Chinese
吉祥《总集经》意趣合一释疏，瑜伽之日，显明之善说，光辉灿烂初升之光。堪布 努丹。 吉祥《总集经》意趣合一释疏，瑜伽之日，显明之善说，光辉灿烂初升之光。堪布 努丹。 第二函，梵字“ཝཾ་(vaṃ)”字。
English
The Glorious Commentary on the Condensed Meaning of the General Sutra, the Sun of Yoga Illuminating, the Excellent Explanation, the Radiant Light of the Rising Sun. Khen Nuden. The Glorious Commentary on the Condensed Meaning of the General Sutra, the Sun of Yoga Illuminating, the Excellent Explanation, the Radiant Light of the Rising Sun. Khen Nuden. Second Volume, marked with the letter "vaṃ". The Glorious Commentary on the Condensed Meaning of the General Sutra, the Sun of Yoga Illuminating, the Excellent Explanation, called the Radiant Light of the Rising Sun, is the second volume. Secondly, purification through rebuke is twofold: brief explanation and detailed explanation. First, it is taught from "Then" to "This is how it is." Then, the great wrathful wisdom deity, the glorious Vajra Rakshasa, who was taken from the womb of the powerful woman Krotiśvarī, as explained, subdued the karma demon Rudra, refuted his wrong views, and after generating remorse, in order to sever the seeds of karmic obscurations and bad habits, through the eight doors of rebuke, showing his own faults, thoroughly rebuked with great rebuke, and also purified by the power of others, this is how it is. Secondly, there are five: rebuking faults with ignorance, rebuking faults with self-grasping, rebuking faults with attachment to self and conceptual thought, rebuking faults with attachment to the five afflictions, and giving instructions as a response to urging compassion. First, it is taught from "sinner, evil" to "certain to wander." This chapter teaches provisional meaning. Combining the eight rebukes with the previous chapter, each fault of uttering lamentations corresponds to each rebuke. Without any other agent, one who is at fault due to the karma of committing sins, along with co-emergent ignorance, not knowing the non-dual self-nature, deviating from the meaning, with the power of inversion, this one is certain to wander helplessly in the wheel of existence from the beginningless end of time. That is connected to the verses such as "I am beginningless." Secondly, it is taught from "root of committed sins" to "certain to be a sin." The root of committed sins is also from one's own grasping at self, from which all afflictions and sufferings arise, therefore it is certain to be a self-made sin, and not from anywhere else.
Chinese
好。那是与兴盛和强大的等等十五个偈颂结合。第三，从“无数劫”到“肯定被结缚所困”之间所表达的意义是：经历了无数劫，经历了那么多次的生命，承受了那么多次的身体，无数的色蕴坏灭，如果积聚起血肉骨骼，可以达到三千大千世界的体积；如果积聚起脓血，可以充满整个大海。然而，这些都没有意义地被浪费了，而且这些都不是别人造成的，而是源于自己因无明而产生的遍计的能取所取之业。如果将其中哪怕是一小部分用于行持善业，那么现在肯定已经获得了成佛的果实。因为拥有完全施舍自身肢体的不执著的力量，伟大的佛子们仅仅施舍给那些遭受饥饿威胁的众生一点血肉骨骼，也能获得无漏解脱的巨大喜乐。更何况是与证悟甚深秘密之义的见地相合地行持善法呢？因此，因为不舍得布施自己的身体，并且执着于贪欲的极端，因此，凭借这种力量，在三界轮回中流转，并被痛苦和烦恼的疾病所折磨。因此，陷入轮回和有之牢狱，这是因为以遍计在法性虚空中打结，从而肯定是被自己束缚所困。这与被业力折磨的等等五个偈颂和两个偈颂结合。第四，从“在黑暗之中”到“肯定被风所困”之间所表达的意义是：其中的第四个呵责是：因为智慧不清晰，所以心胸狭窄的人们在轮回黑暗的深邃而广阔的领域中，无处可去，无法停留，只能漂泊。这是因为对轮回和涅槃等的差别，以及对善恶的取舍感到迷惑，所以肯定是被愚痴所困。这与无明颠倒等等三个偈颂结合。第五个呵责是：无法解脱，沉溺于有之大海的泥潭之中，这是因为贪恋五种妙欲，被轮回的贪执所束缚，所以肯定是被自己所困。这与痛苦轮回的泥潭
English
Good. That is combined with the fifteen verses of flourishing and powerful, etc. Third, from "countless eons" to "definitely bound by knots" expresses the meaning: Having experienced countless eons, having experienced so many lives, having taken so many bodies, countless aggregates of form have been destroyed. If flesh and bones were accumulated, they could reach the size of a three-thousandfold great world. If pus and blood were accumulated, they could fill the entire ocean. However, these have been wasted meaninglessly, and these were not caused by others, but originated from one's own grasping and clinging actions, which are the result of pervasive conceptualization due to ignorance. If even a small portion of that were properly used for performing virtuous deeds, then one would certainly have already attained the fruit of Buddhahood by now. Because the great bodhisattvas possess the power of non-attachment to completely giving away their own body parts, they can attain great joy of uncontaminated liberation by giving just a little flesh, bones, and blood to beings threatened by hunger. What need is there to mention practicing virtue in accordance with the view that realizes the meaning of profound secrets? Therefore, because one is unwilling to give up one's own body and is manifestly attached to the extreme of desire and attachment, one wanders in the three realms of samsara by the power of that, and is tormented by the disease of suffering and pain. Therefore, being trapped in the prison of samsara and existence is definitely being bound by oneself, because one has made knots in the sky of dharmata through pervasive conceptualization. This is combined with the five verses and two lines of being tormented by karma, etc. Fourth, from "In the darkness" to "definitely bound by the wind" expresses the meaning: The fourth rebuke is: Because wisdom is not clear, those of small minds wander helplessly in the deep and vast realm of the darkness of samsara, with nowhere to go and no power to stay. This is because they are confused about the differences between samsara and nirvana, etc., and about what to accept and reject in terms of good and bad, so they are definitely bound by ignorance. This is combined with the three verses of ignorance and perversion, etc. The fifth rebuke is: Unable to be liberated, sinking and drowning in the mud of the ocean of existence, this is because of being attached to the five objects of desire and being bound by the clinging and attachment of samsara, so one is definitely bound by oneself. This is combined with the mud of suffering samsara.
Chinese
与“等”二句相合。第六责备是：由于恶劣的颠倒错乱的智慧，以及极其黑暗的力量，地狱界的剧烈痛苦难以忍受，被热所折磨，这一定是由于自己内心的嗔恨如火般燃烧的热力的恶业所致。将此与“业之异熟”等二句相合。第七责备是：被难以解脱且不容易的剧烈痛苦之山压迫，这一定是由于自己如山般堆积的傲慢和自负所致。将此与“三毒难忍”等二句相合，因为它会变成错误的傲慢等。第八责备是：在轮回中被红色狂风驱赶，陷入懒惰和散乱之门而难以解脱，这一定是由于嫉妒的扰乱的力量和业之风所致。将此与“恶行之业”等一句诗相合。第五有二：本来是佛子，因轮回中教诲颠倒而显示过失；生起慈悲心，承诺调伏自相续。第一是：从“自己所折磨”到“成熟为果”之间显示：鲁扎你，被自己的错误恶念所折磨。一般来说，你本来就具备种姓，特别是从难胜童子那里接受教诲，是佛子，因此通过呵斥和责备两种方式，为何在有之轮中流转？因此，由于自己的错乱心束缚自己的业力，才会如此流转，心的法性，自性清净如虚空，被错乱的显现，突如其来的云彩所遮蔽。为了清净显现的错乱分别念，需要用无漏的大智慧，如劫末之风，将法界虚空中的云彩吹散。但是，鲁扎你，你最初从导师难胜童子那里接受了颠倒的教诲而误入歧途，造作恶业而有过失。之后，对上师和道友生起傲慢，堆积起显现的傲慢之山，被强烈的烦恼所扰乱。之后，誓言破损，自己的心性如意宝
English
It is combined with the two lines such as "etc." The sixth rebuke is: Due to the evil, inverted wisdom and the power of extreme darkness, the intense suffering of the hell realm is unbearable, tormented by heat, this must be due to the evil karma of the heat of the anger burning like fire in one's own mind. Combine this with the two lines such as "the ripening of karma." The seventh rebuke is: Being oppressed by the mountain of intense suffering that is difficult to liberate from and not easy, this must be due to the arrogance and conceit that are piled up like a mountain of one's own pride. Combine this with the two lines such as "the three poisons are unbearable," because it will turn into wrong pride, etc. The eighth rebuke is: Being chased by the red storm in samsara, falling into the door of laziness and distraction, and being difficult to liberate, this must be due to the power of the disturbance of jealousy and the wind of karma. Combine this with one verse such as "the karma of misdeeds." The fifth has two parts: Originally being a son of the Buddhas, the fault is shown by the inverted teachings in samsara; generating compassion and promising to tame the mind stream. The first is: From "tormented by oneself" to "ripens into fruit" it shows: Rudra, you are tormented by your own wrong evil thoughts. In general, you are originally endowed with lineage, and in particular, you are a son of the Buddhas by receiving teachings from the Invincible Youth, so why do you wander in the wheel of existence through both rebuke and reproach? Therefore, due to the power of the karma of binding oneself with one's own deluded mind, one wanders like this, the nature of the mind, the naturally pure nature is like the sky, obscured by the sudden clouds of deluded appearances. In order to purify the deluded appearances of conceptualization, it is necessary to use the great wisdom without outflows, like the wind at the end of the kalpa, to scatter the clouds in the dharmadhatu sky. However, Rudra, you first went astray by receiving inverted teachings from the teacher Invincible Youth, and committed evil deeds and had faults. After that, arrogance arose towards the teacher and friends, piling up the mountain of manifest pride, and being disturbed by strong afflictions. After that, the vows were broken, and one's own mind, the wish-fulfilling jewel
Chinese
就像珍贵的菩提心被邪见的火焰烧毁一样，由于没有从不如理作意的四种分别念中解脱出来，所以对轮回的四种事物胡乱地随意使用，由于对真实的法性没有领悟，因此没有证悟事物本性的秘密真言大乘的究竟意义的见解。像这样，最初因为不了解，就认为见解只是如实之语的表面意思，从而错误地理解，认为自己是正确的。因此，行为上虽然理解并知道了如实之语的方面，但由于没有证悟正确的见解的真实意义，所以没有被见解所掌握，没有如实地运用秘密真言大瑜伽的经典，而是以善恶混杂的方式运用，由于微细的过失，受到各种业力的影响，在恶劣的恶趣中不断地转生，被业力的道路束缚，因此，由于这个原因，在这个轮回的世间遭受了如此多的痛苦，最终成熟为邪恶的果报，变成了罗刹而出生。第二部分是从“唉玛喔”到“用武器杀死”之间所讲述的内容。以可怜悯的方式对所调伏的众生说“唉玛喔”，意思是可怜这些作恶的众生啊！生起了慈悲心，承诺断绝业力的延续。同时也包含了与对境相遇的慈悲。因此，伟大的我确信是诸佛事业的最高执行者，因为事业的时机已经到来，所以现在要将这个在恶趣中徘徊的傲慢者，从轮回的痛苦中解脱出来，安置于大乐解脱的至高境界，因此要断绝恶业的业力延续以及习气。由于执着于事物，导致成熟为能取和所取，因此要用无二的法界和智慧的金刚虚空之武器，彻底地杀死这个造恶业的罪恶，在相续中生起对治力并加以净化。这段内容，可以将“我是愚昧”等七个偈颂以及最后两句的“三界轮回之处”等以下的内容联系起来。第三部分是从“东方道门”到“以力量摧毁”之间所讲述的内容。关于东方方向的确定，是因为鲁扎位于佛陀的面前，或者是因为自明智慧在心中显现。
English
Just as the precious Bodhicitta is burned by the fire of wrong views, because one has not been liberated from the four conceptualizations of improper attention, one uses the four things of samsara in a confused and random way. Because one has not attained realization of the true nature of reality, one has not realized the definitive meaning of the Secret Mantra Mahayana view of the true nature of things. In this way, initially, because of not understanding, one assumes that the view is merely the literal meaning of the words as they are, and thus misunderstands, thinking that one is correct. Therefore, although one understands and knows the aspect of conduct according to the words, because one has not realized the true meaning of the correct view, one is not grasped by the view, and one does not practice the tantras of Secret Mantra Great Yoga as they are, but uses them in a mixed way of good and bad. Due to subtle faults, influenced by various karmas, one continuously takes birth in the lower realms of suffering, bound by the path of karma. Therefore, due to this cause, one experiences so much suffering in this world of samsara, and finally ripens into the evil result of becoming a Rakshasa. The second part is what is taught from "Emaho" to "killed with weapons." Saying "Emaho" to the beings to be subdued in a pitiable way, meaning, "Pity these beings who commit evil!" Compassion arises, and one promises to cut off the continuation of karma. It also includes the compassion that meets with the object. Therefore, the great one, I, am certainly the supreme executor of the Buddhas' activities. Because the time for the activity has come, now I will liberate this arrogant one who wanders in the lower realms from the suffering of samsara and place him in the supreme state of great bliss liberation. Therefore, I will cut off the karmic continuation of evil deeds along with their habitual tendencies. Because of clinging to things, which leads to the ripening of grasper and grasped, I will completely kill this sin of committing evil deeds with the vajra space weapon that is non-dual with the sphere and wisdom, and cultivate the antidote in the lineage and purify it. This passage can be connected to the seven verses beginning with "I am foolish," and the following content such as "the place of the three realms of samsara" in the last two lines. The third part is what is taught from "Eastern Gate" to "destroy with strength." The reason for determining the eastern direction is that Rudra is in front of the Buddha, or because self-aware wisdom appears in the mind.