王会违反法律，于是回去禀告了国王。国王说，结合昨晚的梦境，我的王位将会稳固，我这个瞎子的眼睛也会复明一半。把男孩和莲花树都带过来。他们带过来后，国王用莲花树擦拭眼睛，眼睛就恢复了一半光明。国王立这个男孩为王子，并命名为国王汤桑。当时，国王非常珍爱他，不让他外出。国王本人傲慢自大，喜欢玩乐，手持卡杖嘎和手鼓，在砖砌宫殿的许多屋顶上跳来跳去。一次玩耍时，卡杖嘎掉落，击中了国王内臣中权力最大、精通法律的卡玛提的儿子，他当时住在宫殿附近，当场死亡。因此，大臣们以法律为依据
English
Cultivation has the distinction of merit, attainment has the distinction of accomplishment, and activity has the distinction of power. ༈ Firstly, the distinction of the place of birth is: in the center of the ten sacred sites of glorious Heruka, the chief of the eight great charnel grounds, the secret treasury of the Vidyadharas, the land of glorious Oddiyana, in the Dhanakosha island, called the palace of Thorchokchen. ༈ The distinction of the lineage of birth is: the Kshatriya lineage of Indra, untainted by both nature and conduct, the Chakravartin king who rules the four continents with power, the father king Gasha, praised by both royal and religious laws. ༈ The distinction of the basis of birth is: born miraculously from a lotus flower, without being stained by the impurities of the womb. Then, not far south of the palace of Thorchokchen, there was a lake called "Radiant and Immaculate." Some of the king's lower-class servants went there to fish and collect shells. On one occasion, they saw a beautiful, radiant boy, about eight years old, adorned and splendidly dressed, happily playing on a lotus tree in the middle of the lake. They thought that this must be the king's son, but they were afraid of violating the law if they did not report to the king, so they returned and reported to him. The king said, "Combining it with last night's dream, my kingdom will be secure, and my eyes, which are blind, will also be half-opened. Bring both the boy and the lotus tree." They brought them, and when the king wiped his eyes with the lotus tree, his eyes were half-opened. The king made the boy his son and named him King Thangzang. At that time, the king cherished him greatly and did not allow him to go outside. The king himself was very arrogant and fond of playing. He held a khatvanga and a damaru, and jumped and played from one of the many rooftops of the brick palace. Once, while playing, the khatvanga fell and hit the son of Kamati, the most powerful and knowledgeable in law among the king's inner ministers, who was living near the palace, and he died on the spot. Therefore, the ministers, based on the law,
Chinese
谈论必须处以罪罚，本应在光显树顶处死，但因是王子，故减轻处罚，流放。禀告父王后，国王虽疼爱王子，但因王法森严，抓住王子的手，说道：从珍宝海岛莲花树上，儿子受苦，我寻找你王子，因业力所致，你与朋友去了山洞。大臣们依照王法，你已无权留下，你自己去哪里都行。说完，捶胸痛哭。王子也说：这世上父母难得，但这由五蕴组成的身体，还想暂时执掌王位，既然不能留下，如今去哪里都行。说完，以头顶礼父王的脚，告别后从西方邬金的宫殿出来，去了南方的大尸陀林，名为寒林。按照当地的习俗，将死人的尸体，连同一件丝绸寿衣和一驮粮食一起送到尸陀林。王子吃尸体上的食物，穿尸体的衣服，勉强维持生计。但有一次，当地发生大饥荒，没有人送尸体食物来，王子便吃了尸陀林的尸体，凭借自然的力量，降伏了居住在尸陀林的世间空行母，以及不驯顺、杀害鸟兽的眷众。他还拿着他们的法器，五支箭和一张弓，在尸陀林里，杀死男人，对所有女人行邪淫，因此得名食肉鬼寂护（梵文：Śāntarakṣita）。大家商议必须调伏他，于是让当地的国王名为扎达玛，非常擅长臀部的技巧，能让人在不知不觉中被击中，埋伏在山谷口。当地人挖山设伏，食肉鬼带着眷属也来到山谷口。王子以非人的威力压制，食肉鬼五人，用一支铁箭射中国王的眉间，从后脑穿出，未能杀死，便逃走了，因此也被称为逃走的魔鬼青年。这成为了他自然觉醒的因缘。