Chinese
观想灰烬被风吹散。因为任何其他众生的缘故，观想所修之心的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字音声，融入轮的中心。此咒语，仅凭此一要点就能理解自身与顶髻转轮王二者的理由，以四瓣的次第，四肢，安住在极乐之处。仅仅这两句词，就能使对时轮等众多续部产生定解，这真是太稀奇了。作为口诀的论典，需要像这样能够解开续部意义的结扣。与口诀和续部讲解相违背，以及说是成就者的教言却与佛陀的教言相违背的情况很多。在这争论时代的末期，对于无缘者来说非常契合，但对于具有深刻意义的缘分者、殊胜智慧者来说，就像看到宝库深处被不净之物充满一样。第三是取艾വം（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）种子字后，莲花开放，蜜蜂的身形极其欢喜，勇士充满蜂蜜。这是说。对此，雄给洛扎瓦扎巴嘉说：取艾വം（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）字之种子，于莲花之花中，以作蜂蜜之身形，极喜之自在蜂蜜满。这样念诵，似乎只是容易理解和容易念诵而已。对此，在意义解释中，艾വം（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）是取父母的种子，莲花是胎藏，蜜蜂是寻香，极喜是在红白明点中间心获得自在来解释，但这似乎不是经文的意义。艾വം（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）如前所说，是罗睺星和劫末火，并且在此处是从安乐的方面来显示的，所以说“用一个太阳来扫除”等等，说诅咒之语，观想自己的手掌为各种金刚，拍手，观想敌人魔障瞬间化为灰烬。“愤怒炽燃的众会”等等，以及“魔障和邪引者，难调伏调伏者”等等，如果说在座间专门做了这个，就应该供养赞颂朵玛等。以前的藏族智者们对于回遮，认为将上方和中央的愤怒尊互换是好的，因为与其他相同。
English
Imagine the ashes being scattered by the wind. For the sake of any other being, contemplate the sound of the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable of the heart of what is to be accomplished, entering the center of the wheel. This mantra, with this single key point, can understand the reasons for both oneself and the crown-jewel Chakravartin, with the four limbs in the order of the four petals, residing in the place of great bliss. These two lines alone can give certainty to many tantras such as the Kalachakra, which is truly amazing. A manual of instructions should be like this, able to untie the knots of the meaning of the tantras. There are many instances where instructions and tantra explanations contradict each other, and where the words of accomplished beings are said to contradict the words of the Buddha. In this final age of strife, it is very suitable for the uninitiated, but for those with the fortune of profound meaning, those with supreme intelligence, it is seen as if the depths of the treasury are filled with impure things. The third is taking the seed syllable E-vaṃ (Tibetan: ཨེ་ཝཾ, Sanskrit Devanagari: एवं, Sanskrit Romanization: evaṃ, Chinese literal meaning: Thus), the lotus flower opens, the form of the bee is extremely joyful, the hero is filled with honey. This is what it says. To this, Shungke Lotsawa Drakgyal says: Take the seed of the E-vaṃ (Tibetan: ཨེ་ཝཾ, Sanskrit Devanagari: एवं, Sanskrit Romanization: evaṃ, Chinese literal meaning: Thus) syllable, in the lotus flower, with the form of making honey, the lord of great joy is filled with honey. Reciting it in this way seems to be just easy to understand and easy to recite. In the explanation of this meaning, E-vaṃ (Tibetan: ཨེ་ཝཾ, Sanskrit Devanagari: एवं, Sanskrit Romanization: evaṃ, Chinese literal meaning: Thus) is taking the seed of the parents, the lotus is the womb, the bee is the Gandharva, and great joy is explained as the mind gaining freedom in the middle of the red and white bindus, but that does not seem to be the meaning of the text. E-vaṃ (Tibetan: ཨེ་ཝཾ, Sanskrit Devanagari: एवं, Sanskrit Romanization: evaṃ, Chinese literal meaning: Thus), as mentioned above, is Rahu and the fire of the end of the kalpa, and here it is shown from the aspect of bliss, so saying "cleanse with one sun" etc., uttering curses, imagining one's palms as various vajras, clapping one's hands, imagine that enemies and obstacles are instantly reduced to ashes. "The assembly of blazing wrathful ones" etc., and "obstacles and those who lead astray, difficult to subdue, subduers" etc., if this is done specifically during the session break, offerings, praises, and tormas should be offered. The Tibetan scholars of the past, for averting, thought it was good to exchange the wrathful deities of the upper and central regions, because it is the same as others.
Chinese
然而，关于这方面的内容，在根本的续部和印度论典中没有阐述。与密集金刚和金刚帐等有些不同。如果那样转变，主要有转移主尊的要点，隐藏守护物的要点，本尊形象的要点，轮转法轮的要点，念诵真言的要点，以前的藏族人所说的五要点似乎也完全具备。总的来说，这些诀窍是由印度合格的论师所说，词语是从印度论典中产生的，所以不需要费力去寻求，也很难成就。在金刚帐中，在十忿怒尊的事业顶端，说要在轮的中心观修忿怒尊来进行回遮。第十二章中，所说的坛城的不共守护轮，是从口诀的安排中，产生转移主尊的方式，而这里没有那样，所以也不需要转移主尊，应当明白。此外，先观修金刚栅帐，之后进行安橛等，也是其他的规矩。最初与黑派的规矩相同，这个与鲁伊巴相同，这两个都非常广。二，还有舍弃橛的忿怒尊和吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）作后来的四忿怒尊等同于前者。三，如拉瓦尊者的注释中所说，用四个吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）幻化出十忿怒母，安橛，用栅帐等六个咒语来布置。在其中心生起与金刚萨埵一起的轮。从金刚萨埵完全变化出来，刹那间生起十一忿怒尊，这与黑行派有关。四，生起栅帐等，观修与十一忿怒尊一起的轮，用四个吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）幻化出忿怒母后，进行安橛等，这与鱼腹派相同。五，在《现观庄严论》中所说也与此相同，然而安橛是用四个吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）来命令，由十忿怒尊来做。对于这三者，是从金刚萨埵心间的吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中幻化出八忿怒尊，主尊转变为吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）作，与之同时生起上下。在《现观庄严论》的直接开示中，说幻化出八忿怒尊，但如何幻化并不清楚。六，又将金刚萨埵转变为吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）作
English
However, regarding this, it is not explained in the original tantras and Indian texts. It is somewhat different from Guhyasamaja and Vajrapanjara, etc. If transformed in that way, the main points are: the key to transferring the main deity, the key to concealing the object to be protected, the key to the deity's form, the key to turning the wheel, and the key to reciting mantras. The five keys mentioned in the terminology of the ancient Tibetans seem to be fully present. In general, these instructions are explained by qualified Indian masters, and the terms originate from Indian texts, so there is no need to strive laboriously and it is difficult to accomplish. In Vajrapanjara, in the context of the culmination of the activities of the ten wrathful deities, it is said that one should meditate on the wrathful deity in the center of the wheel to repel. In the twelfth chapter, the uncommon protective circles of the mandala are said to arise from the arrangement of the oral instructions, which is the method of transferring the main deity. Here, it is not like that, so there is no need to transfer the main deity, it should be understood. Furthermore, first meditating on the Vajra Fence Tent, and then performing pegging, etc., is also another system. Initially, it is similar to the Black Tradition, but this is similar to Luipa, and both of these are very extensive. Two, also abandoning the wrathful deity of the peg and the Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) maker, along with the later four wrathful deities, is like the former. Three, as explained in the commentary of Lāva's presence, the ten wrathful mothers are emanated by the four Hums (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), pegs are placed, and the fence tent, etc., are arranged with six mantra sets. In its center, the wheel together with Vajrasattva is generated. From the complete transformation of Vajrasattva, the eleven wrathful deities are generated in an instant, which is related to the Black Practitioner. Four, generating the fence tent, etc., and meditating on the wheel together with the eleven wrathful deities, after the wrathful mothers are emanated by the four Hums (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), performing pegging, etc., is similar to the Fish Belly Tradition. Five, what is stated in the Abhisamayalankara is also similar to this, however, pegging is done by the command of the four Hums (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and is done by the ten wrathful deities. For these three, the eight wrathful deities are emanated from the Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) in the heart of Vajrasattva, and the main deity is transformed into the Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) maker, and at the same time, the upper and lower are generated. In the direct teaching of the Abhisamayalankara, it is said that eight wrathful deities are emanated, but how they are emanated is not clear. Six, again, transforming Vajrasattva into the Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) maker
Chinese
莲花八瓣之中，中央是主尊。西南方观修事业金刚橛。于四门观修鸦面等。牛面等安立于火等三处。主尊面朝西方。有些人这样认为。有些人将牛面等安立于主尊的三处。但第一种方式更合理。然而我认为不需要西南方的金刚橛。咒语是：嗡 嘎嘎 等等。以及嗡 叽利叽拉亚 吽 等等。八面吽赞的仪轨是：仅仅是主尊。于法生之中，从莲花中由种子字生起。如注释所说，最终生起四肢。念诵之时，生起四忿怒尊。而且，通过忿怒尊吽赞的轮等修持事业，由于已经圆满成就了胜乐金刚自身的坛城的念修，所以不需要单独念修吽赞。念修的数量，以前的藏人说是四十万遍。尊胜嘿汝嘎的念修成就后，念诵吽赞十万遍来成办事业，这是以前的圣者们教导的。这里需要考察的是：如果仅仅以吽赞，不以瑜伽三摩地三者，以及四肢等来修持，那么仅仅圆满咒语的数量就能成为念修吗？做了其他尊胜佛颅等的念修，但因为不是此续部的，能以吽赞的念诵十万遍来成办事业吗？或者不能呢？如果是不圆满生起次第的本尊瑜伽，那么束缚土鼓等，仅仅成就那个咒语的事业是有的，其他则不是。而且对于坛城的一切事业来说，即使有权势，净化心垢的力量也很小，所以那不是大的果。如果通过圆满生起次第的方式成就念修，那么那些就能广大地成就。因此，与圆满尊胜嘿汝嘎的生起次第相关的念修是很重要的。如果不是那样，那么在此续部中灌顶，或者很好地成就其他大瑜伽续部的念修也可以。因此，这里先前所说的忿怒金刚萨埵的广轨，是为了圆满生起次第。
English
Within the eight petals of the lotus, the main deity is in the center. In the southwest, one meditates on the activity Kilaya. One meditates on the crow-faced ones, etc., at the four gates. The bull-faced ones, etc., are placed at the three places of fire, etc. The main deity faces west. Some people think this way. Some place the bull-faced ones, etc., at the three places of the main deity. But the first method is more reasonable. However, I think the Kilaya in the southwest is not necessary. The mantra is: Om Ghagha, etc., and Om Kilikilaya Hum, etc. The eight-faced Hum-maker's ritual is: only the main deity. In the Dharmodaya, it arises from the seed syllable in the lotus. As the commentary says, in the end, the four limbs are generated. At the time of recitation, the four wrathful deities are emanated. Moreover, by practicing the activities of the wrathful Hum-maker's wheel, etc., because the recitation of the mandala of Hevajra himself has been completely accomplished, there is no need to practice Hum-maker separately. The number of recitations, the former Tibetans said, is four hundred thousand times. After the recitation of glorious Heruka has been accomplished, one hundred thousand recitations of Hum-maker are done to accomplish the activity, the former holy ones taught. What needs to be examined here is: if one only practices Hum-maker, without the three yogas of samadhi, and the four limbs, etc., then can merely completing the number of mantras become recitation? One has done the recitation of other glorious Buddhakapala, etc., but because it is not of this tantra, can one accomplish the activity with one hundred thousand recitations of Hum-maker? Or not? If it is the deity yoga of an incomplete generation stage, then binding the clay drum, etc., there is the accomplishment of the activity of that mantra alone, but not others. Moreover, for all the activities of the mandala, even if one has power, the power to purify the defilements of the mind is small, so that is not a great result. If the recitation is accomplished through the method of complete generation stage, then those will be greatly accomplished. Therefore, the recitation related to the complete generation stage of glorious Heruka is very important. If it is not so, then initiation in this tantra, or the well-accomplished recitation of other great yoga tantras is also fine. Therefore, the elaborate method of wrathful Vajrasattva previously taught here is for the complete generation stage.