Chinese
从……起。以宣说的劝请之语，劝请所有佛的意旨，显示进入坛城的章节，即第三十章的解说。第二，普通眷属清净相续并进入坛城，分为两部分：清净相续和进入坛城。第一部分分为两部分：以后悔清净和以呵责清净。第一部分分为两部分：后悔之因和实际清净。第一部分是：从“此后”到“以断除疑惑之门”之间所讲的，此章节显示了不了义和了义二者。主要的是，鲁扎清净相续之后，业魔傲慢者的近侍聚集之众的绝大多数眷属，也各自先前以清净相续的智慧之力，清净了业的障碍，见到了许多佛的面容，以及那些胜者的加持，以及吉祥的慈悲光芒清净相续的加持，清净了障碍。如同傲慢者一样，三业和业的异熟果，各自相续和无量前后世，在一瞬间知晓并显现见到，生起了所说的思维分别。对于轮回和涅槃的体性，以及业因果，以及道路无误与否等，以心中断除疑惑的方式，如实地理解和证悟，对先前不了解的生起后悔，哭泣着发出哀叹。第二部分有七种：大天神献上后悔，龙献上后悔，魔献上后悔，邪见者献上后悔，人和非人献上后悔，夜叉献上后悔，鬼神献上后悔。第一部分是：从“大自在”到“献上宝座”之间所讲的。此后，以大自在摩诃提婆等为首的大天神们，对先前不认识自己而感到后悔，非常哭泣着哀叹，在导师大吉祥者面前祈请。大天神们喜欢各种各样的错乱，并且从那个角度显示佛陀们不确定的显现，因此大吉祥者显现各种各样的形象，成为伟大的国王，掌握着各种各样的自在。
English
From... onwards. With the exhortation of speech, urging the intention of all Buddhas, showing the chapter of entering the mandala, which is the explanation of the thirtieth chapter. Second, the ordinary retinue purifies the continuum and enters the mandala, which is divided into two parts: purifying the continuum and entering the mandala. The first part is divided into two parts: purification through regret and purification through rebuke. The first part is divided into two parts: the cause of regret and the actual purification. The first part is: from "Then" to "through the gate of cutting off doubt," this chapter shows both provisional and definitive meanings. Primarily, after Rudra purifies the continuum, the majority of the retinue of the assembled host of the arrogant demon of karma also, each previously, through the power of wisdom of purifying the continuum, purified the obscurations of karma, saw many faces of the Buddhas, and through the blessings of those victors, and the blessings of the rays of light of the compassion of glory, purified the continuum. Just like the arrogant one, the three karmas and the ripening fruit of karma, each continuum and the infinite past and future lives, were known in a single moment and manifestly seen, giving rise to the spoken thoughts and discriminations. Regarding the nature of samsara and nirvana, and the cause and effect of karma, and whether the path is unerring or not, etc., through the way of cutting off doubt in the mind, they truly understood and realized, and regretted what they did not know before, weeping and uttering lamentations. The second part has seven aspects: the great god offers regret, the naga offers regret, the demon offers regret, the heretic offers regret, humans and non-humans offer regret, the yaksha offers regret, and the bhuta offers regret. The first part is: from "Great Powerful One" to "offered the throne." After that, the great gods, headed by the Great Powerful One Mahadeva, etc., regretted not knowing themselves before, wept bitterly and lamented, and prayed before the teacher, the Great Glorious One. The great gods are fond of all kinds of confusion, and from that perspective, they show the uncertain manifestations of the Buddhas, so the Great Glorious One manifests all kinds of forms, becoming a great king, wielding all kinds of power.
Chinese
以舞自在勇士您为证，请聆听并垂念！我等执着于能取所取，显现执我之鲁达拉的傲慢之边，并对此极度贪恋者，或因果业成熟，或因成熟之身与因业之力难以解脱，于轮回中前后流转之识，被错乱之心以自缚、自蔽、自障，或与分别念相关的网所束缚。此前，对于普贤王如来的教法，未以精细的教言秘密和教诫之究竟加以阐明，且修习甚少；又未以依于教诫的分别智，正确区分能领悟深奥法性的目标，因此不具智慧之眼，亦不具证悟自明的智慧之心。因此，未能以见二无自性的实相之见解，以思辨决断，故未生起定解。大悲周遍显现之方便之王，如闪电般迅速而明亮，如绳索般能系缚，如虚空般从无中生出一切，因此未被舞方便闪电索所摄持。自明之大海，以四种事物随意享用，故被执着于错乱的分别识之业风所吹动之海浪所搅浑和遮蔽。如清澈大海般的真如自生智慧法性，未能如实认知，故如先前一样未能证悟，而向外寻求，是被无明愚痴所压迫，执着自心为我，见为自作之过，故深感懊恼而忏悔。因此，对于自己先前未证悟以及被业障所遮蔽，以极度懊恼和后悔的态度，恭敬地向您——大勇士祈求救护，为了清净能取所取之事物及其业，我将自身献为座垫。祈请您以善于示现一切之方便，以及无缘大悲垂念，接受我等的身体为座垫并安住其中。如是祈请。
English
Please listen and consider, with you, the brave Lord of Dance, as witness! We, who are attached to grasping and fixation, manifesting the pride of Rudra who conceives of self, and are extremely attached to this, are difficult to liberate due to the ripening of cause and effect karma, or due to the power of the ripened body and cause karma. The consciousness that wanders back and forth in samsara is bound, obscured, or veiled by itself through deluded mind, or by a net connected to conceptualization. Previously, the secret of the oral instructions and the ultimate meaning of the precepts were not clearly explained in detail in the teachings of the Victorious Samantabhadra, and there was little practice. Furthermore, the wisdom of individual discrimination based on the precepts was not properly distinguished by an object that could realize the meaning of the profound nature of reality, and thus we were separated, lacking the eye of wisdom and lacking the mind of the wisdom of realizing self-awareness. Therefore, the view that sees the state of being that is necessarily good and non-dual has not been decided by deliberation, and definite knowledge has not arisen. The king of skillful means, great compassion appearing in all ways, is swift and clear like lightning, and like a lasso it seizes. Like the sky, everything arises from nothing, and therefore we have not been seized by the lasso of the dance-skillful means lightning. The great ocean of self-awareness uses the four objects at will, and thus the waves of the ocean, stirred and obscured by the wind of karma of the consciousness that clings to delusion, are stirred and obscured. Because we do not recognize the suchness of the self-arisen wisdom of reality, the nature of reality, like a clear ocean, we do not realize it as it was before, and seeking it from others is being oppressed by the darkness of ignorance, grasping our own mind as self, seeing it as a fault of our own making, we are completely mistaken and deeply regret and confess. Therefore, with an attitude of great remorse and regret for our previous non-realization and being obscured by karma, we respectfully seek refuge in you, great hero, and in order to purify the objects of grasping and fixation together with their karma, we offer our bodies as a seat. Please consider us with great compassion, skilled in means of showing everything and without object, and accept our bodies as a seat and abide therein. Thus we pray.
Chinese
为了使树木自身的身体集合圆满且不分离，献上了足下的宝座。第二，从“此后”到“献为庄严”之间所表示的是：此后，颈黑龙、水怪、卡拉夏拉等大毒龙们，对以前的行为感到后悔，非常哭泣、悲叹并祈祷说，如同害怕蛇且无法忍受而想要观看一样，对于导师也同样，具备与其相似的身语意功德事业之殊胜光辉，难以亲近，因此请您，善于方便的国王统治者，作为见证，请垂听。我等龙族众生，在三有城市的网络中无处可去地游荡，被五种烦恼的束缚，身语意三门在任何时处都被束缚，而此束缚并非被任何束缚者所束缚，也没有作为行为对象的绳索之类的束缚者。那么如何束缚呢？实际上，是被无实体的能取所取、我执的分别念所产生的三业自我束缚。由于将身体、感觉、处所和受用等各种果视为我和我所，执着分别念既多且广，因此被束缚，在这三有城市的监狱里，在无有自主地从一处到另一处轮回之时，也被受用和亲友等贪嗔之境的各种监狱装备，束缚着识的自性，虽然无有实体却被束缚。例如，如同炉火不熄灭，墙缝里的烟就不会停止一样，在未解开根本的我执之结之前，在任何时间和情况下，束缚轮回的结都不会停止，而是反复轮回。因此，凭借普通的执着无法摧毁，在下道时期或者总体上也很难解脱的众多痛苦所折磨，请大英雄以慈悲心垂念，以解脱我执之结的各种方便法，彻底解脱这束缚于有之幻象。如此祈祷后，将蛇的身形献为大忿怒尊身之庄严。第三，从“此后”到“充满而敬献”之间所表示的是：此后，喜欢杀戮
English
In order to make the tree's own body complete and inseparable, the footstool was offered. Secondly, what is indicated from "Then" to "offered as an ornament" is: Thereafter, the black-necked dragons, water monsters, Kalashara, and other great and vicious dragons, regretting their past actions, wept and lamented greatly, praying, as if afraid of snakes and unable to bear to look at them. Similarly, for the Teacher, possessing the glorious splendor of body, speech, mind, qualities, and activities, which are similar to those, and being difficult to approach, therefore, please, the king and ruler who is skilled in means, be our witness and listen. We, the assembly of nagas, wander aimlessly in the net of the three cities of existence, bound by the five bonds of afflictions, our body, speech, and mind are bound at all times and places. This bondage is not bound by any binder, nor is there any binder like a rope that is the object of action. So how is it bound? In reality, it is self-bound by the three actions arising from the non-substantial grasping and clinging, the discriminating thoughts of self-grasping. Because of the many and vast clinging thoughts that grasp the various fruits such as body, feelings, places, and enjoyments as self and mine, we are bound. In this prison of the three cities of existence, even when we revolve from one place to another without autonomy, we are also bound by the various prison equipment of attachment and aversion, such as enjoyments and relatives, binding the nature of consciousness, even though it is non-substantial. For example, just as the smoke from the wall crack will not stop if the fire in the stove is not extinguished, until the knot of the root of self-grasping is untied, the knot of binding to samsara will not cease at any time or circumstance, but will revolve again and again. Therefore, it cannot be destroyed by ordinary grasping, and tormented by many sufferings that are difficult to liberate in the lower path or in general. Please, Great Hero, consider with compassion, and with various skillful methods of liberating the knot of self-view, completely liberate this illusion of being bound to existence. After praying in this way, the form of the snake's body was offered as an ornament for the body of the Great Wrathful One. Thirdly, what is indicated from "Then" to "filled and offered" is: Thereafter, delighting in killing and cutting
Chinese
夜叉之王夏仲森布等众，因往昔嗔恨之业而痛哭流涕，祈请道：夜叉众如喜坟墓之饰般，您亦具光荣。勇士金刚夜叉，坟墓之饰与服饰之华美大者，祈请您垂念我等为证人。于三界之苦恼洲漂泊的我等夜叉众，为嗔恨之大火所焚烧煎熬，此事亦非由任何作者所焚烧，亦无所焚之物，然则由何因缘而生？乃是往昔嗔恨难忍之业的猛烈异熟所生。且以嗔恨之火焚烧自相续，乃是根源于我与我所执之力的作用而燃起。故在未息灭彼之前，将相续不断地于轮回中焚烧，且痛苦煎熬亦必将持续不断。然因庸常之执着无法阻止，故于道之时亦难平息的猛烈痛苦之热所煎熬时，祈请大勇士如实观照，降下慈悲清凉之物如雨水般，息灭之。譬如磁石吸铁般，从今时起，我等成为大勇士之眷属，恭敬顶礼。如是祈请后，夜叉各自以鲜血盈满之颅碗，献于大吉祥之手中。第四，从“此后”至“成为圣洁”，所显示的是，此后，以常断见而视之外道邪见者众，因误入歧途而痛哭流涕，祈请道：邪见者没入恶劣边执之泥潭中，然导师您具不舍弃彼等，且能明晰显现为智慧之方便，故祈请您垂念，导师，您能使一切法之自性显现，乃遣除愚昧黑暗之大明灯。我等漂泊于视常断二边如黑暗般的昏昧中，误入歧途，迷失正道，于轮回中不由自主地漂泊，且远离智慧之眼而全然迷惘，此事亦是何人
English
The Yaksha King Shatreng Sengbu and others, weeping bitterly because of their past deeds of hatred, prayed: Just as the Yakshas delight in the ornaments of the charnel ground, so too do you possess glory. Hero Vajra Yaksha, great beauty of the charnel ground's ornaments and attire, please consider us as witnesses. We, the assembly of Yakshas wandering in the sorrowful continent of the three realms, are tormented and burned by the great fire of hatred. This is not burned by any agent, nor is there anything to be burned. So, from what cause does it arise? It arises solely from the intense ripening of unbearable deeds of hatred from the past. Moreover, the burning of one's own mind-stream by the fire of hatred is ignited by the power of clinging to self and what belongs to self. Therefore, until that is extinguished, it will continue to burn the mind-stream in samsara, and the suffering and torment will certainly be incessant. However, since ordinary clinging cannot prevent it, and even at the time of the path, it is difficult to pacify the heat of intense suffering, we pray that the great hero, in accordance with his true understanding, will send down a rain-like stream of cool compassion to pacify it. Just as a magnet attracts iron, from this time forward, we will be servants of the great hero and respectfully bow down. Having prayed thus, each of the Yakshas offered a skull cup filled with blood into the hands of the Great Glorious One. Fourth, from "Then" to "become sacred," it is shown that, thereafter, the assembly of heretics with wrong views who hold to permanence and annihilation, weeping bitterly for straying from the path, prayed: Those with wrong views are sinking into the mire of evil clinging to extremes, but the Teacher possesses the means to not abandon them and to clearly reveal wisdom. Therefore, please consider us, Teacher, you who make the nature of all dharmas appear and are the great lamp that dispels the darkness of ignorance. We, who wander in the darkness like the darkness of viewing the extremes of permanence and annihilation, have entered the wrong path, lost the true path, wander involuntarily in samsara, and are completely bewildered because we are separated from the eye of wisdom. This also, who