English
Gapao. Third, from "Lanka" to "unique" is stated, Lord of Lanka, what is the actual distinction? It is said that all wrathful deities are the spontaneously accomplished Bodhicitta of self-nature, because of the spontaneous manifestation of skillful means and wisdom, the cause is unique; because all perform fierce activities, the action is unique; because they dwell in great wrath with wisdom and compassion, the nature is unique. The cause of non-existence, nominal attachment, establishment, accomplishment, all appear. Actions are similar, wrathful and fierce, the brave subdue the wicked. Distinctions gather, abandoned objects, acceptance, are the cause of accomplishment. This is a general explanation of the meaning of all wrathful deities. Thus, it is a distinction of the three general meanings. Fourth, there are two: brief explanation, detailed explanation. First, from "Lanka" to "what has become" is stated, Lord of Lanka, what is the distinction of arising? It is said that the four are the root. What are the four? That is, the wisdom of self-awareness itself becomes wrathful, where or to what kind of beings? It becomes from the Lord of the Cemetery, for what purpose? It is to subdue the wicked, by what means? It becomes wrathful by means of fierce subduing. Second, there are four: what has become, where it has become, why it has become, by what it has become is explained. First, from "Lanka" to "created" is stated, Lord of Lanka, what has become, that is, because of the spontaneously accomplished original nature, by realizing equality, the distinctions of names and signs naturally subside and become wrathful, by compassion and aspiration, by the power of subduing beings to be tamed, it becomes wrathful, possessing the gathering of compassion, it becomes wrathful, becoming the antidote to Rudra, appearing to beings to be tamed as a created wrathful deity, there are four kinds. They are also, the wrathful deity of suchness is inherently present, the latter three are intentionally manifested for the sake of beings to be tamed by the power of compassion, therefore they can be summarized as the wrathful deity of wisdom and the wrathful deity of compassion. The Great Tantra of Wrathful Deities says: self-nature wrath, powerful wrath, possessing wrath and creation. Realization is the nature of great compassion, it is the freedom of subduing. So it is said. Second, from "Lanka" to "fruit" is stated.
Chinese
以上文句表明：楞伽之主，转变成什么呢？例如，忿怒尊也显现为如调伏对象鲁扎之类的尸林傲慢者，以及显现为尸林之处，如以颅骨为城堡的坟堆，以大悲心通过猛烈的行为来救度，以及被救度之果，将尸体堆积在尸林之处，并将意识安置于菩提，使其不轮回并立下誓言。第三，从“楞伽”到“返回”的文句表明：楞伽之主，为了什么而转变呢？例如，为了调伏凶猛的调伏对象，他们行为恶劣，执着于烦恼，为了调伏造作无间罪之因的恶毒，而转变为忿怒尊。由于极其猛烈地产生，种植自他痛苦之种已成熟，为了调伏果的恶毒，而转变为忿怒尊。第四，从“楞伽”到“转变”的文句表明：楞伽之主，由什么而转变呢？例如，以大智慧，为了救度分别念，拥有慈悲心而生起的心髓，即由咒语之因（藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊཿ，梵文天城体：हुं ह हॆ फट्，梵文罗马拟音：hūṃ ha he phaṭ，汉语字面意思：吽 哈 嘿 帕特）转变为忿怒尊。从བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，由具有装饰的尸林宫殿之处转变为忿怒尊。以三种仪轨的慈悲方便来救度，从无阻碍中转变为忿怒尊。由于拥有一切显现，以猛烈的行为来行事，转变为忿怒尊。通过转移处所，断绝痛苦，并结合于安乐的大智慧之行为，由果的自在而转变为忿怒尊。如忿怒尊本续中所说：何者的因是（藏文：ཧཱུྃ་དང་ཧ་ཧེ་ཕཊཿ，梵文天城体：हुं ह हॆ फट्，梵文罗马拟音：hūṃ ha he phaṭ，汉语字面意思：吽 哈 嘿 帕特），处所是上下虚空，即智慧身。生起之方便，三种仪轨是忿怒尊之身。果是大吉祥，由微细明妃眷属围绕。事业以猛烈调伏，如何调伏有情。如是所说，应知对彼等之义进行思考。第五，从“楞伽”到“力量”的文句表明：楞伽之主，对此，什么是缘起的思考呢？例如，调伏天子魔众和八部神众后，作为坐垫踩踏
English
The sentences up to this point indicate: The Lord of Lanka, what does he transform into? For example, the wrathful one also appears as an arrogant one in the charnel ground, like the object of taming, Rudra, and appears as a charnel ground, like a mound with skulls as a castle, and liberates through the fierce actions of great compassion, and the result of being liberated is to make the heap of corpses a place in the charnel ground, and to place consciousness in enlightenment, so that it does not revolve and is bound by oath. Third, the sentences from "Lanka" to "return" indicate: The Lord of Lanka, for what does he transform? For example, in order to tame the fierce object of taming, who behaves badly and is attached to afflictions, and to tame the poison of the cause of committing the five heinous crimes, he transforms into a wrathful one. Because he is born extremely fiercely, and the seeds of suffering for oneself and others have matured to be planted, he transforms into a wrathful one in order to tame the poison of the fruit. Fourth, the sentences from "Lanka" to "transform" indicate: The Lord of Lanka, by what does he transform? For example, with great wisdom, in order to save from conceptual signs, the heart essence generated by having compassion, that is, by the cause of the mantra (Tibetan: ཧཱུྃ་ཧ་ཧེ་ཕཊཿ, Sanskrit Devanagari: हुं ह हॆ फट्, Sanskrit Roman transliteration: hūṃ ha he phaṭ, literal Chinese meaning: Hum Ha Hey Phat), he transforms into a wrathful one. From भ्रूं (Tibetan, Sanskrit Devanagari: भ्रूं, Sanskrit Roman transliteration: bhrūṃ, literal Chinese meaning: seed syllable), he transforms into a wrathful one from the place of the charnel ground palace with ornaments. By the compassionate means of the three rituals, he transforms into a wrathful one from being unobstructed in liberation. Because he possesses all appearances, he transforms into a wrathful one by performing fierce actions. By transferring the place, cutting off suffering, and combining with the action of the great wisdom of bliss, he transforms into a wrathful one by the power of the fruit. As it is said in the wrathful deity tantra: The cause of which is (Tibetan: ཧཱུྃ་དང་ཧ་ཧེ་ཕཊཿ, Sanskrit Devanagari: हुं ह हॆ फट्, Sanskrit Roman transliteration: hūṃ ha he phaṭ, literal Chinese meaning: Hum Ha Hey Phat), the place is above and below the sky, that is, the wisdom body. The means of generation, the three rituals are the body of the wrathful one. The fruit is great glory, surrounded by the retinue of subtle consorts. The actions are fierce and tame beings, how does he tame beings? As it is said, one should know to contemplate the meaning of these. Fifth, the sentences from "Lanka" to "power" indicate: The Lord of Lanka, what is the dependent arising contemplation on this? For example, after taming the powerful demons of the sons of gods and the eight classes of gods, making them into seats and trampling on them.
Chinese
并且，由于没有意识到蕴含的蕴，因此使之没有衰老，用智慧之剑摧毁了有毒的有形之身，由于没有意识到烦恼的蕴而被摧毁，因为没有种子，所以三毒耗尽，吃、调制、饮用血肉骨三者，因为没有生和死，所以摧毁了死主的蕴，以无漏的智慧安置，对于那些稳固于处所的力量进行思考：以恐怖的威严使大神颤抖、倾倒、践踏，以苦行者的姿态摧毁有形的蕴，不舍弃三毒，吃血肉骨，意识稳固于不死的胜利者之境。这是它的意思。第六个是，从《楞伽经》的“朗卡的”到“业”之间所阐述的。楞伽的主人，什么是业的分别呢？就像这样，因为获得了大自在的功德，所以作为征服五毒的标志，喜悦地施舍头血，以恐怖的蛇饰等庄严，为了拥有自他的荣耀，以勇敢无畏地拥有至上的快乐，作为标志，手持卡杖嘎等而威慑，为了拥有相好之身，示现矮小童子、愤怒仙人、夜叉威严、调伏自在罗刹等无量身相，作为标志，手持轮等而恐吓，为了拥有圆满的盛名，作为身语意法聚无量名声的标志，手持小鼓等而美丽，为了拥有毫不沾染的智慧，作为遍知一切且能毫无阻碍地斩断烦恼之网的标志，手持宝剑等而殊胜，为了在三世中持续不断地不辜负所化众生的伟大精进铠甲，作为事业瞬间成就且不再重复的至上坚定的标志，手持金刚交杵等而镇压，即具有力量和完全具备，具有荣耀、形色和名声，具有智慧和坚定，因为具备这六者。这些就是对它们的思考。第七个分为两个部分：简略地指示，详细地解释。第一个是，从《楞伽经》的“朗卡的”开始。
English
And, because the skandha of the aggregates is not apprehended, it is made without aging, and with the sword of wisdom, the poisonous, substantial body is separated and destroyed, and because the skandha of afflictions is destroyed without apprehension, because there is no seed, the three poisons are exhausted, and the three, flesh, bone, and blood, are eaten, prepared, and drunk, and because there is no birth or death, the skandha of the Lord of Death is destroyed, and with uncontaminated wisdom, it is placed, and contemplation is for those powers that are firm in their place: With terrifying majesty, the great god is made to tremble, fall, and be trampled. With the play of an ascetic, the substantial aggregates are destroyed. Without abandoning the three poisons, flesh, bone, and blood are eaten. Consciousness is strengthened in the realm of the immortal victor. This is its meaning. The sixth is, from "Lankai" in the Lankavatara Sutra to "karma" is what is shown. Lord of Lanka, what is the contemplation of karma? It is like this: Because the qualities of the Great Lord are attained, as a sign of subduing the five poisons, the skull blood is joyfully bestowed, and adorned with terrifying serpent ornaments, and for the sake of possessing the glory of self and others, with bravery, fearlessly possessing supreme bliss, as a sign, the khatvanga is held and so on, intimidating, and for the sake of possessing the supreme body of marks and signs, the infinite forms of a short child, an angry sage, a majestic yaksha, a taming and subduing rakshasa, etc., are manifested, as a sign, the wheel is held and so on, frightening, and for the sake of possessing the complete fame that is renowned, as a sign of the infinite fame of the aggregates of body, speech, mind, and dharma, the small drum is held and so on, beautiful, and for the sake of possessing uncontaminated wisdom, as a sign of knowing all aspects and being unimpeded in cutting the net of afflictions, the sword is held and so on, sublime, and for the sake of possessing the great armor of diligence that does not fail to tame beings continuously in the three times, as a sign of the supreme diligence that accomplishes activities in one moment and does not repeat them again, the vajra cross is held and so on, suppressing, that is, possessing power and being fully endowed, possessing glory, form, and fame, possessing wisdom and diligence, because it is endowed with these six. These are the contemplations on them. The seventh is divided into two parts: briefly indicating, and explaining in detail. The first is, starting from "Lankai" in the Lankavatara Sutra.
Chinese
直至“伟大啊！”之间所阐述的。楞伽之主，何为表相的分别呢？是这样的，三个根本是：衣饰庄严的圣言，不离事物的自性；支分表相的圣言，为了利益有情而示现；伟大殊胜功德的圣言，具有最为殊胜的伟大。第二有三：不离之庄严圣言，支分表相之圣言，伟大功德之圣言。第一是，从“楞伽”至“不离啊！”之间所阐述的。楞伽之主，那不离是什么呢？是这样的，大悲不离调伏所化，任运成就利益，因为于三时中不舍弃所化。如生象皮。如《天续》所说：“巨象调伏力，乃为乘之饰。”之义。不离勇猛的自性，因为以忿怒的自性而勇猛，如虎皮裙。如“虎之勇猛威慑食者饰。”之义。不离界智慧，以心无二取而知晓，为了摧毁一切边际，如蛇串的八种装饰。如“蛇串勇猛威严柔软饰。”之义。又如《注释授记母续》所说：“甚深明妃之相蛇四。”所说。不离将三毒转为三身的方便，以无量殊胜方便，为了拔除轮回的根本，如三串颅鬘。如“颅鬘自在解脱宣说饰。”之义。这两个是安立的两种庄严。不离以方便解脱暴恶的誓言，以先前的盔甲不舍弃所化，如穿戴田地的护身符。如“护身符戒律衣之饰。”之义。前两个和这三个是穿戴的三种庄严。不离清净的意念之大悲，以智慧和大悲不分别轮涅，如红色的明点。如“红明点大悲贪著之饰。”之义。不离胜义精要，以诸法平等的真如，知晓远离垢染的刺痛，如以酥油的图案来装饰。如“大宝胜义精要之饰。”之义。以三身