English
Thus it is said. In order to make the teachings remain for a long time, thereafter, the Bhagavan Great Joyful Glorious Heruka gave the three-pointed vajra, which is the symbol of authority, into the hands of the retinues of those arrogant ones, and conferred the empowerment of names to Vajra Yakshini and others, and arranged them in the outer courtyard on the outer layer of the inner mandala. So, is this Rudra spoken of in the fifteenth chapter self-originated or an emanation? If it is self-originated, then there is the fault of contradicting the three: scripture, key instructions, and reasoning. The fault of contradicting scripture is: In this very text it says, "Also seen were those great wrathful hosts, with nine hundred heads, one thousand eight hundred hands, eight hundred feet, dwelling in the midst of blazing great fire." What contradicts the key instructions is, in the commentary prophecy it says, "These powers are not possessed by the self-originated, do not doubt that they are emanations." What contradicts reasoning is: The greater the sin, the more one will become enlightened. Why is that? Because Rudra is self-originated. Again, if Rudra is an emanation, then it contradicts the three: scripture, key instructions, and reasoning. The fault of contradicting scripture is: In this very text it says, "Clinging to the delusion and speculation of self." What contradicts the key instructions is, in the Sparkha it says, "Bad karma and the self-arising habitual tendencies of afflictions, etc." What contradicts reasoning is: The emanation itself becomes unnecessary, why is that? Because there are no self-originated beings to be tamed. Again, if it is said that the mountain of sins is accumulated out of fear of what will happen later, then that is also unnecessary, if it has not actually happened before, it will not happen later either, because there is no difference in the causes and conditions. On this, Lama Gyagab Gongpa says, "What actually appears here is an emanation, and there are also self-originated ones similar in appearance to this, but without this much power, so both should be understood." Thus he says. Tsangwa Bitoen says that what actually appears is both self-originated and an emanation, ultimately showing the twelve deeds from the path, so it is also an emanation, and because there are latent obscurations, it is also self-originated. Secondly, the title of the chapter is, "The Secret..." Fifteenth. There it says, "From ascertaining the truth of the secret essence..."
Chinese
因此，“秘密”是指难以理解的；“精华”是指汇集精髓的；“彼性”是指排除其他的；“决定”是指没有怀疑的。“业”这个词是名称的基础。忿怒本性的坛城云，完全开展的第十五品。因此，忿怒本性圆满究竟果的坛城，以云朵般的量，在应调伏的弟子及其眷属面前，展示完全开展的经文词义，进行归纳和划分，以确定界限的意义，称为品。其中有二十品，这是从前往后数的第十五品的意义。秘密精华彼性决定的续的关联解释，即《阐明续义明灯如意宝》中，对第十五品的经文意义的详细解释。现在要讲解第十六品。如果从法蕴的角度来确定，那么上等根器的法蕴是基于地、道、果三者之中的道；道又分为方便道和解脱道，这里讲的是解脱道；从三种特征来说，这里讲的是因缘进入的特征；从一次和多次的顺序来说，这里讲的是次第；从四种显现来说，这里讲的是道显现。中等根器的法蕴有五种，这里讲的是续的意义。其中有十种事物，这里讲的是忿怒语的坛城。如果将这十种事物视为一百种的自性，那么在坛城的同时，也讲了三摩地，讲了供养，主要讲了真言。下等根器的法蕴有十种引导讲述的方法，这里讲的是交错、界限、投射和收摄。此外，其他的共同之处也会进行讲述。这里缺少母本第一百八十页和第一百八十一页的两张纸，如果以后找到，需要补上。等等。通过生起因缘的咒语来生起。其中，坛城的主尊金刚黑鲁嘎父母的咒语是：嗡，表示具有五种智慧，是根本咒。班杂 玛哈 师利 嘿噜嘎（藏文，梵文天城体，वज्र महा श्री हेरुक，vajra mahā śrī heruka，吉祥金刚大黑鲁嘎）。因此，这是心咒，是生起本尊身。嘛哈 赞扎 萨瓦 杜斯 达 纳达 嘎哈纳 达哈 怕杂 吽 吽 吽 啪的（藏文，梵文天城体，महा चण्ड सर्व दुष्टान् तक हन दह पच हुं हुं हुं फट्，mahā caṇḍa sarva duṣṭān taka hana daha paca hūṃ hūṃ hūṃ phaṭ，大暴怒，摧毁一切恶者，杀，烧，煮，吽 吽 吽 啪的）。这是将身语意
English
Thus, "secret" means difficult to understand; "essence" means gathering the essence; "thatness" means excluding others; "certainty" means without doubt. The word "karma" is the basis of the name. The chapter on the clouds of the wrathful nature mandala, the fifteenth. Therefore, the mandala of the ultimate fruition of the wrathful nature, with a cloud-like measure, in front of the disciples to be tamed and their retinue, shows the completely unfolded words and meanings of the scriptures, categorizing and dividing them, and defining the boundaries, hence it is called a chapter. Among the twenty chapters, this is the meaning of the fifteenth chapter counted from the beginning. The commentary on the connection of the Secret Essence Thatness Certainty Tantra, the Lamp Illuminating the Meaning of the Tantra, the Wish-Fulfilling Jewel, is a detailed explanation of the meaning of the fifteenth chapter. Now, this sixteenth chapter is to be explained. If we consider the perspective of defining the Dharma aggregates, then the Dharma aggregate of the superior intellect shows the path among the three: ground, path, and fruition; the path is divided into the path of means and the path of liberation, here it shows the path of liberation; from the three characteristics, it shows the characteristic of the entry of conditions; from the order of one and two, it shows the gradual order; from the four appearances, it shows the path appearance. The Dharma aggregate of the intermediate intellect has five aspects, here it shows the meaning of the tantra. Among them, there are ten objects, here it shows the mandala of the wrathful speech. If these ten objects are considered as the nature of one hundred, then along with the mandala, it also shows samadhi, shows offerings, and mainly shows mantras. The Dharma aggregate of the inferior intellect has ten methods of guiding explanation, here it shows intersection, boundary, projection, and absorption. In addition, other common aspects will also be explained. Here, two pages are missing from the mother text, pages one hundred and eighty and one hundred and eighty-one, if they are found later, they need to be inserted here. And so on. Generated by the mantra of the generating condition. Among them, the mantra of the main deity of the mandala, Vajra Heruka and his consort, is: Om, which means possessing the five wisdoms, is the root mantra. Vajra Mahā Śrī Heruka (藏文，梵文天城体，वज्र महा श्री हेरुक，vajra mahā śrī heruka，Glorious Vajra Great Heruka). Therefore, this is the heart mantra, it is the generation of the body. Mahā Caṇḍa Sarva Duṣṭān Taka Hana Daha Paca Hūṃ Hūṃ Hūṃ Phaṭ (藏文，梵文天城体，महा चण्ड सर्व दुष्टान् तक हन दह पच हुं हुं हुं फट्，mahā caṇḍa sarva duṣṭān taka hana daha paca hūṃ hūṃ hūṃ phaṭ，Great Wrathful One, Destroy all the wicked, Kill, Burn, Cook, Hūṃ Hūṃ Hūṃ Phaṭ). This is to gather body, speech, and mind
Chinese
念诵：班杂（藏文， वज्र，vajra，金刚）是金刚，即以五股金刚杵为权标头饰。悉达（藏文，सिम्ह，simha，狮子）是狮子。穆卡（藏文，मुखी，mukhi，面）是面。嘿是根本种子字。同样地，班杂 雅格热 穆卡 嘿。班杂 希嘎拉 穆卡 嘿。班杂 秀瓦那 穆卡 嘿。班杂 格热达 穆卡 嘿。班杂 康嘎 穆卡 嘿。班杂 嘎嘎 穆卡 嘿。班杂 吾路嘎 穆卡 嘿。因此，具有虎面、狐狸面、狼面、鹫鸟面、杜鹃鸟面、乌鸦面和猫头鹰面者。第三，关于生起四门母的缘起咒语的教导是：班杂 阿（藏文，आ，ā，啊） 亚瓦度 吽。那里有这样的说法。生起以五股金刚杵为权标头饰的四位护门母的咒语是：班杂 阿ra得 匝得 昂 匝 匝（藏文，जः，jah，降）。班杂 阿木嘎 吽（藏文，हुं，hūṃ，吽）。班杂 洛嘎 邦（藏文，वं，vaṃ，旺）。班杂 巴思弥 巴拉 亚瓦度 吽。因此，金刚锁链母、金刚面母、金刚世间母和金刚起尸母。匝（藏文，जः，jah，降）、吽（藏文，हुं，hūṃ，吽）、邦（藏文，वं，vaṃ，旺）、吽是根本种子字。第三，诸自在母的根本咒语不会错乱，是： 贝 贝 贝。那里有这样的说法。也就是说，从坛城主尊的心间，将诸自在母的根本咒语或种子字安立在外围红色区域。也就是，东方六母的根本咒语是贝 贝 贝 贝 贝 贝。南方六母的根本咒语是贝 贝 贝 贝 贝 贝。西方六母的根本咒语是贝 贝 贝 贝 贝 贝。北方六母的根本咒语是贝 贝 贝 贝 贝 贝。四门母的根本咒语是贝 贝 贝 贝。对于这些，玛努 惹嘎 萨 悉 贝。等等，通过生起缘起咒语，生起具有罗刹女紫黑色、手持湿人头等身相、手印、饰物等的身相。第二个总义是关于召请等事业次第的六种咒语：请聆听的咒语、召请的咒语、抛掷智慧花的咒语、祈请成就的语句咒语、作为报答恩情的供养咒语，以及融入自性坛城三摩地坛城的咒语。首先，请聆听的咒语是：如鲁 如鲁 吽。因此，法
English
Recite: Vajra (Tibetan, वज्र, vajra, Diamond) is the vajra, which is adorned with a five-pronged vajra as a symbol of power. Simha (Tibetan, सिम्ह, simha, Lion) is the lion. Mukhi (Tibetan, मुखी, mukhi, Face) is the face. He is the root seed syllable. Similarly, Vajra Vyaghri Mukhi He. Vajra Shri Gala Mukhi He. Vajra Shvana Mukhi He. Vajra Ghrida Mukha He. Vajra Kamka Mukhi He. Vajra Kaka Mukhi He. Vajra Uluka Mukhi He. Thus, those with the face of a tiger, the face of a fox, the face of a wolf, the face of a vulture, the face of a cuckoo, the face of a crow, and the face of an owl. Third, the teaching on the mantra of origination for generating the four gatekeepers is: Vajra A (Tibetan, आ, ā, Ah) Yavatuh Hum. It says so there. The mantra for generating the four gatekeepers adorned with a five-pronged vajra as a symbol of power is: Vajra Arate Jate Anga Jah (Tibetan, जः, jah, Descend). Vajra Amuka Hum (Tibetan, हुं, hūṃ, Hum). Vajra Loka Vam (Tibetan, वं, vaṃ, Vam). Vajra Bhasmi Pala Yavatuh Hum. Thus, Vajra Shringkhala, Vajra Vadani, Vajra Lokika, and Vajra Vetali. Jah (Tibetan, जः, jah, Descend), Hum (Tibetan, हुं, hūṃ, Hum), Vam (Tibetan, वं, vaṃ, Vam), and Hum are the root seed syllables. Third, the root mantra of the Dakinis, which does not err, is: Bhyo Bhyo Bhyo. It says so there. That is, from the heart of the main deity of the mandala, the root mantra or seed syllable of the Dakinis is placed in the outer red area. That is, the root mantra of the six mothers of the east is Bhyo Bhyo Bhyo Bhyo Bhyo Bhyo. The root mantra of the six mothers of the south is Bhyo Bhyo Bhyo Bhyo Bhyo Bhyo. The root mantra of the six mothers of the west is Bhyo Bhyo Bhyo Bhyo Bhyo Bhyo. The root mantra of the six mothers of the north is Bhyo Bhyo Bhyo Bhyo Bhyo Bhyo. The root mantra of the four gatekeepers is Bhyo Bhyo Bhyo Bhyo. For these, Manu Raga Sha Si Bhyo. And so on, through the mantra of origination, the form is generated with the appearance of a Rakshasi, dark purple, holding a fresh head, with mudras, ornaments, and so on. The second general meaning is about the six mantras of the order of actions, such as summoning: the mantra for requesting to listen, the mantra for summoning, the mantra for throwing the flower of wisdom, the mantra of words for urging accomplishment, the mantra of offering as a way of repaying kindness, and the mantra for dissolving into the mandala of self-nature, the mandala of samadhi. First, the mantra for requesting to listen is: Rulu Rulu Hum. Therefore, Dharma.
English
Through faith, visualizing the fifty-eight deity assembly of the form body from the state of no birth, before they actually arrive, scattering mustard seeds in a crossed pattern, and requesting the body, speech, and mind to listen with the mantra “Rulu Rulu Rulu Hum”. Second is the mantra for invocation: By saying “Ehyehi Anaya, JAH HUM BAM HOH”, “Ehyehi” means “Hey hey”, and “Anaya” means “please come”. Like that, from the pure nature of the unborn realm, those who manifested from the Dharmakaya into the Rupakaya, with the four mudras of JAH HUM BAM HOH, invite them to descend and reside in the sky in front. With the syllable RAM, contemplate them residing in the mandala of the Samaya and the lotus of the fire mountain. Third is throwing the wisdom flower: By saying “OM VAJRA KRODHA SAMAYA HUM”, this is the mantra of “Hold with the Samaya of the Wisdom Vajra Wrathful One”. Reciting OM VAJRA KRODHA SAMAYA HUM, visualize the mandala of the Wisdom Being and the Samaya Being, the body, speech, mind, qualities, and activities are inseparable, appearing as one essence, and without any conceptualization, this is called throwing the wisdom flower. Fourth is the mantra for urging accomplishment: OM KRODHA SAMAYA PHAT is there. By saying OM KRODHA KRODHA SHANTI KARA, OM is the fifth syllable, the guide of the song possessing the five wisdoms. From the self-nature appearing as the form of the wrathful action mudra, showing the wrathful aspect with compassion, pacifying the arrogant and the objects of taming of the venomous assembly, this is called great compassion, the glory of others. THUKJE KRODHA PAL NGAMPÉ TSHOK, saying that, like that, with the wrathful aspect of great compassion, it becomes the glory of oneself and others, therefore it is great. Moreover, because it performs activities without delay, it is a great and majestic assembly. BARWÉ JINLAP MEPOTCHÉ, saying that, the blessings of the wrathful, blood-drinking, burning mandala, the body, speech, mind, qualities, and activities are different from others, therefore it is wonderfully great. DÉNYIDU NI DAKLA TSOL, saying that, please grant it to me at this very moment. After praying like this, again urge from the depths of the heart essence: OM VAJRA KRODHA SAMAYA STVAM, OM VAJRA KRODHA SAMAYA HOH, OM VAJRA KRODHA SAMAYA