English
For the great master who embodies the completion of the three kayas, the wisdom of equal qualities and accomplished activities is also completely perfect. From the very beginning, the five essences of body, speech, mind, qualities, activities, and wisdom are spontaneously perfect. Because the field of activity is completely pure, it is Samantabhadra. In each wisdom, there is also a great gathering of five fives, and the self-born wisdom is unified in one aspect, so it is the Great Bindu. Ho syllables are harmonious. Praise to the five qualities. Straight. Om syllables are harmonious. The very awareness that is not focused on anything, appearing like an illusion, the realm of equality where appearance and emptiness are non-dual, is the quality of the palace. The boundless realms of the six victorious ones, appearing everywhere and accomplishing the benefit of beings, are the qualities of the realms. From each pore of the hair, various rays of light emanate, which are the qualities of the rays. Each of the goddesses of the five desirable qualities is spontaneously accomplished from all the boundless desirable qualities, and the goddesses of form, etc., dissolve into the eyes, etc., which are the qualities of enjoyment. Other than that, there are various qualities, such as the body being like the moon, the speech like the sun, and the mind not being stained by the faults of sins, like a lotus, on the throne lifted by five sentient beings such as lions. The qualities are spontaneously accomplished, and the great jeweled throne appears as its own manifestation, which is the quality of the seat. Ho syllables are harmonious. Praise to the five activities. Straight. Om syllables are harmonious. The pure Dharmakaya, the impure Nirmanakaya, and the intermediate Sambhogakaya realms, as numerous as the atoms of the ten directions, are created by the Buddhas, so they are the activities of benefiting sentient beings. Activities as numerous as atoms are also gathered into the four activities of pacifying, increasing, magnetizing, and wrathful. The teachers who perform these activities, the Nirmanakayas, are beyond the number of atoms in the realms, inconceivable and infinite. In a moment or a short time, without relying on effort, the four activities accomplish benefit and happiness, which is the spontaneously accomplished activity. Ho syllables are harmonious. General praise to the five: body, speech, mind, qualities, and activities. Straight. Om syllables are harmonious. All phenomena encompassed by samsara and nirvana, without exception, are originally abiding in the five: body, speech, mind, qualities, and activities. How is the way of abiding? Like the center of the five great snow mountains.
Chinese
因此指示道路。从四种显现中解脱迷惑。指示道路和三种果。从三种特征中，指示因的进入和果的究竟。从方便和解脱二者中，指示二者。从次第和顿悟二者中，指示二者。从中等的五法中，指示开端和续部意义。在续部意义的十个方面中，指示完整的忿怒本尊坛城。在此之外，指示行为。通过对鲁扎进行灌顶，指示灌顶。通过对鲁扎进行誓言封印，指示誓言。从最后的十法中，指示隐秘意趣口诀，象征譬喻，交错界限的投射和收摄。此外，通过三种共同行为进行指示。如此指示的第十五品有二。计数。此品的正文有两个共同要点：开端的因和开端的本质。第一个共同要点有三个：迷失的因，迷失的果，以及诸佛的慈悲观照到调伏的时机已经成熟。第一，正直。由于寂静坛城已经圆满，现在指示忿怒坛城，因此从那里开始连接。所有如来都汇集为五种姓，而所有种姓的主尊是普贤王如来。所有寂静和忿怒本尊的意趣，既非一亦非多，远离二元对立，其自性显现为忿怒坛城的法身大印。这是什么呢？一般来说，忿怒本尊有三种。大智慧忿怒本尊是证悟无我的智慧，它能摧毁分别念的相。正如《幻化金刚》所说：“真实大智慧，为摧毁相之故，是忿怒之尊。”大圆满智慧忿怒本尊是自性觉智，它能掌控由二元对立所包含的法，并从根源上摧毁轮回和涅槃的种子。正如《幻化广大》所说：“自性觉智之王，掌控十方诸界，一切融入无相虚空，一切皆化为忿怒之众。”大印忿怒本尊是为了调伏难调伏的众生而显现的身色和装饰。它具有愤怒仙人的装束，矮小孩童的装束，以及威严光辉的装束，是伟大的燃烧者。
English
Thus, it shows the path. From the four appearances, it liberates from delusion. It shows the path and the three fruits. From the three characteristics, it shows the entry of causes and the ultimate fruition. From the two, means and liberation, it shows both. From the two, gradual and simultaneous, it shows both. From the five intermediate dharmas, it shows the basis of discussion and the meaning of the tantra. In the ten aspects of the meaning of the tantra, it shows the entire wrathful mandala. In addition to that, it shows the conduct. By bestowing empowerment on Rudra, it shows empowerment. By sealing Rudra with vows, it shows vows. From the final ten dharmas, it shows the hidden intention of the oral instructions, symbolic examples, and the projection and absorption of intersecting boundaries. Furthermore, it indicates through the three common actions. This fifteenth chapter, which teaches in this way, has two parts. Enumeration. The text of the chapter has two general topics: the cause of the introduction and the nature of the introduction. The first general topic has three parts: the cause of straying, the result of straying, and the compassion of the all-knowing ones seeing that the time for taming has arrived. First, direct. Since the peaceful mandala is complete, and now the wrathful mandala is being shown, therefore, it is connected from there. All the Tathagatas are gathered into the five families, and the lord of all the families is Samantabhadra. The intention of all the peaceful and wrathful Buddhas is one and devoid of multiplicity, and by its very nature, it manifests as the great mudra of the wrathful mandala's body. What is it? In general, there are three types of wrathful deities. The wrathful deity of great wisdom is the wisdom that realizes selflessness, which destroys the signs of conceptualization. As it says in the Magical Net of Vajras: "The great wisdom of reality is the best of wrathful ones for destroying signs." The wrathful deity of great knowledge is the self-aware knowledge, which masters the dharmas contained by duality and destroys the seeds of samsara and nirvana from their roots. As it says in the Expanded Magical Net: "The king of self-aware knowledge, having subdued the ten directions and realms, dissolves everything into the non-objective space. Everything transforms into a gathering of wrathful ones." The wrathful deity of the great mudra is the appearance of body color and ornaments for the sake of taming those who are difficult to tame. It has the appearance of an angry sage, the appearance of a small child, and the appearance of great and majestic splendor, being a great blazing one.
Chinese
具有九种姿态。如是三尊忿怒尊中，此处宣说后者。为何需要如此？乃为调伏鲁扎。鲁扎等同于谁？即于因上迷妄执著为我的分别念，俱生之无明，以及于缘上遍计之无明，由于对能取所取二者显着执着，于共相上见为自相，故而远离真实之道生起次第和圆满次第者。特别是往昔成劫之时出现的比丘黑解脱，将错谬之基，如来之语四句，按照字面意义使用，对于隐藏之秘密，自性秘密之精要如实之义未曾领悟，于文字之续中，以表号或声音的方式隐藏之秘密，执着于轮回之四种法事物，对彼等胡乱使用，对于因上之善恶和果上之善趣恶趣之义理愚昧无知。第二，错谬之果有二，即异熟果感受痛苦，以及等流果成熟为鲁扎。初者有二，即说，转生于地狱。真实而言，由三有中产生之种子业和烦恼，以及自生粗猛习气所抛，于无间之极热地狱中产生。于彼处，由极热之剧烈痛苦，身心极其煎熬，心想若能比这更冷也好，瞬间又被寒冷之痛苦彻底冻僵，以及如莲花般绽裂之剧烈痛苦等，身心极其煎熬，如是痛苦，极热地狱之处所种类有，复苏地狱，黑绳地狱，众合地狱，嚎叫地狱，大嚎叫地狱，烧热地狱，极热地狱，无间地狱等八种痛苦，以及极寒之地种类有，疱生地狱，疱裂地狱，阿啾啾地狱，呼呼地狱，裂如青莲花地狱，裂如莲花地狱，大裂地狱等八种，于每一大劫坏劫之时，于其他世界之地狱处，瞬间转移，地狱之痛苦接连不断，中劫八十劫。
English
It possesses nine postures. Among these three wrathful deities, here, the latter is explained. Why is this necessary? It is to subdue Rudra. Who is equal to Rudra? It is the ignorance that arises simultaneously with the thought of being deluded about the cause as self, and the ignorance that is completely imputed on conditions. Because of the manifest attachment to the two, grasper and grasped, seeing the general characteristic as its own characteristic, they are those who are separated from the true path of the generation stage and the completion stage. In particular, the monk Black Liberation, who appeared in the past during the time of the formation of the eon, used the four-line words of the Sugata's teachings, the basis of error, literally. He did not realize the essence of the hidden secret, the essence of the secret of nature, as it is. He clung to the four phenomena of samsara, which are hidden in the letter lineage as symbols or sounds, and used them indiscriminately. He was ignorant of the meaning of good and evil in cause and the meaning of good and bad destinies in result. Secondly, there are two results of error: the result of complete ripening, experiencing suffering, and the result of corresponding cause, maturing into Rudra. The first has two: Enumeration: passing through hell. Truly, the seeds of karma and affliction produced in the three realms, and the rough imprints of self-generated karma, are thrown, and one is born in the extremely hot hell of no interval. There, the body and mind are extremely tormented by the intense suffering of extreme heat, and one thinks, 'If only it were colder than this,' but in an instant, one is completely frozen by the suffering of cold, and the body and mind are extremely tormented by the intense suffering of being torn apart like a lotus. Such suffering, the types of places in the extremely hot hell are: the reviving hell, the black line hell, the crushing hell, the crying hell, the great crying hell, the hot hell, the extremely hot hell, the uninterrupted hell, and so on, eight kinds of suffering. And the types of extremely cold places are: the blister hell, the bursting blister hell, the chattering teeth hell, the achuchu hell, the kyihud hell, the bursting like a blue lotus hell, the bursting like a lotus hell, the great bursting hell, and so on, eight kinds. During the time of the destruction of each great eon, one is transferred in an instant to the hellish places of other world realms. The suffering of hell continues uninterrupted for eighty intermediate eons.
Chinese
变成一个巨大的整体。在那里，经历了十二个千的难以忍受的寒热之苦。转生为饿鬼。正直。从地狱之处出生，然后显示出生于饿鬼之处，即杀害、殴打，以及未达到标准的自作主张的降伏与解脱，恶语，对持守誓言者心怀恶意，以及因傲慢自大而产生的各种成熟的果报都耗尽之后，出生于饿鬼之处，遭受饥渴的痛苦所折磨，看到外在的欲妙事物，如饮食等都变成恶心的呕吐物等，令人厌恶，具有外在的障碍，以及变成各种恶毒粗暴的事物，如沸腾的胆汁水和铁块等，具有火焰轮，看到食物，当靠近时却消失不见，身体极其消瘦，头身如山，四肢如荆棘，肢体不协调，如只有嘴和眼睛等，如此般地经历了六个大劫。对此，有些人说，从那以后，成熟的果报耗尽，行为停止，那么成熟的果报是通过经历耗尽，还是通过对治耗尽？如果通过经历耗尽，那么就不需要正确的道路了，因为成熟的果报是通过经历耗尽的。如果通过对治耗尽，那么三恶道就不是没有空闲之处了，因为可以进行对治。回答是，一般来说，业的清净方式是如其所是的。通过证悟而清净，即通过证悟无我的智慧，了知轮回与涅槃的一切法，虽然显现，但实际上是空性的，如同梦境或幻象一般，即使感受业的果报，也无法造成损害。通过忏悔而清净，即通过圆满四力忏悔，即使造作了五无间罪，也能得以清净。通过对治而清净，即以修持广大的善法来对治微小的恶业，使恶业的果报潜伏下来，无法造成损害。如果这三者都不具备，那么就是必须经历的业，因此是通过经历来清净的。因此，鲁扎·塔帕·纳波（Rudra Tharpa Nakpo）因为按照字面意思修持密咒，从而偏离了正确的道路。