English
Rays of light radiate, offering to the noble ones, benefiting sentient beings, and then dissolving back into one's own heart. Again, expand and contract as before. This should be done until the recitation of the names is finished. It also says in this: "The essence of the great secret mantra." It is said. Speaking of the names in terms of qualities is to invite the retinue of Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas, which are immeasurable, before the venerable Manjushri, and to recite the names in the sky in front, and to visualize that this is your merit. It also says in this: "The ocean of qualities of the Tathagatas." It is said. If these are summarized, there are two: profound meaning and extensive words. It also says in this: "Proclaiming the sound of depth and vastness." It is said. Now, in order to pacify obstacles, the prostration is shown. It says: "I prostrate to Manjushri who has become a youth." It is said. Vajrapani asked Shakyamuni, and when the scriptures were compiled, the prostration was made to the yidam deity at the beginning. If you ask whether Vajrapani also has obstacles, it is not so. It is intended for the sake of followers. In that, Manjushri has already been mentioned above. Since the body does not age in the three times, it is youthful. He always abides in the manner of appearing as if it were now. ལ་ is a distinguishing word, that is, to Manjushri himself. The prostration is the prostration of understanding the profound meaning, and the prostration of the vast body, speech, and mind with respect. Among them, for the sake of those of intermediate faculties, the distinction between the beginning and the end is shown. Following the tantra that was spoken, in order to show the first of the fourteen chapters, the chapter of asking. Then it says: "Glorious Vajradhara." And so on. The word "then" is a connecting word. That is, after the root tantra of one hundred and sixty thousand chapters mentioned above, this chapter of singing the essence of the mantra of the true declaration of names is the chapter of asking. Glorious is the glory of realizing oneself, and the glory of compassion for others, and Vajrapani himself possesses it. Vajradhara is the one who holds the vajra of profound meaning, the five wisdoms inseparable, within. That is, it is said: "Inseparable vajra."
Chinese
地、勇猛、统治三者合一。正如所说。作为具有这种意义的象征，他手持巨大的五股金刚杵。那么，他所做的事业是什么呢？正如所说：调伏难调伏者中最殊胜，勇士胜过三界。即指梵天和遍入天等。为了调伏难调伏者，所有佛陀聚集在须弥山顶，为金刚手灌顶，因此被称为殊胜。自身无惧，摧毁他人军队，故为勇猛。地下之主摩诃提婆，地上之主遍入天，地上之主梵天，这三者是外道的身语意三神。调伏了这三者，即是胜过三界。这也是调伏内在三种烦恼的象征。他的种姓和象征是什么呢？正如所说：金刚自在秘密之王。即是说，他是金刚部族，也是密咒的集结者，成为了金刚乘的主宰，因此也是金刚自在。具有秘密誓言，胜过内在的烦恼和外在的恶毒者，因此被称为胜者。他的面容如何呢？正如所说：如盛开的白莲般的眼睛，拥有如盛开莲花般的面容。正如莲花从污泥中生长，却不被污泥所染一样，金刚手自身虽然显得非常愤怒，但内心却没有烦恼，因此是白色的。眼睛圆润，所以是如盛开般的眼睛。他的手印是什么样的呢？正如所说：自己手中持着最殊胜的金刚杵，一次又一次地挥舞。即是说，手中的金刚杵是意义的象征，所以是最殊胜的。一次又一次地挥舞，也象征着世尊请求一次又一次地转法轮。也象征着慈悲永不间断，引导众生。也象征着永不间断地调伏恶毒者。也象征着内在拥有永不间断的智慧。他和谁一起请法的呢？因为他和五百金刚忿怒众眷属一起请法。正如所说：具有依次排列的忿怒皱纹等，拥有无量金刚杵。忿怒皱纹是指咬紧牙关，眼睛怒睁。
English
He is the sole embodiment of earth, valor, and dominion. As it is said. As a symbol of possessing such meaning, he holds a large, five-pronged iron vajra. What are the deeds he performs? As it is said: Supreme among those who tame the untamable, the hero who conquers the three realms. This refers to Brahma and Vishnu, etc. To tame those who are difficult to tame, all the Buddhas gathered at the summit of Mount Meru and empowered Vajrapani, hence he is called supreme. He is fearless and destroys the armies of others, hence he is valiant. The lord of the underworld, Mahadeva, the lord of the earth, Vishnu, and the lord of the heavens, Brahma, these three are the gods of body, speech, and mind of the outsiders. Having subdued these three, he is victorious over the three realms. This is also a symbol of subduing the three inner afflictions. What are his lineage and symbols? As it is said: Vajra Lord, secret king. That is to say, he is of the Vajra lineage, and also the collector of secret mantras, having become the master of the Vajrayana, hence he is also the Vajra Lord. He possesses secret vows and overcomes inner afflictions and outer malevolent beings, hence he is called victorious. What is his face like? As it is said: Eyes like a blooming white lotus, possessing a face like a blooming lotus. Just as a lotus grows from mud but is not stained by the faults of the mud, Vajrapani himself, although appearing very wrathful, is white because he has no afflictions within. His eyes are completely round, so they are like blooming eyes. What is his hand gesture like? As it is said: With his own hands, he holds the supreme vajra, waving it again and again. That is to say, the vajra in his hand is a symbol of meaning, so it is the most supreme. Waving it again and again is also a symbol of the Blessed One requesting to turn the wheel of Dharma again and again. It is also a symbol of compassion being continuous, guiding beings. It is also a symbol of continuously subduing malevolent beings. It is also a symbol of possessing continuous wisdom within. With whom did he request the Dharma? Because he requested the Dharma together with five hundred wrathful Vajra assembly retinues. As it is said: Possessing wrathful wrinkles arranged in order, etc., possessing infinite vajras. Wrathful wrinkles refer to gritting teeth and glaring eyes.
Chinese
皱眉，眉毛收紧，鼻梁竖起等等。那些忿怒尊众也具有无量的功德和力量。他们做什么事业呢？“调伏难调的勇士”，如是说，和上面说的一样。为什么难调呢？因为需要用强力强制调伏。他们的神态如何呢？“令人恐惧且具威猛之相”，如是说，具有忿怒尊的仪容。他们的法器是什么呢？“金刚顶端光芒四射，用自己的手挥舞”，如是说，从金刚的顶端生出细小的金刚，调伏凶恶之徒。他们也依随主尊而行事。他们的想法有什么不同呢？“大悲和智慧，以及以方便行利益众生之最”，如是等等，对众生具有大悲心是广大的，智慧的法充满是深奥的，以这样的方便是殊胜的。功德的差别如何呢？“具有欢喜、喜悦、随喜之心”，意思是对于做众生的利益感到欢喜，见到导师感到喜悦，听闻佛法后随喜的心。具有什么样的形象才能做佛的事业呢？“具有忿怒尊的身形，是做佛事业的主”，与屈身者们一起，如是说，以庄严和自性安住于忿怒尊，并通过十二行或四种事业的方式利益众生，那些忿怒尊们也不是轻率的，而是以非常恭敬的态度屈身请问。以什么方式或方法请问呢？“如来、薄伽梵，向圆满正等觉顶礼后，合掌，在面前坐下，如是禀告”，如是说，以如实的方式逝去，为了众生的利益而逝去并降伏四魔，具有六种殊胜的功德，圆满了所有伟大的功德，消除了无明的障碍，增长了智慧，也就是“因为从无明的睡眠中醒来，并且对于所知也增长了智慧，如莲花般觉醒成佛”就像这样。他们合掌
English
Frowning, contracting the eyebrows, raising the bridge of the nose, and so on. Those wrathful deities also possess immeasurable qualities and powers. What activities do they perform? "Subduing the brave who are difficult to tame," it is said, which is similar to what was said above. Why are they difficult to tame? Because they need to be subdued by forceful means. What is their demeanor like? "Terrifying and possessing a heroic appearance," it is said, possessing the appearance of wrathful deities. What are their implements? "The vajra tip radiates light, wielding it with their own hands," it is said, from the tip of the vajra, small vajras emerge to subdue the wicked. They also act in accordance with the main deity. What is the difference in their thoughts? "Great compassion and wisdom, and the best of using skillful means to benefit beings," it is said, and so on. Having great compassion for beings is vast. Being filled with the qualities of wisdom is profound. Being excellent through such skillful means is supreme. What is the difference in qualities? "Having a mind of joy, delight, and appreciation," meaning they are happy to do the benefit of beings, delighted to see the teacher, and have a mind of rejoicing after hearing the Dharma. With what form do they perform the activities of the Buddha? "Possessing the form of a wrathful body, being the lord who performs the activities of the Buddha," together with those who bow down, it is said, abiding in the wrathful deity with adornment and nature, and benefiting beings through the twelve deeds or the four types of activities. Those wrathful deities are not reckless either, but ask with a very respectful attitude, bowing down. In what manner or method do they ask? "The Tathagata, the Bhagavan, after paying homage to the fully enlightened Buddha, clasping their palms, sitting in front, they said this," it is said, passing away in suchness, passing away for the benefit of beings and subduing the four maras, possessing six excellent qualities, perfecting all great qualities, clearing away the obscuration of ignorance, and increasing wisdom, that is, "Because they awaken from the sleep of ignorance, and also increase wisdom in what is to be known, awakening like a lotus into Buddhahood," like this. They clasp their palms.
Chinese
之间放入金刚杵，在前方蹲着禀告。禀告的必要目的是什么呢？遍主请您医治我，为了我，请您慈悲我。为了我能现前圆满幻化网，无论如何请您让我获得菩提。这样说道。因为遍及一切稳定与变动，所以呼唤遍主来开示。为了医治我们这些眷属，以及您慈悲我，以方便与智慧的特殊结合，即幻化网。通过它，请您让我现前圆满菩提，这是与自利利他相关的。那么，如果这是为了我自己的目的而禀告，为了他人的目的而禀告的是什么呢？烦恼扰乱心，沉溺于无知泥潭中，为了医治一切众生，以及为了获得无上果位。这样说道。因为嗔恨等烦恼像浑浊的水一样扰乱菩提心，不了解真如，像大象陷入泥潭一样，为了所有沉溺于痛苦之海的众生，从那之中解脱出来，为了今生能够医治他们，以及为了来世能够获得无上的菩提果位，所以请您宣说。向哪位导师禀告呢？向圆满正等觉薄伽梵，众生的上师导师禀告。这样说道。向圆满自己和他人的所有利益的圆满正等觉薄伽梵禀告。他为众生说法。有人会问，那位导师不可能不了解事情吗？他了解伟大的誓言本身。这样说道。因为不超越对意义的理解，所以是伟大的誓言，他如实地了解它。他了解所化众生的根器和想法吗？他以最殊胜的方式了解根器和想法。这样说道。他了解根器的差别，以及他们各自的意愿。那么，请求什么法呢？薄伽梵的智慧身，大顶髻的语言之主，智慧身，自生者，文殊智慧勇士的名字是真实语的殊胜者。这样说道。薄伽梵的智慧身，像镜子一样，一切都清晰显现，所以是像镜子一样的智慧。大顶髻是一切法平等性
English
Having placed the vajra in between, squatting in front, he requested. What was the necessary purpose of the request? "Pervading Lord, please heal me, and for my sake, please have compassion for me. So that I may manifest the complete network of illusion, please grant me enlightenment in any way." Thus he spoke. Because he pervades all that is stable and moving, he called upon the teacher as the "Pervading Lord." To heal us, the retinue, and because you have compassion for me, with the special union of skillful means and wisdom, which is the network of illusion. Through that, please grant that I may attain complete enlightenment, which is related to benefiting oneself and others. So, if that is what was requested for my own sake, what was requested for the sake of others? "Afflictions disturb the mind, sinking into the swamp of ignorance, to heal all sentient beings, and to obtain the supreme fruit." Thus he spoke. Because afflictions such as hatred disturb the mind of enlightenment like muddy water, and not knowing the true nature, like an elephant sinking into the mud, for all sentient beings who are sinking into the ocean of suffering, turning away from that, to heal them in this life, and so that in the next life they may obtain the supreme fruit of enlightenment, please explain. To which teacher was the request made? To the perfectly enlightened Bhagavan, the teacher and guide of beings. Thus he spoke. He requested the perfectly enlightened Bhagavan, who perfects all the benefits of oneself and others. He teaches the Dharma to beings. Someone might ask, is it impossible for that teacher not to understand things? He knows the great commitment itself. Thus he spoke. Because he does not go beyond the understanding of meaning, it is the great commitment, he knows it as it is. Does he know the faculties and thoughts of those to be tamed? He knows the faculties and thoughts in the most excellent way. Thus he spoke. He knows the differences in faculties, and what each of them desires. So, what Dharma is requested? "The wisdom body of the Bhagavan, the lord of the words of the great crown protuberance, the wisdom body, the self-born, the name of Manjushri Wisdom Hero is the best of true speech." Thus he spoke. The wisdom body of the Bhagavan is like a mirror, everything is clear and appears, so it is wisdom like a mirror. The great crown protuberance is the equality of all dharmas.