English
Having spoken of the eight "Yen Ha," the eight place mothers are generated. The so-called "White Mother" is Kauri Ma, which is called "White Mother" because it appears from the true heart of the Great Glorious One. The so-called retinue means that, in terms of people, each of them has twenty-eight. Because they are united in mind as wisdom, they are combined into one family and established. In this way, it should be understood that the ones below are also the same, and all three should be examined in the scriptures. Here, if someone asks: These mandala place gate mothers of the son lineage are generated from consorts and play, and from the sadhana, it is considered that they are generated from playing with the mother of the family, these two are contradictory. It is not so, here it is to subdue the arrogant and gather their retinue women, and to engage in union, this is to show the greatness of the great skillful means, so play with the consorts. In reality, here also playing with the wisdom mother, as it is said: From the realm of suchness. It is also said: The characteristics of the great blood-drinking mother of the consorts reside in the manner of entwining their respective bodies. Also, here, if the twenty-eight mother consorts did not give birth to twenty daughters, would it be too few? No, together with the retinue, in terms of people, each one is twenty-eight, twenty-eight, there are five hundred and fifty-six. When establishing in the mandala, those are united in mind as wisdom, so they are combined into one family and established. The last of the four scriptural meanings, the result of such taming is, the last of the verbal meanings, obtaining the fruit, there are four of them, the first is, from "then" to the meaning of "tamed at one time" is, first the main deity and the retinue purify their own mind through repentance, then through entering the mandala, the way of entering. The actual fruit empowerment is, from "Om Vajra" to "Am," is the profound empowerment with the wet union of samaya substances, it is the empowerment that happened before. The second is to examine the scriptures. The third is the mothers, sisters, and daughters. Please invite them to the great mandala. After offering, it is said to place them on the edge of the mandala and give the remainder, as it is said: Those who do not have the fortune to be in the center, place them on the edge of the mandala.
Chinese
就像“没有资格享用精华，请施舍残羹剩饭”所说的那样。他们也发誓说：这个盛大的荟供轮坛，仅仅是持有其名，也像顶髻上的宝珠闪耀一样。诸如此类，对于瑜伽士来说，这些是三种征兆：最好的是，就像天或龙王的顶髻宝珠，任何人都无法伤害，如果伤害，它就会毁灭一样。瑜伽士的见、修成为坚定的事业，是自性的作为。中等的是，就像君主大官的威严，奴仆无法忍受一样，瑜伽士安住于天之三摩地的威严不可忍受，能做信使和差遣的一切事务。最下等的是，就像君主也为了奴仆或引路人的盛情款待而前来劝请一样，瑜伽士即使没有见、修、咒等力量，也能守护誓言，以具足和合誓物的方式，清净地劝请仪轨而开始事业，因为他们以前在诸佛面前发过誓。据说，如果不具备这一切而劝请事业，反而瑜伽士本人会成为受惩罚的对象。第四，观察正文。第二个要点是，将眷属的空行母置于誓言之下，将灌顶物金刚杵交到手中，以各自丈夫的名字进行灌顶，并以铁制三尖金刚杵作为灌顶标志装饰头部，安置在坛城之外。现在应该这样思考：第十五品正文中所说的鲁达，是自续派，还是化身？如果是前者，那么经文和理智都会造成损害。为什么呢？经文是，从本文中“见到九百头、八千手、身体燃烧的大坛城中安住”的显现者所说，以及其他像本文一样展示经文的，《大经》第二十一品中说：“因为是秘密之王的缘故。”以及，同样从那里说：“显现为行走的姿态。”这样说成是与行走相符的化身，以及第三十品中说：“我被金刚杵明显地灌顶，一切佛
English
Just as it is said, "Those who are not qualified to enjoy the essence, please bestow the remnants." They also vowed: This great assembly mandala, merely holding its name, is like a blazing jewel on the crown. Such things as these are three omens for yogis: The best is like the crown jewel of a god or dragon king, which no one can harm, and if harmed, it will be destroyed. The activities of a yogi whose view and meditation have become firm are the actions of his own nature. The intermediate is like the majesty of a great lord, which a servant cannot bear. The majesty of a yogi abiding in the samadhi of the gods is unbearable, and he can do all the work of messengers and envoys. The lowest is like a lord who comes to invite and urge for the sake of the hospitality of a servant or guide. Even if a yogi does not have the power of view, meditation, mantra, etc., he can protect his vows and, by means of having complete and harmonious samaya substances, purely invite the ritual and begin the activity, because they have previously vowed before the Buddhas. It is said that if one invites activity without possessing all of these, the yogi himself will become the object of punishment. Fourth, examine the text. The second point is to place the retinue of dakinis under oath, hand the empowerment substance vajra into their hands, empower them with the names of their respective husbands, and adorn their heads with iron three-pointed vajras as empowerment symbols, placing them outside the mandala. Now, we should think like this: Is this Rudra mentioned in the fifteenth chapter of the text a self-continuum or an emanation? If it is the former, then both scripture and reason will cause harm. Why? The scripture is, from this very text, "Seeing that he dwells in the great mandala of nine hundred heads, eight thousand hands, and a blazing body," as stated by the Manifestor, and others, like this text, show the scripture. The twenty-first chapter of the Great Sutra says, "Because he is the lord of the supreme secret." And again, from the same place, "Appearing in the manner of walking." Thus, it is said to be an emanation that conforms to walking, and the thirtieth chapter says, "I am manifestly empowered by the vajra, all the Buddhas."
English
That empowers with that nature. The Bhagavan is the best of all, I am. This statement contradicts the statement that it is the nature of all Buddhas. Furthermore, in the Nirvana Sutra, it says: At that time, do not think of the evil Mara as different, which is the same as saying it is an emanation. The intellect is that whoever commits the five inexpiable sins, etc., the greater the obscuration, the more they will see the body of the Victorious One and hear the voice of the Victorious One, because the Rudra arising from the breaking of the secret mantra's samaya sees the body of the Victorious One and hears the voice of the Victorious One without having tamed the continuum. It is established by reason, and if there is no pervasion, then breaking the samaya and committing the five inexpiable sins have the same reason. One sees the body of the Victorious One and hears the voice of the Victorious One, but some do not see or hear it, and there is no reason for it. It is also not possible to accept the consequence. Furthermore, according to the second, it is contradicted by both scripture and reason. The first is that it says in this very text that it is caused by three reasons, such as delusion about self and attachment to what is imputed. Furthermore, in the title of the twentieth chapter of the Great Sutra, it shows the impure cause of birth. Furthermore, in the twenty-first chapter, it says: In the past, as it happened before, it happens in this very time. It appears that the emanation that occurred before now occurs as one's own continuum. Furthermore, it says in the same text: Emptiness becomes 끊임없이, and ultimately it is exhausted. And so on, and from this very text, being afflicted by four hundred and four diseases, etc., are the mistaken deeds of the emanation. Furthermore, in the thirty-first chapter, it says: In the world of the lower direction, it will be prophesied that one will attain enlightenment in a place called Covered with Ashes. During this present Fortunate Aeon, one will become a layperson named Good Wealth Black One and protect the Dharma of the yogis, which contradicts the prophecy that one will attain enlightenment in the next aeon in the place of Ash Power Sound. Furthermore, all the suffering of the evil destinies, the results of evil deeds, such as the son of an evil family, the wheel of weapons, etc., mentioned in the Sutra Pitaka, will also become emanations. If that is accepted, then one will not find one's own continuum. There is also a contradiction of reason: the sentient beings of the evil destinies, the result of committing the five inexpiable sins, etc.
Chinese
如果因违犯誓言而产生的鲁扎是化身，那么共同的五无间罪等所有堕入恶道的罪恶果报都将变成化身，这确实是真实的。但在此，违犯誓言并未成立，因为这仅仅是示现那种状态，因此开头并不相同。因此，自己也追随了将此视为化身的观点。这是《续义决断》中第十五章节的解释。 第十六章：依赖本尊生起法，有两种目的：为了使种姓不灭绝且自然成就，因此将自己作为彼等的儿子。对此，也如前一样有五点：意指什么？与什么门相符？从哪里提取？与什么学处相符？如果自己修持，应如何修持？ 对此有八点：念诵祈请词，一切法融入菩提心中，通过三种仪轨生起主尊父母，享受空乐加持，在明妃的子宫中生起本尊并驱逐邪魔，生起誓言坛城的功德，明观，坛城的尺度或大小，灌顶并加持。 第一，从自己的脉中取出如罗刹童子形象的自生黑鲁嘎，大小如一指节，从东门合掌，伸出膝盖，蹲坐着，念诵祈请词，净化障碍，祈请生起为种姓确定的儿子。
English
If this Rudra arising from the violation of vows is an emanation, then all the evil karmic results of falling into the lower realms, such as the five common inexpiable sins, would become emanations, which is indeed true. But here, the violation of vows is not established, as it is merely a manifestation of that state, therefore the beginning is not the same. Thus, one also follows the view of considering this as an emanation. This is the explanation of the fifteenth chapter from the 'Definitive Ascertainment of Tantric Meaning'. Chapter Sixteen: Regarding the generation of deities based on reliance, there are two purposes: to prevent the lineage from perishing and to accomplish spontaneous existence, therefore, one should regard oneself as their child. In this regard, there are five points as before: What is the intention? Which gate does it correspond to? From where is it extracted? Which discipline does it accord with? How should one practice it oneself? There are eight aspects to this: reciting the invocation, all phenomena dissolving into bodhicitta as one, generating the main deities, the father and mother, through three rituals, experiencing the bliss of space and secrecy, generating the deity within the consort's womb and dispelling obstacles, the benefits of generating the mandala of vows, visualization, the size or extent of the mandala, and bestowing empowerment and blessings. Firstly, one extracts from the heart of the main deity a self-arisen Heruka in the form of a Rakshasa child, about the size of a finger joint. From the eastern gate, with palms joined and knees extended, one sits squatting and recites the invocation, purifying obscurations, and prays to be generated as a son of definite lineage.