English
If it can be done like this, Rudra tried to control the leader of the gods, but in reality, it was impossible. Due to the conflict between Rudra's hot and cold breaths, the resulting breath triggered the weapons of disease, spreading throughout the body of the goddess Matrika Runa, and the corpse killed by smallpox was abandoned in Jambudvipa. In auspicious places like Oddiyana, Singha, Nepal, etc., there are eight stupas, eight accomplishments, and they are protected by eight Mamos. The sound is as it is. "Ung Zhen Prama," which is the language of Brusha, meaning "has been done, gathered, left." It can be translated as "retinue," and the explanation is combined with the specific situation. The essence of power, "Hrih" (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, literal Chinese meaning: shame). If you listen to the empowerment lineage, please listen. Rudra alone did the Taika strike. These words are saying that previously, Heruka Hayagriva Hrih (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, literal Chinese meaning: shame) made a sound, and I came to subdue with power, and I spoke words that you cannot subdue. Jenno Pani means "has left," and also means "returned to one's own place." "In the fourteen levels of heaven," it means that according to the scriptures, it resides on the fourteenth level of twenty-one. "All Ubla Jen Ren," means that all below Vajrasattva are controlled by me and become retinue. This is the sound of "kill." "Gang Tukka Jhönnu," means the teacher of the first Bhadrakalpa. "Gangden Pagni," means his attendant, these two are the essence of Bodhi, and are also called Regent Prince Vajrasattva. The explanations and exhortations about holding, especially the descriptions in these two aspects, also embody this meaning. End of Chapter Twenty-Two. In order to manifest the causes and conditions of arising through the antidote of taming. Then, all the Tathagatas gathered where the essence of Bodhi is, and dissolved into emptiness. It means that the victorious ones are of the same essence, gathered there, in order to exhort in accordance with Tukka Jhönnu who resides in the essence of Bodhi, the body does not appear, but appears to Tukka, that is what is called. "That sound resounds in that self," means that the victorious ones and Tukka Jhönnu are of the same essence, so the self exhorts the self. Without purifying the actual realm and the continuum of beings, and the actions of the victorious ones, the fierce actions and all parts
Chinese
由于尚未完全显现忿怒尊等众多形象，且时机未到，因此由这三者进行劝请。从空性中发出这样的声音。听闻劝请后，如同能胜请教诸佛坛城，询问他们的意图和必要性一样，如字面所示。再次，一切从真如中劝请。这是从诸佛坛城安住于心髓中，讲述劝请的三种方式之初。以及讲述从真如之门劝请等五种方式。首先，从安住于真如中劝请起立。如“空性无动虚空中”等，在远离生灭的广大空性中，显现的自性是完全不动的，证得大*法身*的自性。没有任何执着，从无为大乐的境界中，以大悲的力量，显现为八十一真实分别等形象吧，发出了劝请起立的声音。然后作为回答，从那位圣者自身发出这样的声音。如圣者能胜从法性中显现，从无修无缘的境界中显现吧，以含义接受了。如此，劝请从诸佛坛城的法性中产生，回答从圣者的法性中产生，并解释为接受，坛城也随后添加。从无念之境到分别之性。这些从无念之性，远离高低等广大境界中，时时被执着所束缚，显现为空性。这是恒常的分别，是根本上的困难，因此不是真如。因此，此处无念大乐任运自成的境界，是八十一等坛城不混杂，完全圆满，为何需要生起分别呢，这样回答了。又从诸佛的坛城中产生。从虚空界的心髓中。如是等，广大智慧无遮障，本来清明的自性，是坛城的根本。因为我的自性已经成就坛城，所以是大悲。成办一切利益，是生起之母，因此无量众生执持诸佛种姓者，以慈悲令其成熟。
English
Because many forms such as wrathful deities have not yet been fully manifested, and the time has not yet come, therefore, these three make the request. From emptiness, such a sound arises. After hearing the request, it is like the Able One asking the Buddhas of the mandala about their intentions and needs, just as it sounds. Again, everything is requested from Suchness itself. This is the beginning of stating the three ways of requesting from the Buddhas' mandala residing in the heart essence. And also stating the five ways, such as requesting from the gate of Suchness. First, requesting to arise from dwelling in Suchness. Such as "Emptiness, unmoving in the sky," etc., in the vast emptiness that is free from arising and ceasing, the nature that appears is completely unmoving, having attained the nature of the great Dharmakaya. There is no attachment to anything, from the state of unconditioned great bliss, through the power of great compassion, may you appear as eighty-one true discriminations, etc., the sound of requesting to arise arose. Then, in response, such a sound arises from that noble being himself. Such as the Able One appearing from the nature of reality, may it appear from the state of no meditation and no object, it is accepted in meaning. Thus, the request arises from the nature of reality of the Buddhas' mandala, and the answer arises from the nature of reality of the being, and it is explained as acceptance, and the mandala is also added later. From the state of non-thought to the nature of discrimination. These from the nature of non-thought, far from high and low, etc., in the vast state, are always bound by clinging, appearing as emptiness. This is constant discrimination, which is difficult at the root, therefore it is not Suchness. Therefore, here, the state of great effortless bliss of non-thought, is the eighty-one, etc., the mandala is unmixed, completely perfect, why is it necessary to generate discrimination, this is the answer. Again, it arises from the mandala of the Buddhas. From the heart essence of the sphere of space. Such as, the vast wisdom unhindered, the nature of primordial clarity, is the root of the mandala. Because my nature has already accomplished the mandala, therefore it is great compassion. Accomplishing all benefits, is the mother of arising, therefore countless beings holding the Buddhas' lineage, may they be ripened by compassion.
Chinese
以普遍显现之三摩地劝请道：从“一切生、一切之基、法性界”等开始，所有显现善恶事物并作为所依之法，其真如自性不具任何实体，乃是大智慧本身，遍及一切且明晰。对此，已远离言说，佛与众生皆是圆满，从大悲心中生起的佛母本自存在，无需特意生起。以此作答。从“显现种种差别”等开始，诸佛之身以多种不同的形式显现于众生，其根本是文字。因此，劝请将诸佛之语与文字的自性无二无别的因之三摩地，显现为文字与语之仪轨的自性。答曰：彼即文字之自性，自生文字（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）。诸法之真如即是文字自然成就之自性。诸法之自性，即是无生之自性，本自显现为（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）之自性。如所说之自证，所有智慧之自性皆显现为文字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。如来之自性，亦是功德圆满之自性，亦是文字之自性，故（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）等四十二字母本自明晰。一切法与文字之自性无二无别，故一切皆是无生，因此本自显现为（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之自性，无需立即生起因之文字，以此作答。共同解释因与语之仪轨。以圆满智慧波罗蜜多故，从“智慧波罗蜜多”等开始，诸佛之心髓菩提与智慧圆满无杂混合。为了以方便之法象征其义可被道路所认知和证悟，诸佛已将心之五种智慧等的自性，显现为金刚、法轮等。因此，劝请修行者也生起象征心之心的三昧耶手印，以此劝请心之仪轨。答曰：一切诸佛之智慧，从“一切诸佛之智慧”等开始，已彻底断除二边执着，安住于一切皆不造作之自性者之心，乃是从不随三时改变，从解脱于有相之分别念中获得。因此，不分别之智慧乃是解脱执着分别念之大结。因此，有分别念者
English
Urged by the Samadhi of Universally Illuminating Manifestation: Starting with "All-arising, all-ground, Dharmata realm," the Suchness of all phenomena that appear and depend as good or bad things is devoid of inherent existence, which is the great wisdom itself, pervading and clear to all. To this, it is beyond expression, and Buddhas and sentient beings are all complete. The mother arising from that great compassion is inherently existent, so there is no need to deliberately generate it. This was the reply. Starting with "Manifesting various differences," the basis for the manifestation of many different forms of the Victorious Ones to beings is letters. Therefore, urge that the causal Samadhi, which is inseparable from the speech of the Victorious Ones and the nature of letters, be manifested as the nature of the ritual of letters and speech. The reply: That itself is the nature of letters, the self-arisen letter (Tibetan: མཱུྃ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Chinese literal meaning: moo). The Suchness of all dharmas is the nature of spontaneously accomplished letters. The nature of all dharmas, the unborn nature itself, has inherently arisen as the nature of (Tibetan: མཱུྃ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Chinese literal meaning: moo). As explained by self-awareness itself, the nature of all wisdoms is clear as the letter (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). The nature of the Sugata, the essence of all qualities, is also the nature of letters, so (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) and the forty-two letters are inherently clear. Since all dharmas are inseparable from the nature of letters, all are unborn, and therefore inherently arise as the nature of (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), so there is no need to immediately generate the causal letter. This was the reply. The causal and speech rituals are explained together. Because of the perfection of wisdom paramita, starting with "Wisdom Paramita," the heart essence of the Victorious Ones, Bodhicitta, is completely mixed and unified with wisdom. As a means to symbolize that its meaning can be known and realized by the path, the Victorious Ones have manifested the self-marks of the five wisdoms of the heart, such as the vajra and the wheel. Therefore, urge that practitioners also generate the Samaya mudra that symbolizes the heart, thus urging the heart ritual. The reply: The wisdom of all Buddhas, starting with "The wisdom of all Buddhas," the hearts of those who have completely abandoned attachment to the two extremes and abide in the nature of non-contrivance, arise from the attainment of liberation from conceptual thoughts that do not change in the three times. Therefore, non-conceptual wisdom is the great knot that unties the bonds of grasping and conceptualization. Therefore, those with conceptual thoughts
Chinese
虽然在那上面没有手印的相，但为了象征心性本自解脱，无需再作手印，这样回答了。如《空性无分别镜》中所说，正如其本然自明，从自明中显现受用和化身，也像天空中的彩虹一样。从不可动摇的法身大乐中，祈请显现忿怒尊的手印，以圆满具足的等持来劝请。圣者也回答说：虽然在那样的真如中不可见。等等，在原本未加修饰的状态中，色身的形象解脱。不阻碍与不可见相符的显现，因为它是没有边际的。因此，因为大平等中一与多不离的任运成就的缘故。寂静与忿怒的形象不混杂而显现，还需要显现什么形象呢？这样回答了。像这样，第一个劝请是圆满的劝请。等等，最初的五者劝请道：请圆满成就身。实际上是答应了，因为听到了劝请，所以没有生起和融入，身显现如同声音一般。虽然身显现，但因为在劝请的地位上接受了，所以不确定属于哪一族，因此安住于可以变成任何形象的状态。像这样，为了身显现而调伏净土的所化，所以显示了第一个回答。为了显示第二个回答。之后，诸佛如来的一切第二个劝请是。等等，诸佛都再次向圣者显示了劝请之词，即：自性、自生、无作的真如。等等，诸法真如的如是性，在任何边都不显现的自性身，没有勤作、来去的定解。因此，对于与虚空和智慧无二的法身，即使没有用它来命名，也如意宝珠一样显现。对于那没有生灭的本性，无有对治的金刚也是身，安住于大常之中。那唯一的自性从原始以来就没有被玷污，因此大喜乐的心的自性，在三世中不摇不动、不间断的精髓中安住，这也是秘密身。那法王、诸佛、如意宝珠般的善知识显现为导师，受用