Chinese
具有上等见解的瑜伽士，视如顶上的珍宝并敬奉。具有中等三摩地的瑜伽士，视如君主大权者并敬奉。下等具有行持的瑜伽士，视如迎请大尊者并敬奉。而对于不守誓言的瑜伽士，视为应受惩罚之处，又怎能敬奉呢？这是往昔上师们的教言。因此，对于安住誓言的瑜伽士，无论有何需求，我们都应圆满成办。如果未能在勇士大吉祥黑汝嘎面前，如所承诺般地完成，愿我们头颅破裂、身体断截、心如碎块般腐烂。如是宣说了立誓之语。第十四，将事业之果系于誓言。真实语。立誓之后，他们的所有妻眷、姐妹、母亲和女儿，瞬间来到坛城中，齐声说道：我们所有鲁扎眷属，皆为大勇士之仆从。祈请大勇士赐予我们事业之成就。然后，薄伽梵大喜金刚将金刚杵赐予眷属之手，并授予金刚夜叉女等名字之灌顶，安置于坛城外围。那么，此第十五章所说的鲁扎，是自生还是化生呢？若是自生，则有违背经、诀、理三者的过失。违背经教的过失在于，此经中说：见到愤怒尊众大集会，有九百头、千八百手、八百足，安住于炽燃大火之中。违背口诀在于，释论预言中说：此等威力非自生者所有，无疑是化生者。违背理证在于，罪恶越大，越能成佛，因为鲁扎是自生的。又，如果鲁扎是化生，则有违背经、诀、理三者的过失。违背经教的过失在于，此经中说：由迷妄的分别念所安立
English
The yogi with the highest view is seen and honored as a jewel on the crown. The yogi with intermediate samadhi is seen and honored as a great lord. The lowest yogi with conduct is seen and honored as a great welcoming figure. But how can a yogi who does not abide by their vows be seen and honored as a place of punishment? So said the former lamas. Therefore, we should accomplish completely whatever is needed by the yogi who abides by their vows. If we do not accomplish what we have promised before the great hero, glorious Heruka, may our heads be shattered, our bodies cut apart, our hearts turned into pieces and rot. Thus, they spoke the words of the oath. Fourteenth, the fruit of the activity is bound to the circle by oath. Truthfully. After the oath, all their wives, sisters, mothers, and daughters came to the mandala in an instant, and all said in one voice: We, all the Rudra retinue, are servants of the great hero. We beseech the great hero to grant us the accomplishment of activity. Then, the Bhagavan Great Delight gave the vajra to the hands of the retinue and bestowed the empowerment of names such as Vajra Rakshasi, and placed them outside the courtyard of the mandala. Now, is this Rudra mentioned in the fifteenth chapter self-created or emanated? If it is self-created, there is the fault of contradicting the three: scripture, instruction, and reason. The fault of contradicting scripture is that in this very text it says: The great assembly of wrathful ones was seen with nine hundred heads, one thousand eight hundred hands, eight hundred feet, dwelling in the midst of a great blazing fire. The contradiction to the instruction is that the commentary prophesies: These powers are not possessed by self-created ones, there should be no doubt that they are emanated ones. The contradiction to reason is that the greater the sin, the more one will attain enlightenment, because Rudra is self-created. Again, if Rudra is emanated, there is a fault of contradicting the three: scripture, instruction, and reason. The fault of contradicting scripture is that in this very text it says: Established by the delusion of ignorance
Chinese
执着于“拉”这个词，密诀就像指南针一样。恶业和烦恼是自生习气。意思是说，化身自己就没有必要了。为什么呢？因为没有可调伏的自生者。又有人说，因为担心以后会发生，所以进行恐吓。对此，没有必要，如果以前没有实际发生，以后也不会发生，因为因缘没有差别。对此，嘉 gap gong ba 说：这里实际发生的是化身，这些外表相似的自生者，即使没有这么大的力量，也是存在的，所以要像两者一样了解。藏巴嘉因顿说：实际发生的这个既是化身也是自生，最终从道上示现十二行谊，所以是化身，因为有潜在的障碍，所以也是自生。杰卓普巴认为，在没有得到注释和预言之前，是自生，得到之后认为是化身。但我认为，一般来说，应该考察化身和自生的定义是什么。如果先前已经圆满成佛，为了利益众生，以慈悲心化现，则称为化身。如果通过道次第逐渐调伏自相续，安住于道上并成佛，则称为自生。那么，早期智者们的观点和所有矛盾的消除就像少量的食物一样清晰。如果将具有功德显现者视为化身，将具有过失显现者视为自生，那么，为了利益众生，化现为佛和菩萨，以及化现为妓女等，也都会成为自生，并且由有漏的福德分所形成的魔鬼和妖精等具有神通和多种神变者，也会成为化身的过失。如果说佛和菩萨化现为罪人和穷人等，是因为出于目的而示现那样的行为，那么，就不能用个人的智慧来衡量与那些行为相符的经文，因为佛
English
Attachment to the word "La," the secret instruction is like a compass. Bad karma and afflictions are self-arising habitual tendencies. It means that the emanation itself becomes unnecessary. Why? Because there is no self-arising being to be subdued. Some say that threats are made out of fear of what might happen in the future. To this, there is no need, for if it has not actually happened before, it will not happen in the future, because there is no difference in causes and conditions. To this, Gya Gap Gongpa says: What actually happens here is the emanation, and these self-arising beings with similar appearances also exist without this much power, so one should understand them as both. Tsangpa Jinton says: This actual occurrence is both emanation and self-arising, ultimately showing the twelve deeds from the path, so it is also an emanation, and because there are latent obscurations, it is also self-arising. Je Drophukpa considers it self-arising until the commentary and prophecy are obtained, and considers it an emanation after they are obtained. But I think that, in general, one should examine what the definitions of emanation and self-arising are. If one has already attained complete enlightenment in the past, and emanates out of compassion for the benefit of sentient beings, then it is called an emanation. If one gradually tames one's own continuum through the stages of the path, abides on the path, and becomes enlightened, then it is called self-arising. Then, the views of the early scholars and all the contradictions are as clear as a small amount of food. If one considers those with virtuous appearances as emanations, and those with faulty appearances as self-arising, then, for the benefit of sentient beings, those who emanate as Buddhas and Bodhisattvas, and those who emanate as prostitutes, etc., would also become self-arising, and the faults of demons and spirits, etc., formed from contaminated merit, possessing clairvoyance and various magical powers, would also become emanations. If it is said that the emanations of Buddhas and Bodhisattvas emanate as sinners and the poor, etc., because they show such behavior out of purpose, then one cannot measure the scriptures that conform to those behaviors with personal intelligence, because the Buddha
Chinese
诸佛和伟大的菩萨们的行为是不可思议的。然而，如果按照经文来推断，在这个贤劫过去之后，在一个名为“世界被灰烬覆盖”的世间，如来灰烬自在音将证得圆满正等觉，这是从总集密意经中被预言的，并被作为决定性的预言。正在讲解的涅槃经的预言，要么是考虑到其自性，要么是考虑到其他时间，并被认为是外道自在天的传承。此外，在涅槃经中说：“种姓之子，在那时那刻，魔王恶者就是我，不要作其他想法。”这个预言被认为是决定性的预言，总集密意的预言被认为是直接的预言，因此仅仅是化身。认为在一个心识流上，化身和自生传承在同一时间同时存在，这是愚蠢至极的人们的臆想。还有一些人，承认实际发生的事情是化身或自生传承中的任何一种，并认为存在与之相似的另一种，这是不合理的。章节的名称是：直接。秘密精华的真实性与意义相符。由于忿怒本性的坛城的云朵完全展开，斩断并设定界限，所以是章节，即向上计数第十五个的意义。现在要讲解第十六章。从法蕴的角度来说，上等的法蕴是三者——基础、道、果中的道，显示四种显现中的道显现，道有方便和解脱两种，显示解脱道，次第和顿悟两种，显示次第，三种特征中显示因缘进入的特征，中等的五种中是传承意义，其中十种中显示忿怒语的坛城，顺便显示三摩地，显示供养，主要显示咒语，下等的十种中是交错界限的投射和收摄，以及其他的共同行为。如此显示的第十六章有三种：计数，所说之事作为历史来讲述，直接。在显示忿怒本性的坛城之后，现在显示那些的咒语坛城，因此从那里开始连接。世尊欢喜
English
The deeds of the Buddhas and great Bodhisattvas are inconceivable. However, if we infer from the scriptures, after this Fortunate Aeon has passed, in a world called "Covered by Ashes," the Tathagata Ashes自在音 will attain perfect enlightenment, as prophesied in the General Sutra of the Gathering of Intentions, and taken as a definitive prophecy. The prophecy in the Nirvana Sutra that is being explained, either considering its own nature or considering another time, is taken as a prophecy concerning the self-existent Rudra. Furthermore, in the Nirvana Sutra, it says, "Son of lineage, at that time, the evil Mara will be myself; do not think otherwise." This prophecy is taken as a definitive prophecy, and the prophecy of the Gathering of Intentions is taken as a direct prophecy, thus it is merely an emanation. To believe that on one stream of consciousness, both an emanation and a self-existent lineage exist simultaneously is to be recognized as the arbitrary belief of foolish Tirthikas. Furthermore, some people acknowledge that what actually occurred is either an emanation or a self-existent lineage, and believe that there is another one similar to it, which is unreasonable. The chapter's name: Direct. The essence of the secret essence is consistent with certainty. Because the clouds of the wrathful nature's mandala are fully expanded, cutting and setting boundaries, it is a chapter, meaning the fifteenth counted upwards. Now, the sixteenth chapter will be explained. From the perspective of the Dharma aggregates, the best Dharma aggregate shows the path from the three—basis, path, and fruit; shows the path appearance from the four appearances; shows the liberation path from the two paths—means and liberation; shows the gradual from the two—gradual and simultaneous; shows the characteristic of entering through conditions from the three characteristics; from the middle five, the meaning of the lineage; from those ten, shows the mandala of the wrathful speech; incidentally shows samadhi; shows offerings; mainly shows mantras; from the last ten, the interlaced boundaries of projection and retraction, and also shows through other common practices. Thus, this sixteenth chapter that shows has three parts: counting, recounting what was said as history, direct. After showing the mandala of the wrathful nature, now showing the mandala of those mantras, therefore connecting from there. The Bhagavan rejoices.
Chinese
为了通过伟大的事业以忿怒尊坛城的盛大集会来履行真言的誓言，如来忿怒尊饮血尊五部尊及其眷属的集会，从宣说其身、语、意、金刚智慧的威猛吼声中，提取出胜过三摩地语坛城之义的以下内容。章节的结尾有二：语坛城及其功德。第一部分有两个要点：诸神的真言或心咒，以及迎请等事业次第的真言。第一部分又有三点：念诵。首先，生起饮血尊父母十尊的根本，并伴随真言。其次，迎请。在此，如果不了解明现的次第，就会有像失去味道的甘露一样的解说之过。如果以汇集的忿怒尊仪轨次第为准，则分为前行、正行、结行三部分。前行是：在与正行相符的地方，按照正行准备供品，如法顶礼，设结界，忏悔，立誓，加持降临，加持供品。正行正文的内容是：讲述忿怒尊出现的缘起，生起三摩地坛城，迎请并融入自性坛城，献上内外秘密供品，立誓，赞颂，祈愿。念诵真言等八个部分。第二，在生起三摩地坛城时，首先像根本一样修持三个三摩地。然后观想宫殿，像第十七章所说的那样，用词句进行明观。像第十五章那样，生起自生的奇妙集会三十尊神众。其他子尊用此处所说的真言生起。像第十七章那样，用词句进行明观，灌顶加持，像根本一样进行。从此处所说的迎请智慧尊开始，端正经文，进行赞颂和念诵。结行的次第是：会供，布施残食，坚固地母，收摄坛城，分配，护身，行为安住于恒常的三摩地中。也就是说，自生神众以三摩地的摄持各自安住于自己的座位上。
English
In order to accomplish the vows of mantra through the great assembly of the wrathful mandala, the following is extracted from the proclamation of the body, speech, mind, and vajra wisdom, along with the terrifying roar, of the assembly of the Tathāgata wrathful great blood-drinker, the five families with their consorts, which surpasses the meaning of the samādhi speech mandala. There are two parts to the end of the chapter: the speech mandala and its qualities. The first part has two main points: the mantras or heart mantras of the deities, and the mantras of the order of activities such as invocation. The first main point also has three points: recitation. First, generating the root of the ten blood-drinking father-mother deities, along with mantras. Second, invocation. Here, if the order of manifestation is not understood, there will be the fault of explanation like nectar that has lost its taste. If we take the condensed wrathful ritual sequence as the standard, then it is divided into three parts: preliminary, main, and concluding. The preliminary is: in a place that is in accordance with the main part, prepare the offerings according to the main part, perform prostrations properly, establish boundaries, confess, make vows, bestow blessings, and bless the offerings. The content of the main part of the text is: explaining the origin of the wrathful deities, generating the samādhi mandala, invoking and merging the self-nature mandala, offering outer, inner, and secret offerings, making vows, praising, and making aspirations. There are eight parts including mantra recitation. Second, when generating the samādhi mandala, first practice the three samādhis as in the root. Then visualize the palace, and as described in chapter seventeen, clarify with words. Like in chapter fifteen, generate the thirty deities of the wondrous assembly of self-born deities. Other offspring are generated by the mantras described here. As in chapter seventeen, clarify with words, empower, bless, and perform as in the root. Starting from the invocation of the wisdom beings as described here, straighten the text and praise and recite. The concluding sequence is: conduct the feast, offer leftovers, sustain the earth, dissolve the mandala, distribute, protect the body, and abide in the constant samādhi of conduct. That is, the self-born deities abide in their respective seats by the control of samādhi.