Chinese
通过……的方式，为了使所化众生的意乐显得悦意，将六歌之正文的词义进行分类和界定，并确定界限，因此称为品，其数量共有二十二。现在是讲述第十四品的内容。如果说有“悦意品”这样的名称，那么，佛陀是否会有悦意或不悦意呢？如果这样认为，就会变成执着。虽然佛陀没有悦意或不悦意，但为了使所化众生圆满二资粮，显现悦意并没有矛盾。《秘密藏续》即《真实性决定续》的注释，名为《阐明续义明灯如意宝》中，对第十四品的正文意义进行了详细解释。到此为止，也可以称为“通过证悟而自我解脱”，慈悲寂静续的正文意义的法已经圆满。现在要讲解第十五品，如果从法类划分的角度来看，对于上等根器者，法类包括基、道、果三者，主要阐述了错误的根源。在鲁扎的形象中，佛陀显现在智慧面前，这是果；鲁扎行走于道，这是道的展示；道有方便道和解脱道两种，两者都展示。三种特征中，展示了因缘进入和果达到究竟的特征。在次第和同时两种方式中，两者都展示。四种显现中，展示了错误根源、道和果的显现。对于中等根器者，有五种法类，展示了开端和续的意义。续的意义有十种，整个正文展示了忿怒本尊的坛城。如果将这十种视为百种的自性，那么在坛城的基础上展示了行为。通过对鲁扎进行灌顶，展示了灌顶；通过对鲁扎进行誓言，展示了誓言。对于下等根器者，有十种引导讲述法类的方法的词语，即隐喻、密意、口诀、开刀、消除障碍、总结要义、象征、比喻、交叉界限、扬弃和摄集。此外，还展示了三种共同行。因此，要展示的第十五品有两个意义：展示品的正文和展示品的名称。首先，展示品的正文有两个要点：普贤王如来显现为忿怒本尊坛城，以及这样做的必要性。首先，普贤王如来显现为忿怒本尊的
English
Through the means of... in order to make the minds of those to be tamed appear pleasing, the words and meanings of the six songs are categorized and defined, and boundaries are established, hence it is called a chapter, of which there are twenty-two. Now, we are explaining the meaning of the fourteenth chapter. If there is a name like "Pleasing Chapter," then does the Victorious One have pleasure or displeasure? If you think so, it will become attachment. Although the Victorious One does not have pleasure or displeasure, there is no contradiction in appearing pleasing in order to perfect the two accumulations of those to be tamed. In the commentary on the Guhyagarbha Tantra, the Certainty of Suchness Tantra, called "The Lamp that Clarifies the Meaning of the Tantra, the Wish-Fulfilling Jewel," the meaning of the text of the fourteenth chapter is explained in detail. Up to this point, it can also be called "Self-Liberation through Realization," the Dharma of the meaning of the compassionate and peaceful tantra is complete. Now, we will explain the fifteenth chapter. If we consider it from the perspective of identifying the categories of Dharma, for those of superior intellect, the categories of Dharma include the three: ground, path, and fruition. It mainly elucidates the root of error. In the form of Rudra, the Victorious One appears before the mind, which is the fruition; Rudra walks the path, which is the demonstration of the path; the path has two types: the path of means and the path of liberation, both of which are demonstrated. Among the three characteristics, it demonstrates the characteristics of the entry of conditions and the ultimate completion of the fruit. In the two ways of gradual and simultaneous, both are demonstrated. Among the four appearances, it demonstrates the appearances of the root of error, the path, and the fruit. For those of intermediate intellect, there are five categories of Dharma, which demonstrate the beginning and the meaning of the tantra. The meaning of the tantra has ten aspects, the entire text demonstrates the mandala of the wrathful deities. If these ten are considered as the nature of a hundred, then conduct is demonstrated on the basis of the mandala. By bestowing empowerment on Rudra, empowerment is demonstrated; by entrusting vows to Rudra, vows are demonstrated. For those of inferior intellect, there are ten words that guide the method of explaining the categories of Dharma, namely: metaphor, secret intention, oral instruction, surgery, eliminating obstacles, summarizing the main points, symbol, analogy, intersecting boundaries, rejection, and collection. In addition, it also demonstrates the three common practices. Therefore, the fifteenth chapter to be demonstrated has two meanings: demonstrating the text of the chapter and demonstrating the name of the chapter. First, demonstrating the text of the chapter has two main points: Samantabhadra manifests as the mandala of the wrathful deities, and the necessity of doing so. First, Samantabhadra manifests as the wrathful
Chinese
于坛城中显现聚集者，即是“之后如来……”聚集等语。此处存在。之后，意为在此之前寂静之坛城，与忿怒之会众，以及略微展示剩余之形象。因此，此处展示忿怒尊之坛城。所谓“一切如来之主”，一切如来聚集为五部，而五部一切之主，即第六佛普贤王如来。所谓“以一切佛之自性”，寂静与忿怒之佛坛城一切之意，以一与多分离之方式，任运成就之自性普贤王如来，于忿怒之坛城中显现聚集。因此，于忿怒之坛城中，显现聚集身大手印。何为大手印？一般而言，忿怒尊有三种，即大智慧之忿怒尊，乃是证悟无我之智慧，因此能摧毁分别念之相，故为忿怒尊。如《幻化金刚》所云：“真实大智慧，摧毁相故为，忿怒尊之胜。”大圆满智之忿怒尊，乃是自明之智慧，因此能主宰二取所摄之法，并从根摧毁轮回之种子，故为忿怒尊。如《幻化广大》所云：“自明智慧国王者，摄持十方诸界已，一切融入无缘界，一切转为忿怒众。”大手印之忿怒尊，乃为调伏难调之有情，而显现身色、面容、手印与饰物等。其中有三种形象，即仙人忿怒之形象，侏儒孩童之形象，以及大威德怖畏之形象。此处乃是大威德怖畏之形象，具备炽燃之九种舞姿。如是，三种忿怒尊中，此处所展示乃大手印之忿怒尊。第二，展示其必要性，分为二：论基之因，与论基之体性。首先，论基之因分为三：迷谬之因，迷谬之果，以及于此一切智智之意
English
Manifesting and gathering in the mandala, that is, "Then, the Tathagata..." gathering, etc., exists there. "Then" means that before that, there was the peaceful mandala, the gathering of wrathful deities, and a slight display of the remaining images. Therefore, here the mandala of wrathful deities is shown. As for "the lord of all Tathagatas," all Tathagatas are gathered into the five families, and the lord of all five families is the sixth Buddha, Samantabhadra. As for "by the very nature of all Buddhas," the intention of all the peaceful and wrathful Buddha mandalas, in a manner that is one and separate from many, the spontaneously accomplished nature of Samantabhadra himself manifests and gathers in the mandala of wrathful deities. Therefore, in the mandala of wrathful deities, the body manifests and gathers as the great mudra. What is it? Generally, there are three types of wrathful deities. The wrathful deity of great wisdom is the wisdom that realizes selflessness. Because it destroys the characteristics of conceptualization, it is a wrathful deity. As it is said in the Magical Vajra: "True great wisdom is the best of wrathful deities because it destroys characteristics." The wrathful deity of great primordial awareness is the self-aware wisdom. Because it masters the phenomena gathered by the two entities and uproots and destroys the seeds of samsara, it is a wrathful deity. As it is said in the Expanded Magical Illusion: "The king of self-aware wisdom, having gathered the realms of the ten directions, dissolves everything into the realm of non-objectification. Everything transforms into a gathering of wrathful deities." The wrathful deity of the great mudra is the appearance of body color, face, hands, and ornaments in order to subdue those who are difficult to tame. There are three forms: the appearance of an angry hermit, the appearance of a dwarf child, and the appearance of great glorious majesty. Here, it is the appearance of great glorious majesty, possessing the nine dances of great blazing. Thus, among the three wrathful deities, here the wrathful deity of the great mudra is shown. Second, showing its necessity, there are two: the cause of the basis of discussion and the nature of the basis of discussion. First, the cause of the basis of discussion has three parts: the cause of straying, the result of straying, and the mind of the all-knowing one in relation to that.
Chinese
之后，他观察到调伏的时机已到。首先，展示堕落的原因是：那为什么呢？因为愚昧。那里有这样的话。那为什么呢？这样，展示大手印的忿怒尊，那有什么必要展示呢？为了调伏恶毒的鲁扎及其眷属而展示。又是，之后，世尊大乐，考虑到所调伏者的面容：坛城微尘数，化为无数的忿怒尊。因为所调伏者无数，为了以忿怒调伏之义故。何处有忿怒暴恶者，三有傲慢之主，以慈悲所发而调伏之故，忿怒尊如来而作。如是说。又是，那恶毒的鲁扎是谁呢？对于执著于愚昧的自我的分别念和考察，远离真实道者。因为，原因是执著于愚昧的自我的分别念，俱生无明，以及缘起遍计所执的无明，对于能取所取二者执著，将共相视为自相，从而远离了真实道的生起次第和圆满次第。特别地，过去在劫初形成之时出现的比丘黑解脱，他堕落的根源在于，对于如来所说的四句经，按照字面意思使用，没有领悟隐藏的秘密。因为，没有领悟隐藏的秘密，自性秘密的心要的见解如是。对于隐藏的秘密执著。因为，对于作为象征的道、缘起、文字的传承中，在塔那和嘎那等之中，以符号或声音的方式隐藏的秘密，轮回的四种事物执著。对于那些混乱地使用，对于因和果愚昧。因为，对于从因产生的善与恶的果报，增上生和恶趣的意义愚昧，即是不知晓。第二，堕落的果报有两种：异熟果感受痛苦，以及等流果成熟为鲁扎。第一，异熟果感受痛苦有两种：转生到地狱，以及转生到饿鬼。第一，转生到地狱是：有之种子……感受。
English
After that, he observed that the time for subduing had arrived. First, showing the cause of falling is: Why is that? Because of ignorance. There are such words there. Why is that? Thus, showing the wrathful deity of the Great Seal, why is it necessary to show that? It is shown in order to subdue the malicious Rudra and his retinue. Also, after that, the Bhagavan, the Great Joy, considering the faces of those to be subdued: mandalas with dust-like particles, transform into immeasurable wrathful deities. Because the beings to be subdued are immeasurable, for the sake of subduing them with wrath. Wherever there are wrathful and violent ones, the lords of pride in the three realms, because of subduing them with compassion, the wrathful one acts as the Thus-Gone One. Thus it is said. Also, who is that malicious Rudra? Those who are attached to the conceptualization of being ignorant of self and to examination, those who are separated from the true path. Because, the cause is the ignorance that arises together with the conceptualization of being ignorant of self, and the ignorance of dependent origination, being attached to both the apprehended and the apprehender, seeing the general characteristic as one's own characteristic, thus being separated from the true path of the generation stage and the completion stage. In particular, the monk Black Liberation who appeared in the past at the time of the formation of the eon, the root of his fall was that he used the four-line scripture spoken by the Thus-Gone One according to the literal meaning, without understanding the hidden secret. Because, without understanding the hidden secret, the view of the essence of the secret of self-nature as it is. Being attached to the hidden secret. Because, in the symbolic path, the lineage of letters, in Tana and Gana and so on, being attached to the hidden secret, the four things of samsara, hidden in the manner of symbols or sounds. Using those in a confused manner, being ignorant of cause and effect. Because, being ignorant of the meaning of the fruits of good and evil arising from causes, higher realms and lower realms, that is, not knowing. Second, there are two results of falling: the result of maturation, experiencing suffering, and the result of similarity to the cause, maturing into Rudra. First, there are two types of experiencing suffering as the result of maturation: transmigrating to hell and transmigrating to the realm of hungry ghosts. First, transmigrating to hell is: the seed of existence... experiences.
Chinese
那里有这样一段话："从存在的种子粗暴地抛出，便生于无间地狱中。" 这句话的意思是，由于导致投生于三有的因，以及恶业和烦恼的粗猛习气，像巨箭一样被抛出，便生于痛苦无间的热地狱中。那里极其炽热……在那八处地方。 这句话的意思是，在那地狱中，由于极其炽热的难以忍受的剧烈痛苦，身心极其煎熬，心想：唉，如果出现比这炽热的痛苦更加寒冷的痛苦，那该多好啊！就在生起这种想法的瞬间，由于寒冷的痛苦而极其颤抖，身体像莲花一样裂开的剧烈痛苦，身心极其煎熬。像这样的痛苦，炽热地狱的处所种类有八种，即：复活地狱、黑绳地狱、众合地狱、叫唤地狱、大叫唤地狱、热地狱、极热地狱和无间地狱等八种痛苦。极度寒冷的地狱处所种类也有八种，即：疱生地狱、疱裂地狱、紧牙地狱、阿啾啾地狱、呼呼地狱、青莲花裂地狱、莲花裂地狱、大裂地狱等八种寒冷地狱。在那里要待多久呢？要经历穿梭于世界，经历一万二千个大劫。 这句话的意思是，每个大劫毁灭的时候，刹那间转移到其他世界的地狱处所，经历地狱的痛苦，八十个中劫算作一个大劫，就这样要经历一万二千个大劫，感受无法忍受的寒热痛苦。第二，讲述转生为饿鬼的情况：从那以后，各种……生于六道。 那里有这样一段话："从那以后，各种成熟的果报耗尽……" 这句话的意思是，从地狱处所转生到饿鬼处所，这表明了这一点。也就是，杀害、殴打，以及不符合标准的随心所欲的降伏行为，恶语相向，对破誓言者心怀恶意，以及因傲慢而自大等等，这些成熟的果报