English
If there is a need to obstruct, when offering the debt-clearing torma, the obstacles cannot be subdued and expelled. What does the wrathful deity's boundary obstruct? If it is certain that there is no need to obstruct, then there is no need to arrange the ten wrathful deities, like being idle. ༈ If the boundary is made with the debt-clearing torma, even if there are no external obstacles, the co-emergent gods and demons that accompany like flesh and bones, body and shadow, those who abide like diligent shepherds, the boundary is made to separate and expel them. If one cannot separate from them, no matter what kind of transference ritual is performed, if one cannot be liberated from the prison of the world, it is like recognizing each other at home. ༈ All secret mantra mandalas, the purpose of empowerment and purification, are accomplished through each of the root mandalas. This stacked transference mandala, if it is indeed necessary, what is its necessity? If it is indeed unnecessary, then the stacked mandala becomes meaningless. Is the stacking of mandalas contradictory or not? It is not said in the scriptures that it is stacked. If it is not stacked, then there is no need to stack here. If the mandalas are face to face, then the wrathful deity's mandala looks upwards, and the compassionate mandala looks downwards, with the head and hands and feet pointing downwards, which is completely contradictory to the way the Buddha abides. This is also unreasonable. ༈ The necessity of the stacked mandala is that the secret mantra practitioner accomplishes the purpose through the door of skillful means and wisdom. Therefore, the wrathful deity's mandala is to gather wisdom, so a triangle is drawn in the center of the lower part. Therefore, the compassionate mandala is to bestow blessings, it is the supreme skillful means, so a small platform is made on top. This is what is said in the Hum Accomplishment Tantra. The stacked mandala that is not face to face is not contradictory to the meaning. If the stacking is contradictory, then the stacking of the three realms that occurs in the world should also be contradictory to the meaning of the world. If it is not like this, the Sugata mandala, the three great perfections that appear, and the stacking of many heads, the head adorned on top of the head is also contradictory. Therefore, for the appearance of those to be tamed, the stacking of the mandala is not contradictory. ༈ In the merit treasure giving mandala, the activities of purification and accumulation of merit are not done. Inner
Chinese
还需要什么来净化呢？ 如果不净化，也与经文相悖。 此外，净化障碍和积累资粮的行动， 就像数字的顺序一样。 五种障碍中的第一种是生处之障， 为了积累圆满二地的基础， 据说布施是功德之源。 如果不净化障碍和积累资粮， 如果要超越这些地， 那么依次经历十地就相悖了。 在内在的大坛城之门， 打开智慧之门，远离障碍之后， 顶礼并生起本尊天， 就不需要进一步净化了。 净化的基础，即唯一的本尊天， 就像汉地金银和石头堆砌的层级一样。 五种障碍中的第二种是业之障， 为了脱离并得见坛城之面， 以及融入无余诸佛， 本尊天降临，得见尊颜。 如果不净化就无法见到本尊， 进入密咒坛城， 就与密咒的总体意义相悖。 据说念诵是必要的， 通过慈悲坛城的两部分， 净化瓶天或净化小册子。 如果只用一个来净化， 那么说成两个就没有必要了。 如果两个都净化， 那么念诵室的坛城在哪里进行呢？ 如果在瓶中进行，那么小册子就空了。 如果在小册子中进行，那么瓶子就没有必要了。 此外， 念诵的坛城两部分， 在念诵室的坛城小册子上， 无二地安住之后， 净化散乱、聚集、死亡和妄念。 这是慈悲化身的基础。 通过结合菩提心滴落， 瓶中的诸神逐渐融入， 通过菩提心的水流， 据说这是灌顶的殊胜之处。 因此，慈悲的两个坛城， 瓶天以忿怒尊的头饰形式显现。 此外， 阻断死亡和恶趣之门， 密咒内部无法阻断， 外在阻断恶趣的咒语， 在内部念诵是不合适的。 此外， 外在的咒语在内部不合适， 就像斗中能容纳升一样， 从外到内没有矛盾， 所以在经和续中这样说。 此外， 如何才能成为超越致密庄严的莲花者呢？ 获得种姓果位是外在的形式， 没有见到伟大秘密的意义。 根本的金刚萨埵， 融入心中成为身体的形状， 金刚道从空行母的宫殿中生起， 通过菩提心进行灌顶。
English
What further purification is needed? Even without purification, it contradicts the scriptures. Furthermore, the actions of purifying obscurations and accumulating merit, Just like the sequence of numbers. The first of the five obscurations is the obscuration of birth-place, In order to accumulate the cause for perfecting the two grounds, It is said that giving alms is a treasure of merit. If one does not purify obscurations and accumulate merit, If one were to transcend these grounds, Then it contradicts traversing the ten grounds in sequence. In the gate of the great inner mandala, Having opened the door of knowledge, free from obscurations, Having prostrated and generated the deity as the yidam, There is no need for further purification. The basis of purification, the one yidam deity, Is like the tiers of Chinese gold, silver, and stones. The second of the five obscurations is the obscuration of karma, In order to be separated and see the face of the mandala, And to dissolve into all the Buddhas without remainder, The yidam deity descends, and one sees the face. If one does not purify, one does not see the deity, Entering the secret mantra mandala, Contradicts the general meaning of secret mantra. It is said that recitation is necessary, Through the two parts of the compassion mandala, Purify the vase deity or purify the booklet. If one purifies with only one, Then there is no need to say it as two. If one purifies both, Then where does one perform the recitation chamber mandala? If one performs it in the vase, then the booklet is empty. If one performs it in the booklet, then the vase is unnecessary. Furthermore, The two parts of the recitation mandala, In the recitation chamber mandala booklet, Having remained inseparably, Purify scattering, gathering, death, and conceptualization. This is the basis of the compassionate emanation. Through the dripping of the combining bodhicitta, The deities of the vase gradually dissolve, Through the stream of bodhicitta, It is said to be the supreme of empowerments. Therefore, the two mandalas of compassion, The vase deity appears in the form of the wrathful one's crown. Furthermore, Blocking the door of death and the lower realms, The inner secret mantra cannot block it, The mantra that blocks the outer lower realms, Reciting it internally is not appropriate. Furthermore, Although the outer mantra is not appropriate internally, Like a 'bre' containing a 'pul', There is no contradiction from outer to inner, Therefore, it is said in the scriptures and tantras. Furthermore, How is it to be the lotus-holder who has transcended dense array? Obtaining the result of the lineage is the outer form, One has not seen the meaning of the great secret. That Vajrasattva of the cause, Having dissolved into the heart, becomes the shape of the body, The vajra path arises from the palace of the consort, Through the empowerment of bodhicitta.
Chinese
因俱生智生起之故，名為無染蓮花者，生起之意究竟圓滿。蓮花者之地獲得後，以箭射擊不相違否？ 蓮花者之地位獲得後，為於輪迴地中策勵之故，以箭弓方便與智慧，調伏六道眾生之相續，六種智慧。於佛忿怒尊之色究竟天中，以菩提心之箭射出，上方忿怒尊之明點諸天融入後，以菩提心之灌頂，十地究竟圓滿之處所。是故名為喜底夏瑪。於智慧光之頂端提起，事業忿怒尊父母之，虛空秘密之中生起身，青色三面六臂。 獲得果位金剛持後，於小本慈悲之處所，安住祈請有何必要？ 獲得果位金剛持後，然彼之四十二種分別念，安住之故諸天以光芒之，四十二種分別念轉為天眾。圓滿之意究竟後，以輪迴之眾鎮壓之。 文字輪迴鎮壓地後，果位金剛持者，於慈悲壇城諸天眾，先前之壇城策勵相續，果位無盡成為過失。諸天眾各自結合之，加持字句為何？ 諸天融入之光蘊中，以甘露真言加持者，不能獲得阿底瑜伽之地位。諸地次第行進之地，為與大圓滿地相合之故，誓言策勵相續不相違，至今尚未獲得究竟，故無盡不成過失，諸天眾共同之身語意，為以三字灌頂之故，說古雅智等。光蘊甘露加持之，轉為大圓滿之地位，於智慧光之蘊聚中，以甘露真言加持策勵之故，智慧虛空無邊無際，一切廣大遍滿，名為智慧上師之地，自心之自性，自見自之故，名為自性大。以大圓滿之意，遍滿法身究竟圓滿後，色身生起不相違否？ 色身生起不相違，秘密真言法身不相違
English
Because co-emergent wisdom arises, it is called "Unstained Lotus Holder," the intention of generation is completely fulfilled. After obtaining the stage of the Lotus Holder, is it not contradictory to strike with an arrow? Even after obtaining the stage of the Lotus Holder, in order to urge on the wheel of existence, with the arrow and bow of skillful means and wisdom, the six realms of beings are tamed, the six wisdoms. In the Akanishta of the Wrathful Buddhas, the arrow of bodhicitta is shot, and the bindu deities of the upper wrathful ones dissolve, and with the empowerment of bodhicitta, the ten bhumis are completely fulfilled. Therefore, it is called Hristi Ghama. Raised to the peak of the light of wisdom, in the secret space of the wrathful father and mother of action, the body arises, blue with three faces and six arms. After obtaining the fruit of Vajradhara, in the small place of compassion, what is the need to dwell and pray? Even after obtaining the fruit of Vajradhara, the forty-two conceptualizations of it, because of dwelling, the deities with rays of light, the forty-two conceptualizations transform into deities. After the intention of completion is fulfilled, it is suppressed by the assembly of wheels. After the letter wheel suppresses the ground, that fruit of Vajradhara, to the deities of the mandala of compassion, urging on the continuum of the previous mandala, the endless fruit becomes a fault. What are the blessing syllables that unite the deities individually? In the mass of light into which the deities dissolve, that which is blessed with nectar mantras, one cannot obtain the stage of Ati Yoga. The ground of progressively traversing the grounds, in order to be united with the ground of Dzogchen, it is not contradictory to urge on the continuum of vows, since ultimate attainment has not yet been obtained, therefore endlessness does not become a fault, the body, speech, and mind common to all the deities, because of empowering with the three syllables, Guhya Jnana and so on are spoken. The mass of light is blessed with nectar, it transforms into the stage of Dzogchen, in the mass of the light of wisdom, because of blessing and urging on with nectar mantras, the wisdom space is limitless, all is vast and pervasive, it is called the ground of the wisdom guru, the self-nature of one's own mind, because one sees oneself, it is called the great self-abiding. With the intention of Dzogchen, after the pervasive Dharmakaya is completely fulfilled, is the arising of the Rupakaya not contradictory? The arising of the Rupakaya is not contradictory, the secret mantra Dharmakaya is not contradictory
Chinese
并非声闻果，内续中也已明说。 恶趣三界的蕴，以五字真言清净，六道习气存在于心中。 脚底等身体五处，修习不能清净习气，不修习则与经论相违。 通过修习身体五处，不能清净心中的习气，六道等是分别的处所，脚底等六处，是所有教言传承中所说的。 先逐步调伏，最后焚烧 རྃ་（藏文，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） ཡྃ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬） ཁྃ་（藏文，梵文天城体：khāṃ，梵文罗马拟音：kham，汉语字面意思：空），化为空性后，才能清净心中的习气，烦恼二障才能粗略地清净。 如果不是这样，焚烧后变空就没有必要了。 在空性法性之本基上，获得普贤光明地，未经修习，以刹那三摩地，也不能获得该地，如果不是这样，大乘经部中所说的，三大阿僧祇劫的修习，也可能变成虚妄。 经部需要三大阿僧祇劫修习，而密咒方便乘，以明觉刹那三摩地，能于一时圆满诸地，这是所有教言传承中所说的。 因此，此乘极为殊胜。 如果不是这样，密咒教言传承就成了虚妄。 加持决定种姓之本基上，在度脱六道的坛城中，人、旁生、饿鬼三者，识的体性应为一体。 将羊的意识迁入人体，转移处所是不合理的。 死者的意识不能转移，那么杀害活人难道不矛盾吗？ 虽然这三者的意识不相同，但六道众生中的每一个，都完整地具有六道的种子。 这是佛陀教言中所说的，因此，一体并不矛盾。 杀害活人并不矛盾，因为最初的愚痴分别念，通过转移处所的种子，解开结缚而获得果实，并非随意杀戮。 如果这也相矛盾，那么文殊菩萨以锋利的宝剑，杀害水牛之子也应相矛盾。 因此，意识与心一同，化为智慧勇识之身，头顶安住五部佛的头饰，因此，加持内外一切。