English
The consort is for the purpose of pleasing the father. The fearful one is in accordance with the father Heruka's attire, possessing the form of a wrathful mother, with one face and two hands, the right hand holding her own symbol and the left holding a skull cup filled with blood. The retinue consists of the five blood-drinking mothers. The ornaments and attire are to be understood. The twenty attendant mothers are the mudras of place and object. 'Place' refers to the possessor of the place, the nature of making the object appear, the four consciousnesses and four faculties transformed into the four Kori goddesses and the four Pukka goddesses, totaling eight. 'Object' refers to the objects of the consciousnesses, the four forms and so on, the four pure Singha goddesses. The four goddesses who purify the four times of objects are Grihma and so on. The body color, hand implements, ornaments, and attire are: Kari, red banner, child's staff, blue. And so on. Singha, Khara crossed, yellow lion. And so on, the body color, hand implements, ornaments, and attire are the assembled mudra. It is extensively explained in the chapter on the nature of the wrathful ones. 'Adorned with the four gate mudras.' That is: Horse-faced, dark blue, holding an iron hook. Pig-faced, yellow, holding a lasso. Sun and moon, iron fetters, blazing with fire. Ash-maker, green, holding a bell. These are explained in the chapter on nature. On top of the seat already arranged above, the eight place mothers are on the eight breasts and elbows. Alternatively, it is also considered that the four of the breasts reside on the four of the elbows. The eight object mothers are: Lhasnam Nangma reside in the four directions and four intermediate directions. The powerful mothers are: Slas and the maid are the lords of the assembly. And so on. Slas is when she is the wife of Rudra. The maid is when the Great Glorious One unites with the women to subdue them, and Rudra, unaware, embraces the body of the Glorious One. The assembly is the retinue, and also those together with the retinue. The twelve chief mothers are twenty in total. On top of that, with eight, there are twenty-eight, six in each of the four directions, and four in each of the four gates. Beauty is the activity of the Great Glorious One, subduing Rudra, male and female, and the retinue, making the retinue into a retinue. Afflictions are clarified into wisdom. Darkness is transformed into light. Enemies hate. Friends are loving, and so on. Therefore, the powerful mothers, due to the recitation of mantras, each mentioned their own seats and so on, as well as the implements they hold. Rakshasi, smoky black, holding a fresh skull cup. And so on, and each of their
Chinese
眷属等全部成就后，大吉祥如何行持，请赐教，听命等，一时之间便可成就。如此生起完毕后，灌顶加持，请降临倾听，迎请智慧尊等，仪轨次第不紊乱地广为行持。功德是，如是说等。至尊嘿汝嘎如是说，十方一切充满饮血燃烧之坛城，器情一切皆充满，此乃自性任运成就坛城之时，自性不可思议任运成就之坛城。行者修持之时，乃三摩地不可思议任运成就之坛城。从秘密心髓决定，以调伏者猛烈之缘显现之四种忿怒相及五十八尊之坛城。开启智慧之轮，乃修持之义所阐述之品，第十七品之释说。༈ 第十八品，此于三续中乃那拉续。续之事物十者中乃供养。十二坛城中乃殊胜三摩地与殊胜影像相关联。如是至此，广为阐述寂怒二者之坛城后，意指寂怒二者，并阐述二者之助缘供养。种子字是，此后薄伽梵大喜乐。如是所说之历史，词句之紧接是第十七品之后。意义之紧接是寂怒二者供养之时相关联。对此，此处阐述与下方不共之广大供养，故仅与寂怒二者之会供修持相关联。大喜乐乃普贤嘿汝嘎。悦意并非如对境与有境之悦意般，此等供养以见行修三者平等修持，所供之物、供养者、供养之人，心性于大智慧之状态中无别任运成就，本来自有之义显现，故已得自地，已见自处，已识自面之时，能所之勤作微尘许亦不可得，远离一切希冀与恐惧，于平等性中显现乃最胜之悦意，成办意义之事业。
English
After all the retinues are accomplished, how to act with great auspiciousness, please teach, listen to commands, etc., it can be accomplished all at once. After such generation is completed, empower and bless, request to descend and listen, invite the wisdom beings, etc., perform the order of rituals extensively without confusion. The benefit is, as it is said, etc. Supreme Heruka said so, so that all ten directions are filled with the mandala of burning blood drinkers, and all vessels and contents are completely filled. This is the self-existing spontaneously accomplished mandala at the time of the self-existing inconceivable spontaneously accomplished mandala. When the practitioner practices, it is the samadhi inconceivable spontaneously accomplished mandala. From the secret essence, it is determined that the mandala of fifty-eight deities, including the four wrathful forms that appear due to the fierce conditions of those to be tamed. The chapter explaining the meaning of practicing with the wheel of opening wisdom is the explanation of the seventeenth chapter. ༈ The eighteenth chapter, this is the Nala Tantra among the three tantras. Among the ten objects of the tantra, it is the offering. Among the twelve mandalas, it is related to the superior samadhi and the superior image. Thus, up to this point, after extensively explaining the mandalas of the two peaceful and wrathful deities, it refers to both the peaceful and wrathful deities, and explains the offering as a condition for both. The seed syllable is, then, the Bhagavan Great Delight. The history of what was said, etc., the immediate connection of the words is after the seventeenth chapter. The immediate connection of the meaning is related to the time of offering to the two peaceful and wrathful deities. In this regard, this place explains the great offerings that are uncommon with the lower ones, so it is only related to the practice of the gathering of the two peaceful and wrathful deities. Great Delight is Kuntuzang Heruka. Satisfaction is not like the satisfaction of objects and subjects, these offerings are practiced equally with view, conduct, and meditation, so that the objects offered, the offerer, and the giver, the mind itself is spontaneously accomplished without distinction in the state of great wisdom, and the meaning of being originally so is manifested, so one has attained one's own ground, seen one's own place, and when one has recognized one's own face, even a tiny bit of effort of action is not perceived. Being free from all hope and fear, appearing in equality is the supreme satisfaction, accomplishing the work of meaning.
Chinese
像大地一样的认知之行，一切清净如虚空。如此这般，为了见到这伟大的供养，声闻、菩萨和外道三者所未触及的自性。此乘的供养是结合解脱和欲妙的供养，以及誓言物的供养，即此地取用下部的应舍弃之物，作为道路和供养的自性，由此获得极大欢喜的伟大供养，是为普贤嘿汝嘎开启之眷属们所宣说。解脱供养是：彼等供养布施殊胜者。等等，从以上所说的伟大供养中，伟大供养的自性是：对圣者作供养和对众生作布施是同一时间。分开宣说的解脱的伟大供养是同时圆满二资粮，将蕴献为供养，圆满福德资粮，转移识，圆满智慧资粮。由此供养圣者，将被解脱的自我在无福德中，以秘密真言的事业见到无漏，成为对众生布施的殊胜。供养和布施二者，无有因果差别地结合于果上是殊胜的。其中首先是所依之补特伽罗：首先自身证悟惯，解脱。意思是作为所依的补特伽罗瑜伽士，首先应当了知见解，见解之首是先行的内外一切法，通过四种证悟之门，了知身语意任运成就，通达于心，这是知晓基础。惯，意思是因缘进入，以三摩地生起生圆二次第之义，以三摩地具有经验暖相稳固之力，即通过生圆二次第之门，现证无漏之义，这是自身解脱。作为所依的补特伽罗，其间直接解脱之见解是：之后以无二之智。意思是以上自身解脱，必定远离三界之怖畏。之后无二之意，总的来说，通达轮涅无二之觉性，通达器情无二和境识无二，彻底清净自他的认知，无论做什么行为，都是无二的大平等。
English
All actions of perception, like the earth, are pure like the sky. Such is the great offering to be seen, the essence untouched by the three: Hearers, Bodhisattvas, and outsiders. The offering of this vehicle is the union of liberation and desirable qualities, and the offering of samaya substances, taking what is to be abandoned from below and making it the essence of the path and offering. This great offering, which attains great joy, is spoken for the sake of the retinue opened by Kuntuzangpo Heruka. The liberation offering is: "To them, the supreme offering of charity." And so on. From the great offering shown above, the essence of the great offering is: offering to the noble ones and giving to sentient beings at the same time. The great offering of liberation, shown separately as the liberation offering, is the simultaneous completion of the two accumulations. By dedicating the aggregates as offerings, the accumulation of merit is completed. By transferring consciousness, the accumulation of wisdom is completed. Thus, the noble ones are offered. The self to be liberated, without merit, sees the stainless through the activity of secret mantra, becoming the supreme of giving to sentient beings. The two, offering and giving, are supreme when applied to the result without difference of cause and effect. First, the individual who is the support: "First, realize, familiarize, and liberate yourself." This means that the yogi, the individual who is the support, must first understand the view. The first of the views is to understand that all phenomena, internal and external, are spontaneously accomplished in body, speech, and mind through the four doors of realization, and to comprehend this in the mind, which is to know the basis. "Familiarize" means that conditions enter, and the meaning of the two stages of generation and completion arises through samadhi. Having the power of stable warmth of experience through samadhi means manifesting the meaning of the stainless through the two doors of generation and completion, which is to liberate oneself. The view of direct liberation in the meantime by the individual who is the support is: "Then, with non-dual wisdom." This means that having liberated oneself above, one is certain to be free from the fear of the three realms. Then, the meaning of "non-dual" is, in general, to be confident in the awareness that samsara and nirvana are non-dual, to be confident that the container and its contents are non-dual, and that the object and mind are non-dual. The perception of self and other is completely purified, and whatever actions are done are the great equality of non-duality.
Chinese
以不为他者所动的坚定信念，在实践事业之时，也同样显现那般。恶劣心者，可怜悯！所谓恶劣者，乃需度化之十种：违犯誓言、背离誓言，具有誓言之敌的恶劣行径，以及三恶道等十种。这些是因为心智薄弱者不了解实相，对殊胜乘法缺乏信心，不明白业果，远离清净之业，行持粗暴之恶业。以这些粗暴之业，于下三道中轮回，无法脱离轮回。因此，不离道者瑜伽士之慈悲，成为需度化者。度化之方法是：以无二之方式度化。所谓方法，如第十一章所述，于无二之智慧中显现。果位之转移是：所谓需度化者，以日月之方法抛至色究竟天，由金刚持父母双运，以方便智慧无二之菩提心灌顶，为了确定其种姓，由普贤王如来加冕。会供是：以交合之大供养。所谓父母双运显现为本尊，明妃亦显现为真实具明者，或任何加持之支分本尊。虚空秘密加持之。于鼻尖观想芥子坛城，观想寂怒何者皆可之坛城。迎请智慧尊融入。以四门手印，父母双运方便与智慧无别交合，以十六喜之业，以日月交合，将俱生智之分别念显现为智慧之大供养，乃瑜伽之后所行。交合即如芥子之幻化坛城般交合。自身瑜伽士以俱生智而喜悦，将此供养于芥子坛城，以供养，一切佛皆于供养中显现其自性。详细内容如第十一章所述。誓言物之供养是：平等之大成就物。所谓平等，乃自性平等，誓言物之自性与瑜伽士之自性于法界中平等。此亦于大甘露续中