Chinese
这是圆满自性果的坛城云的第十五章。༈ 现在要讲第十六章。从法蕴的角度来说，上等根器的法蕴是基、道、果三者中的道。四相中的道相。二道尽解脱道。次第和顿悟二者中的次第。三相中的缘起相。中等五法中的续义。其中十者显示忿怒尊语坛城。附带显示三摩地。显示供养。主要显示真言。下等十法中，交界投射和收摄，以及其他三种共同行相来显示。如此显示的这一章有三：历史、正文和名称。第一，从“那时”等开始，显示自性坛城后，为了显示语真言坛城，薄伽梵大喜悦以语真言的誓言来成就先前所示的忿怒尊坛城的大会众。如来忿怒尊大饮血五部及其眷属的那些众的身语意无别的金刚自性，自生智慧自显现的真言的威猛音声中，取出超胜的语坛城的秘密真言。第二，正文有二：语坛城及其功德。第一，在语坛城的章节中，如果不了解现观的次第，就会有像甘露失去味道一样的说法上的过失。因此，稍微讲述忿怒尊事业的修持次第。其中有前行、正行、后行三个次第，前行是：如法陈设供品，恭敬顶礼，设结界，忏悔，立誓，降临加持，加持供品。这些之中，特别是在设结界时，进行忿怒十尊的游舞。第二，正行有二，第一是特殊的加行，发菩提心：以执着的势力而痛苦。等等，从显示三摩地的必要性方面开始。第二，三摩地的真实次第有三
English
This is the fifteenth chapter of the cloud of the mandala of the complete self-nature fruit. ༈ Now, the sixteenth chapter will be explained. From the perspective of the Dharma collection, the Dharma collection of the superior intellect shows the path among the three bases, paths, and fruits. It shows the path appearance among the four appearances. It shows the liberation path among the two paths of exhaustion and liberation. It shows the gradual one among the two of gradual and sudden. It shows the characteristic of dependent arising among the three characteristics. Among the five intermediate Dharmas, it shows the meaning of the continuum. Among these ten, it shows the mandala of the speech of the Wrathful One. Incidentally, it shows samadhi. It shows offerings. It mainly shows mantras. Among the ten ultimate Dharmas, the intersection projection and gathering, and also the other three common aspects are used to show it. This chapter that shows in this way has three parts: history, text, and name. The first is: From "then" etc., after showing the self-nature mandala, in order to show the speech mantra mandala, the Bhagavan, with great joy, will accomplish the great assembly of the Wrathful One mandala previously shown with the vows of speech mantras. From the vajra nature of the body, speech, and mind, inseparable, of those assemblies of the Tathagata Wrathful One, the Great Blood Drinker, the five families and their retinues, the self-born wisdom, the fierce sound of the self-manifested mantra, the secret mantras of the surpassing speech mandala were extracted. Second, the text has two parts: the speech mandala and its qualities. First, in this chapter of the speech mandala, if one does not understand the order of realization, there will be the fault of explanation like nectar losing its taste. Therefore, the order of practice of the Wrathful One's activities will be briefly explained. Among them, there are three orders: preliminary, main, and subsequent. The preliminary is: arrange the offerings according to the scriptures, respectfully prostrate, establish boundaries, confess, make vows, descend blessings, and bless the offerings. Among these, especially when establishing boundaries, perform the dance of the ten Wrathful Ones. Second, the main practice has two parts, the first is the special application, generating the mind of enlightenment: Suffering due to the power of attachment. And so on, starting from the aspect of showing the necessity of samadhi. Second, the actual order of samadhi has three
Chinese
即，以三种三摩地进行加持，生起能依与所依之坛城，乃是事业次第之三摩地。第一，如修法所说，以彼定与普现为先导，从因定自明吽字，以三种仪轨生起能变的因黑汝嘎。第二，从因黑汝嘎的心间放出种子，观想地基大自在之坛城宫殿连同座垫，如第十七章所说，以词语清晰地确定。之后，自身本来就是佛，因此为了使如来成为自己的儿子，自己的儿子之仪轨是：如第十五章所说，生起三十二惊奇众神。为了使种姓不灭且自然成就，为了使自己成为如来的儿子，其他的儿子之仪轨是：从自己主尊的心间发出，进行劝请，从诸神众中放出无二方便智慧之光芒，净化自己的身体妄念，成为光之团块。再次融入三金刚之光芒，成为三个字，依次收摄于吽字，彼吽字安住于月轮上，被风轮托起，向坛城之诸神众右绕，融入主尊的心间。融化为菩提心，通过身形传递到明妃的子宫，由于这个缘起，主尊父母也融化为大乐之自性，以吽哈嘿啪德（ཧཱུྃ་ཧ་ཧེ་ཕཊ，hūṃ ha he phaṭ，吽 啊 嘿 啪特，吽 哈 嘿 啪特）使眷属们也收摄于中央之明点，观想为光之团块，这是为了以自利法身之三摩地来净化对显现的执着。之后，仅仅忆念吽吽（ཧཱུྃ་ཧཱུྃ，hūṃ hūṃ，吽 吽，吽 吽）之声音，光蕴就变成双吽字，由此以三种仪轨生起主尊班杂黑汝嘎父母，进行灌顶并加持。之后，进行虚空秘密加持等，菩提心之天神种子进入明妃子宫中的字咒坛城，以本章所说的咒语生起，从明妃的子宫中以啪德匝（ཕཊ་ཛཿ，phaṭ jaḥ，啪特 匝，啪特 匝）放出三十二惊奇众神，进行舒聚佛之事业，融入主尊自身，并将眷属安置于各自的位置。二十八自在母从主尊的心间发出贝哟二十
English
Then, sealing with the three samādhis, generating the mandala of the support and the supported, is the samādhi of the order of actions. First, according to the sādhana, with that samādhi and universal appearance as the preliminary, from the seed samādhi self-awareness Hūṃ, with the three rites, generate the cause Heruka, which transforms into a dark purplish color. Second, from the heart of the cause Heruka, emanate the seed, contemplate the great foundation empowerment mandala palace with its seat, and as stated in chapter seventeen, clearly establish it with words. Then, since oneself is primordially enlightened, in order to make the Tathāgata one's own son, the rite of one's own son is: as stated in chapter fifteen, generate the thirty wondrous assembly deities. In order to make the lineage indestructible and spontaneously accomplished, in order to make oneself the son of the Tathāgata, the rite of another's son is: emanating from the heart of the main deity and urging, from the assembly of deities, emanate the rays of light inseparable from method and wisdom, purify one's own body's conceptualizations, and transform into a mass of light. Again, dissolving the rays of the three vajras, it transforms into three syllables, gradually dissolving into the Hūṃ, that itself abiding on the moon, is lifted by the wind maṇḍala, circumambulating the assembly of deities of the maṇḍala to the right, and dissolving into the heart of the main deity. Dissolving into bodhicitta, passing through the form of the body, reaching the womb of the consort, due to this cause, the main deity, father and mother, also dissolve into the nature of great bliss, and with Hūṃ Ha He Phaṭ (ཧཱུྃ་ཧ་ཧེ་ཕཊ，hūṃ ha he phaṭ，吽 啊 嘿 啪特，Hūṃ Ha He Phaṭ), the retinue also dissolves into the central bindu, contemplating it as a mass of light, this is to purify the clinging to appearances with the samādhi of the self-benefit dharmakāya. Then, just by remembering the sound of Hūṃ Hūṃ (ཧཱུྃ་ཧཱུྃ，hūṃ hūṃ，吽 吽，Hūṃ Hūṃ), that mass of light transforms into a pair of Hūṃ syllables, from which, with the three rites, generate the main deity Vajra Heruka father and mother, and empower and bless them. Then, after performing the empowerment of space and secret, etc., the seed of the bodhicitta deity enters the syllable maṇḍala in the consort's womb, generate it with the mantra spoken in this chapter, and from the consort's womb, with Phaṭ Jaḥ (ཕཊ་ཛཿ，phaṭ jaḥ，啪特 匝，Phaṭ Jaḥ), emanate the thirty wondrous assembly deities, accomplish the activity of spreading and gathering of the Buddha, dissolve into the main deity oneself, and arrange the retinue in their respective places. The twenty-eight power goddesses emanate from the heart of the main deity, Bhayo twenty.
English
In each of their respective lineages, the generation mantra generates [deities] in the blood lake, and clarifying with words as in the seventeenth chapter is to purify the clinging to emptiness with the samadhi of the form body for the benefit of others. The third is the samadhi of the order of actions, with six sections from the invocation to the recitation. The third, the subsequent order, also includes: feast offering, casting away leftovers, propitiating the steadfast mother, dissolving the mandala, distribution, body protection, and abiding in the samadhi of continuous conduct. These should be understood according to the sadhana. Now, entering the main text, there are two mandalas of speech: the mantra for generating the samaya mandala, and the mantra for the order of actions such as invoking the wisdom mandala. The first has three parts: the ten deities of the five families, father and mother, and the root generation mantras of the twenty wrathful mothers, which are the root mantras of the Dakinis. The first is: Om Vajra Maha, etc. In previous manuscripts, the mantra of Buddha Heruka appeared first, but the Chinese version says that Vajra Heruka is the first, and the translation of Thar lo also appears in this way. Also, some here say that the main deity of the mandala is Vairochana, and the wrathful deity is Buddha Heruka, as it says in Ngam-lok: "In the heart of the central palace, Vairochana is the great seal." If so, it is not so, because the main deity of the mandala is named Vajrasattva Mayajala. Also, if it is said that Vajrasattva is not established as the main deity, it is so, because it says in the "Lelag": "Vajrasattva is the mandala itself, the four families of deities and consorts surround." Also, it is said that the peaceful ones are subdued by the mind, so the mind Vajra family becomes the main deity, and the wrathful ones are subdued by the body, so the body Buddha Heruka becomes the main deity. This is also unreasonable, because the peaceful ones are transformed into wrathful ones, so Vajra Heruka is taken below and made the main deity. The seat, body color, etc. of the seventeenth chapter should also be understood by this. There is also scripture to know this, as it says in the "Great Commentary": "The scriptures are confused because of the hidden words." Thus, the beginning of the mantra is Om Ah
Chinese
这些是五种智慧的金刚三之自性，殊胜咒语的种子。班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）。萨瓦 达塔嘎达（藏文：སརྦ་ཏ་ཐཱ་ག་ཏ，梵文天城体：सर्व तथागत，梵文罗马拟音：sarva tathāgata，汉语字面意思：一切如来），一切如来。 冉那（藏文：རཏྣ，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：珍宝）。贝玛（藏文：པདྨ，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花），保持原音。 嘎玛（藏文：ཀརྨ，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业），事业。这是五父各自种姓的名称。 玛哈 希日 嘿汝嘎（藏文：མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ，梵文天城体：महाश्री हेरुक，梵文罗马拟音：mahāśrī heruka，汉语字面意思：大吉祥嘿汝嘎）是共同的名称，咒语的解释是：玛哈（藏文：མ་ཧཱ，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大），大的。希日（藏文：ཤྲཱི་，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥），吉祥。嘿（藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿）是享受嬉戏。汝（藏文：རུ，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：汝）是茹提拉（藏文：རུ་དྷི་ར，梵文天城体：रुधिर，梵文罗马拟音：rudhira，汉语字面意思：血），血。嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）是主的意思，意思是享受血，是饮血者。这些是产生心髓的咒语。 玛哈 赞扎（藏文：མ་ཧཱ་ཙཎྜ，梵文天城体：महाचण्ड，梵文罗马拟音：mahācaṇḍa，汉语字面意思：大暴怒）等是驱使事业的咒语，玛哈 赞扎（藏文：མ་ཧཱ་ཙཎྜ，梵文天城体：महाचण्ड，梵文罗马拟音：mahācaṇḍa，汉语字面意思：大暴怒）是大暴怒者。萨瓦 杜斯达（藏文：སརྦ་དུཥྚ，梵文天城体：सर्व दुष्ट，梵文罗马拟音：sarva duṣṭa，汉语字面意思：一切恶）是一切恶者。安达嘎（藏文：ཨནྟ་ཀ，梵文天城体：अन्तक，梵文罗马拟音：antaka，汉语字面意思：终结者）是终结者。哈纳（藏文：ཧ་ན，梵文天城体：हन，梵文罗马拟音：hana，汉语字面意思：击打）是击打。达哈（藏文：ད་ཧ，梵文天城体：दह，梵文罗马拟音：daha，汉语字面意思：燃烧）是焚烧。巴匝（藏文：པ་ཙ，梵文天城体：पच，梵文罗马拟音：paca，汉语字面意思：烹煮）是烹煮。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三个中的第一个是根本种子。第二个是激励心意的种子。第三个是恐吓。 啪特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）是命令，意思是“摧毁”，是驱使事业的咒语。称呼殊胜咒语金刚等任何种姓的吉祥饮血大尊，大暴怒者，一切恶者，终结者，击打，焚烧，烹煮，恐吓，摧毁吧。 五母的咒语是： 嗡 班杂 萨瓦 达塔嘎达 冉那 贝玛（藏文：ༀ་བཛྲ་སརྦ་ཏ་ཐཱ་ག་ཏ་རཏྣ་པདྨ，梵文天城体：ओँ वज्र सर्व तथागत रत्न पद्म，梵文罗马拟音：oṃ vajra sarva tathāgata ratna padma，汉语字面意思：嗡 金刚 一切 如来 珍宝 莲花）等如前。萨瓦 阿莫嘎（藏文：སརྦ་ཨ་མོ་གྷ，梵文天城体：सर्व अमोघ，梵文罗马拟音：sarva amogha，汉语字面意思：一切 不空）是一切不空，是种姓的名称。 玛哈 卓地 效日（藏文：མ་ཧཱ་ཀྲོ་དྷི་ཤྭ་རཱི，梵文天城体：महाक्रोधि श्वरी，梵文罗马拟音：mahākrodhi śvarī，汉语字面意思：大忿怒自在母）等是大忿怒自在母。开头结尾的嗡和啪特如前。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是根本种子。特别的是，达拉（藏文：དྷ་ར，梵文天城体：धर，梵文罗马拟音：dhara，汉语字面意思：持）是持。 匝里尼（藏文：ཛྭ་ལི་ནཱི，梵文天城体：ज्वलिनी，梵文罗马拟音：jvalinī，汉语字面意思：燃烧）是燃烧者。萨瓦 杜斯丹（藏文：སརྦ་དུཥྚན，梵文天城体：सर्व दुष्टन्，梵文罗马拟音：sarva duṣṭan，汉语字面意思：一切 恶者）对于一切恶者。 玛哈 苏日亚（藏文：མ་ཧཱ་སཱུརྻ，梵文天城体：महासूर्य，梵文罗马拟音：mahāsūrya，汉语字面意思：大太阳）是大太阳。 毕达（藏文：བི་ད་，梵文天城体：विद，梵文罗马拟音：vida，汉语字面意思：知）是知者。 舍日 秀达 萨玛达（藏文：ཧྲཱི་ཤུ་ཏ་ས་མ་ཏ，梵文天城体：ह्रीशुत समत，梵文罗马拟音：hrīśuta samata，汉语字面意思：赫利 听闻 平等）是普遍狂喜。 卡嘿（藏文：ཁཱ་ཧི，梵文天城体：खा हि，梵文罗马拟音：khā hi，汉语字面意思：吃 吃）是吃吧。 毕效（藏文：བི་ཤྭ，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：一切）是各种各样。 这样，在修习的时候，要知道父尊母尊的咒语组合。 第二部分有三：八处母的咒语，八境母的咒语，四护门者的咒语。 第一部分是：嗡 班杂（藏文：ༀ་བཛྲ，梵文天城体：ओँ वज्र，梵文罗马拟音：oṃ vajra，汉语字面意思：嗡 金刚）等。嗡是殊胜咒语，具有五种智慧。班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）是金刚，作为权力的象征，用五股金刚杵装饰头部来象征。 结尾的八个哈是根本种子。 详细来说，嘎日（藏文：ག་རཱི，梵文天城体：गरी，梵文罗马拟音：garī，汉语字面意思：嘎日）是白色的或者持有宝藏的。 匝日（藏文：ཙ་རཱི，梵文天城体：चरी，梵文罗马拟音：carī，汉语字面意思：匝日）是盗贼或者小偷。 扎莫嘿（藏文：པྲ་མོ་ཧེ，梵文天城体：प्रमोहे，梵文罗马拟音：pramohe，汉语字面意思：极度迷惑）是极度迷惑者或者迷惑者。 贝达里（藏文：བཻ་ཏ་ལཱི，梵文天城体：वैताली，梵文罗马拟音：vaitālī，汉语字面意思：贝达里）是僵尸或者灰烬制造者。 赞扎里（藏文：ཙཎྜ་ལཱི，梵文天城体：चण्डली，梵文罗马拟音：caṇḍalī，汉语字面意思：暴怒）是暴怒者。 布嘎斯（藏文：པུཀྐ་སཱི，梵文天城体：पुक्कसी，梵文罗马拟音：pukkasī，汉语字面意思：布嘎斯）是肿胀者。 嘎玛日（藏文：གྷསྨ་རཱི，梵文天城体：घस्मरी，梵文罗马拟音：ghasmarī，汉语字面意思：嘎玛日）是污秽者或者熊。 污秽者是坟墓或者母众。