Chinese
寂怒事业之鬘。 导师虚空藏。 寂怒事业之鬘。 导师虚空藏。 名为寂怒事业之鬘。 顶礼薄伽梵吉祥金刚萨埵饮血王。 必定生起和难以调伏的，恶业彻底清净，行持寂怒二相的，随行之三摩地，为了调伏所化之方便，有多少事业之鬘诀窍，什么需要三摩地、明咒、手印，汇集后以问答方式，为了未来利益我来著作。 ༈ 。内外一切法，于法界之处，本来自性寂静，当下寻找寂静之处有何必要？ 器情法界大，一切边皆寂静，如是未证瑜伽士，断绝喧嚣散乱，为了现前三摩地，于远处一由旬寂静处，如狮子般独自安住。 ༈ 。于明咒之时，显现瑜伽士之供品和用具，尤其寻找和陈设用具有何必要？ 显现供品受用，如是不知众人也，为了遣除三种障碍和，事业与成就力量增长之故，寻找圆满三种用具。 ༈ 。一切皆是大自体性，无有自他之名，为何遮止界限和驱逐邪魔？ 体性无有自他二者，最初之业者瑜伽士，三摩地修持之障碍，必定为了消除而遮止界限。 ༈ 。心性本来自性清净，对证盟之诸神忏悔四种堕罪，相违还是不相违？ 菩提心乃完全清净，内外无有可忏悔，乃安住于道之修法，忏悔四种堕罪和，传承灌顶之故，以三门清净而忏悔。 ༈ 。自性果位任运成就，为何降临加持？ 心性果位任运圆满，三身加持无可比拟，若未现前之有情，为了获得身语二资粮，以明咒念诵和收摄光明之意乐，果位诸
English
Garland of Peaceful and Wrathful Activities. Master Namkhai Nyingpo. Garland of Peaceful and Wrathful Activities. Master Namkhai Nyingpo. This is called the Garland of Peaceful and Wrathful Activities. Homage to the Bhagavan Glorious Vajrasattva, the King of the Blood-Drinking Ones. Surely arising and difficult to tame, bad karma is completely purified, the conduct of peaceful and wrathful aspects, following the samadhi, as a means of taming beings, how many activity garland instructions, what is needed samadhi, mantra, mudra, having gathered them in question and answer form, for the sake of future benefit, I will compose. ༈ . All outer and inner dharmas, in the realm of dharma, are inherently solitary in nature, what is the need to immediately seek a solitary place? The vessel and essence are the great realm of dharma, all ends are solitary, but the yogi who does not realize this, cuts off the noise and distraction, in order to manifest samadhi, in a solitary place a yojana away, he dwells alone like a lion. ༈ . At the time of mantra, what appears are the yogi's offerings and implements, what is the need to especially seek and arrange implements? What appears are offerings and enjoyments, likewise, even those who do not know, in order to avert the three kinds of obstacles and, for the sake of increasing the power of activities and accomplishments, seek to complete the three kinds of implements. ༈ . Everything is the great self-nature, without the name of self and other, why cut off boundaries and expel obstacles? The nature is without self and other, the first karma-holder yogi, the interruption of samadhi practice, must be cut off in order to eliminate it. ༈ . The nature of mind is inherently pure, is it contradictory or not to confess the four downfalls to the witness deities? The mind of enlightenment is completely pure, there is nothing to confess internally or externally, it is the practice of abiding on the path, confessing the four downfalls and, for the sake of the great ablution of the lineage, confess with the purity of the three doors. ༈ . The self-nature fruit is spontaneously accomplished, why bestow blessings? The mind-nature fruit is spontaneously perfect, the blessings of the three bodies are incomparable, if sentient beings have not manifested, in order to obtain the two accumulations of body and speech, with the intention of reciting mantras and gathering light, the fruit
Chinese
五种加持降临。 顶礼请问，对于具有智慧的诸神，为何要开启象征之门？ 对于具有六种神通的诸神，如果不需要用象征来表示，那么为了进入瑜伽士确定的门径，因为我需要四种具备之物，所以要开启由三脉所生的宫殿的寻觅之法，并顶礼。 所有法都证悟为甘露大乐，为何还要加持供品？ 对于甘露大乐，如果不需要用禅定、咒语和手印来立即净化和增长，那么为了勤奋修行的瑜伽士，供养是为了成就果报，所以要用具足秘密咒语和手印来加持甘露海会。 对于远离生起次第和圆满次第的大明点，依次修习三种禅定难道不矛盾吗？ 对于没有同时进入的福分者，通过依次进入的生起次第之法，在命终中阴时取受身体，为了获得身和智慧，所以要依次修习三种禅定。 一切都是如来藏的宫殿，为何还需要大权和宫殿生起？ 因为离能取所取的智慧本身，就是一切佛的居所，所以为了不了解的有情众生，通过修习相来传承，通过器世界产生的方式，如经文般生起次第累积的宫殿。 念头纷杂，为何要从一开始就生起坛城？ 金刚身的所有支分，从一开始就是坛城，通过修习禅定和咒语的因缘，为了使自性显现，所以要完整生起大手印。 寂静的诸神都具足一切加持，为何还要用四种神通使之具有能力？ 对于任运成就的果坛城，虽然本体具足加持和权能，但为了使誓言萨埵坛城具足一切能力，所以要思维灌顶和加持神通。 智慧本尊和我本体相同，为何还要请降和迎请？ 对于大自在的坛城，虽然没有迎请和送走，但为了在自性成就的坛城中获得本尊之身和智慧，所以要用萨玛札（藏文，梵文：samajaḥ，梵文罗马拟音：samajaḥ，汉语字面意思：结合）和诶哈嘿（藏文，梵文：eha ehi，梵文罗马拟音：eha ehi，汉语字面意思：来这里）来迎请。 密宗的宗义，本尊和我一体，为何还要
English
May the blessings of the five descend. ༈ Why is it necessary to open the symbolic door and pay homage to the deities who possess wisdom? If there is no need to represent with symbols to the deities who possess the six clairvoyances, then for entering the gate of the great yogi's certainty, because I need the four requisites, so open the method of seeking the palace generated by the three channels, and pay homage. Why is it necessary to bless the offering substances when all dharmas are enlightened into the great bliss of nectar? If there is no need to immediately purify and increase the great bliss of nectar with samadhi, mantras, and mudras, then for the yogi who strives in practice, offering is to accomplish the result, so bless the nectar ocean assembly with secret mantras and mudras. Is it not contradictory to meditate on the three samadhis in sequence for the great bindu that is free from the generation and completion stages? For those who do not have the fortune to enter simultaneously, through the method of the generation stage of entering in sequence, taking a body in the bardo after death, in order to obtain the body and wisdom, so meditate on the three samadhis in sequence. Since everything is the palace of the Thusness, why is it necessary to generate great power and the palace? Because the wisdom itself that is free from grasping and clinging is the abode of all Buddhas, so for the sentient beings who do not understand, to transmit through meditating on the signs, through the way the vessel world arises, generate the palace accumulated in sequence as in the scriptures. Since conceptual thoughts are from the beginning, why is it necessary to generate the mandala of deities? All the limbs of the vajra body are from the beginning the mandala of deities, through meditating on the causes and conditions of samadhi and mantras, in order to manifest the nature, so generate the great mudra completely. Since the peaceful deities are endowed with all blessings, why is it necessary to make them capable with the four miraculous powers? For the spontaneously accomplished result mandala, although the essence is endowed with blessings and power, in order to make the samaya sattva mandala endowed with all abilities, so contemplate empowerment and blessing miracles. Since the wisdom deity and I are of the same essence, why is it necessary to request descent and invite? For the mandala of the great self, although there is no inviting and sending away, in order to obtain the deity's body and wisdom in the self-existing mandala, so invite with Samajaḥ (藏文，梵文：samajaḥ，梵文罗马拟音：samajaḥ，汉语字面意思：结合) and Eha ehi (藏文，梵文：eha ehi，梵文罗马拟音：eha ehi，汉语字面意思：来这里). The tenets of the mantra tradition, the deity and I are one, why is it necessary to
Chinese
单独融入不相悖吗？实义与我无分别，禅定智慧无分别之义，为此从那门径中应见，为了成就事业与悉地，祈请如是安住直至证得。 顶礼！ 于我身作本尊融入之开示，于无顶礼之处作顶礼，此为何如？ 本尊与我无分别之，实义为以手了悟之故，如油中之油一般，以无二智作顶礼。 自身明明现为本尊之坛城，如此立誓不相悖吗？ 立誓与根识虽无二，然从尚未显现之方式，一心安住誓言手印，以承诺成办二利，为成办自他二利圆满之故，应实际修持与祈愿。 顶礼！ 一切动静皆为手印之自性，为何需以具足四种，即誓言手印与事业手印一心不乱而作供养？ 不动手印之自性亦，由如法修持之补特伽罗，为策励誓言手印，及为明示解脱之门径，四手印明现而作无二供养。 顶礼！ 法性周遍之供养自性中，何需另以虚空藏之咒语及手印，而献上普贤供养？ 一切皆为供养之自性，为以明觉获得自在之故，供养外内密之供品，充满虚空界一切处。 为供养一切故，即是普贤。 顶礼！ 于此不共乘之场合，为何需献上外五供？ 以大乘之实义，凡与一切随顺而行者，为与外道之法随顺之故，于明现为天女中，作交错供养。 顶礼！ 于一切皆无取舍之中，特别依止誓言物而作供养，不会变成取舍吗？ 于未证悟者及小乘而言，所有遗弃之残余物，以不舍弃而受用供养，为令烦恼得以解脱，及为守护律仪誓言，并为如犬一般之贪执能止息之故，以三种方式供养并食用。 顶礼！ 身语意三者即是身语意之自性，何需依赖外物而求取悉地？ 三门即是身语意之，实义以相应之禅定，增
English
Does it not contradict to merge separately? Although the essence is inseparable from myself, the meaning of inseparable samadhi wisdom, for the sake of seeing through that very door, and for the sake of attaining actions and siddhis, please remain until it is attained. Homage! What is it like to pay homage to me, having shown the deity merging, and to pay homage where there is no place to pay homage? For the sake of realizing with hands the meaning of the deity and myself being inseparable, just as butter is in butter, I pay homage with non-dual awareness. Does it not contradict to vow while clearly appearing as the mandala of the deity? Although the vow and faculties are non-dual, from the perspective of not yet manifesting, I single-mindedly establish the samaya mudra. By fulfilling the two meanings of the promise, for the sake of perfecting the two meanings of self and others, one should actually practice and pray. Homage! Since all movement is the nature of mudra, why offer with the fourfold unity of the samaya mudra and karma mudra? Even the nature of the immovable mudra, by the individual who practices according to the path, to stimulate the samaya mudra, and to clarify the door and symbol of liberation, the four mudras are clearly offered in non-duality. Homage! In the nature of offering that pervades the dharma nature, why is it necessary to offer Samantabhadra's offering with the mantra and mudra of the space treasury? Everything is the nature of offering, in order to gain power through awareness, offer the outer, inner, and secret offerings, filling all realms of space. Because everything is offered, it is Samantabhadra. Homage! In this context of the uncommon vehicle, why is it necessary to offer the five outer offerings? By the very meaning of the Great Vehicle, those who act in accordance with all, in order to be in harmony with external dharmas, offer intertwined in the clarity of the goddess. Homage! In the absence of all acceptance and rejection, does it not become acceptance and rejection to particularly rely on and offer samaya substances? For those who have not realized and for the Lesser Vehicle, all the substances that have been discarded as leftovers, by using and offering without abandoning, in order to liberate from afflictions, and to protect vows and samayas, and to reverse attachment like a dog, offer and eat in three ways. Homage! Since the three doors of body, speech, and mind are the very nature of body, speech, and mind, why is it necessary to rely on substances to obtain siddhis? The three doors are the body, speech, and mind, the meaning of which is increased by the corresponding samadhi.
Chinese
为了从坛城中成就，为了成就事业的要义，在物品上书写字，以意念来获取成就。 既然如来已经远离了障碍和染污，为何还要用五种妙欲来作净供和献供，以及用朵玛来供养呢？ 虽然逝者的身体已经完全脱离了障碍和染污，但为了瑜伽士圆满二资粮，并通过将烦恼转化为道用，从系缚和二魔中解脱出来，用五欲充满虚空进行供养，为了圆满秘密的受用，通过将甘露加持为天女，以食物供养无二的根识。 在显现和存在的金刚界坛城中，在没有供养之因的情况下，为何还要供养三千世界呢？ 因为一切都被视为心的自性，无论显现什么都是供养的后续，因此，通过这种供养的方式，为了获得对心的控制，供养外内情器世间。 安住于生起次第，献供结合解脱的供养不会变成烦恼吗？ 通过清晰地显现生起次第的禅定，为了圆满自他二利，为了从束缚中解脱束缚，为了具备方便和智慧，以及为了供养无二，而修持禅定。 金刚界的诸佛，对于功德的自性，为何还要赞颂呢？ 虽然逝者的身体不需要赞颂来取悦，但如果以具足意念的言辞来赞颂，为了圆满资粮并使之清晰显现，通过身语意的五种方式来赞颂。 诸佛已经脱离了欲望，为何还要献上音乐呢？ 既然如来已经脱离了欲望，不需要音乐来取悦，但由于瑜伽士希望利益自他，通过音乐使心性清晰，为了调伏心续、赞颂，以及与此相应地度化众生，如法地进行音乐的供养。 在密咒的场合，既然不从其他地方寻求果位，那么祈愿又是什么样的呢？ 虽然无法将未成就的变为已成就，但为了证悟那一点，以及为了祈请垂念、供养和忏悔，为了祈求成就和委托事业，为了使愿望实现，以具足意念的方式来祈愿。 认为禅定的缓慢和自性的缓慢没有区别，那么祈祷的意义不会变得像克里亚瑜伽一样吗？