Chinese
如果没有忿怒尊，那么在道上修持它也不符合无上乘的规矩。新旧身成就坛城中广为人知的这些大部分都会变得毫无意义，即使修持也无法成就的过失，以及没有化身的基础，因此从那衍生的化身不符合规矩的过失等等，有许多过失。因此，显示了基位上存在的忿怒尊，由佛陀显现，众生没有显现，修行者随后学习。第二，从那化身的忿怒尊分别解说，此续中，薄伽梵黑汝嘎调伏了世间所有的忿怒尊，并安放在坛城的座垫和边沿上，这将在本文中详细解释，可以了解。如慈悲的化身如何调伏鲁扎的方式，如《意合经》中所说，那是两千六百大劫之前，在名为“一切庄严劫”中，于名为“极乐”的刹土中，不动佛的教法出现。当时，出现了一位修持密咒的比丘，名为“难胜童子”，他转动了无上之法轮。在那附近，有一位名叫凯乌卡亚的施主，他有一个儿子名叫黑解脱，还有一个仆人名叫丹帕。当时，黑解脱带着仆人去到比丘难胜童子那里，禀告道：大比丘，听说不贪恋一切事物而修行，就有解脱之道，这是真的吗？比丘回答说：有可能。然后，黑解脱带着仆人出家，请求道：一切如是的道路是什么？回答说：如实不作，安住修行于四物，如空中之云，此乃瑜伽士之殊胜道。他们两个听后非常高兴地离开了。黑解脱不善于方便，且愚钝，如字面意思般随意享用四物，虽然身体装扮得像圣者，但心却进入了恶趣之道。丹帕聪明且善于方便，如意义般修行，即使身体卑贱地做奴仆，心也进入了圣者之道。之后，他们两个
English
If there is no wrathful deity, then practicing it on the path is also not in accordance with the rules of the unsurpassed vehicle. Most of these well-known new and old body-accomplishment mandalas will become meaningless, and the fault of not being able to accomplish even if practiced, and the fault of the emanations not being in accordance with the rules because there is no basis for emanation, and so on, there are many faults. Therefore, it shows that the wrathful deity existing on the ground is manifested by the Buddha, not by sentient beings, and the practitioner then learns. Second, the wrathful deities emanated from that are explained separately. In this tantra, it is explained that the Bhagavan Heruka subdued all the wrathful deities of the world and placed them on the seat and edge of the mandala, which will be explained in detail in this article, and can be understood. How the compassionate incarnation subdued Rudra, as it appears in the Gongdü, that was two thousand six hundred great kalpas ago, in the kalpa called "All Adorned Kalpa", in the pure land called "Abhirati", the teachings of the Buddha Akshobhya appeared. At that time, there appeared a monk practicing secret mantras named "Invincible Youth", who turned the wheel of the unsurpassed Dharma. Near there, there was a householder named Keukaya, who had a son named Black Liberation and a servant named Danpak. At that time, Black Liberation, together with his servant, went to the monk Invincible Youth and reported: Great monk, I have heard that there is a path to liberation by practicing without attachment to all things, is this true? The monk replied: It is possible. Then, Black Liberation, together with his servant, renounced and requested: What is the path of all suchness? He replied: As it is, without fabrication, abiding and practicing in the four objects, like clouds in the sky, this is the supreme path of the yogi. The two of them were very happy after hearing this and left. Black Liberation was not skilled in means and was dull-witted, so he freely enjoyed the four objects as the words literally meant, and although his body was dressed as a saint, his mind entered the path of evil destinies. Danpak was intelligent and skilled in means, so he practiced as the meaning meant, and even though his body was degraded to be a servant, his mind entered the path of the saint. After that, the two of them
Chinese
因行为不一致而争论。问比丘，他说：“确定像猪一样。”这样说后，塔巴生气了，说：“像两个一样。”也不一致。心想：“只有我一个人能驳倒。”于是辱骂仆人和比丘，并驱赶到远处。之后，塔巴像使用声音一样使用佛的秘密，并错误地改变。采取错误的苦行，吃坟地的尸体，穿兽皮，依靠坟地的黑豺狼、跳跃的骨骸、罗刹的手、食肉鸟、秃鹫、食尸猪等凶残之物，夺取一切众生的性命。聚集众多妓女，行大贪欲而住。因此，死后经历了无边无际的恶趣，最后被称为鲁扎·塔巴·纳波（黑鲁扎），控制了色界以下，信仰血肉，成为了危害众生的魔障。当时，甚至吉祥马头金刚等身像也无法降伏，金刚手化为大吉祥，进入身体并压制，才开始听从命令并参与事业。从脚下发出痛苦的忏悔声，忏悔以前的罪恶，承诺与妻子一起成为奴仆而被降伏。也就是说，对于那些仅凭显行无法降伏的种姓，如魔和阎罗等，化现出更加恐怖的身语意，进行惩罚和调伏。第三，确定场合的意义有三：确定坛城、确定鲁扎、确定时间和导师。第一点分为两部分：陈述争论：此时愤怒尊的坛城是自性还是化身？如果是前者，则与为调伏对象而宣说坛城相矛盾；如果是后者，则与愤怒尊自性坛城的章节，即在密严刹土中自显相矛盾。第二，明确解释其答案：普贤王如来在愤怒尊坛城中本来就存在，因此显现出这样的景象，这由“自性坛城”所证实。显示为化身是为了调伏对象。
English
Because of inconsistent behavior, they argued. When asked the monk, he said, "It is definitely like a pig." After saying this, Tharpa got angry and said, "Like both." They were also not in agreement. Thinking, "Only I alone can refute," he scolded both the servant and the monk and drove them far away. After that, Tharpa used the Buddha's secret as he used sound and changed it wrongly. Taking up wrong ascetic practices, he ate corpses from the charnel ground, wore animal skins, and relied on the fierce beings of the charnel ground, such as black jackals, jumping skeletons, rakshasa hands, carnivorous birds, vultures, corpse-eating pigs, etc., stealing the lives of all beings. He gathered many prostitutes and lived by indulging in great lust. Because of this, after death, he went through endless evil destinies, and in the end, he was called Rudra Tharpa Nagpo (Black Rudra), who controlled the realm of form and below, and believing in flesh and blood, became an obstacle harming sentient beings. At that time, even the forms of glorious Hayagriva and others could not subdue him, so Vajrapani transformed into great glory, entered his body and suppressed him, and only then did he begin to obey orders and participate in activities. From under his feet came a great cry of suffering and confession, confessing his previous sins, and he was subdued after promising to be a servant together with his wife. That is to say, for those lineages that cannot be subdued by manifest actions alone, such as demons and Yama, he manifested even more terrifying body, speech, and mind to punish and subdue them. Third, there are three aspects to identifying the meaning of the occasion: identifying the mandala, identifying Rudra, and identifying the time and the teacher. The first point is divided into two parts: stating the argument: Is the mandala of the wrathful deity in this context of self-nature or emanation? If it is the former, it contradicts the explanation that the mandala is elaborated for the sake of taming beings; if it is the latter, it contradicts the chapter on the mandala of the wrathful deity's self-nature, which explains that it is self-manifest in Akanishta. Second, clearly explaining the answer to this: Samantabhadra is inherently present in the mandala of the wrathful deity, and therefore such a vision appears, which is confirmed by "the mandala of self-nature." Showing it as an emanation is for the sake of taming beings.
Chinese
从了知显现的计划本身出发，说了相符的道理。但化身自相的坛城调伏自相的所化是不存在的，然而就像那样示现幻化游戏的。导师的道理也是，对于众生相续中存在那样种姓的那些，作为以那样的方式调伏的例子，就像工匠等之前先设置例子一样。而且，自性坛城从法界中自显现的时候，自显现智慧的游舞显现，是由于顶上有饮血坛城安住的能力而任运成就的自显现。从那之中，对于所化世间那样显现，就像法界的月亮在水器中显现一样。而且，从寂怒的自显现之外，他显现圆满受用，像水中的月影一样显现，是化身。如《经庄严论》中说：如水和虚空中的月影。就像以法身的虚空，报身的月亮，在所化的水中显现为化身的例子一样。不是先前寂静的自性后来转变为忿怒，而是本来就那样任运成就而安住，也没有时间上的差别。因为所说的法界那样安住，在安置能说的论典时，不能同时显示，所以依次宣说，并且化身是语言表达的。第二，确定鲁扎，分为二，首先是提出辩论：这里所说的鲁扎是普通人吗？还是化身？如果是前者，因为说是大饿鬼罗刹，所以摄持色界不合理，因为是欲界，并且没有获得禅定的等持，并且见到大吉祥的容颜，成为真实的所化也不合理，因为没有和大吉祥共用一个行境。如果是后者，感受三恶道的痛苦是不合理的。第二是回答，分为二，首先是第一个方面的回答：即使是欲界，摄持色界也没有矛盾，因为在欲界的所依上获得圣位，所以摄持色界，并且以前的业不可思议，所以由此摄持。欲界的大饿鬼
English
From the perspective of understanding the very plan of manifestation, it is explained in a concordant manner. However, there is no subduing of self-characterized disciples by a self-characterized mandala of emanation. Nevertheless, it is like demonstrating the play of illusion in that way. The Teacher's reasoning is also that for those beings in whose continuums such a lineage exists, it serves as an example of taming in such a manner, just as one sets up an example before craftsmanship and so forth. Moreover, when self-manifestation arises from the realm of the self-nature mandala, the play of self-manifesting wisdom appears, spontaneously accomplished through the power of the blood-drinking mandala residing on the crown of the head. From that, the appearance in the world of those to be tamed is like the moon in a water vessel appearing from the realm. Furthermore, the complete enjoyment of other-manifestation arising from the self-manifestation of peaceful and wrathful deities, appearing like the moon's reflection in water, is the emanation body. As stated in the Ornament of the Sutras: 'Like the moon's reflection in water and the sky.' It is like the example of the Dharma body's sky, the Enjoyment body's moon, and the emanation body appearing in the water of those to be tamed. It is not that the peaceful nature was transformed into wrathful later, but it has always been spontaneously accomplished and abiding in that way, without any difference in time. Because the realm of what is to be expressed abides in that way, it is not possible to show it all at once when arranging the treatises of what can be expressed, so it is spoken of sequentially, and emanation is verbal expression. Secondly, identifying Rudra, there are two parts. First, raising the debate: Is the Rudra spoken of here an ordinary person or an emanation? If the former, since it is said to be a great hungry ghost demon, it is not reasonable to control the form realm, because it is in the desire realm and has not attained the samadhi of meditative absorption, and it is also not reasonable to see the face of the Great Glorious One and become an actual disciple, because it does not share the same sphere of activity as the Great Glorious One. If the latter, it is not reasonable to experience the suffering of the three lower realms. Second, the answer is in two parts. First, the answer to the first aspect: Even though it is in the desire realm, there is no contradiction in controlling the form realm, because one attains the noble ground on the basis of the desire realm, thus controlling the form realm, and because the power of previous extraordinary karma is inconceivable, it controls it. The great hungry ghost of the desire realm
Chinese
仅仅是口头上说说，并不会得不到禅定。即使想要所依，获得色界的禅定也不矛盾。因为经中说，欲界的凡夫可以获得无色界的禅定，如同欲界的圣者一样。所谓“夜叉罗刹大”，实际上也表示其禅定和神通广大。如果说要见到大吉祥天的面容，必须行持具有同一福分的行境，那就太过分了。因为见到六能仁的众生，也会陷入与能仁行持同一行境的过失。并且，见到天人、畜生、无情物等的时候，也会陷入与他们行持同一行境的过失，这个过失是无法避免的。因此，这里所说的鲁扎及其眷属，虽然显现为凡夫，但实际上并非凡夫。如同圣者为了使众生厌离，而幻化出地狱和饿鬼的世界一样。自显的导师是慈悲的显现方式，本来就存在的忿怒尊在色究竟天显现的奇妙变化，实际上是作为大享用忿怒尊的游舞而如此显现的。如果说因为饿鬼等显现为凡夫的形象就是凡夫，那就太过分了。因为调伏众生的能仁们，也显现为凡夫的形象，以及生老病死、疾病和战争等幻化，但实际上也会变成凡夫吗？还有，在色究竟天显现的抬宝座的狮子等，也会变成凡夫吗？如果承认，那么五功德的游舞本身，就是以力量等方式存在的状态，自显的表诠，已经清楚地说明了这是胜者的游舞。第二方面的回答是，不会体验到恶趣的自相痛苦，因为鲁扎本身就是自显智慧的幻化显现。所谓“以先前依止的力量，一切智者已经看到”，并不是说这种显现的鲁扎具有这种能力，而是说将来世间出现的具有自相的鲁扎，是由这样的因缘所产生的。而且，在共同的经部中也说，弥吞索朗坚（持一千指鬘者）杀了一千个人，用一个不够的指头做成指鬘。佛陀调伏了他，并显示他没有罪过，这也是如来以化身杀化身之人的行为。