English
Therefore, do all phenomena become the nature of body, speech, and mind? There is nothing that does not become its nature. Because there is no distinction in the mandala of body, speech, and mind, it is great. Body, speech, and mind pervade everything. Thus, all phenomena abide without distinction in the mandala of body, speech, and mind, but it is not as if all phenomena have transformed into the mandala of body, speech, and mind from somewhere else. Rather, the nature of all phenomena is body, speech, and mind, and they exist primordially without difference from body, speech, and mind themselves. For example, they pervade like a conch shell and whiteness. The bindu of body, speech, and mind, ché ho! Therefore, since all phenomena do not fail to become the mandala of body, speech, and mind, it is a bindu. Body, speech, and mind are also without distinction, so it is great. Because one is pleased with such meaning, it is said to be ho. This refers to praising each of the five families mentioned above as possessing the three, body, speech, and mind. Next, clarifying with the syllable "ga": Since everything is made into body, speech, and mind, if it is said that the modes of expression are mixed, then, firstly, it is praising that the essence of all phenomena included by samsara and nirvana is body, speech, and mind. In the middle, it is praising the nature pervaded by body, speech, and mind. Finally, it is praising the dharmakaya of bindu as the characteristic of body, speech, and mind. Therefore, there is no fault of mixed modes of expression. This is specifically declared. By praising body, speech, and mind, for the yogi who performs the praise, purify obscurations, accumulate merit, and for the benefit of beings, this praise should be proclaimed and heard. From the certainty of the reality of the Secret Essence Tantra, the realization of the secret is taught. The heart essence is the gathering of essence, reality is non-erroneous, and certainty is from the non-deceptive tantra, the chapter on delight, the fourteenth chapter. By praising, the minds of the Buddhas are pleased, and the minds of sentient beings are satisfied, this is the fourteenth chapter. There are three wrathful deities. The first is the wrathful deity of great wisdom, from the Magical Vajra Tantra: True great wisdom, to destroy signs, is the best of wrathful deities. This is the first. The second is the wrathful deity of great primordial wisdom, from the Extensive Tantra: The king of self-aware wisdom, gathers the realms of the ten directions, all dissolve into the formless space, all become a gathering of wrathful deities. This is the second. The third is the wrathful deity of the great mudra is this.
Chinese
是这样的。然后，“所有如来之主”，这是总结前面所说的。例如，考虑到大多数情况，以上讲述了寂静。然后引出下面要说的，例如，考虑到大多数情况，以下讲述了忿怒。所有如来的自性也是普贤王如来，所有佛陀无余都拥有的主宰也是导师普贤王如来，因此，是五部佛等一切的主宰。 “所有佛陀的体性”，意思是，成为三世所有佛陀的体性或自性的导师普贤王如来一切智者，在忿怒的坛城中显现聚集，意思是，从寂静坛城的四十二尊神众中，显现聚集在忿怒坛城中的事业，意思是，以法性及其伴随而忿怒，以身化为可怖而忿怒，成为五部血饮之舞。༈。忿怒自性的坛城，从语言意义上有三个方面：为何调伏，如何调伏，以及事业的安排。为何要以忿怒调伏有三种原因：所调伏者漂泊的原因，缘，以及结果。原因是无知且愚昧，因此错误地理解。缘是积累粗暴的有生之种子。结果有三种：堕入地狱，堕入饿鬼，以及转生为业之罗刹。如何调伏有六种方式：大胜乐，忿怒散乱，嗔恨金刚，金刚罗刹，金刚忿怒，以及怖畏金刚之舞。第一，大胜乐忿怒之舞，是将身转化为忿怒身并取出明妃。忿怒散乱的坛城是，从父佛母的虚空中散发出忿怒散乱，调伏十方傲慢者。嗔恨金刚的坛城是，十方散乱的忿怒尊们聚集为四部嘿噜嘎，以足压制傲慢者。金刚罗刹的坛城是，为了调伏傲慢的骄傲，转化为九头十八臂，诛杀傲慢的男性，并
English
It is so. Then, "Lord of all Tathagatas," this is to summarize what was said before. For example, considering the majority of cases, the above has shown peace. Then, it introduces what will be said below, for example, considering the majority of cases, the following shows wrath. The nature of all Tathagatas is also Samantabhadra, and the master who possesses all Buddhas without exception is also the teacher Samantabhadra, therefore, he is the master of all, including the five Buddha families. "The essence of all Buddhas," meaning that the teacher Samantabhadra, the all-knowing one who has become the essence or nature of all Buddhas of the three times, manifestly gathers in the mandala of wrath, meaning that from the forty-two peaceful deities of the mandala, the activity of manifestly gathering in the wrathful mandala is shown, meaning that he is wrathful with the Dharma nature and its accompaniment, and wrathful by transforming the body into a terrifying form, becoming the dance of the five blood-drinking families. ༈. The mandala of the wrathful nature has three aspects in terms of linguistic meaning: why subdue, how to subdue, and the arrangement of activities. There are three reasons why wrath is used to subdue: the cause of the wanderings of those to be subdued, the condition, and the result. The cause is ignorance and delusion, therefore, misunderstanding. The condition is the accumulation of coarse seeds of existence. There are three results: falling into hell, falling into the realm of hungry ghosts, and being born as a karmic Rakshasa. There are six ways to subdue: Mahottara Heruka, Wrathful Dispersed, Hatred Vajra, Vajra Rakshasa, Vajra Wrathful, and Terrifying Wrathful Dance. First, the Mahottara Heruka Wrathful Dance is to transform the body into a wrathful form and extract the consort. The mandala of Wrathful Dispersed is that Wrathful Dispersed emanates from the space of the Father-Mother, subduing the arrogance of the ten directions. The mandala of Hatred Vajra is that the Wrathful Dispersed of the ten directions gather into the four families of Heruka, and the arrogant ones are suppressed with the feet. The mandala of Vajra Rakshasa is that, in order to subdue the pride of arrogance, it transforms into nine heads and eighteen arms, killing the arrogant males, and
Chinese
中清楚地说明。那些女性被咒语所控制。在金刚忿怒尊的坛城中，又显现为五部赫鲁嘎，与那些权势女性分别进行结合，展示儿子和女儿。将权势女性安置在自己的位置上，将傲慢者从腹部到脚部以不留余地的方式取出，然后复活。在那里忆念。怖畏金刚的坛城是，头部有一百个喜悦，手有一百零八个，化现后，将世间界的应调伏者在同一时刻调伏。如果施加惩罚，傲慢者会颤抖，发出喘息声，发誓成为奴隶而死，将各自的身体献为光荣的坐垫，将眷属献为守护坛城的眷属。他们从光荣中获得了成就，作为权力的象征，手中给予金刚杵，从秘密的名字象征中发誓守护教法。那是因为什么呢？也就是说，从寂静的身体转变为忿怒尊，那有什么必要呢？那件事的必要是，以前进入密咒之门后，错误地实践了密咒的行为。俱生之幻是，对自我的迷惑之念，也就是说，从法性寂静无我中，执着于我和自我，那正是迷惑和愚痴。被迷惑的邪恶常执己见所致。对所考察的事物过于执着，也就是说，对所执着的境产生执着，在执着的心的显现中，如此对能取所取的分别念产生强烈的执着和迷恋。错误的根源是，远离正确的道路。也就是说，正确的是无上菩提，那条道路是闻思修的智慧三种，也就是说，远离智慧三种。༈。其中错误的行为有四种：度化是以大悲心摄持，以方便和智慧二无别的方式度化，但没有如此领悟，执着于事物，被嗔恨的自私所杀害。结合也是将明妃加持为智慧本尊，却没有明白将俱生喜乐的智慧作为道用，执着于事物，被贪欲的自私所利用。不予而取是，从吝啬者和被救赎的田地里拿走财物，供养上师和佛法。
English
It is clearly stated in. Those women are controlled by mantras. In the mandala of Vajra Krodha, again appearing as the five families of Herukas, each separately uniting with those powerful women, showing sons and daughters. Placing the powerful women in their own positions, the arrogant ones are taken out from the abdomen to the feet in a way that leaves no room, and then revived. There, remembrance is attained. The mandala of Bhairava Vajra is, with a hundred joyful heads, and hands transformed into one hundred and eight, subduing those who are to be tamed in the realms of the world at the same time. If punishment is applied, the arrogant ones tremble, making gasping sounds, vowing to die as slaves, offering their own bodies as glorious seats, offering the retinue to protect the mandala of the assembly. They obtained accomplishments from glory, and as a symbol of power, a vajra is given in hand, and from the secret name symbol, they vow to protect the teachings. Why is that? That is, what is the necessity of transforming from a peaceful body into a wrathful one? The necessity of that is that in the past, after entering the gate of secret mantras, the practice of secret mantras was wrongly practiced. The illusion of co-emergence is, the thought of being deluded about oneself, that is, from the peaceful nature of Dharma, without self, clinging to "I" and "self," that alone is delusion and ignorance. It is caused by the evil, self-satisfied constant clinging of delusion. By being overly attached to what is examined, that is, attachment arises from the object of clinging, and in the manifestation of the clinging mind, in this way, intense clinging and attachment arise from the conceptualization of the grasper and the grasped. The root of error is, being separated from the correct path. That is, correct is the unsurpassed Bodhi, and that path is the three wisdoms of hearing, contemplation, and meditation, that is, being separated from the three wisdoms. ༈. Among them, there are four wrong practices: liberation is done by being seized by great compassion, liberating in a way that is inseparable from skillful means and wisdom, but without understanding it in this way, clinging to things as real, and being killed by the selfishness of hatred. Union is also blessing the consort as a wisdom deity, but without understanding how to take the wisdom of co-emergent bliss as the path, clinging to things as real, and being used by the selfishness of desire. Taking what is not given is, taking wealth from the miserly and the redeemed fields, offering it to the lama and the Dharma.
Chinese
像这样不明白，就对上师和道友发怒。 忿怒尊的修习，也是为了调伏所化众生而修习，其意义在于法性。 像这样不领悟，反而以嗔恨心在自相续中修习忿怒尊， 因而转生于地狱、饿鬼和业力鬼。 为了调伏他们，才化现为忿怒尊。 “没有领悟隐蔽的秘密。” 隐蔽是指以清净三相和共同二相来显示意义的密意。 没有领悟文字上的隐蔽， “对于隐藏的秘密却显露出来。” 对于下乘所隐藏的，如秘密的度脱结合等显露出来，或者公开宣扬。 错误的因是： 对因和果感到迷惑。 造作恶因， 就会承受恶趣的果报； 造作善因， 就会获得善趣的果报。 像这样，由于不明白因果不虚，如实成熟，所以完全是愚昧，被无明所控制。 采取与因相应的恶因之因是： 抛掷粗猛的有之种子后， 以前修习密咒的时候， 以嗔恨心亲自杀害， 就造下了热地狱的种子； 以贪欲心亲自享用， 就造下了寒地狱的种子； 不予而取， 就造下了转生为饿鬼的种子； 在自相续中修习忿怒尊， 就造下了转生为业力鬼的种子。 以前的业力之有将众生抛向恶趣。 ༈ 转生地狱之前，修习密咒的时候，错误地使用度脱， 比如： 在度脱时，以大悲心发誓要将众生度脱到无上菩提的境界， 并以智慧证悟平等性的意义，不仅仅是口头上的， 还要具备智慧和禅定， 要将众生度脱到与智慧本尊无二无别， 如果不这样领悟，反而执着于实物，被嗔恨心所控制而杀害，就会转生到热地狱。 转生地狱的方式或时间是： “无间”是指恶业没有被善业所间断， 痛苦的自性没有被安乐所间断，即使没有间断也是无间。 “转生到极热地狱。” 极热是指在烧红的铁，或沸腾的开水里。