Chinese
显现为寂静和忿怒二者，这是因为依赖于所化众生的根器不同而有不同的意乐，以及依赖于同一个根器而有先后交替的缘故。第二，为了调伏具有恶行的鲁扎及其眷属，所以在第十五章中示现了忿怒尊的坛城，这也是如前所述的三者，此处是大手印的忿怒尊，因为这是后学者应当修持的，所以与现证有关。这是上师们的教言，过去与大吉祥尊的行持相符，后学们应当像这样修持我子之三摩地，即第十五章。为了使后学者相信与过去所行持的方式相符，所以要依随“过去所行持的方式与后来的方式相符，使人信服”的说法。如前寂静时所说，应当了解密咒的说法中好坏的取舍，因为具有四续的解释。因此，此处忿怒尊的现证要用四义来修持：三摩地前行的次第，以先前的开场白来思维忿怒尊的必要性，三摩地的真实次第，以及三摩地结尾的次第。第一与寂静相同，第二也有两个：所调伏的鲁扎和调伏者大吉祥尊的开场白。第一是正文，第二是所调伏的对境，其中也有两个：一般来说，所有众生迷失的原因是无明。这又有两个：仅以无明来表示的体性和所指的基础的差别。第一是执着于非彼为彼的分别念，如本论第三品所说：“有之根本的过患，源于执着于我。”第二有三个：与生俱来的无明，即对我的愚昧的分别念；对所分别的事物显现执着的遍计所执的无明；真正的道是果金刚乘，不与能示现它的金刚上师相遇，所有众生都会在轮回中漂泊。特别地，鲁扎迷失的原因是本论所说的来源，即大经的第六品，也就是它的章节。
English
It appears as both peaceful and wrathful. This is because of the different inclinations depending on the different dispositions of those to be tamed, and because of the alternating sequence depending on the same disposition. Secondly, in order to subdue the wicked Rudra and his retinue, the mandala of the wrathful deity is shown in the fifteenth chapter. This is also like the three mentioned above. Here, it is the wrathful deity of the Great Seal, and because it is to be practiced by subsequent followers, it is related to direct realization. This is the teaching of the previous lamas. In the past, it was in accordance with the deeds of the Great Glorious One, and subsequent followers should practice the Samadhi of my son, the fifteenth chapter, in this way. In order to make subsequent followers believe that it is in accordance with the way it was practiced in the past, one should follow the saying, "The way it was practiced in the past is in accordance with the subsequent way, making people believe." As said before in the peaceful section, one should know the acceptance and rejection of good and bad in the explanation of secret mantras, because it has the explanation of the four tantras. Therefore, here, the direct realization of the wrathful deity should be practiced with four meanings: the preliminary order of Samadhi, the necessity of contemplating the wrathful deity with the previous introduction, the actual order of Samadhi, and the concluding order of Samadhi. The first is common with the peaceful, and the second also has two: Rudra to be tamed and the introduction of the Great Glorious One who tames. The first is the main text, and the second is the object to be tamed, which also has two: In general, the cause of all sentient beings' delusion is ignorance. This has two: the characteristic of representing only ignorance and the difference of the basis of designation. The first is the thought of clinging to what is not that as that, as it is said in the third chapter of this text: "The fault of the root of existence arises from clinging to self." The second has three: the ignorance that arises simultaneously with the thought of being deluded about self; the ignorance of complete imputation, which is the manifest clinging to what is imputed; the true path is the result, the Vajra Vehicle, and all sentient beings wander in existence without meeting the Vajra Master who shows it. In particular, the cause of Rudra's delusion is the source mentioned in this text, which is the sixth chapter of the Great Sutra, which is its chapter.
Chinese
在第二十品中，如是忆念无量劫之前发生的事情：名为不动佛的佛陀，在名为普喜劫的，名为显喜的刹土中出现。有一位出家的比丘，名为难胜童子，他如实地转大法轮，安住于一切时处无造作、无虚假的瑜伽中，成为殊胜的士夫。他视一切众生为佛子，并且唯一精勤于劝勉他们。那时，那个时候，轮回无始无终，无始无终的业和无量生的事情是说不尽的。如果取一个业缘的其中一生为例，就像这样：附近有一户人家，主人名叫给乌嘎亚，他有一个儿子名叫黑解脱。这个儿子有一个仆人名叫丹帕。当时，有些人向比丘难胜童子学习瑜伽之路，大家都安住并修行于瑜伽。当时，黑解脱这样想：听到这位比丘难胜童子如实地修行一切，他想知道是否在随心所欲地修行一切的同时，会有通往解脱的法。他询问了许多人，所有人都说会这样。之后，他带着仆人前往比丘所在的地方，恭敬地顶礼，心怀善愿地祈请：大比丘，我听说您精通于在随心所欲地修行一切的同时，指示道路的方法，这是否确实如此？比丘回答说：善男子，确实有这样的事情发生。黑解脱和他的仆人欣喜若狂，请求说：请您接受我和我的仆人。我也想学习这种不阻碍一切的道路，并安住于瑜伽，请您务必将我视为殊胜之人。比丘答应了他的请求，说：好的，就这样做。然后，黑解脱出家并被视为殊胜之人，丹帕则被视为执事，成为解脱的仆人。之后，解脱向比丘请教：比丘
English
In the twentieth chapter, it is remembered as follows: In the past, immeasurable eons ago, there appeared a Buddha named Akshobhya in a buddha-field called Manifest Joy, during a kalpa called All-Joyful. There was a fully ordained monk named Thupka Zhonnu (Difficult-to-Conquer Youth), who turned the great wheel of Dharma as it is, abiding in yoga that is unfabricated and uncorrupted in all ways. He became a supreme being who saw all sentient beings as sons of the Victorious One and was solely diligent in encouraging them. At that time, in that era, the beginningless and endless cycle of existence, the beginningless and endless karma, and immeasurable births cannot be fully expressed. If we take one instance of a karmic birth, it is like this: Nearby, there was a householder named Ke'u Kaya who had a son named Black Liberation. This son had a servant named Danpak. At that time, some people learned the path of yoga from the monk Thupka Zhonnu, and everyone abided in and practiced yoga. At that time, Black Liberation thought like this: Having heard that the monk Thupka Zhonnu practiced everything as it is, he wondered if there were teachings that lead to the path while practicing everything as one pleases. He asked many people, and everyone said that it was so. Then, accompanied by his servant, he went to where the monk was, prostrated respectfully, and with good intention, requested: Great monk, I have heard that you are skilled in showing the path while practicing everything as one pleases. Is that really so? The monk replied: Son of good family, it is indeed possible for such things to exist. Black Liberation and his servant were overjoyed and requested: Please accept me and my servant as your disciples. I also wish to learn the path that does not obstruct anything and abide in yoga. Please definitely regard me as a supreme being. The monk granted his request, saying: Very well, let it be so. Then, Black Liberation took ordination and was regarded as a supreme being, while Danpak was regarded as a time-keeper and became Liberation's servant. Then, Liberation asked the monk: Monk
Chinese
所有的大（瑜伽士）们，什么是殊胜的道？回答说：如果如实不作改变，即使安住于四种事物而行持，也如天空中的云彩一般，这就是殊胜瑜伽士的道。如此说后，解脱（Tharpa）及其侍者们都心生欢喜，说道：唉玛吙！善于方便啊！确实如此！是的！交付了！我将恒常安住于此。如此祈请，却未领悟隐秘的秘密，只是如其语音般行持。解脱比丘（Tharpa）并未以智慧获得定解，只是偏执于语音。除此之外，又显现执着于隐秘的秘密，如“丹甘”等，仅仅行持四种事物，执着于将身体置于神圣的装束中，而心却步入了恶趣的道路。丹巴（Danbhag）则获得了基础意义的定解，与殊胜的智慧相连，仅仅专注于意义，如实地行持并执着，从而成为圆满的瑜伽士。即使身体处于卑贱的境地，心也步入了殊胜的定解之道。之后，解脱（Tharpa）与侍者们的观点不一致，说道：我们师徒在同一个声音中出现，为何会有如此不同的观点？丹巴（Danbhag）说道：我如今确定的就是这个，除此之外，我没有听过其他的。解脱（Tharpa）说道：我也获得了定解，我所行持的就是这个，除此之外，我没有听过其他的。因此，他们之间发生了巨大的争论，由于观点不一致，他们与侍者们分道扬镳，发誓不再相见，便前往遥远的地方离开了。之后，解脱比丘（Tharpa）生起了傲慢的邪见之山，向师父禀告了各自获得的定解。比丘图卡（Thubka）年轻人以不改变、不掺杂的真实方式行持，没有虚伪，以坦诚的本性说话，劝告说要像丹巴（Danbhag）一样确定。解脱（Tharpa）完全混乱了，说道：如果像师父一样，那就像两个人一样。他甚至没有说，确定无疑地，我受到了贬低和驳斥。因此，师父也对这个地方感到厌倦，发誓说：这些人将成为我的眷属。于是，他生起了巨大的傲慢，师父也前往遥远的地方离开了。之后，解脱（Tharpa）认为德巴（Depa）的教言之门数量众多且广阔，由于难以衡量一切导师，因此无法完全理解，只能进行二
English
What is the supreme path for all the great (yogis)? He replied: If one does not alter the suchness as it is, even if one practices while abiding in the four objects, it is like a cloud in the sky. This is the path of the supreme yogi. Having said this, Tharpa and his attendants rejoiced and said: Emaho! How skillful in means! It is certain! Yes! Entrusted! I will always abide in this. This supplication, however, was practiced just as it sounded, without understanding the hidden secret. The monk Tharpa did not find certainty through wisdom, but only focused on the sound. Furthermore, he became attached to the hidden secrets, such as "Tang Gan," and practiced only the four objects, clinging to them, placing his body in sacred attire, and entering the path of evil destinies. Danbhag, on the other hand, found certainty in the meaning of the base, connected with supreme wisdom, focused only on the meaning, practiced and clung to the suchness, thus becoming a complete yogi. Even though the body remained in a lowly state, the mind entered the path of supreme certainty. Then, Tharpa and his attendants disagreed and said: We disciples appeared with one voice to one master, how can there be such different views? Danbhag said: What I am certain of now is this alone, I have not heard anything else. Tharpa said: I have also found certainty, what I practice is this alone, I have not heard anything else. Therefore, a great dispute arose between them, and due to the disagreement in views, they separated from their attendants, vowed never to see each other again, and departed to a distant place. Then, the monk Tharpa gave rise to a mountain of pride and wrong views, and reported to the master the certainty each had obtained. The young monk Thubka practiced in a genuine way, without alteration or adulteration, without hypocrisy, speaking with a frank nature, and advised that one should be certain like Danbhag. Tharpa became completely confused and said: If it is like the master, then it is like two people. He did not even say, "Certainly, I have been demeaned and refuted." Therefore, the master also became disgusted with this place, vowing: "These people will become my retinue." Thus, he gave rise to great pride, and the master also departed to a distant place. Then, Tharpa thought that the doors of Depa's teachings were numerous and vast, and because it was difficult to measure all the teachers, he could not fully understand them, so he could only make two
Chinese
没有衡量就将解脱的自证量引向他方，一切都颠倒了，自己也进入了邪见的海洋，行持邪恶的苦行和伟大的行为，因为对善恶之因和苦乐之果的意义无知，所以不知道应该接受和应该抛弃的。如是说，取来坟墓中的尸体作为食物给予，剥下皮肤，穿上作为衣服来享用，如黑豺狼，跳跃的骨骼结合，熊掌结合，食肉鸟类，食腐秃鹫，食腐猪等，侍奉众多活物，全部杀生，享用血肉。聚集众多妓女，行持巨大的贪欲，不超出四种事物，以其自性完全超越了法性本身。第二，迷误之果，又成熟之果是地狱和饿鬼二者。首先，以那样的粗暴的有之种子被抛向恶趣之处，感受痛苦。之后，转生为黑豺狼等畜生，八种不同种类的转生，之后是无间地狱，极热地狱等九种地狱的转生。第二，从那之后，成熟之果耗尽，被饿鬼饥渴之苦所逼迫，如腐烂之子，贪食者等六种恶劣转生。第二，与因相同的果，在二十五种转生的最后，取了罗刹的身体。其中，从二者中取转生之实，那就是业的障碍。饿鬼罗刹的意义是，如彼中所说，在名为兰卡普里的地方，成熟于一个妓女的子宫中转生。在那里取了转生，九个月没有死去，那些人的孤儿，这个私生子，为了养活，哪个地方会腐烂，所以在母亲的腋下放置是合适的，这样议论着。在名为毒树纳尔鸟的根部，在食腐猪愚痴或筑巢的中间，毒蛇嗔恨的繁殖地，顶端是贪欲鸟的巢穴。
English
Without measuring, he directs the self-evident measure of liberation to other directions, reverses everything, and enters the ocean of wrong views himself. Practicing evil asceticism and great conduct, because he is ignorant of the meaning of the cause of good and evil and the result of suffering and happiness, he does not know what should be accepted and what should be abandoned. As it is said, taking the corpses from the tombs and giving them as food, peeling off the skin and wearing it as clothing to enjoy, like black jackals, leaping bone combinations, bear paw combinations, carnivorous birds, carrion vultures, carrion pigs, etc., serving many living beings, all killing and enjoying flesh and blood. Gathering many prostitutes, practicing great lust, not exceeding the four things, and by its nature completely transcending the nature of reality itself. Secondly, the fruit of delusion, and the fruit of maturation is hell and hungry ghosts. First, with such a rough seed of existence, being thrown into the place of evil destinies and experiencing suffering. Then, being reborn as black jackals and other animals, eight different kinds of rebirths, and then the hell of no interval, the extremely hot hell, etc., nine kinds of hell rebirths. Second, from then on, the fruit of maturation is exhausted, and being threatened by the suffering of hunger and thirst of hungry ghosts, like rotten children, greedy ones, etc., six kinds of bad rebirths. Second, the fruit that is the same as the cause, at the end of twenty-five rebirths, takes the body of a Rakshasa. Among them, taking the actual rebirth from the two is the obscuration of karma. The meaning of hungry ghost Rakshasa is, as it is said in that very place, in a place called Lanka Puri, it matures to be born in the womb of a prostitute. There, taking rebirth, not dying for nine months, the orphan of those people, this illegitimate child, in order to raise, which place will rot, so it is appropriate to place it in the mother's armpit, thus discussing. At the root of a tree called the poison tree Nal bird, in the middle of a carrion pig's ignorance or nest, a breeding ground for poisonous snake's hatred, at the top is a nest of lustful birds.