English
At the four gates of the great blazing mandala reside extremely formidable forms. If one asks, "Are the twenty daughters here at the joyous mother, as consorts and in the method, contradictory to what is done by the five lineage mothers?" The answer is: Here, it is for the purpose of subduing the arrogance that arose earlier, and at the time of the method, it is under the power of subsequent practice, so there is no contradiction. Fourth, starting with "Then," etc. After the act of establishing the mandala is complete, from the clouds of the joyful play of the father and mother, the sound of "PHAṬ" (藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸！) is proclaimed from the ten directions, causing all to be awed and wrathful, and all the mothers instantly return by means of magical power to their respective places of origin. Third, the fruit of taming in this way is fourfold: empowering and elevating the position, thereby obtaining the samadhi of discriminating appearances; vowing to be subjects, offering the body as a seat; offering the retinue, vowing to worship with reverence; receiving from the consorts, empowering and arranging in the Muran ritual. First, starting with "Then, the Bhagavan," etc. After showing the wondrous activity of union and liberation, then the Bhagavan, greatly pleased, the great glorious Blood Drinker, those five families, all gathered into Vajra Heruka, nourishing the great compassion of self-origination, entered into the samadhi called the arising of nectar, and from the indivisible vajra of body, speech, and mind, extracted these empowerment substances and mantras. All those who had previously vowed, such as the Great Lord, were all dwelling in the belly of those great wrathful Bhagavan, taken out by the Great Glorious One, taken out from the lower path, and plunged into the impure mud ocean. Again, having taken them up, reciting "UCCUṢMA KRODHA" (藏文，梵文天城体：उच्छुष्म क्रोध，梵文罗马拟音：Uccuṣma krodha，汉语字面意思：秽迹忿怒), the wrathful mother who piles up filth, and extracting the samaya substance nectar, reciting "OṂ VAJRA MAHĀ AMṚTA COK TER DORJE DUD TSI CHENPO" (藏文，梵文天城体：ओम् वज्र महा अमृत चोक तेर र्दोर्जे दुद त्सी छेन्पो，梵文罗马拟音：oṃ vajra mahā amṛta cok ter dorje dud tsi chenpo，汉语字面意思：嗡 班杂 玛哈 阿弥利达 胜施 金刚 甘露 大), "MAHĀKRODHA" (藏文，梵文天城体：महाक्रोध，梵文罗马拟音：mahākrodha，汉语字面意思：大忿怒), "AṂ AṂ AṂ" (藏文，梵文天城体：अं अं अं，梵文罗马拟音：aṃ aṃ aṃ，汉语字面意思：昂 昂 昂) three times, placing the samaya substance nectar on the tongue and empowering. The one who piles up filth drank all the mud and nourished them, so that those arrogant ones regained their memory and obtained the samadhi of discriminating appearances, thereby directly seeing the face of the immeasurable spontaneously accomplished assembly of the blazing wrathful mandala. All those wrathful ones
Chinese
也看到有九百个头，一千八百只手，八百只脚，身躯光芒无量，居住在炽燃大火之坛城中。以智慧之神通调伏鲁扎之时，对于所化之六道世界十方三界一切处所，所有傲慢自大之大自在天等，以何种方式、何种方法调伏，显现种种调伏之方便，于各自之刹土显现不可思议之游舞，无有先后同时调伏。那么，有人会问，此时所调伏之对境如何得知是化身呢？释论预言中说：应知如来自己显现调伏之相，那么，这有什么必要和密意呢？为了遮止自续派之过失，以及显示伟大力量之程度，内在调伏四魔之征相在外在显现有关联。如是说。如所说之力量，这些不是自续派所具有的，不要怀疑是化身。如是说。如果是这样，那么上面所说的“对自我的愚痴”等会造成损害吗？不会造成损害，因为后来世间会出现形象和力量相似的鲁扎自性者，是为了显示由这样的因所产生的，不仅如此，是为了显示殊胜之对治不会被罪业所染污。如同胜者化现指鬘者并调伏一样，是为了彰显方便之伟大，以及为了遮止密咒道之过失，是善巧方便之不可思议之神通。第二，从“此后彼等”等开始。从转移处所开始，那些傲慢者因恐惧而身体剧烈颤抖，内心因害怕而极其沮丧，发出哀嚎之声：我等是您的臣民，一定是您的臣民，如果不是真心实意地做您的臣民，我等之头和身体将碎裂成一百块，心也将碎裂成碎片，被切成碎块，身体也会腐烂发臭，被诅咒之火焚烧成灰烬，来世也将堕入金刚地狱哀嚎。如是发誓成为臣民后，各自将身体置于饮血五部之坛城之座上。
English
Also, he saw that there were nine hundred heads, one thousand eight hundred hands, eight hundred feet, and his body was of immeasurable radiance, residing in the mandala of blazing fire. At the time when Rudra, who was emanated by the magical power of wisdom, was subdued, for all the arrogant great Ishvaras who dwell and rule in all places of the six realms, the ten directions, and the three realms, the means of subduing them by whatever means and in whatever way appeared in various ways, and the inconceivable play appeared in their respective fields without any before or after, and they were subdued at the same time. Now, one might ask, how do we know that the object to be subdued shown here is an emanation? The commentary prophecy says: It should be understood that the Tathagata himself manifested the manner of subduing. Then, what is the need and intention for this? It is related to refuting the faults of the Svātantrika school, showing the extent of great power, and showing outwardly the signs of subduing the four maras internally. It says. These powers, as described, are not possessed by the Svātantrikas; do not doubt that they are emanations. It says. If that is the case, then will the above-mentioned "ignorance of self" etc. cause harm? It will not cause harm, because later in the world, Rudras with similar appearances and powers will appear, and it is to show that they are generated by such causes, and moreover, it is to show that the supreme antidotes are not stained by faults. Just as the Victorious One emanated Angulimala and subdued him, it is to bring out the greatness of the means, and to prevent the faults of the mantra path, it is the wonderful magic of skillful means. Secondly, it starts from "Then, those" etc. Starting from the place of transfer, those arrogant ones trembled greatly in body with fear, and their minds were greatly discouraged with dread, and with a cry of lamentation: We are your subjects, we are definitely your subjects, and if we do not sincerely become your subjects, our heads and bodies will be shattered into a hundred pieces, and our hearts will also be shattered into pieces and cut into pieces, and our bodies will rot and stink, and be burned to ashes by the fire of curses, and in the next life we will fall into the Vajra Hell and cry out in agony. Having sworn to be subjects in this way, they placed their bodies on the seats of the mandala of the five blood-drinking families.
Chinese
献上后放置。第三是，一切等，一切傲慢者也异口同声地说：我等之妻室幼女，母亲和女儿，姐妹们也献于忿怒尊之大坛城，请享用。因为能摧毁傲慢者之勇士，成为诸大天之主尊的吉祥黑汝嘎请享用。如此献上眷属后，承诺供养是：我等各自与眷属等，如此亲见之忿怒尊众之大坛城，仅仅是持有此名号之瑜伽士，也如敬奉自己头顶上光芒四射之宝珠般，心中无有虚伪且具足极大恭敬之心，以欢喜之心全部置于头顶顶端，行持圆满之敬重与侍奉。坛城之持名者，无论有何所需之事，我等都将圆满成办一切愿望。如果我等在勇士黑汝嘎尊前，没有如是成办附有支分的誓言，我等之头颅将被砍成碎片，身体被诅咒之兵器斩断，心也被撕成碎片而腐烂，如是说。第四是，此后等，舍弃舞蹈后，那些傲慢者之妻室众，姐妹和母亲，女儿众全部从先前遣散后再次瞬间来到坛城前，她们全部异口同声地说：我等一切具足眷属之女众，都将成为战胜一切战场之大勇士的仆从，大勇士请您对我等，从四种事业中，这个和这个去做，请赐予与各自根器相应的成就，如是说。请求做什么后，世尊大喜金刚赐予她们每人金刚杵，授予金刚食肉女等与各自相应的名号之灌顶，在大坛城之金殿外面的血殿中，按照各自所分配事业之方位的次第安置。第二是名称
English
Having offered, it was placed. The third is, 'all' etc., all the arrogant ones also said in unison: We offer our wives, young daughters, mothers and daughters, and sisters to the great mandala of the wrathful deities, please accept. Because the hero who can destroy the arrogant, becoming the lord of all the great gods, the glorious Heruka, please accept. Having offered the retinue in this way, the vow to make offerings is: We, each with our retinue, etc., this great mandala of the assembly of wrathful deities that is seen in this way, even the yogi who merely holds the name of this, like honoring one's own radiant jewel on the crown of the head, without deceit in the heart and with utmost respect, with a joyful heart, placing it completely on the crown of the head, performing perfect reverence and service. Whatever the needs of the one who holds the name of the mandala may be, we will completely fulfill all desires. If we do not accomplish this oath with its branches in the presence of the hero Heruka, our heads will be cut into pieces, our bodies will be cut by the weapons of curses, and our hearts will be torn into pieces and rot, so they said. The fourth is, 'then' etc., after abandoning the dance, all the wives of those arrogant ones, sisters, mothers, and daughters, all came to the front of the mandala again in an instant after being dismissed earlier, and they all said in unison: We, all the female assembly with retinues, will become servants of the great hero who is victorious in all battles, great hero, please grant us, from the four activities, to do this and this, please grant us the accomplishment corresponding to our respective capacities, so they said. After asking what to do, the Bhagavan Great Joyful Vajra gave each of them a vajra in their hands, bestowing the empowerment of names corresponding to each, such as Vajra Rakshasi, and arranged them in the order of the directions according to the work assigned to each in the blood hall outside the golden hall of the great mandala. The second is the name
Chinese
秘密等等。这部续有二十二品。此为忿怒自性果究竟之坛城云，广为开展之品，即第十五品。༈ 第十六品有三：历史、正文和名称。第一，从“此后”等开始。在开示自性坛城之后，为了开示语密坛城，世尊大喜，为了使先前开示的忿怒坛城大会以秘密真言的誓言成就。如来忿怒饮血大尊五部，各自与明妃等眷属的那些众的，身语意无别的金刚自性，自生之智慧，自显现之真言的语调，胜过威猛的语坛城秘密真言，这些被取出。第二，正文有二：语坛城及其功德。第一，在语坛城之际，当略述忿怒事业修法次第，其中有前行、正行和后行次第这三者。前行与七支寂静法相同，但不同之处在于，在忿怒的界限划分上，示现十忿怒尊的舞姿。第二，正行有二，第一是特殊的加行，发菩提心，即“以执著之故而痛苦”。这是从开示禅定的必要性之门而说的。第二，实际的禅定次第有三：以三种禅定来打地基，生起所依和能依的坛城，以及事业次第的禅定。第一是，如修法一样，先进行彼禅定和普现。根本禅定是：从自明吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生起，以三种仪轨，生起根本黑鲁嘎，变为紫黑色。第二，从根本黑鲁嘎的心间，散布种子字，观想地基大自在的坛城，包括宫殿和座垫。如第十七品那样，以词句来明确。之后，因为自己本来就是佛，所以将如来作为自己的儿子，作为我子的仪轨是：如第十五品那样，生起三十二惊奇众神，使种姓不灭且自然成就。
English
Secret and so on. This tantra has twenty-two chapters. This is the fifteenth chapter, which elaborates on the cloud of the mandala of the ultimate fruition of the wrathful nature. ༈ The sixteenth chapter has three parts: history, text, and title. First, from "Then" and so on. After explaining the mandala of nature, in order to show the mandala of speech mantra, the Bhagavan was greatly pleased, in order to accomplish the great assembly of the wrathful mandala previously shown with the vows of secret mantra. The Tathagata, the great wrathful blood-drinking one, the five families, each with their consorts and retinues, the vajra nature inseparable from the body, speech, and mind of those assemblies, the self-arisen wisdom, the roar of the mantra that is self-manifested, the secret mantras of the speech mandala that surpasses fierceness, these were extracted. Second, the text has two parts: the speech mandala and its qualities. First, in the context of the speech mandala, the order of practice of the wrathful activity will be briefly described, which has three stages: preliminary, main practice, and subsequent order. The preliminary practice is similar to the seven-limbed peaceful practice, but the difference is that in the delineation of the wrathful boundary, the dance of the ten wrathful deities is performed. Second, the main practice has two parts, the first is the special application, the generation of bodhicitta, that is, "suffering due to clinging." This is said from the perspective of showing the necessity of samadhi. Second, the actual order of samadhi has three parts: establishing the foundation with three samadhis, generating the mandala of the support and the supported, and the samadhi of the order of activities. The first is: as in the sadhana, that samadhi and the all-appearing precede. The causal samadhi is: from the self-aware Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the causal Heruka is generated, changing into a purplish black color with three rituals. Second, from the heart of the causal Heruka, spreading the seed syllables, contemplate the mandala of the great foundation of power, including the palace and cushions. As in the seventeenth chapter, clarify with words. After that, because oneself is originally a Buddha, the ritual of making the Tathagata one's own son, as the ritual of my son, is: as in the fifteenth chapter, generate the thirty-two wondrous assembly deities, making the lineage indestructible and spontaneously accomplished.