English
Unmodified by others. The vow to manifest the meaning of what is truly existent is: the vow of equality that joins equality with equality. The method of taming is as shown above. The extensive method of taming is in the Samaya Hundred Thousand Sections. If summarized, then in the fifteen sections, etc., without having to specifically search for everything. In order to naturally arise like a reflection in a mirror. As many vows as are limitless. This refers to the nine vehicles, and all the immeasurable categories of the three vehicles of outer, inner, and intermediate. Completely pure and spontaneously accomplished. This refers to all the immeasurable ones, without even the slightest grasping at suchness, completely pure. As explained to the faces of those to be tamed, without searching, spontaneously accomplished. If broken, it is perfected by restoring. The Shravakas, if broken, are like a broken clay pot that cannot be repaired. Bodhisattvas, even if broken, can be restored, and having restored, they can recover. However, the fault of breaking it once delays the path. Secret Mantra, if not a complete reversal of the vows, even if broken by circumstances, if quickly restored, the broken vow can be recovered, and the path will not be delayed. Because of the merit of not reversing from the vows, having recovered, it becomes like accomplishing it again. Therefore, it is also called perfected. Those merits of not breaking the vows, etc., are too extensive to express, so it is called limitless and supreme. As it is shown extensively in the Guhyasamaja Tantra and in the individual tantras. By saying that, Kuntuzangpo (Samantabhadra) speaks for the sake of the retinue who are opening their understanding, the Thus-Gone One himself, the Victorious Kuntuzangpo (Samantabhadra) himself, together with the retinue. They themselves are tamed. This is because it is the nature of the vows of all the Buddhas, and if the Victorious Ones do not transgress this, what need is there to mention other paths? Or, the former are those who have manifested the fruit, and the latter are the retinue of future Buddhas who are opening their understanding. Taming is the fruit of Buddhahood. From the definitive certainty of the Secret Essence Tantra, the "Chapter on Vows" refers to the vow of equality and the vow of non-cessation. As shown in the vow of non-cessation, there are extensive and concise classifications. This chapter shows the nature of these vows, the methods of guarding them, the faults of breaking them, and the merits of not breaking them. The nineteenth chapter.
Chinese
已述竟。第二十章，事业是，三续中属于道的续。十二坛城中属于调伏的坛城。十续之物中属于利他之事业。道，从一个手印到开展之间的境。又是，在那之前，见、修、行三者圆满，二种修持圆满后。对那些一切，也是时时所需的事业，因此那也与寂怒二者相关联。猛厉唯是忿怒。寂增二是寂静唯独。怀摄也忿怒分多，也与寂静相关联。文句上的历史是，此后，名为“之后”之语是第十九章之后。意思是道，寂怒二者一个手印以上到开展之间。需要是，自他二者何时生起需要之时。大喜乐之前已述竟。任运成就之誓言等是，心自明之智慧本身，四事业自性成就而住，那也有二，本体和相不间断二者。以本体而住是，心之自性，自生之智慧，对执边的戏论本来不住是寂静。自生之智慧与法界等同，大功德本来圆满而住是增长。轮回涅槃之法一切不是从那之外是他。执二之法完全不住是猛厉。本体性之四事业无有超越，如虚空不超越虚空一般是誓言。不间断是，任运成就之智慧，任何处也不成立，那本身如明镜无垢，影像清晰，如所见般显现一样。以所化之缘，四事业任何所成办，在那本身心性显现而四事业成就，瑜伽士誓言清净，具足见修，行，任何所成办之事业显现，是誓言。加持是，如是，从寂增怀诛四种仪轨劝请，而显现业之果，名为加持，譬如太阳之加持遣除黑暗，或水之加持
English
That is explained. Chapter Twenty, Activity, is: among the three tantras, it is the tantra of the path. Among the twelve mandalas, it is the mandala of subduing. Among the ten objects of the tantra, it is the activity of benefiting others. The path is the realm from the single mudra up to elaboration. Moreover, up to that point, the three of view, meditation, and conduct are complete, and the two accomplishments are perfected. For all of those, activity is needed from time to time, so it is related to both peaceful and wrathful aspects. Fierce is only wrathful. Peaceful and increasing are only peaceful. Magnetizing is mostly wrathful, but also related to peaceful. In terms of the text's history: "Then," the word "then" follows Chapter Nineteen. The meaning is the path, from the single mudra of both peaceful and wrathful up to elaboration. The need is when the need arises for both oneself and others. Great bliss has already been explained before. The spontaneously accomplished samaya, etc., is: in the wisdom of self-awareness of the mind itself, the four activities are naturally established. There are two aspects to that: essence and non-ceasing appearance. Remaining in essence is: the nature of mind, the naturally arising wisdom, in which the elaboration of clinging to extremes does not exist at all, is pacifying. Naturally arising wisdom, being equal to the dharmadhatu, in which great qualities are naturally perfect, is increasing. All phenomena of samsara and nirvana are not other than that, is magnetizing. Phenomena of dualistic clinging do not exist at all, is wrathful. The four activities of essential nature are without transgression, like space not transgressing space, is samaya. Non-ceasing is: the spontaneously accomplished wisdom of realization, which is not established anywhere, is like a mirror being clear of tarnish, in which images are clear, appearing as they are seen. Through the conditions of those to be tamed, whatever of the four activities is accomplished, in that very moment, mind itself appears and the four activities are accomplished. The yogi is pure in samaya, possessing view, meditation, and conduct. Whatever activity is accomplished appears manifestly, is samaya. Blessing is: from that, through the four rites of pacifying, increasing, magnetizing, and wrathful, the fruit of karma is made to appear manifestly, is called blessing. For example, the blessing of the sun dispels darkness, or the blessing of water
English
It is like arising from a tree and eventually ripening into fruit. Entering into samadhi means that although Samantabhadra does not have entering or not entering, in order to tame the appearances of those to be tamed and future generations, no matter what activities are performed, the instructions that do not deviate from samadhi are taught. In order to open wisdom, the following words spoken by the Buddha are spoken in this way. Jointly teaching the establishment and generation of the mandala: "E yi tshogs kyi dkyil 'khor mchog (Tibetan)" means "E (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" is the shape of a stove, a black triangle, one cubit wide at the opening, half a cubit deep, four fingers outward, four fingers stacked upwards, four fingers outward, four fingers lowered downwards, and the width of the outer edge should also be four fingers. All should be blackened with charcoal and blood from the charnel ground, and the signs of the stove should be drawn. Samadhi is: "E yi tshogs kyi dkyil 'khor mchog (Tibetan)" means "E (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)" is fierce, and the wrathful deity has mastery over fierce activities. Tshogs (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) means that everything abides in the wrathful deity. Dkyil 'khor (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to the fifty-eight deities. Mchog (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) means that it does not waver from the equality of inherent nature. "'Bar ba gtum chen rngam pa la (Tibetan)" means that in the mandala, there are nine postures of the body blazing, and fierce activities are performed without obstruction. Inwardly, there is fear of afflictions, and outwardly, there is fear of demons and arrogant ones. Generate vows for the retinue of Heruka, merge with wisdom, and when making offerings, also make fierce offerings, mainly offerings of the three poisons. Even the Buddha's body of merit will perish, which is the result of karma, meaning that even the form body accomplished by merit will perish. Establishing the lingam: "Bdud rtsi lnga'am zas lnga la (Tibetan)" means the five amritas refer to the five amritas to be practiced. For fierce practices, the six substances of Amuka can also be taken. "Zas dang (Tibetan)" means that it can also be considered the five meats. Or take human meat, fish meat, brown sugar, sesame, and honey. "Mtshan ma ming du bcas par bya (Tibetan)" means that these five substances and the five amritas should be ground into fine powder, mixed with flour, and made into the image of the deity to be practiced, with the head, limbs, and genitals made realistically, with a size of eight fingers. "Ming du bcas (Tibetan)" means to write the lingam and place it in the heart. If it is a fierce practice, it should be placed face up in the black triangular karma mandala. Head
Chinese
在西方显示出来。差使招请并解脱后，令其面见，即是：招请后用金刚橛钉住。意思是说，自己五十八尊坛城的供养和修持圆满后，从心间发出铁钩等四种。对于坛城的所有本尊，也由差使从自己的化现，从自己的处所招请，融入形象中。之后用金刚橛钉住。意思是说，以金刚班杂嘿噜嘎为首的金刚橛，按照仪轨进行。之后进行朵玛的事业。之后进行杵的事业。之后用兵器的作用斩断，化为微尘后供养会众。这是要令血饮众面见。进行火供的方法是：唉字会众之殊胜坛城。这样在火炉中堆积木柴，点燃火焰。供品和烧施物，供品放在右边，烧施物放在左边，中间放置金刚铃和灌注器、倾倒器，将火炉化为三角形。观想忿怒的火神，加持身语意，迎请智慧尊融入，进行沐浴，以不动尊作为头饰。观想舌头上的让(རཾ་)。献上五供，献上烧施物，进行赞颂，委托事业。观想火神的腹中为宫殿。在会众坛城中，以猛厉事业的忿怒众五十八尊坛城以咒语生起。迎请智慧尊融入。燃烧、极忿怒、威猛。意思是说，智慧燃烧，在外在火焰山燃烧之中安住。内在对烦恼极忿怒，外在对魔和傲慢者极忿怒的身相，与内外威猛二者具备的五十八尊会众，以忿怒的心献上供养，即是：忿怒的心，意思是说，以嗔恨之心，极其忿怒，在刹那间摧毁一切的想法，献上火供的供品，在咒语的结尾加上某某玛拉雅帕特卡哈(ཆེ་གེ་མོ་མཱ་ར་ཡ་ཕཊ་ཁཱ་ཧི་)来献上。供品献完后，进行赞颂。既然它能摧毁由佛陀的福德所成就的色身，那还用说其他的吗？这是要抛弃。之后跳金刚舞，在唉字会众的坛城中，这样说，瑜伽士们围绕着火供的火炉，会众是
English
It is shown in the west. The messenger invites and liberates, then presents it to the face, which is: Invite and then fix with the vajra kīla. This means that after completing the offerings and recitations of one's own fifty-eight deity mandala, four emanations such as the one with an iron hook are emitted from the heart. For all the deities of the mandala, the messenger also emanates from one's own emanation, invites from one's own place, and dissolves into the form. Then fix with the vajra kīla. This means that the vajra kīla, headed by Vajra Heruka, should be performed according to the text. Then perform the work of the torma. Then perform the work of the mallet. Then cut with the action of weapons, reduce it to dust, and offer it to the assembly. This is to make the blood drinkers appear. The method of performing the fire puja is: The supreme mandala of the assembly of E. In this way, pile up firewood in the hearth and ignite the fire. The offering substances and the burnt offerings. Place the offering substances on the right. Place the burnt offerings on the left. In the middle, place the vajra bell and the pouring vessel and the pouring ladle, and transform the hearth into a triangle. Meditate on the wrathful fire god. Bless the body, speech, and mind. Invite the wisdom being and dissolve it. Perform the bathing. Adorn the head with Akshobhya. Meditate on Raṃ (रं, རཾ་) on the tongue. Offer the five offerings. Offer the burnt offerings. Perform the praise. Entrust the activities. Meditate on the palace in the belly of the fire god. In the assembly mandala, generate the mandala of the fifty-eight wrathful beings of the wrathful assembly who perform fierce actions with mantras. Invite the wisdom being and dissolve it. Blazing, extremely wrathful, and fierce. This means that wisdom blazes, residing within the outer blazing fire mountain. Inwardly wrathful towards afflictions, outwardly wrathful towards demons and the arrogant, the assembly of fifty-eight deities possessing both inner and outer fierceness, offering offerings with a wrathful mind, which is: The wrathful mind, meaning with a mind of hatred, extremely wrathful, with the thought of destroying everything in an instant, offering the offerings of the fire puja, adding "so-and-so mārāya phaṭ khāhi" (ཆེ་གེ་མོ་མཱ་ར་ཡ་ཕཊ་ཁཱ་ཧི་) at the end of the mantra to offer. After the offerings are finished, perform the praise. Since it can destroy even the form body accomplished by the merit of the Buddha, what need is there to mention others? This is to abandon. Then perform the dance, in the mandala of the assembly of E, saying this, the yogis circle around the fire puja hearth, the assembly is