Chinese
是讲述忿怒尊事业的续。十种续的体性是自性身的坛城。道之终尽是道的行境。在那之前，不改变，以原本寂静的方式，一切事业都圆满，显示了包含成就之果。在那些时候，忿怒尊只是额外的形象，忿怒尊众的坛城也只是略微显示，因此进行了补充。从这里开始，将详细展示忿怒尊坛城的首次出现方式。第十五品分为三部分。所说历史是：从“此后”等开始。词句的紧接着是指寂静之法完结后的第十四品之后。意义的紧接着是为了调伏所化众生，为了与所化众生相应，寂静的事业已经完结。如悬丝断裂，粗猛地抛掷世间之种，为了调伏业之罗刹等粗暴的所化众生，显现为忿怒尊坛城。一切如来之主。是指于十方安住，于四时示现的所化众生面前，显现为报身和化身二者，所有这些都汇集为五部。五部无别的体性是第六佛普贤王如来。一切佛的自性。是指在寂静和忿怒等所化众生面前显现的坛城。一切都是自性。就像水遍及一切液体一样，与殊胜的法身无别。法身本身远离一的边际，因此在不可思议的所化众生面前显现为色身之聚。即使在那时，也未曾离开法身，因此远离多的边际。远离一切边际的自生智慧，显现空性无别，安住于任运成就的自性中，因此第六普贤王如来是，一切佛的自性，也可以说是具有一切佛的总相。这是将所化众生的显现作为一切事业生起的根基或根本来显示，就像镜子和影像一样。因此，一切调伏者的坛城显现，就像镜子和观看者一致，影像显现一样。在此，由于所化众生的业力忿怒，而显现为忿怒尊坛城。
English
It is the tantra that speaks of the activities of the wrathful deities. The essence of the ten tantras is the mandala of the Svabhavikakaya. The end of the path is the realm of practice of the path. Before that, without changing, in the original peaceful way, all activities are completed, showing the fruit of accomplishment. At those times, the wrathful deity is just an additional image, and the mandala of the wrathful assembly is also shown only slightly, so it has been supplemented. From here, the first appearance of the wrathful deity's mandala, along with its origin, will be shown in detail. The fifteenth chapter is divided into three parts. The spoken history is: starting from "Then," etc. The immediate meaning of the words refers to after the fourteenth chapter, which is the end of the peaceful teachings. The immediate meaning of the meaning is that in order to tame the beings to be tamed, and in order to be in accordance with the beings to be tamed, the peaceful activities have been completed. Like a thread breaking, the seed of existence is thrown violently, and in order to tame the rough beings to be tamed, such as the Rakshasas of karma, it appears as the mandala of the wrathful deities. The Lord of all Tathagatas. It refers to all those who dwell in the ten directions and appear in the face of the beings to be tamed at the four times, appearing as both Sambhogakaya and Nirmanakaya, all of which are gathered into the five families. The essence of the five families without distinction is the sixth Buddha, Samantabhadra. The essence of all Buddhas. It refers to the mandala that appears in the face of the beings to be tamed, such as peaceful and wrathful ones. Everything is the essence. Just as water pervades all liquids, it is inseparable from the supreme Dharmakaya. The Dharmakaya itself is free from the extreme of oneness, so it appears as a collection of Rupakayas in the face of countless beings to be tamed. Even then, it has not moved from the Dharmakaya, so it is free from the extreme of multiplicity. The self-born wisdom that is free from all extremes, the inseparability of appearance and emptiness, abides in the spontaneously accomplished essence, so the sixth Samantabhadra is the essence of all Buddhas, and can also be said to have the general form of all Buddhas. This is to show the appearance of the beings to be tamed as the basis or root from which all activities arise, like a mirror and an image. Therefore, the mandala of all tamers appears like a mirror and a viewer in agreement, and the image appears. Here, due to the karma and wrath of the beings to be tamed, it manifests as the mandala of the wrathful deities.
Chinese
“造”的意思是：自然忿怒、猛烈忿怒、具忿怒和调伏。其中，自然忿怒是指，以自然产生的智慧为本体，六忿怒的体性，轮回与涅槃无有分别，不观察到丝毫相违之法，如同虚空般，一切都圆满为智慧。即使有相违之法，那也是智慧的自性。例如，如同在火堆上堆积木柴，因为在智慧中显现，所以称为自然忿怒，是法身的密意。猛烈忿怒是指，虽然在那样的密意中，没有特别观察到所作之法，但就像看镜子一样，由于观看者的缘故而显现影像，在所调伏的众生面前，显现为调伏者的忿怒之相，这是由于猛烈的调伏对境的缘故，显现为与所调伏者相应的体性。具忿怒是指，如同虚空不被灰尘沾染一样，在法身上不住留任何执着的言说。调伏是指，虽然在法身上没有观察到能调伏和所调伏，但由于所调伏者的缘故而显现为忿怒。或者，忿怒有三种：大智慧的忿怒、大觉性的忿怒和大手印的忿怒。其中，大智慧的忿怒是：真实大觉性，摧毁相之最胜忿怒。意思是说，对于一切法如其本性的实相，如实证悟，称为真实，这是诸般智慧中最殊胜的，如同在火苗最顶端，没有任何其他事物能够存在一样，在那样的证悟境界中，连微细的执着也不存在。大觉性的忿怒是，在《广大续》中说：自明觉性之王，摄集十方诸界已，一切皆融入无所缘，一切转为忿怒众。大手印的忿怒将在下文阐述。这些忿怒的示现，虽然在所调伏者的面前，显现为能作和所作的努力，但其体性是，在自明任运的境界中，除了自显现之外，没有任何努力的过失，这是猛烈忿怒的方式。坛城是五十八尊的集合。显现聚集是指，显现是
English
"Making" means: Natural wrath, fierce wrath, possessing wrath, and subduing. Among them, natural wrath refers to the nature of the six wrathful ones, with spontaneously arising wisdom as its essence, where samsara and nirvana are indistinguishable. Not even the slightest contradictory dharma is observed, and like the sky, everything is perfected as wisdom. Even if there is something contradictory, that itself is the nature of wisdom. For example, it is like piling wood on a fire; because it appears in wisdom, it is called natural wrath, which is the intention of the Dharmakaya. Fierce wrath means that although no specifically created dharma is observed in such intention, just as images appear due to the viewer in a mirror, the assembly of wrathful ones who subdue appear to those to be tamed as the face of wrath. This is because of the force of the fierce objects of taming, appearing as a nature that corresponds to those being tamed. Possessing wrath means that, like the sky not being stained by dust, no terms of grasping and fixation remain on the Dharmakaya. Subduing wrath means that although no subduer or subdued is observed on the Dharmakaya, it appears as wrath due to those to be tamed. Alternatively, there are three types of wrath: the wrath of great wisdom, the wrath of great awareness, and the wrath of Mahamudra. Among them, the wrath of great wisdom is: The truly great awareness, the supreme wrathful one for destroying signs. This means that truly realizing the suchness of all dharmas as they are is called truth. This is the most supreme among all knowledges, just as nothing else can exist at the tip of a blazing flame. In such a state of realization, not even the slightest clinging exists. The wrath of great awareness is described in the Extensive Tantra: The king of self-aware wisdom, having gathered the ten directions and realms, all dissolve into the unobservable space, and everything transforms into a multitude of wrathful ones. The wrath of Mahamudra will be explained below. These manifestations of wrath, although appearing as efforts of doing and being done to those to be tamed, are essentially free from the fault of effort, being self-manifestations in the state of self-aware spontaneity. This is the manner of fierce wrath. The mandala is an assembly of fifty-eight deities. Manifest gathering means that manifestation is
Chinese
为了调伏所化众生。 显现的方式是：如同镜子去除污垢，虽然因所化众生的因缘而显现影像，但镜子本身并没有使影像显现的作用，而是因为镜子洁净和观看者具备而显现影像一样。第六金刚持的意旨是远离一切边。 停留在因所化众生的因缘而显现任何形象的自性中。由于所化众生的业力，因忿怒尊的因缘而显现为忿怒尊的坛城。 为什么呢？ 询问显现黑汝嘎坛城的理由，是为了寻找显现为忿怒尊的必要性。 那么，必要性是什么呢？ 指出众生误入歧途，即对自我的愚痴执着等等。一切法的真如实相，究竟实义的阿赖耶识，遍及轮回与涅槃，无有大小之分，虽然是所有众生的自性，却因不了解而变得散乱，这被称为俱生无明。 与法性同时存在，所以是俱生。 法性无明在一刹那间，被称为刹那产生的无明。 考察，即遍计所执的无明，由于境与心二者本体未成立，却因俱生的力量而执着于存在的能取所取二者，在任何时间和方式上都执着，前后刹那相续不断，这被称为现前执着。 背离了正确的道路。 所谓正确，即使在九乘之中，也是指这一乘。 一切法的实相，如来所说的教证，以及被殊胜上师的口诀所摄持，无有错谬的生起次第和圆满次第的意义，对于任何众生，如果缺少这些，就是背离。 这通常指三界众生。 特指鲁扎。 尤其是鲁扎的因，是往昔劫中鲁扎的因，即比丘解脱黑的故事。 那么，那个故事是怎样的呢？ 没有领悟隐藏的秘密。 过去在现见涌现国王佛的教法中，如同现在释迦牟尼佛的教法一样，甚深密咒普遍弘扬。 守护那个教法的比丘名为难胜童子，他是一位伟大的众生导师。 在居士种姓中，有一个名叫解脱黑的人，带着仆人和猪
English
For the sake of taming those to be tamed. The way of manifesting is: Like a mirror that is free from tarnish, although images appear due to the circumstances of those to be tamed, the mirror itself does not have the effort to make images appear, but like images appear because the mirror is clean and the viewer is present. The intention of the Sixth Vajradhara is to be free from all extremes. Remaining in the nature of appearing in any form due to the circumstances of those to be tamed. Due to the karma of those to be tamed, it appears as the mandala of wrathful deities due to the cause of wrathful deities. Why is that? Asking for the reason for the appearance of the Heruka mandala is to seek the necessity of appearing as wrathful deities. So, what is the necessity? Pointing out that sentient beings have gone astray, that is, the delusion of self-grasping, and so on. The true reality of all dharmas, the ultimate meaning of the Alaya-consciousness, pervades samsara and nirvana, without any distinction of large or small, although it is the nature of all sentient beings, it is like being distracted because of not understanding, which is called coemergent ignorance. Being simultaneous with the nature of dharma is coemergent. Dharma-nature ignorance is called momentary ignorance for just a moment. Examination, that is, the ignorance of complete imputation, because the essence of the object and mind are not established, but due to the power of coemergence, there is attachment to the two objects of grasping and the grasper, which are considered to exist, at all times and in all ways, and the continuity of moments before and after is uninterrupted, which is called manifest attachment. Those who are separated from the correct path. The so-called correct path is this vehicle even among the nine vehicles. The reality of all dharmas, the words of the Sugata, and the meaning of the generation stage and completion stage, which are upheld by the oral instructions of the supreme guru, without error, are only for those beings who lack these, which is separation. This generally refers to the sentient beings of the three realms. Specifically, Rudra. In particular, the cause of Rudra is the story of the monk Liberation Black, the cause of Rudra from a previous kalpa. So, what is that story like? Without realizing the hidden secret. In the past, in the teachings of Buddha Manifest King, just like the teachings of Shakyamuni Buddha now, the profound secret mantras were widely spread. A monk named Difficult-to-Conquer Youth, who upheld that teaching, was a great guide for beings. In the householder lineage, there was a person named Liberation Black, with servants and pigs.
Chinese
在请求佛法的时候，塔巴纳波出家为比丘。 侍者成为居士后，讲述密咒。 在请求口诀的意义时，上师说： “如实之性若不改， 执著四法勤修持， 犹如空中之浮云， 此乃瑜伽士胜道。” 上师没有理解，变得庸俗。 侍者理解了，领悟了法性之义。 通过修习，现在安住于秘密主之位。 上师没有理解，变得世俗， 违背了上师的誓言， 也违背了朋友的誓言。 未能领悟如实之见，一切法中隐藏的自性秘密心髓。 “执著于隐藏的秘密”， 意思是说，一切智者为了下等根器者，在道的传承中隐藏的，对于下等根器者是秘密的塔那嘎纳， 以及行为的三组五条誓言，以方便的方式将秘密的行为视为实有而执著，就是恒常安住于此，即不间断地行持。 因此，“对因果愚昧”， 意思是说，愚昧的主要原因是未领悟见地，而行为却随心所欲。 修习本尊，念诵猛厉的咒语， 不知从不善之因会感受三恶趣之果，因此愚昧。 因此，一切都变成了不善之物。 缘是，“以粗猛的轮回种子投掷”， 意思是说，轮回是三界中的三恶趣。 它的种子是，对于未调伏的业和烦恼，产生巨大罪恶的不善习气之因，称为粗猛的种子。 投掷是指连接生世，显现为地狱。 显现成熟之果为地狱，即“生于无间极热地狱”。 意思是说，感受痛苦没有间断称为无间， 极热是无间地狱的酷热，八热地狱是： 亚塔之上是复苏，以及黑绳， 众合，嚎叫，大嚎叫， 炎热，极热， 无间，这八种。 这些地狱的寿命和痛苦的特征，在共同的乘中详细说明。