Chinese
在其中于无数大劫中感受痛苦。当他被极热的剧烈痛苦所折磨，业力稍微减弱，接近从那里解脱时，看到寒冷地狱的处所，心想：如果能生到比这更寒冷的地方，感受痛苦，那该多好啊！刚一生起这个念头，就生到那里。被冰雪和暴风雪等严酷地摧残，极其寒冷。身体也像莲花一样，裂成四瓣、八瓣等，难以忍受的剧烈痛苦接连不断地出现，被这些痛苦所折磨。像这样，极热的痛苦，如无间地狱等，即极热地狱、热地狱、大号叫地狱、号叫地狱、合拢地狱、黑绳地狱、复活地狱这八种。极寒地狱，如大莲花一样裂开等，即像莲花一样裂开、像乌 উৎপལ་ 莲花一样裂开、发出“ кы hуд”的声音、发出“со тхам тхам па”的声音、发出“а чу”的声音、生出水泡、具有水泡这八种。它们互相成对，轮流产生。当那个世界开始毁灭时，就转移到其他世界，在一万二千大劫中，感受无法估量的寒热之苦。二是转生为饿鬼之理。从那以后，地狱的异熟果报 खत्म 之后，转生为饿鬼，被饥饿和干渴的痛苦所严重逼迫，具有共同的业障。外面的欲望之物都不悦意，清澈的水被看成脓血等，具有外在的业障。食物最初难以找到，即使找到也无法下咽，即使下咽，内脏也会燃烧，身体内外都在燃烧，因此受用的事物瞬间变成各种恶劣粗糙之物，具有火焰轮。干渴的时候，想看到海洋和大江大河，饥饿的时候，想看到食物的种类、住所和用具等悦意之物，想要享用，当看到并走到它们跟前时，一切都消失了，甚至连残渣或痕迹都没有。只剩下骨架被皮肤包裹着，没有血肉的光泽，极其瘦弱干枯。身体和肢体不成比例，像须弥山和茅草一样。根识不全，有缺陷，头颅像山一样
English
Therein, one experiences suffering for countless great eons. When one is tormented by the intense suffering of extreme heat, and one's karma slightly diminishes, nearing liberation from there, one sees the places of the cold hells and thinks, "How wonderful it would be to be born in a place colder than this and experience suffering!" The moment this thought arises, one is born there. One is severely afflicted by snow and blizzards, etc., and is extremely cold. The body also cracks like a lotus into four or eight petals, etc., and unbearable intense suffering arises continuously, tormenting one. Such suffering includes the extremely hot hells, such as Avīci, i.e., the extremely hot hell, the hot hell, the great wailing hell, the wailing hell, the crushing hell, the black line hell, and the reviving hell—these eight. The extremely cold hells, such as cracking like a great lotus, i.e., cracking like a lotus, cracking like an উৎপལ་ lotus, making the sound "кы hуд", making the sound "со тхам тхам па", making the sound "а чу", having blisters, and being blistered—these eight. They arise in pairs, taking turns. When that world begins to disintegrate, one transmigrates to another world, and for twelve thousand great eons, one experiences immeasurable suffering of heat and cold. The second is the manner of being born as a hungry ghost. After those hellish ripening results are exhausted, one is born as a hungry ghost and is severely afflicted by the suffering of hunger and thirst, possessing common obscurations. External objects of desire are displeasing; clear water is seen as pus and blood, etc., possessing external obscurations. Food and drink are initially difficult to find, and even if found, they cannot be swallowed; even if swallowed, the internal organs burn, and the body burns inside and out. Therefore, objects of enjoyment instantly transform into various vile and coarse things, possessing wheels of flame. When thirsty, one desires to see the ocean and great rivers; when hungry, one desires to see varieties of food, dwellings, and pleasing utensils, wanting to enjoy them. When one sees them and approaches them, everything vanishes, leaving not even remnants or traces. Only a skeleton covered with skin remains, without the radiance of flesh and blood, extremely emaciated and dry. The body and limbs are disproportionate, like Mount Meru and thatch. The senses are incomplete and defective; the head is like a mountain.
Chinese
像针眼大小的伤口等变得不适宜，经历了六个大劫，一个接着一个地传递和产生。第二，说明以何种方式以同类因的果报去伤害其他众生：从那以后，生于饿鬼道的业障粗猛的成熟逐渐减弱，粗大的业障消失。以微细的因和前世的生为基础，观修具有众多头和手的忿怒尊，执着于其自身特征，并在心中想象薄伽梵母等眷属，念诵猛烈的忿怒咒语。通过行用四种事物等行为的势力，与罗刹的血统相合。本体被饿鬼道的众生所摄持，装束是手持兵器和头盖骨的大魔，内心极其恶毒，愤怒而凶猛，令人恐惧。其神通是，一个身体就有一百个头，而且这些头是老虎和狮子等各种不同的头。一百个身体，如天和非天等，只有一个水牛般的头。还有大象和鳄鱼等各种身体。一个身体有极其众多的肢体，这些肢体也有各种不同的颜色和形状。他们手持弓箭和短矛等各种恶毒的武器，拥有极其众多的明母、食肉者和空行母等眷属。肢体变化显现，身体上长有翅膀等，呈现各种恐怖的形象，发出“ra la ra la ru lu ru lu”等各种恐怖的声音。其作用是，以恐怖的形象、不悦耳的声音、难闻的气味和散发瘟疫的口风，使一切众生感到毛骨悚然。所有方向都被极其恐怖的黑风黑暗所覆盖。寒冷和炎热的气息使十方一切虚空界都动摇。由风、胆、痰混合而成的四百零四种疾病降临到众生身上。凭借使心智迷乱、身体和记忆衰退的力量，使善欢喜和贤护等龙族，以及妙线等非天族，还有自在天和遍入天等欲界天族
English
Wounds the size of needle pricks and the like become unsuitable, passing from one to another and arising through six great kalpas. Secondly, how the result corresponding to the cause harms other beings: Thereafter, the maturation of the coarse karmic obscurations of those born as pretas gradually diminishes, and the coarse ones are exhausted. Based on subtle causes and previous births, they meditate on wrathful deities with many heads and hands, clinging to their own characteristics, and visualizing retinues such as Phramen, reciting fierce wrathful mantras. Through the power of actions such as using the four substances, they are connected to the lineage of Rudra. Their essence is gathered by beings of the preta realm, and their appearance is that of great rakshasas holding weapons and skulls, with extremely malicious minds, wrathful and fierce, terrifying. Their magical power is such that one body has a hundred heads, and these heads are various different heads such as tigers and lions. A hundred bodies, such as gods and asuras, have only one buffalo-like head. There are also various bodies such as elephants and crocodiles. One body has extremely many limbs, and these limbs also have various different colors and shapes. They hold various cruel weapons such as bows and short spears. They are endowed with extremely many retinues of mamos, flesh-eaters, and dakinis. Limbs appear as transformations, and wings are attached to the body, and so on, displaying various terrifying forms, and uttering various terrifying sounds such as "ra la ra la ru lu ru lu." Their activity is to cause all beings to shudder with terrifying forms, unpleasant sounds, foul smells, and the swirling of breath that sends epidemics. All directions are covered by the darkness of extremely terrifying black winds. The breath of cold and heat agitates all the empty realms in the ten directions. Four hundred and four diseases arising from the combination of wind, bile, and phlegm are inflicted upon beings. Through the power that intoxicates the mind and impairs the body and memory, they affect the Naga races such as Gawa and Jokpo, as well as the Asura races such as Tag Sangri, and the desire realm gods such as Wangpo and Khyabjuk.
Chinese
初禅的梵天眷属和，梵众天、大梵天和，二禅的少光天、无量光天和，极光净天和，三禅的少善天、无量善天和遍净天和，四禅的无云天和福生天和广果天以下都摄于其中。第二，以调伏者智慧忿怒尊调伏之理有二，第一，观视所调伏之对境的方式是：那罗睺罗先前已于大乘发菩提心，并受灌顶，以依止善知识的福德力，成为堪能的大德，大吉祥嘿汝嘎一切智者，观见调伏之时已到，以善巧方便和慈悲调伏之，心想调伏之时已到。第二，关于调伏之实际情况的详细阐述有三：以神通力降伏傲慢者，以猛烈事业制裁顽劣者，以慈悲摄受后置于教令之下。第一者有二，第一，安住于因之等持中：为了从所调伏之对境业力忿怒尊显现之后，显示调伏者智慧之忿怒尊，如来之法身乃是大金刚，于二无别之自性中，以无有边际、无有偏颇的方式安立之幻化网，即于显空不二如虚空般的境界中，自显忿怒尊之报身生起。必要是：为了在六道十方之刹土中，降伏三有之主傲慢者罗睺罗，为了显示压倒所有如大我慢之嗔恨等骄慢之威光。一切如来之身语意大金刚自性，薄伽梵普贤王如来以调伏所调伏对境之方便大乐，忿怒尊之王嘿汝嘎之坛城大云遍布。幻化网之王智慧自显之等持中安住。第二，从那之中如何展现神通之理有三，第一，从何处展现：从如是之法界自性中，智慧之忿怒母大自在母，音声之母名为普贤女，于自显中显现
English
The retinue of the Brahma of the first Dhyana, and the Brahma Community, the Great Brahma, and the second Dhyana's Small Light, Immeasurable Light, and Clear Light, and the third Dhyana's Small Virtue, Immeasurable Virtue, and Extensive Virtue, and the fourth Dhyana's Cloudless and Merit-Born and Great Fruit, all the way down are included. Second, regarding how the wrathful deity of wisdom, the tamer, subdues, there are two aspects. First, the way of observing the object to be tamed: Rudra previously generated the mind of enlightenment in the Great Vehicle and received empowerment. Through the power of merit from relying on virtuous spiritual friends, he became a great and venerable being and a field for taming. The Great Glorious Heruka, the All-Knowing One, seeing that the time for taming had come, skillfully and compassionately tamed him, thinking that the time for taming had arrived. Second, there are three aspects to the detailed explanation of the actual taming: subduing the arrogant with miraculous powers, punishing the wicked with fierce actions, and compassionately taking them in and placing them under command. The first has two aspects. First, abiding in the samadhi of the cause: In order to show the wrathful deity of wisdom, the tamer, after the appearance of the wrathful deity of karma, the object to be tamed, the Dharmakaya of the Tathagatas is the Great Vajra, in the nature of non-duality, with the illusion net arranged without limit or partiality, that is, from the state of non-duality of appearance and emptiness like the sky, the Sambhogakaya of the self-appearing wrathful deity arises. The need is: In order to subdue the arrogant Rudra, the lord of the three existences, in the fields of the six realms and ten directions, in order to show the splendor that overwhelms all arrogance such as hatred of great pride. The great Vajra nature of the body, speech, and mind of all the Tathagatas, the Bhagavan Samantabhadra, with great joy in the means of taming the object to be tamed, the great cloud of the mandala of Heruka, the king of wrathful deities, radiates everywhere. He abides in the samadhi of the king of the illusion net, the self-appearing wisdom. Second, there are three aspects to how miracles are displayed from that. First, from what realm are they displayed: From the very nature of Suchness, the wrathful mother of wisdom, the Great Powerful Mother, the Mother of Sound, named Samantabhadrī, appears in self-appearance.
Chinese
当（发出）“嘿嘿”之声时，父亲以喜悦的身光显示秘密莲花，行者普贤也（发出）“哈哈”之声，以珍宝和莲花之乐使其增长。父与母无二地交抱，以嬉戏的喜悦使莲花融入珍宝中，并享受着。 第二，如何阐述方法呢？父亲的菩提心之云降临于母亲的虚空，由此产生是因。 那时，“吽 吽 吽 比湿瓦 瓦日拉 卓达 瓦拉 曼达拉 帕特 帕特 帕特 哈拉 哈拉 哈拉 吽”（藏文：ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་བི་ཤྭ་བཛྲ་ཀྲོ་དྷ་ཛྭ་ལ་མཎྜལ་ཕཊ་ཕཊ་ཕཊ་ཧ་ལ་ཧ་ལ་ཧ་ལ་ཧཱུཾ་，梵文天城体：हुं हुं हुं विश्व वज्र क्रोध ज्वाला मण्डल फट् फट् फट् हल हल हल हुं，梵文罗马拟音：hūṃ hūṃ hūṃ viśva vajra krodha jvāla maṇḍala phaṭ phaṭ phaṭ hala hala hala hūṃ，汉语字面意思：吽 吽 吽 宇宙 金刚 忿怒 火焰 坛 帕特 帕特 帕特 哈拉 哈拉 哈拉 吽）是缘，即以身语意之自性，各种金刚忿怒燃烧之坛城，具有不悦意之三种姿态，将恶毒者之身语意三者粉碎吧！如此说后，无边无际之虚空，六道世界之十方无垠，全部无间隙地充满，从普贤母之虚空中，五部忿怒尊之坛城，大小如三千大千世界，数量如十方世界一切微尘般显现，并充满。 第三，阐述之征兆是：如此，以忿怒尊之云使虚空界全部明亮，六道世界之十方全部，以及所有山川大地，都轻微摇动；中等程度剧烈摇动；巨大程度完全剧烈摇动。龙等之声音，轻微地嗡嗡作响；中等程度剧烈地嗡嗡作响；巨大程度完全嗡嗡作响。天鼓等乐器之声，即使不敲击，也自发地轻微闪烁；中等程度剧烈闪烁；巨大程度完全剧烈闪烁。山、土地、石头等粗糙之物聚集之处，在未分离之前，轻微地碎裂；中等程度剧烈碎裂；巨大程度完全剧烈碎裂。海洋等之波浪，轻微地破碎；中等程度剧烈破碎；巨大程度完全破碎。小、中、大三种，表示地下、地上、地上之上的三者。 如此，五种现象各有三种，称为十五大征兆。这是像容器一样从外部施加，是容器被压倒。像精华一样从内部施加，是摇动、游移、移动之心。三种嗡嗡声