English
At the time of attaining Buddhahood, subduing the appearing demons in the root and branch wheel of self-appearance is also self-appearance, therefore it is not self-characterized either, because it is self-appearance. It is also not an emanation, because an emanation depends on the appearance of other beings to be tamed, but this is self-appearance, therefore the difference between those to be tamed and the tamer is not established in meaning. Therefore, self-appearance is the first appearance from the very beginning. The name is the same as the sutra, but the meaning is different, because the time is different, the continuum of those to be tamed and the tamer is different, and the essence is one but appears as different differences. Third, identifying the time and the teacher is divided into two: whether the time is the same or different, and identifying whether the teacher of the tamer is the same or different. The first is divided into two, among which, refuting the argument: Here, it was subdued in beginningless time, and in the sutra it is said to be subdued, therefore the time is different, and in the sutra it is Jambudvipa, and here it is said to be Akanishta, therefore the place is also different, so they are not the same. The answer is: Here, it is shown in the realm of equality of the four times, so it is said to be beginningless time, it is not merely like before all years or kalpas. This teaching is also not necessarily fixed as only one like the Good Kalpa, because the miracles of the field of taming and time, appearing in a single moment in previous and subsequent kalpas and multiple worlds, are inconceivable. Therefore, beginningless time is an uncertain time relative to the essence, and it is not contradictory to identifying the time arranged as self-appearance appearing to beings, it is like that. Jambudvipa and Akanishta are also just the self-appearances appearing separately to the teacher and beings, it is not right to determine that Akanishta is only in this direction, because it is the appearance of pure Bodhisattvas and Buddhas, and wherever it pervades, Akanishta pervades. It is not like Akanishta of form, where there are other realms with different substances. The second is also divided into two, among which, refuting the argument: The subduing in the sutra and the subduing here, are they the same or different? If they are the same, in the sutra it is Vajrapani, and here it is said that Heruka subdued, therefore they are different. If according to the second statement, then "relying on the previous" and so on, seem to be in accordance with the sutra, is that so? The answer to the second is: In general, Vajrapani and Heruka are also not different, because from the perspective of the beings to be tamed.
Chinese
显现为愤怒尊的，安住于自显清净刹土中的黑汝嘎，虽然内外相似，但与经部相同也未必确定。因为也有与之相同的其他续部，如同拉辛和乔辛名字相同但意义不同一样。因此，如同自显现于色究竟天，以等持的游舞调伏一样，在所化众生的显现中，也显现为金刚手所调伏。时间和导师也是佛的行境，因此相同并不矛盾，因为这样能够加持。总而言之，如同显现狮子座，象征具有四无畏一样，为了象征战胜一切魔障和外道，以及以威力压服骄傲者，而显现为调伏鲁扎。那也是在获得菩提之时，必须显现调伏魔众，因此显示了最初摧毁鲁扎，即骄傲者的魔军之相，从而能够自在地掌控自显根本枝叶的显现。第二，正文的内容分为两部分：简要地阐述愤怒尊显现的方式，以及详细地解释其自性。第一部分是：在展示寂静坛城之后，从十方四时一切如来之大本体，吉祥普贤王如来，一切佛之身语意金刚的自性，法身离戏之状态中，未曾动摇，却在庄严浩瀚的刹土中，显现自显愤怒尊坛城，并显现为本自圆满报身，安住于化身愤怒尊生起的计划之中。第二部分分为两部分：所化之业力愤怒尊的生起方式，以及能调伏之智慧愤怒尊的调伏方式。第一部分分为两部分：提问必要性和解释答案。第一部分是：展示了计划中的报身，以及由此生起的化身愤怒尊坛城，那么其意图或原因是什么呢？第二部分分为两部分：由何因产生，以及在何果成熟。也就是说，化身愤怒尊的调伏需要报身愤怒尊，那么报身愤怒尊所作的奇迹在自显中如何显现，化身愤怒尊又如何在所化众生的世间
English
That which appears as the wrathful one, residing as Heruka in the self-manifest pure realm, although similar internally and externally, it is not necessarily certain to be the same as the Sutras. For there are other tantras similar to it, just as the names Lhasin and Chosin are the same but have different meanings. Therefore, just as the self-manifestation is subdued in Akanishta through the play of samadhi, so too, in the appearance of those to be tamed, it appears that Vajrapani has subdued them. Time and the teacher are also the realm of the Buddha, so it is not contradictory to be the same, because in this way it is possible to bestow blessings. In short, just as the appearance of a lion throne symbolizes the four fearlessnesses, it appears that Rudra is subdued as a symbol of conquering all demonic obstacles and opponents, and of completely dominating the power to subdue the arrogant. That is, at the time of attaining enlightenment, it is necessary to appear to subdue the demons, so it shows the manner of initially destroying Rudra, the army of arrogant demons, and thus one is able to freely control the appearance of the self-manifest root branches. Secondly, the meaning of the text is divided into two parts: briefly explaining the manner in which the wrathful one manifests, and explaining its nature in detail. The first part is: after showing the peaceful mandala, from the great essence of all the Tathagatas of the ten directions and four times, the glorious Samantabhadra, the essence of the body, speech, and mind vajra of all Buddhas, without moving from the state of the Dharmakaya free from elaboration, in the field of spontaneously present and dense array, the self-manifest wrathful mandala manifests as the naturally complete Sambhogakaya, and abides in the plan for the arising of the Nirmanakaya wrathful one. The second part is divided into two parts: the manner in which the karmic wrathful one of those to be tamed arises, and the manner in which the wisdom wrathful one of the tamer subdues. The first part is divided into two parts: asking about the necessity and explaining the answer. The first part is: the Sambhogakaya in the plan and the Nirmanakaya wrathful mandala arising from it have been shown, so what is its intention or reason? The second part is divided into two parts: by what cause is it produced, and in what result does it ripen? That is, the subduing of the Nirmanakaya wrathful one requires the Sambhogakaya wrathful one, so how does the miracle performed by the Sambhogakaya wrathful one appear in the self-manifestation, and how does the Nirmanakaya wrathful one in the world of those to be tamed
Chinese
导师为了调伏不净显现，就像水中的月亮一样，说明了关系的成立。此时，所调伏者和调伏者，虽然显现为善恶所产生的因果和善恶，但实际上没有善恶，因为本质的显现方式就是如此。因此，这和经部二者是作为基础和能形成者相关联的。以这样的方式，即使不同时也可以，即使能形成者和基础同时，基础也未必一定与能形成者相同，就像月亮和水中月亮的时间一样。然而，即使相同也不矛盾，因为这样能够加持。第一，由于执着于我和我所，将自己的心迷惑于人我的分别念，与生俱来的无明执着于我，以及一切法都像影像一样，只是名言，只是分别假立，却不了解这一点，而执着于真实成立，是遍计所执的无明，执着于所取境为我所，从而流转于轮回，成为有之因。被痛苦所逼迫，远离了能从轮回中解脱出来的甚深智慧，这些人是有为法普遍的因。在此之上，对于隐藏在续部教言中的甚深意义，极难证悟的自性之秘密，不了解，而对于结合解脱等隐藏的秘密，以粗暴的方式自我隐藏而公开炫耀地行持，并且对于善恶因和苦乐果之间的关系，对于果不欺骗的缘起愚昧无知，只是按照字面意思行持甚深秘密，进入颠倒之路的这些人，是罗刹产生的因，就像黑色的解脱一样。如是云：于佛平等和合续中云：过去之时先发生，大自在者常恒者，如来所说经典中，有情之理先发生，尔时一切诸有情，于邪见解勤精进，以见极度颠倒故，堕入无间大地狱。二是果实成熟之处有二：一是异熟果感受痛苦，二是等流果损害他人。第一
English
The teacher, in order to subdue impure appearances, like the moon in water, demonstrates the establishment of the relationship. At this time, the objects to be tamed and the tamers, although appearing as causes and effects generated by good and evil, and as good and evil, in reality there is no good or evil, because the way the essence appears is just like that. Therefore, this and the two sutras are related as the basis and the former. In this way, it is not necessary to be simultaneous, even if the former and the basis are simultaneous. The basis is not necessarily the same as the former, just like the time of the moon and the moon in the water. However, it is not contradictory to be the same, because it can be blessed in this way. First, due to clinging to "I" and "mine", one's own mind is deluded by the conceptual thoughts of self of person, and the ignorance that arises simultaneously clings to the self. And all dharmas are like images, just nominal, just conceptually established, but without understanding this, clinging to what is truly established, is the ignorance of complete imputation, clinging to the object of grasping as "mine", thus wandering in samsara and becoming the cause of existence. Those who are oppressed by suffering and are separated from the profound wisdom that can liberate from samsara are the general cause of conditioned phenomena. On top of this, for the profound meaning hidden in the tantric teachings, the secret of self-nature that is extremely difficult to realize, without understanding, and for the hidden secrets such as union and liberation, acting in a rude way, hiding themselves and openly flaunting, and for the relationship between good and evil causes and the results of happiness and suffering, being ignorant of the interdependence where the results are not deceiving, just acting according to the literal meaning of the profound secrets, those who enter the inverted path are the cause of the arising of Rakshasas, like black liberation. Thus it is said: In the Buddha's Equal Union Tantra: In the past, what happened first, the great sovereign, the constant one, in the sutras spoken by the Tathagata, the principle of beings happened first, at that time all sentient beings, will be diligent in wrong views, because of extremely inverted views, they will fall into the great hell of uninterrupted suffering. Secondly, there are two places where the fruit ripens: one is the fruition of experiencing suffering, and the other is the fruit of acting in accordance with the cause of harming others. First
Chinese
此外，关于转生于地狱的方式是：先前由嗔恨所引发的行为，如杀生等；以及傲慢和嫉妒的行为，对上师和道友怀有恶意、恶语相向和邪见等，这些违犯誓言的过失，乃是轮回的粗猛种子，即巨大的非福德，它会使人没有中阴身而直接被抛入金刚地狱，并在无间地狱中于一瞬间化生。在那里，他们会在多个大劫中遭受痛苦。那些地狱众生，因剧烈的酷热之苦而煎熬，当业力稍微减弱，接近解脱时，会看到寒冷地狱的景象，心想：如果能转生到比这更寒冷的地方，承受痛苦，那该多好啊！就在那一念之间，他们又转生到那里，被冰雪和暴风雪等严寒所冻僵，身体像莲花一样裂成四瓣或八瓣等，遭受剧烈的痛苦。难以忍受的痛苦接连不断地发生，他们会在多个劫中受苦。像这样，在无法忍受的地狱中，有极热的地狱，以及其他如热地狱、大叫唤地狱、叫唤地狱、合拢地狱、黑绳地狱、复活地狱等八种；极寒地狱则有像大莲花一样裂开的地狱，以及其他如莲花裂开地狱、青莲花裂开地狱、呜呼地狱、阿啾啾地狱、牙关紧咬地狱、青疱地狱、疱地狱等八种，它们彼此成对地交替转生。正如《念住经》中所说：‘造作无间业者，生于无间地狱，地狱之火长时焚，彼后生于大莲花，如是复活水疱狱，互相感受诸痛苦。’之所以这样说，是为了更详细地说明，与共同乘所说的从一劫等时间后才能从地狱解脱，并计算出年份不同的是，当转生到那些地狱时，如果世界坏灭，他们会转移到其他世界，在那里再次经历成住坏空，然后又会转生到其他地方，经历地狱的八种寒热之苦。而这些的寿命，要在十二千大劫中感受寒热之苦。