Chinese
在嬉戏的时候，罗浪（ro langs）是天魔，就像九畏（’jigs byed dgu）或者黑怙主（mgon po nag po）一样。颅碗是阎罗王，在朵玛咒语的时候，会变成毗吉达木卡（梵文天城体：विकृतमुख，梵文罗马拟音：vikṛtamukha，汉语字面意思：变异面容）的脸。也与阎罗王的咒语相符。紧那罗（mi’am ci）和人非人（skyes bu’am ci）在婆罗门教的论典中说的是同一件事，但在这里，这两者是行动的种类和活动范围相同，外形美丽且行为与天神相似的是紧那罗，头饰等外形不凶恶且行为与邪魔相似的是人非人。称作“具鹫面之生”的生，是总名用作别名，是到处游荡的鬼怪之王。夜叉是夜叉民族的首领，其他八部众都是脸上的装饰，而迦楼罗是翅膀等脸上的装饰自然形成的，人身的身体上有翅膀和羽毛。这样，这些守护神中，忿怒尊如果观修十辐轮，就住在轮的辐条上，如果不观修，就稍微靠近楼房的墙壁。穷尽的差别上面已经说过了。其他穷尽的差别是住在楼房中间层正对的外墙，与不太高的八方虚空中出现的座垫上。同样，护方神们住在第三层墙壁的围墙内，几乎不接触，以及几乎不接触内帐篷的上方的虚空中，以及第三层围墙本身的金刚地基空心内部的上下地基上。星曜们住在那些护方神正对的围墙外，所以其他的很容易理解。下方的时火住在下方的护方神所住的地方，从上面的层级向下，稍微进入金刚地基中。将其理智与龙相连，其他的住在第五层围墙内和帐篷下很容易理解。下方的龙住在像半个鸡蛋一样的金刚地基中央的空心之中。十生也和其他的星曜相似，颅碗则在圆形金刚地基的边缘，自己的方向朝内是空心，外表面像天窗一样。
English
In the context of frolicking, Ro Lang is a celestial demon, like the Nine Terrors ('jigs byed dgu) or Black Protector (mgon po nag po). The skull cup is Yama, and during the Torma mantra, it transforms into the face of Vikritamukha (Sanskrit Devanagari: विकृतमुख, Sanskrit Romanization: vikṛtamukha, literal Chinese meaning: distorted face). It also corresponds to Yama's mantra. Although Kinnara (mi'am ci) and Kimpurusha (skyes bu'am ci) are said to be the same thing in Brahmanical treatises, here, these two are of the same kind of action and activity range. Those who are beautiful in appearance and whose behavior is similar to that of gods are Kinnaras, and those whose head ornaments and other appearances are not fierce and whose behavior is similar to that of demons are Kimpurushas. The 'being with the face of a vulture' is a general name used as a specific name, and is the king of wandering obstructors. Yaksha is the leader of the Yaksha people, and the other eight classes of beings are facial decorations, while Garuda is naturally formed with wings and other facial decorations, with wings and feathers on the human body. Thus, among these guardians, the Wrathful Deities, if they meditate on the ten-spoked wheel, reside on the spokes of the wheel, and if they do not meditate, they reside slightly closer to the walls of the building. The differences in exhaustion have already been mentioned above. Other differences in exhaustion are that they reside on the cushions that appear in the sky in the eight directions of the outer wall directly opposite the middle layer of the building, and not too high. Similarly, the guardians of the directions reside inside the enclosure of the third layer of walls, almost without touching, and in the sky almost without touching the upper side of the inner tent, and on the upper and lower bases inside the hollow of the vajra ground of the third enclosure itself. The planets reside outside the enclosure directly opposite those guardians of the directions, so the others are easy to understand. The lower Time Fire resides in the place where the lower guardians of the directions reside, from the upper level downwards, slightly entering the vajra ground. Connect its intelligence to the Naga, and it is easy to understand that the others reside inside the fifth enclosure and under the tent. The lower Naga resides in the hollow in the center of the vajra ground, which is like half an egg. The ten beings are also similar to the previous planets, and the skull cup is on the edge of the circular vajra ground, with its own direction facing inward as a hollow, and the outer surface like a skylight.
Chinese
之后，执持唯独自己的我慢，既不合乎仪轨，在其他修法中也不见有此种情况。此时执持守护轮的我慢，是因为从这以下安橛等是守护轮的事业，真正的守护轮是在生起六十守护母之后才成就的。因此，此时执持守护轮的我慢才是最好的。因为在某个事物及其事业的主要部分成就时，才会生起对该事物及其事业的我慢，这种情况在其他很多地方也能见到。那么，会想这是如何成就的呢？从守护处所到安置诸部多之间的处所守护圆满成就，不仅如此，也是以修行者自己为主的所守护者们的身语意三的无上守护。意，代表从一开始就清净能取所取的垢染，自性光明的如金刚般不可改变，是宫殿。如同虚空和智慧融入那个心一般，那两个界清净的自性显现为忿怒尊和圆满的形象，从而守护依于意的过失和一切不顺之品。语的自性是日月罗睺的气息之体，具有三层围墙、地台和帐幕。语之所以能言说，是因为如同从推动语之因的风热自性中产生一般，清净的火风、方位守护神和曜星守护依于语的一切不顺之品并遣除。身是五大粗分的自性聚合，因此代表它的五层围墙、土地和帐幕，如同使身体稳固的是地，使之增长的是水一般，那二者清净的部分显现为龙和部多，从而守护和遮止依于身体的一切障碍。归根结底，除了稍微保留直接和间接的差别之外，一切障碍都归集于意的障碍中，同样，一切守护和遮止也归集于意的守护和遮止中。如果能够观修界差别等的广说，就能产生多种利益，并且有敏锐和迅速的差别。
English
Afterwards, holding the pride of being solely oneself is not in accordance with the ritual, and such a thing is not seen in other methods of accomplishment either. Holding the pride of the protection wheel at this time is because from here onwards, pegging and so on are the activities of the protection wheel, but the actual protection wheel is accomplished after generating the sixty protective mothers. Therefore, it is best to hold the pride of the protection wheel at this very time. Because when the main part of a certain thing and its activity is accomplished, the pride of that thing and its activity arises, and this can be seen in many other places as well. Then, one might wonder how it is accomplished? Not only is the protection of the place from guarding the place to arranging the bhutas fully accomplished, but it is also the supreme protection of the body, speech, and mind of the objects to be protected, with the practitioner himself as the main one. The mind, representing the purity from the beginning of the defilements of the apprehended and the apprehender, naturally luminous and immutable like a vajra, is the palace. Just as space and wisdom merge into that mind, the pure nature of those two realms manifests as wrathful deities and perfect forms, thereby protecting all faults and unfavorable aspects that depend on the mind. The nature of speech is the essence of the breath of the sun, moon, and Rahu, with three layers of walls, a platform, and a tent. The ability of speech to speak is like arising from the movement of the wind and heat nature of the cause of speech, so the pure fire, wind, directional guardians, and planets protect and dispel all unfavorable aspects that depend on speech. The body is the nature of the aggregation of the five gross elements, so the five-layered walls, earth, and tent that represent it, just as the earth makes the body stable and the water makes it grow, the pure aspects of those two manifest as nagas and bhutas, thereby protecting and averting all obstacles that depend on the body. Ultimately, except for slightly retaining the difference between direct and indirect, all obstacles are gathered into the obstacles of the mind, and similarly, all protection and aversion are gathered into the protection and aversion of the mind. If one can meditate on the detailed explanations of the differences in realms, etc., many benefits will arise, and there will be differences in sharpness and speed.
Chinese
除此之外，总的来说，其余五十尊也包含在十忿怒尊中，所以在收摄守护轮的情况下，仅有十一尊忿怒尊就足够了。对忿怒尊的敕令是，由敕令者金刚力本身所说。意义容易理解，将在其他地方解释。第七，用金刚橛钉住，从“那些也”到“逃跑”之间，文句本身容易理解，意义的要点如下：耶勒中说：“在三有之地，击打魔众，必定是用蓝色手杖来做。束缚者，忿怒尊不动，如同末劫之日，以无尽的精进，用金刚橛钉住。欲望使他的精进衰退，安住于地面，变得僵硬，是损美所为。顶髻使神通衰退，非常明显，必定如先前一样，是忿怒尊的明妃们。”这样说了，是真实降伏魔障的方式。为了勾召魔障，从魔障终结者的心间，化现出无数的使者。从蓝色手杖的心间，化现出许多蓝色手杖，击打魔障，使其昏厥倒地。从不动尊化现出的不动尊们，用绳索捆绑。使者们安放铁钩，拉回。从顶髻化现出的顶髻们，使那些魔障的神通衰退。从自在化现出的自在们，使那些魔障的精进，即身语意三门的力量被摧毁，安置在第五重围墙外侧地面的三角形深井之中。损美化现的化身们，使那些魔魔障的身语意三门无法动弹，变得僵硬，这时，从主尊心间化现出的金刚橛之神出现，以无尽的精进和强大的力量拿起，用金刚橛钉入魔障的身体。僵硬者和阎罗终结者用锤子敲打。虽然不清楚，但昏迷者使魔障从此以后无法站立，充盈者使他们进入光明中，然后转移到其他地方。这是大成就者瑜摩父子的口述，以及上师的口诀中出现的，所以非常相信。
English
Apart from that, in general, the remaining fifty deities are also included in the ten wrathful deities, so in the case of condensing the protection wheel, only eleven wrathful deities are sufficient. The command to the wrathful deities is spoken by the commander, Vajra Power himself. The meaning is easy to understand and will be explained elsewhere. Seventh, the pinning with the phurba, from "those also" to "escape," the text itself is easy to understand, and the essence of the meaning is as follows: It is said in Ye Le, "In the realm of the three existences, striking the demons, it is certain that it is done with a blue staff. The binder, the wrathful deity Achala, is like the sun at the end of time, and with infinite diligence, he pins with the phurba. Desire causes his diligence to wane, abiding on the ground, becoming stiff, is the act of the Harm Beauty. The crown makes the magical power wane, very clear, and certainly as before, are the consorts of the wrathful deities." It is said that this is the way to truly subdue obstacles. In order to summon the obstacles, from the heart of the obstacle terminator, emanate countless messengers. From the heart of the blue staff, emanate many blue staffs, striking the obstacles, causing them to faint and fall. From Achala, the emanated Achalas bind with ropes. The messengers place iron hooks and pull back. From the crown, the emanated crowns cause the magical powers of those obstacles to wane. From the free emanations, the diligence of those obstacles, that is, the power of body, speech, and mind, is destroyed, and they are placed in the deep triangular wells on the ground outside the fifth fence. The emanations of the Harm Beauty cause those demons and obstacles to be unable to move their body, speech, and mind, becoming stiff. At this time, the phurba deity emanated from the heart of the main deity appears, and with infinite diligence and great power, takes hold and pierces the bodies of the obstacles with the phurba. The stiffener and the Yama terminator strike with hammers. Although it is not clear, the one who makes faint causes the obstacles to be unable to rise from now on, and the one who fills causes them to enter the light and then transfer to other places. This is the oral tradition of the great accomplished Yu Mo father and son, and it appears in the oral instructions of the lama, so I have great faith.
Chinese
应当以地（神）来修持。或者说，用十方橛和十方忿怒尊来钉镇，这也是一种选择。因为这里没有实物的橛，所以不需要焚香、净化等仪轨的支分，只需种子字和仪轨，或者三生起次第，或者瞬间生起次第，随宜而行。关于橛的忿怒尊之身，有些人认为将十尊忿怒尊的面色加倍，这既不是冈嘎巴（Gangs pa，人名）所说，也不是理性能获得的，而且也与经文相违背。无有依据是真实成立的。理性能获得的，是因为大威力者用大威力来钉镇是不庄严的。而且，如果其他忿怒尊的事业如其存在，那么主尊的独特事业就必然缺失。与经文相违背，是因为如果思考咒语的意义，橛的忿怒尊是独立的忿怒尊，不属于十尊中的任何一尊，这是很清楚的。如是所说：忿怒尊之王六面怖畏，六族之完全清净者。说六面是六族和六界清净的。如果说是绿红白，绿红白的六面，那么两个绿色就成了虚空，两个红色成了火，两个白色成了水，这样就无法计算六界的清净了。因此，这位忿怒尊是主尊时轮金刚，或者金刚力之幻化金刚橛，应当作为独立的忿怒尊。或者如仪轨中所说的那样。或者，四面四方色，上面两面绿色，手印与金刚萨埵相似。最初观修有六足，后来将其改变，从肚脐以下变成橛的下部，从而钉镇邪魔。因此，修持橛是主尊的事业，对于这中间出现的情况，有些人认为六足将邪魔压倒在地，以压在六个轮上的方式来作为橛的意义，有些人认为每一只脚都变成了橛的庄严，还有些人认为两只脚伸展，尖端相接，四只脚做舞姿，这就是橛的形象。在《金刚空行根本续释》中，橛的形象被解释为舞姿。很容易理解，将这些留在脑海中的胡言乱语是不合理的。为什么呢？因为一个橛有六个尖端