English
Gathered into one, it abides in the five: body, speech, mind, qualities, and activities. It is called the great essence of body, speech, and mind. It is called the Great Snow Mountain and the Five Oceans, also because it is the essence of those five. Body, speech, and mind pervade all. It is called the Great Snow Mountain and the Five Oceans, also because it is the very essence of those five. The bindu of body, speech, and mind is great. It is called that because they are also mutually inseparable. Delight has already been explained. Chapter Fourteen is an open and frank explanation. Then, in order to show the mandala of wrath, it is said, "Then," and so on. In general, this tantra has seven kinds of mandalas, namely, the supreme mandala, the assembly mandala, and the spontaneously accomplished mandala of self-nature. The peaceful and wrathful are shown in pairs. Before that, there were the peaceful mandalas, etc., and the wrathful assembly, and the supreme mandala only slightly showed the image. From here on, it is the wrathful mandala. This chapter shows the wrathful self-nature mandala. It is called the Lord of all Tathagatas, all Tathagatas are gathered into the five families, and the lord of the five families is the sixth Vajradhara. It is called the essence of all Buddhas, the mandalas of all peaceful and wrathful Buddhas are spontaneously accomplished in a way that is inseparable from one and many. The sixth is the very essence of all, called the totality of all Buddhas. Therefore, in order to also appear as wrathful, it manifests in the wrathful mandala. It is said that there are three kinds of wrath, among which the wrath of great wisdom is, as it is said in the Illusory Vajra: The true great wisdom is the best of wrathful ones because it destroys characteristics. It is called the wrath of great wisdom. The wrath of great wisdom is, as it is said in the extensive tantra: The self-aware wisdom king, having gathered the realms of the ten directions, all dissolve into the realm of non-objectification, and all transform into a wrathful assembly. It is called the wrath of the great mudra, which will be explained below. Although these appear as the aspect of those to be subdued, there is no excessive effort. What is the reason for that? It is called seeking necessity with a logical question, that is,
Chinese
愚昧无知，宣说了关于“执著于我”等等，是从遍计所生的无明中显现出各种各样的现象。所谓的“对所观察的事物执著”，就是执著于两种遍计：将共相的特征视为自相的特征。所谓的“远离正确的道路”，就是指被口诀所掌握的生起次第和圆满次第这两种，没有这些的就是远离。所谓的“清净”，是指显示自性，即指最初劫时出现的黑衣比丘。如果有人问这是什么，所谓的“没有领悟隐藏的秘密”，就是指自性秘密的精华。所谓的“执著于隐藏的秘密”，就是指将从道之续部中出现的坦特罗等等，按照字面意思抓住并持续修习。所谓的“对因果愚昧无知”，就是指不了解不善业的异熟果报。所谓的“粗糙的有生命的种子”，就是指恶业和烦恼以及自业的习气。所谓的“无间”，就是指痛苦不会中断。所谓的“极热”，等等，很容易理解。所谓的“八”，指的是：复活地狱、黑绳地狱、聚集摧毁地狱、嚎叫地狱、大嚎叫地狱、大焦热地狱、极热地狱和无间地狱。所谓的“极寒八地狱”，指的是：疱生地狱、疱裂地狱、紧牙地狱、阿啾啾地狱、呼呼地狱、青莲花裂地狱、红莲花裂地狱和大裂地狱。所谓的“穿越世界”，指的是：即使处所毁灭，也会在刹那间转移到其他地方。所谓的“然后那个异熟果报耗尽”，指的是：杀害、殴打、自业的行为、残暴、对持誓者心怀恶意、因强大而傲慢等等的异熟果报。所谓的“饿鬼”等等很容易理解，所谓的“不合意的欲望事物”，就是指将一切都视为令人厌恶的呕吐物，指的是具有外在障碍者。所谓的“残暴粗糙的事物”，就是指所吃之物变成脓血和铁水，指的是具有火焰轮者。所谓的“有或没有”，也是指具有外在障碍者，因为看到可以吃而靠近，却燃烧。
English
Ignorance, it is said, such as "clinging to self," and so forth, appears in various ways from the ignorance arising from complete imputation. "Clinging to what is examined" means clinging to the two types of complete imputation: seeing the general characteristic as its own characteristic. "Being separated from the correct path" refers only to the two aspects of generation and completion stages that are grasped by oral instructions; that which lacks these is separated. "Pure" means showing the essence, referring to the black-robed monk who appeared in the first kalpa. If one wonders what that is, "not understanding the hidden secret" refers to the essence of the secret of self-nature. "Clinging to the hidden secret" means grasping tantras, etc., that arise from the lineage of the path, exactly as they are in sound, and continuously practicing them. "Being ignorant of cause and effect" means not knowing the ripening of non-virtuous actions. "The coarse seed of existence" refers to negative karma, afflictions, and the habitual tendencies of one's own actions. "Without interval" means that suffering does not cease. "Extremely hot," and so forth, are easy to understand. "Eight" refers to: the Reviving Hell, the Black Line Hell, the Crushing Hell, the Howling Hell, the Great Howling Hell, the Great Burning Hell, the Extremely Hot Hell, and the Hell Without Interval. "The eight extremely cold hells" refer to: the Blister Hell, the Bursting Blister Hell, the Chattering Teeth Hell, the Achuchu Hell, the Kihu Hell, the Hell Split Like an Utpala, the Hell Split Like a Padma, and the Greatly Split Hell. "Passing through the realms of the world" means that even if the place is destroyed, it instantly moves to another place. "Then, when that ripening is exhausted" refers to the ripening results of killing, beating, actions of one's own karma, cruelty, harboring ill will towards those who hold vows, arrogance due to greatness, and so forth. "Pretas," and so forth, are easy to understand; "undesirable objects of desire" means seeing everything as disgusting vomit, referring to those with external obscurations. "Cruel and rough objects" refers to what is eaten turning into pus and molten iron, referring to those with wheels of fire. "Becoming existent or nonexistent" also refers to those with external obscurations, because seeing it as edible and approaching it, it burns.
Chinese
又，身体、肢体和感官不协调，是指头和身体像山一样大，嘴巴却像针眼一样小，这是因为内在有障碍。接下来，业障以粗糙的形式成熟，是指贪婪财物和食物，吝啬，贪心，贪图供养的享受，积攒储蓄等等的成熟。通过前世的生命连接，是指先前观想忿怒尊的众多头和手，以及微细的明相等，从而做了猛烈之业，这是与其原因相符的结果。名为“饿鬼的大魔”等等，是指魔自身的体性，很容易理解。名为“声音和气味”等等，是指对所有行为的结合造成损害。名为“先前修持的力量”，是指先前在大乘中生起菩提心，然后在各个方向行持。名为“以慈悲调伏”，是指显现行为的时机已经到来。接下来，名为“如来广大的金刚布置的幻化网”等等，降伏魔的开端，其自身具有三个意义：神变奇妙，坛城奇妙，事业奇妙。其中，神变奇妙有六个方面，这是三摩地的神变，名为“以金刚布置寂静的坛城”。金刚持，是指种姓的主尊，即普贤王如来。名为“忿怒尊之王坛城的大云”，是指所有忿怒尊坛城的根本，显现为五部嘿汝嘎之王的至高形象的三摩地，即是如此称呼。从这里向下有四个坛城，其中显示了至高广大享用坛城，名为“从如是性之界中，显现忿怒母大自在”，因为经中说“阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是不生，即如是性”。所以，如是性就是普贤王如来母本身，她显现为忿怒母。其他的很容易理解。名为“在无二的拥抱的喜悦中融化”，有些论典认为是身体完全转变的菩提心所生的忿怒尊。
English
Furthermore, 'inappropriate body, limbs, and senses' means that the head and body are as large as a mountain, but the mouth is as small as a needle's eye, which is due to internal obscurations. Next, 'the maturation of coarse karmic obscurations' refers to the maturation of greed for wealth and food, stinginess, covetousness, craving for offerings, accumulating and hoarding, and so on. 'Connected by previous existences' means that previously, one had visualized wrathful deities with many heads and hands, as well as subtle flames and so on, and thus performed intense actions, resulting in a corresponding outcome. 'The great demon of the pretas' and so on, refers to the nature of the demon itself, which is easy to understand. 'Sound and smell' and so on, refers to harming all the combinations of actions. 'The power of previous practice' means that previously, one had generated bodhicitta in the Mahayana and then practiced in all directions. 'Subdued by compassion' means that the time for manifest action has arrived. Next, 'the Tathagata's great vajra-arrayed magical net' and so on, the beginning of subduing demons, has three meanings in its own nature: miraculous displays, miraculous mandalas, and miraculous activities. Among these, miraculous displays have six aspects. This is the miraculous display of samadhi, called 'with the vajra-arrayed peaceful mandalas.' Vajradhara refers to the lord of the family, namely Samantabhadra. 'The great cloud of the mandala of the wrathful king' refers to the root of all wrathful deity mandalas, the samadhi that manifests as the supreme form of the king of the five families of Herukas, which is what it is called. From here downwards, there are four mandalas, among which the supreme great enjoyment mandala is shown, called 'from the realm of suchness, manifesting the wrathful mother, the great sovereign,' because it is said in the sutra, 'A (Tibetan, Devanagari:अ, Romanized Sanskrit: a, Literal meaning: A) is unborn, that is suchness.' Therefore, suchness is Samantabhadri herself, who appears as the wrathful mother. The others are easy to understand. 'Melted in the bliss of inseparable embrace' is considered by some treatises to be the wrathful deity born from the bodhicitta of the completely transformed body.
Chinese
并且还阐述了后来显现为轮涅之相。此处无二日月即称为“提玛”。正因为它是所有坛城的根本，所以说它来自菩提心的云。吽 吽 吽等是总说的神变。如是说，六道十方等是化身神变之神变。六道十方一切等是加持之神变。六道十方虚空界一切等是法显现之神变。所谓大权者即是摩诃提婆。大威光者是梵天。大威力者是遍入天。昏厥，极度昏厥，完全昏厥，已成昏厥，这是指五蕴错乱，身体倒地，心神迷乱。有些论典在此处将三界观想为尸林之宫殿，并示现将傲慢者作为垫子。然后，世尊大喜悦等，示现大化身之坛城。尸林之主傲慢夫妇是指罗刹男女。忿怒坛城之云聚是指最初从菩提心五智之差别中产生，然后又如其种姓般聚集。然后，大傲慢者等，以暴烈之心等，是事业稀有之二者中的事业之本体，字句容易理解。所谓九头十八臂，是指九尊黑汝嘎以恐怖之面容享用，以及十八尊度母金刚以手救度的缘故。吽 吽 吽是摄集。哈 哈 哈是为了威慑。卡 卡 卡嘿是为了享用。取出心是指从根本上断除心识。取出内脏是指关闭门户。取出内脏是为了清净显现的执着。斩断肢体是为了断除恶业。饮血是为了贪欲耗尽。咀嚼骨头是为了嗔恨清净。然后，吽 吽等是摄集眷属的神变之二者中的摄
English
And it also explains how it later appears as the cycle of existence. Here, the non-duality of sun and moon is called "Thimpa." Precisely because it is the root of all mandalas, it is said to come from the clouds of Bodhicitta. Hūṃ Hūṃ Hūṃ, etc., are the miracles of general expression. As it is said, the six realms and ten directions, etc., are the miracles of emanation and magical power. All of the six realms and ten directions, etc., are the miracles of blessing. All of the six realms, ten directions, and empty realms, etc., are the miracles of Dharma manifestation. The so-called great power is Mahadeva. The great splendor is Brahma. The great might is Vishnu. Fainting, extremely fainting, completely fainting, having become fainting, this refers to the elements being disturbed, the body falling, and the mind becoming intoxicated. In some treatises, here, the three realms are visualized as the palace of the charnel ground, and it is shown that the arrogant ones are made into cushions. Then, the Bhagavan Great Joy, etc., shows the mandala of great emanation. The lords of the charnel ground, the arrogant couple, refer to Rudra male and female. The cloud mass of the wrathful mandala refers to that which initially arose from the distinctions of the five wisdoms of Bodhicitta, and then gathered again according to its lineage. Then, the great arrogant ones, etc., with violent minds, etc., are the essence of the activity among the two aspects of wondrous activity, the words are easy to understand. The so-called nine heads and eighteen arms refer to the nine Herukas enjoying with terrifying faces, and the eighteen liberating goddesses liberating with their hands. Hūṃ Hūṃ Hūṃ is gathering. Hā Hā Hā is for intimidation. Kha Kha Khāhi is for enjoyment. Extracting the heart means cutting off consciousness from the root. Extracting the organs means closing the doors. Extracting the entrails is for purifying manifest clinging. Cutting off the limbs is for cutting off evil deeds. Drinking blood is for the exhaustion of desire. Chewing bones is for the purification of hatred. Then, Hūṃ Hūṃ, etc., are two aspects of the miracle of gathering the retinue, among which is gatherin