Chinese
显示圆满果位的特征。一次显示次第和同时两种。从四种显现中，显示错乱之基、道和果的显现。从中等的五法中，显示四种谈论和续部意义。在续部意义的十法中，整个正文显示忿怒本尊坛城。在其结合上显示行。通过对鲁扎进行灌顶来显示灌顶。通过对鲁扎进行誓言赋予来显示誓言。从最后的十法中，显示隐义口诀、放血除障、总义归纳、象征比喻、交界投射收摄等。此外，还通过三种共同行来显示。如此显示的这一品分为二：正文和名称。第一部分分为二：简要显示忿怒本尊坛城的显现方式，以及详细解释其自性。第一部分是：从“此后如来”等开始，在显示寂静坛城之后，为了显示忿怒坛城，如来一切部主第六金刚持普贤王如来，以自性任运成就一切佛陀的身语意之本体，不离自显圆满受用坛城，显现了如何适合调伏者的化身忿怒坛城。如《方便网》中所说：“向平等性自生的忿怒顶礼！向忿怒的圆满受用顶礼！向金刚聚合者顶礼！”。一般来说，忿怒尊有四种：智慧忿怒尊、本智忿怒尊、大悲忿怒尊、事业手印忿怒尊。第一种是：为了通过证悟无我的智慧摧毁对事物和相状的执着。如《幻化金刚》中所说：“真实大智慧，为摧毁相状，是为最胜忿怒。”第二种是：以自明本智从根摧毁邪念轮回的种子。如《广大》中所说：“自明本智国王，摄集十方界，一切融入无相虚空，一切化为忿怒众。”第三种是：以大悲的力量救护众生时，无需勤作即可摧毁一切不顺之品。如《分别观察续》中所说：“无执
English
Shows the characteristics of the perfected fruit. Shows both the sequential and simultaneous at once. From the four appearances, it shows the appearance of the basis of delusion, the path, and the fruit. From the middle five dharmas, it shows the four topics of discussion and the meaning of the tantra. In the ten dharmas of the meaning of the tantra, the entire text shows the mandala of the wrathful deity. In its union, it shows the conduct. By bestowing empowerment on Rudra, it shows empowerment. By entrusting the oath to Rudra, it shows the oath. From the final ten dharmas, it shows the hidden meaning of the oral instructions, bloodletting to remove obstacles, summarizing the general meaning, symbolic metaphors, and the projection and absorption of intersections. Furthermore, it is shown through the three common practices. This chapter that shows in this way has two parts: the text and the name. The first part has two parts: briefly showing how the mandala of the wrathful deity is manifested, and explaining its nature in detail. The first part is: starting from "Then, the Tathagata," etc., after showing the peaceful mandala, in order to show the wrathful mandala, the sixth Vajradhara Samantabhadra, the lord of all Tathagata families, who is spontaneously accomplished as the essence of the body, speech, and mind of all Buddhas, without moving from the self-manifest complete enjoyment mandala, manifests how the emanation body of the wrathful deity is suitable for taming beings. As it says in the Net of Means: "I prostrate to the wrathful one who arises spontaneously from equality! I prostrate to the complete enjoyment of the wrathful one! I prostrate to the one who gathers the vajras!" In general, there are four kinds of wrathful deities: the wrathful deity of wisdom, the wrathful deity of primordial wisdom, the wrathful deity of compassion, and the wrathful deity of action mudra. The first is: in order to destroy all attachments to phenomena and characteristics through the wisdom of realizing selflessness. As it says in the Magical Vajra: "The great true wisdom is the supreme wrathful one for destroying characteristics." The second is: by destroying the seeds of cyclic existence of wrong thoughts from the root with self-aware primordial wisdom. As it says in the Extensive One: "The king of self-aware primordial wisdom, having gathered the realms of the ten directions, dissolves everything into the space of non-objectification. Everything transforms into a gathering of wrathful ones." The third is: when protecting beings with the power of compassion, all unfavorable factors are destroyed without effort. As it says in the Distinguishing Awareness Tantra: "Without grasping,
Chinese
……慈悲专注忿怒！如是。第四，对调伏者的意乐显现为事业手印之身，如《意集经》云： 极其顽劣与暴戾，寂静不能令其益，以智慧方便之手印，一切如来皆作忿怒。 如是说。彼有三类：即，具仙人忿怒相者，具侏儒忿怒相者，具大威严忿怒相者。此处为具大威严忿怒相者，即具炽燃大舞九相者。 那么，事物的实相是寂静与忿怒二者是一体还是他体呢？若是前者，则与说是二相违背；若是后者，则有三遍相违害。如下推理：寂静与忿怒二者，体性法身应非一体，因其因各异故。此宗因已承许，且他体非一体周遍。如天授与供施。若许，则与上文所说“一切佛陀之自性”是自性一体相违。 此外，寂静不能转为忿怒，因其是他体故。圣教亦相违，如《广大经》云： 忿怒自性非极恶，亦非恐怖，以寂静行事，亦无令一切心皆悦意之事，二者安住于无二之体性中。 如是说。口诀亦与《道次第》所说“转变之轮即如是”等相违。 此处有说遮止寂静与忿怒轮番交替是不合理的，因为决定是一个补特伽罗同时修持二者，且二种分别不能同时生起，而转变是轮番交替的缘故。 那么应如何呢？道所生起及所修持之寂静与忿怒二者，于事物之实相中是无有分别的，因于地心性上未成立为他体，且能以道三摩地转变，于果上二者亦未成立为异体，因其是自性法身一体之故。 第二，分三：所调伏之对境，以何如之方便调伏，如是调伏之果。第一，分二：以何因迷谬，及迷谬之果如何
English
……wrathful with compassion and attachment! Thus it is. Fourth, it appears to the inclinations of those to be subdued as the body of the activity mudra. As it is said in the Gongdü: For those who are extremely wicked and violent, pacification will not be of benefit. Through the mudra of wisdom and means, all the Tathagatas act as wrathful ones. Thus it is said. There are three types of these: those with the appearance of a wrathful sage, those with the appearance of a wrathful dwarf, and those with the appearance of great and majestic wrath. Here, it is the one with the appearance of great and majestic wrath, that is, the one endowed with the nine aspects of the great blazing dance. So, is the reality of things the same or different for peace and wrath? If it is the former, it contradicts the explanation of the two. If it is the latter, then there are three pervasive harms. Thus, the two, peace and wrath, are entities. It would become not one with the nature of the Dharmakaya, because the causes are different. That sign is accepted, and the different is pervaded by not one. For example, like Devadatta and offering. If you want, it is clear that the above says that the essence of all Buddhas is one essence. Furthermore, it would become impossible to transform wrath from peace, because it is different. Scripture also harms it. From the extensive one: The nature of wrath is not very evil and not frightening. By doing peace, there is no change that pleases everyone's mind. The two remain in a state of non-duality. Thus it is said. The oral instruction also contradicts the Lamrim, which says, "The wheel of transformation is like that." Here, some say that preventing the alternation of peace and wrath is not appropriate, because it is certain that one person practices both at the same time, and two thoughts do not occur at the same time, and transformation is alternating. So how is it? The two, peace and wrath, which are generated and practiced by the path, are entities. There is no difference in the reality of things, because they are not established as different in the ground mind itself, and they can be transformed by the path samadhi, and the two are not established separately in the result, because they are one in the nature of the Dharmakaya. Second, there are three: the object to be subdued, the means by which to subdue, and the result of subduing in this way. First, there are two: what causes the error, and how is the result of the error?
Chinese
成熟。第一，从“那为何因由愚昧”到（那一段）。如是，调伏者忿怒尊之坛城显现聚集，那为何需要？如是提问之回答是：为了调伏难调之有情。难调之有情是谁呢？一般而言，轮回之根本，即对自我的愚昧，由无明的分别念而执着于我与自我，并且，诸法一切皆是心识假立，并非真实成立，然而，由于颠倒错乱，对所执之境显现执着为我所，从而在轮回中流转受苦。那些无法从中解脱，远离正道者，乃是积聚于有为之处。在那之上，特别是茹扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是不了解隐藏的秘密，即实相真如，沉溺于隐藏的秘密，如度亡和合修等粗暴行径，放荡不羁地行事。而且，由于对因果业报中善恶与苦乐之关联愚昧无知，因此，如此行事乃是茹扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）堕落之因。而且，在过去无数劫之前，在名为周遍庄严劫中，于不动佛之净土名为现喜刹土之教法中，有一位出家的比丘，名为难胜童子，他如实地转动大乘法轮，完全安住于无造作、无虚假的瑜伽之中，成为一位殊胜之人，他视一切众生为胜者之子，从而宣说了无勤之乘。当时，轮回无始无终，无始无终之业与生亦是不可计数，若以一次业缘取一次生分，则如下所示：在其附近，有一位名为给吾嘎雅之居士之子，名为黑解脱，以及他的仆人名为丹巴，二人对比丘生起信心，前往其处，询问一切如实修行之引导方法，比丘亦出家，并如此说道此如实之道： 如是真如若无为， 诸法四处虽安住， 犹如虚空之云朵， 此乃殊胜瑜伽道。 如是宣说后，解脱则如字面意义般修行，身体
Chinese
即使做了母亲的装扮，心也步入了恶道的道路。仆人丹巴找到了根本意义的定解，变得智慧坚定，身体虽然卑贱，心却步入了坚定神圣的道路。之后，解脱师徒二人观点行为不一致，发生了很大的争执。逐渐地向老师禀告。图卡没有虚伪，性格直率地说，被认为是仆人。解脱心烦意乱，把老师和仆人两人驱逐到远方抛弃了。解脱把所有地方都变成了邪法。自己也步入了邪道。修行邪道的苦行和伟大的行为是：取来坟墓里的尸体当食物，剥下皮来当衣服穿。依靠黑色的豺狼舌头，跳跃的脚，熊的拍手，以及许多杀戮鸟兽的工具，杀害一切生命。聚集许多妓女，行淫欲，不超出四种事物，偏离了正确的意义。第二，偏离的果实如何成熟分为两种：异熟果感受痛苦，以及等流果伤害他人。第一种也分为两种：堕入地狱和转生为饿鬼的方式。第一种是：有等，即以产生存在的种子，由不善的粗暴业力所抛，没有中阴身，瞬间生于无间地狱的极热地狱中。在那里，被极热的焚烧痛苦长期折磨，想着如果比这更冷就好了，瞬间被大雪和暴风雪等冻僵，被寒冷和身体像莲花一样裂开的剧烈痛苦所折磨。像这样极热的痛苦等等，从热地狱到复活地狱的八种，以及极冷的像莲花一样裂开等等，从水泡地狱到裂开地狱的八种，在这些寒热地狱中，互相成对地交替转生，当这个世界毁灭时，转移到其他世界。寿命是一个世界的成住坏空四个阶段中的每一个阶段
English
Even though she dressed as a mother, her mind entered the path of evil destinies. The servant Dampa found the definitive understanding of the fundamental meaning, became wise and steadfast, and although his body remained humble, his mind entered the path of certain holiness. Then, Tharpa and his servant disagreed in their views and conduct, and a great dispute arose. Gradually, they reported to the teacher. Thuk-ka was without pretense and spoke frankly, so he was regarded as a servant. Tharpa became upset and banished both the teacher and the servant to a distant land. Tharpa transformed all regions into false Dharma. He himself entered the wrong path. Practicing the fierce asceticism and great conduct of the wrong path involved taking corpses from graves as food, skinning them and wearing them as clothes. Relying on the tongue of a black jackal, leaping feet, the clapping of a bear, and many instruments for killing birds and beasts, he killed all living beings. Gathering many prostitutes, he indulged in lust, not exceeding the four things, and strayed from the true meaning. Secondly, how the fruit of straying ripens is divided into two: the Vipaka fruit of experiencing suffering, and the consequential fruit of harming others. The first is also divided into two: falling into hell and the manner of being born as a hungry ghost. The first is: "Srid par," etc., meaning that the seed of being born into existence, thrown by the coarse karma of non-virtue, without an intermediate state, is instantly born into the extremely hot hell of Avici. There, he is tormented for a long time by the intense burning suffering of extreme heat, and thinking that it would be better if it were colder than this, he is instantly frozen by snow and blizzards, etc., and tormented by the intense suffering of cold and the body cracking like a lotus. Such intense suffering of extreme heat, etc., from the hot hells to the reviving hells, the eight, and the extremely cold cracking like a lotus, etc., from the blister hells to the cracking hells, the eight, in these hot and cold hells, they are born alternately in pairs, and when that world is destroyed, they transfer to other worlds. The lifespan is each of the four stages of formation, duration, destruction, and emptiness of one world.
Chinese
中间二十个中劫，二十个中劫，总共八十个中劫算作一个大劫，这样的大劫中，一万两千个大劫中感受寒热的痛苦。第二是，从那以后等等。从那以后，地狱出生的业的异熟果，通过感受的力量而耗尽，然后转生为饿鬼。遭受饥渴的痛苦所严重逼迫，具有共同的障碍。外境的欲望事物，也变得不悦意，比如看到水变成脓血一样，这是外在的障碍。稍微找到一些食物吃下去，就变成凶猛粗糙的物质，变成火和脓血等各种各样的东西，焚烧内脏等等，具有火焰的轮。看到食物等想要享用，靠近时，连存在的痕迹都没有了，身体极其消瘦干枯。肚子像山一样大，手脚像茅草，嘴像针眼一样，身体和肢体以及感官都不协调，变得可怜，这叫做内在的障碍。像这样，在六个大劫中，穿越世界各地而出生。这个时候有些人说，异熟果是通过感受而耗尽呢？还是通过对治而耗尽？如果像第一种说法那样，那么正道就没有必要了，因为是通过感受而耗尽的。如果像后一种说法那样，那么就成了恶趣非空闲之处了，因为可以行持对治善法。回答是，黑色的解脱是通过感受果报来清净以前的恶业，之后在伟大的光荣者面前忏悔罪业，行持对治，证悟权能之义来清净，所以没有任何矛盾。第二，与因相应的果报是，从那以后，业等等。从那以后，转生为饿鬼的业的粗猛障碍的异熟果也渐渐减弱。以前在普作劫的时候，观修愤怒尊多头多臂，以及微细的愤怒尊等自生愤怒尊，念诵猛咒，行持粗暴的行为，与有部的罗刹续部相连，转生为被饿鬼所摄的业的巨大罗刹。那又是怎样的呢？在一个叫做楞伽布里的地方，有一个妓女