English
It becomes the supreme of the lineage. So it is said. Merak is a fierce place, to be practiced in a black empty house, or a remote place, or a place with rough ground. Or Merak is the mother of fierceness, a black triangle, with bristling hair, possessing the body of a child with angry wrinkles, fierce and rude without restraint, killing the false distinctions of the pure. So it is said. "Dangwa" means that at the time of practicing peaceful activities, the mind is joyful, upright, and equal like the sky, which is a calm mind. At the time of increase, joy is vast and high. "Chakpa" refers to the time of subjugation, generally like attachment and clinging. Especially for the object of practice, one should be like attachment and clinging. Krodha is a fierce mind, like wanting to kill living beings right now. Kali means separating body and mind in an instant, and doing it with the single thought of severing consciousness. The merit is that the sixth husband said this, the Tathagata himself, which means that the altruistic activity of showing the Tathagata himself to the retinue has reached its culmination. Or, the former Tathagata is the retinue that opens wisdom, and the latter Tathagata is the accompanying retinue. From the certainty of the self-existing nature of the secret essence, the spontaneously accomplished activity is that the altruistic activity of this tantra is different from the yoga tantra, and the intention of the lineage master of the teacher abides in the self-existing altruistic activity, immovable like the sky. Blessing is that in front of the beings to be tamed, this unceasing appearance, appearing in the distinctions of the four activities, appearing naturally without searching, is the nature of the vow. This is the explanation of the twentieth chapter. Chapter Twenty-one, Praise: Among the three tantras, the spontaneously accomplished wrathful deity mandala is the fruit tantra. Among the ten objects of the tantra, song is the offering of wisdom. Among the twelve mandalas, the wrathful superior samadhi. That is, after explaining the wrathful deity mandala and the practice of samadhi, the offering of song wisdom is used to praise the wrathful deity mandala. The history is, then the Bhagavan, etc., then, refers to the sound immediately following the twentieth chapter, and the meaning immediately following is, the practice of the wrathful deity mandala.
Chinese
我。于等持之时，即是歌智慧之供养之时。薄伽梵等如前。以会供轮。所谓对于内外二境极度威猛的忿怒尊，具有四种忿怒之相。自性任运成就的忿怒尊坛城，显现极盛的会众。所谓极度威猛的光彩，面容极度威猛，具有忿怒之相，法身远离一切相，以自显现之方式，忿怒尊自身具有微笑的光彩。歌。所谓以忿怒尊的赞颂之词，显明自生之智慧，彻底清净庸常之错觉，故为歌智慧。后世之人以言语之音声赞颂。如于寂静之时欢喜歌唱般，于此亦应知晓。总赞一切忿怒尊之身。 विशेषतः विशेषतः 尤为赞颂बुद्ध हेरुक बुद्ध हेरुक बुद्ध हेरुक（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） बुद्ध हेरुक。吽。猛厉如末劫之火般炽燃。等。吽，以猛厉事业之门象征五智。歌自身是自生之智慧，为了自显现不间断之缘起而引导。猛厉是炽燃大身猛厉，象征自生之智慧，安住于劫末火聚中的身，具有九种姿态和六十二种忿怒之相，使所化刹那不住留，是为猛厉。象征之语猛厉，心自生之智慧，于自显现之所化面前，达哈、巴扎、哈哈、嘿嘿等，以身自身宣说。如大海未离湿性，从中显现之波浪和水亦不离湿性般。自生智慧无有边际，自显现之语无论如何宣说，亦未曾动摇于二边清净。以此，使所化罗睺罗等猛厉者刹那间清净执着，而使智慧自明。超越边际之心猛厉，हेरूका हेरूका हेरूका（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）हेरूका之心自生之智慧，唯是法身之体性中。轮回涅槃、器情、境心、自他一切于平等性之体性中。如太阳之精华中黑暗彻底清净般，于彼二取之法一切于彼之体性中，觉性之声
English
Me. At the time of Samadhi, it is the time of offering the wisdom of song. The Bhagavan, etc., are as before. With the assembly circle. That is, the wrathful deity who is extremely terrifying to both inner and outer realms, possessing four wrathful aspects. The spontaneously accomplished wrathful deity mandala, the assembly that appears extremely bright. The so-called extremely terrifying radiance, the face is extremely terrifying, possessing a wrathful aspect, the Dharmakaya is free from all characteristics, and in the manner of self-appearance, the wrathful deity himself possesses the radiance of a smile. Song. The so-called praise of the wrathful deity reveals the self-born wisdom, completely purifying ordinary delusion, hence it is the wisdom of song. Later generations praise with the vocal modulations of speech. Just as singing with joy is extensively explained in the context of peace, it should also be understood here. Generally praising the body of all wrathful deities. Especially praising Buddha Heruka. Hūṃ. Fierce, blazing like the fire at the end of time. And so on. Hūṃ symbolizes the five wisdoms through the gate of fierce activity. The song itself is self-born wisdom, leading for the sake of the uninterrupted cause of self-appearance. Fierce is the fierce body of great blazing, symbolizing self-born wisdom, the body residing in the fire mass of the kalpa's end, possessing nine postures and sixty-two wrathful aspects, causing the beings to be tamed to not remain for a moment, is fierce. The symbolizing speech is fierce, the mind is self-born wisdom, in front of the beings to be tamed who self-appear, Daha, Paca, Haha, Hihi, etc., are proclaimed through the body itself. Just as the ocean does not depart from wetness, and the waves and water that appear from it also do not depart from wetness. Self-born wisdom is without limit, and the self-appearing speech, no matter how it is spoken, does not move from the purity of the two extremes. With this, the fierce ones such as Rahula, who are to be tamed, are purified of their clinging in an instant, and the wisdom becomes self-luminous. The mind that transcends limits is fierce, the mind of Heruka, the self-born wisdom, is only in the nature of Dharmakaya. Samsara and Nirvana, container and content, realm and mind, self and other, all are in the nature of equality. Just as darkness is completely purified in the essence of the sun, all phenomena of dualistic grasping in it are in its nature, the sound of awareness.
Chinese
以唯一之法圆满，心怀忿怒。 行持猛烈事业之手威猛，六手即六种智慧，乃是断除一切法于当下，以及调伏所化众生的一切调伏事业之手。以果乘之见，无需重复利益众生，而是于此处忿怒尊之境，以猛烈之事业成办。 以六因解脱之牙威猛，乃是断除四生之象征，故每一面皆有四颗獠牙。以明智之智慧，于刹那间断除烦恼，或于未断除之情况下，圆满为自生智慧之象征，以业之黑鲁扎供养于口中并吞咽之相。 伟大之处在于，所化众生轮回及十地以下皆无法触及之吉祥黑汝嘎之意，即使是微细之作为亦不可得见，然于所化众生之面前，虽显现杀戮、断除、恐惧等相，然于意境中却未成立，故为伟大。 如是行持之譬喻为：如末劫之火般燃烧。 意为劫末之火焚烧大者亦焚烧小者，微尘燃烧与须弥山燃烧皆无困难。 焚烧干者亦焚烧湿者，干燥之物燃烧与大海燃烧亦无困难，如三千世界化为火聚，别无他物一般。 吉祥黑汝嘎之心，于自生智慧之状态中，轮回与涅槃之一切法皆于自生智慧中任运成就，甚至连轮回与涅槃之名相亦不可得见，故称自生智慧，亦无所诠释之境，乃吉祥黑汝嘎之体性。 彼体性显现于所化鲁扎之面前，除鲁扎之外，轮回与涅槃一切有情与器世间皆显现为黑汝嘎之身，犹如无处可逃一般。 象征着安住于劫末火聚之中，摧毁一切忿怒尊，故以劫末之火聚为譬喻。 如此之身，劫末之大火聚炽盛，难以忍受，犹如末劫之火。 此乃身相之真实状态。 彼身放射光芒之状态为：光芒乃百千日之光辉。 意为善巧方便之光芒，遣除黑暗之光芒，以及以大悲周遍
English
Wrathful mind perfected in oneness. The fierce hands that perform fierce actions are the six hands, which are the six wisdoms, which cut off all dharmas in that very moment, and the hands that perform all the actions of taming the beings to be tamed. According to the view of the Fruition Vehicle, there is no need to repeat the benefit of beings, but here, in the context of the wrathful one, it is accomplished by fierce action. The fierce teeth that liberate the six causes are a symbol of cutting off the four births, so each face has four fangs. As a sign that the wisdom of knowledge cuts off the afflictions in an instant, or that without abandoning them, it is perfected as self-arisen wisdom, the black Rudra of action is offered in the mouth and swallowed. The greatness is that even the subtle efforts of action are not visible in the mind of the glorious Heruka, which is untouched by the beings to be tamed, samsara, and the ten bhumis, but although killing, cutting, fear, and terror appear in the face of the beings to be tamed, they are not established in the mind, so it is great. An example of such an act is: It burns like the fire at the end of time. This means that the fire at the time of the destruction of the kalpa burns the large and the small, and there is no difficulty in burning the minute particles and burning Mount Meru. It burns the dry and the wet, and there is no difficulty in burning a dry substance and burning the ocean, just as the three thousand worlds become a mass of fire and there is nothing else. The mind of the glorious Heruka, in the state of self-arisen wisdom, spontaneously accomplishes all the dharmas of samsara and nirvana in self-arisen wisdom, so that even the mere terms of samsara and nirvana are not visible, and the so-called self-arisen wisdom has no object of expression, which is the nature of the glorious Heruka. That nature appears in the face of the Rudra to be tamed, and except for Rudra himself, all sentient beings and the environment of samsara and nirvana appear as the body of Heruka, as if there is no escape from it. It symbolizes that he dwells in the fire of the kalpa and destroys all the wrathful ones, so the fire of the end of the kalpa is taken as an example. From such a body, the great fire of the kalpa is dense and difficult to bear, like the fire at the end of time. This is the true state of the body. The way the rays of light radiate from that body is: The rays of light are the splendor of a hundred thousand suns. This means the rays of skillful means, the rays of dispelling darkness, and the great compassion that pervades all.
Chinese
是父性的光芒啊！驱除黑暗的光芒是：殊胜的心性自生智慧，因为自生智慧的自性，黑暗从根本上未曾成立，如同太阳的精华。因此，为了驱除三界的黑暗并不安住，所作的事业神变无论显现什么，都是智慧自显，因此身体的光芒，每个毛孔中也放射出六十又六十，以光明的自性，使所有应调伏者也都在自生智慧中自然成就。众多方便的光芒是：应调伏的众生不可思议，即使一个应调伏众生的相续中，从无始至终，分别念刹那的数量不可思议，为了调伏而作的事业也同样显现，因此没有事业不显现的时候。因此，对于什么应该调伏，就显现什么来教导，总的来说是一切众生，特别是对于一个众生相续中刹那的变化，显现与之相应的行为。因此，有白色等各种颜色，数量也从自生智慧的意识流中解脱，并能驾驭不可思议的觉性。刹那间如所有应调伏者的心意般显现也没有矛盾，因为理由已经在上面说过了。因此，在嘿汝嘎光芒的明亮之中，明亮也不会被遮蔽，而是闪烁闪烁地时常涌现许多。大悲遍布的光芒是：嘿汝嘎的心性自生智慧，对轮回涅槃的一切法都没有偏颇地遍布，轮回涅槃和意之法身无边平等，如虚空界是心性的芝麻粒般。因此，从嘿汝嘎的身体中发出的光芒，明亮和众多两者都不减少的白光，不稳固且非实体存在的一个，在所有时间都明亮，因此遍布一切法，是大悲的光芒。三种光芒无有差别的比喻是：如同时升起亿万个太阳，内部是觉性的智慧，外部是身体的光芒。一切都以其威力压倒，并不安住而毁灭，具有光辉，从其力量中产生二取之名相是
English
It is the light of the father! The light that dispels darkness is: the glorious mind's self-born wisdom, because the self-born wisdom's own nature, darkness has never been established from the root, like the essence of the sun. Therefore, in order to dispel the darkness of the three realms and not abide, whatever deeds and miraculous manifestations appear are self-manifestations of wisdom, therefore the light of the body, from each pore also radiates sixty and sixty, with the nature of clarity, making all those to be tamed also spontaneously accomplished in the state of self-born wisdom. The many lights of skillful means are: the sentient beings to be tamed are inconceivable, even in the continuum of one sentient being to be tamed, from beginning to end, the number of moments of conceptual thought is inconceivable, and the activities performed to tame them also appear in the same way, therefore there is no time when activities do not appear. Therefore, whatever needs to be tamed, that is what appears to teach, generally all sentient beings, especially for the momentary changes in the continuum of one sentient being, actions that are in accordance with it appear. Therefore, there are various colors such as white, and the number is also liberated from the stream of consciousness of self-born wisdom, and has power over inconceivable awareness. It is not contradictory that it appears in an instant according to the minds of all those to be tamed, because the reason has already been stated above. Therefore, in the brightness of the light of Heruka, the brightness is not obscured, but flickers and many appear frequently. The light pervaded by great compassion is: the mind of Heruka, the self-born wisdom, pervades all phenomena of samsara and nirvana without partiality, samsara and nirvana and the Dharmakaya of intention are infinitely equal, like the realm of space is like a sesame seed of the mind. Therefore, the light emitted from the body of Heruka, both brightness and multitude, are undiminished white light, unstable and non-substantial, one that is bright at all times, therefore pervading all phenomena, is the light of great compassion. The analogy of the three lights being inseparable is: like a billion suns rising at the same time, inside is the wisdom of awareness, outside is the light of the body. All are subdued by its power, and destroyed without abiding, possessing splendor, and the nomenclature of dualistic grasping arises from its power.