English
Wow! The objects to be benefited are the pure and impure realms like the dust particles of the ten directions. The method of action is that the Buddhas accomplish the benefit of the beings to be tamed without obstruction, and the manifestations of the activities of benefiting beings like the number of dust particles can be summarized into four types: pacifying, increasing, magnetizing, and wrathful. And the main deities who perform these activities are the peaceful deities and wrathful deities, etc. The incarnations that appear according to the objects to be tamed also accomplish benefits in an inconceivable way like the number of dust particles. How do they accomplish it? These incarnations in those realms, in an instant, effortlessly accomplish benefits with the four activities, which is the spontaneously accomplished activity. Hūṃ! Indicates joy. Second is the general praise: Oṃ. Everything, etc. Oṃ represents the five complete qualities. The nature of all the mandalas of the Buddhas that appear in the ten directions and four times is the five: body, speech, mind, qualities, and activities. All of these body, speech, mind, qualities, and activities are gathered into the totality of all Buddhas, the great lord of the sixth Vajradhara. The five of body, speech, mind, qualities, and activities of the six families that can pervade also pervade all the Buddhas that are pervaded. Therefore, just as the reflections of five snow mountains appear in one ocean, or one snow mountain appears in five oceans, the appearances of body, speech, mind, qualities, and activities all gather into the nature of one, and one also appears as all, therefore it is the nature of the great bindu that is free from the extremes of one and many. Hūṃ! Indicates joy, thus specially proclaiming the self-appearing mandala with great joy. Third is the name: Secret, etc. This tantra has twenty-two chapters, and this is the fourteenth chapter, which praises one's own mandala with the song of great joy. The fifteenth chapter is divided into two: the main text and the name. The main text is divided into two: briefly describing the way the wrathful deity mandala appears, and extensively explaining its nature. First is: Then the Tathagata, etc. After explaining the peaceful deity mandala, in order to explain the wrathful deity mandala, the Tathagata, the lord of all families, the sixth Vajradhara Samantabhadra, spontaneously
Chinese
成就者自身未曾离开自显圆满受用轮，为了调伏对境，如何显现调伏者化身忿怒尊坛城呢？在《方便索》中说：顶礼平等性智之忿怒尊！顶礼以忿怒调伏圆满受用者！顶礼金刚聚合者！总的来说，忿怒尊有四种：证悟无我的智慧是自性忿怒，因为它可以摧毁分别念的相状。自证智是证悟自性忿怒，因为它可以从根摧毁轮回的种子。大悲是威力忿怒，因为它在救度众生时，无需费力就能摧毁违逆之品。事业手印忿怒尊是随所化众生的因缘而示现忿怒相，由于如理如实地显现，所以永远不会舍弃所化众生。如是四种，此处是最后一种大手印忿怒尊。《意集经》中说：对于极其顽劣和凶暴者，寂静调伏无益处，因此诸佛皆于智慧方便手印中，示现忿怒相。第二（解释如何调伏）分三：所调伏的对境，以何种方式调伏之方便，以及如此调伏之果。第一部分分二：以何种因缘而迷途，以及迷途之果如何成熟。第一，从“那为何”到“愚昧”之间。 如此显现调伏者忿怒尊坛城，那又是因为什么必要呢？如果有人这样问。回答是：为了调伏顽劣的所化众生。如果有人问：那是谁呢？总的来说，是由于对有之根本“我”的愚昧，由无明的分别念而执着于“我”和“我所”，并且明明诸法都只是由分别念假立，并非真实存在，却颠倒地执着于所取境为“我所”，从而在轮回中漂泊受苦。并且，那些不能从中解脱，远离真实正道的人，就是造作有者。除此之外，特别是对于鲁扎，由于没有证悟隐蔽的秘密实相，反而沉溺于隐藏的秘密双运等粗暴行为，并且胡作非为。而且，对于因果，善恶和苦乐的关联
English
The accomplished one himself, without moving from the spontaneously appearing enjoyment-completeness mandala, how does he manifestly gather the wrathful mandala of the emanation body, the tamer of beings? In the Tantra of the Lasso of Means, it says: Homage to the wrathful one of equality! Homage to the enjoyment-completeness through wrath! Homage to the one who accomplishes the vajra assembly! In general, there are four types of wrathful deities: The wisdom that realizes selflessness is the naturally wrathful one, because it destroys the characteristics of conceptual thought. The wisdom of self-awareness is the realization of the naturally wrathful one, because it destroys the seeds of samsara from their roots. Compassion is the forceful wrathful one, because when saving beings, it effortlessly destroys opposing forces. The wrathful one of action mudra is the one who manifests as wrathful according to the power of those to be tamed, because he appears appropriately and never abandons those to be tamed. Among these four, here it is the latter, the wrathful one of the great mudra. In the Gongdü Sutra, it says: For those who are extremely wicked and violent, peaceful means are of no benefit, therefore all the Tathagatas manifest as wrathful ones through the mudra of wisdom and skillful means. The second part (explaining how to tame) has three sections: the object to be tamed, the means by which to tame, and the result of taming in that way. The first part has two sections: by what cause one goes astray, and how the result of going astray ripens. The first is from "Why is that?" to "ignorance." Why is it necessary to manifestly gather the mandala of the wrathful tamer in that way? The answer to the question is: It is for the purpose of taming the wicked beings to be tamed. If one wonders, who are they? In general, due to ignorance, being deluded about the root of existence, the self, and clinging to "I" and "mine" through conceptual thought, and although all phenomena are merely imputed by thought and are not truly established, they are perversely attached to the object of apprehension as "mine," thus wandering and suffering in samsara. Moreover, those who cannot be liberated from this and are separated from the true path are those who create existence. On top of that, especially for Rudra, because they have not realized the hidden secret reality, they are attached to crude practices such as hidden secret union and liberation, and they behave wildly. Furthermore, regarding cause and effect, the connection between virtue and vice, and happiness and suffering,
Chinese
因愚昧的控制。 如此行事是堕入鲁特拉的因。 例如，在先前成劫时期出现的比丘黑解脱，如果误入歧途，难胜童子，如实不加改造，即使安住于四种事物，也如天空中的云彩。 这是神圣瑜伽的道路。 如是说，就像按照字面意思使用声音而误入歧途一样。 第二，误入歧途的果报如何成熟分为两种：异熟果感受痛苦，以及等流果伤害他人。 第一种也分为两种：生于地狱和生于饿鬼的方式。 第一种是，有之等：以产生有的种子，不善业的粗猛抛掷，无有中阴，刹那间生于无间地狱的极热地狱。 在那里，因极热焚烧的剧烈痛苦而长期煎熬，并想到如果比这更冷就好了，顷刻间又被降雪和暴风雪等冻僵，因寒冷和身体如莲花般开裂的剧烈痛苦而备受煎熬。 像这样极热等的痛苦，从热地狱到复活地狱的八种，以及极冷如莲花般开裂等的痛苦，到水泡地狱的八种，在这些冷热地狱中，相互交替地出生，当世界坏灭时，传递到其他世界，寿命是，一个世界的成住坏空四者，每一者有二十中劫，总共八十中劫为一大劫，经历十二千大劫的冷热痛苦。 第二种是，从那之后等：从那之后，在地狱出生的业的异熟果报，因感受的力量而耗尽，转生为饿鬼，被饥渴的痛苦所逼迫，具有共同的业障，外在的欲妙事物也令人不悦，如见到脓血般，具有外在的业障，稍微找到饮食，食用时，会变成恶毒粗糙的物质，如火等各种各样的东西，因此内心
English
Due to the control of ignorance. Acting in this way is the cause of falling into Rudra. For example, the Bhikshu Black Liberation who appeared in the previous age of the formation of all things, if he goes astray, the Youth Difficult to Conquer, if he does not correct it as it is, even if he dwells and practices in the four things, it is like clouds in the sky. This is the path of sacred yoga. As it is said, it is like going astray by using the sound as it is. Second, how the fruit of going astray ripens is divided into two: the ripening fruit experiencing suffering, and the corresponding fruit harming others. The first is also divided into two: being born in hell and the way of being born as a hungry ghost. The first is, existence, etc.: with the seed of being born in existence, the coarse and unwholesome karma is thrown, without an intermediate state, in an instant, one is born in the extremely hot hell of uninterrupted hell. There, one is tormented for a long time by the intense suffering of being burned by the extreme heat, and thinking that it would be good if it were colder than this, in an instant one is frozen by snow and blizzards, etc., and is tormented by the intense suffering of cold and the body cracking like a lotus. Such sufferings as extreme heat, etc., from the hot hell to the reviving hell, and the sufferings such as extreme cold cracking like a lotus, etc., to the blister hell, in these hot and cold hells, they are born alternately, each pair, and when the world is destroyed, they are transmitted to other worlds, and the lifespan is, each of the four stages of formation, abiding, destruction, and emptiness of one world has twenty intermediate kalpas, a total of eighty intermediate kalpas make one great kalpa, and one experiences the suffering of heat and cold for twelve thousand great kalpas. The second is, from then on, etc.: from then on, the ripening result of the karma of being born in hell is exhausted by the power of experience, and one is reborn as a hungry ghost, oppressed by the suffering of hunger and thirst, having common obscurations, and external objects of desire are also unpleasant, such as seeing pus and blood, having external obscurations, and when one finds a little food and drink and eats it, it turns into poisonous and rough substances, such as fire and various things, therefore the inner
Chinese
具有燃烧等火焰轮，当因想见、想用饮食等而靠近时，连存在的痕迹也没有了，身体极其消瘦干枯，肚子像山一样大，手脚像茅草，嘴像针眼等，身体、肢体和感官都不协调，变得非常可怜，就这样在六个大劫中穿越世间而生。第二，与因相应的果报是：从那以后，业等。从那以后，生为饿鬼的业障粗猛的成熟，也稍微减弱了，以前因为离开了密咒道，在自相续中修持忿怒和明妃之神，念诵猛咒，行持粗暴之业的势力，与鲁扎的血统相连。被饿鬼所摄的大魔，有鸟的翅膀，身体极其恐怖，心怀恶意，愤怒而凶猛。业的幻化是，一个身体有一百个头，而且头的外形各不相同，一百个身体只有一个头，还有老虎、狮子等各种身体，一个身体有很多肢体，肢体的种类各不相同，他们拿着箭、短矛等各种恶毒的武器，杀戮的轮子旋转，鸟类野兽等非常多，恐怖的蛇形，如蜈蚣蝎子等各种各样，发出恐怖的声音，如啦啦啦啦等各种声音，恐怖的形象，不悦耳的声音，不美味的气味和气息散发疾病，使一切有情都感到毛骨悚然，极其恐怖的黑风覆盖四面八方，寒冷和炎热的气息使十方所有的虚空都动摇，由风、胆、痰聚集而成的四百零四种疾病侵袭，以使心神迷乱，记忆丧失的作用力，龙族，非天族，欲界天族，以及色界中的梵天族等，初禅的三处，以及光明的二禅三处，以及善增的三禅三处，以及大果的
English
Possessing wheels of fire like burning, when approaching due to wanting to see and use food and drink, even the trace of existence disappears, the body becomes extremely thin and dry, the belly is as big as a mountain, the hands and feet are like thatch, the mouth is like a needle's eye, etc., the body, limbs, and senses are uncoordinated, becoming very pitiful, and thus they are born traversing the world for six great kalpas. Second, the result corresponding to the cause is: from then on, karma, etc. From then on, the maturation of the coarse karmic obscurations of being born as a preta also gradually diminishes, and previously, because they deviated from the mantra path, cultivated wrathful deities and consorts in their own continuums, recited fierce mantras, and engaged in violent actions, their power connects them to the lineage of Rudra. The great demon, gathered by the pretas, has the wings of a bird, a body that is extremely frightening, a mind that is malicious, angry, and fierce. The magical power of karma is that one body has a hundred heads, and the appearances of the heads are all different, a hundred bodies have only one head, and there are various bodies like tigers and lions, one body has many limbs, and the types of limbs are all different, they hold various malicious weapons such as arrows and short spears, the wheel of slaughter spins, there are very many birds and beasts, terrifying snake forms, various kinds like centipedes and scorpions, they utter terrifying sounds like "ra la ra la" and various other sounds, terrifying images, unpleasant sounds, and the emission of disease through unpleasant smells and breaths, causing all sentient beings to feel goosebumps, an extremely terrifying black wind covers all directions, and the breaths of cold and heat shake all the empty realms in the ten directions, the four hundred and four diseases arising from the combination of wind, bile, and phlegm attack, with the power of actions that cause the mind to be intoxicated and memory to be lost, the Naga race, the Asura race, the desire realm gods, and the Brahma race in the form realm, etc., the three places of the first dhyana, and the three places of the second dhyana of clear light, and the three places of the third dhyana of increasing virtue, and the great fruit of