English
The interval between, accompanied by a soothing tremor, makes others shudder. The breath of blessing is, large and stout, pleasing to the ear. The so-called 'scattering wind' refers to the great scattering wind that arises from the flow of breath when reciting the breath, causing the three realms to be scattered like cotton by the wind, making a roaring sound, scattering everywhere, unable to stay. Greatness is the same as before. Ho, joy is the same. In general, it is a praise to the hearts of all blood drinkers, and especially to Vajra Heruka. Hūṃ. Wrathful Wisdom Great Light. Hūṃ, the beginning guidance is the same. Wrathful is of two kinds, here referring to natural wrathful and the wrathful of great wisdom. That itself makes all phenomena of container and content clearly appear as self-awareness, this great wisdom itself is the nature of wrathful. It causes all clinging wrong views to not remain in the state of self-born wisdom, therefore it is also wrathful. And that ultimate nature is the nature of wisdom, the Dharmakaya. Light is self-luminous, without substance, the nature of being unobstructed to all. As the wrathful of wisdom shown above, its own substance is not established, like the sky, it is free from obscuration. Without obscuration, therefore self-luminous. And it exists as the illuminator of all others. Pervading all phenomena of samsara and nirvana, and residing as its nature, therefore it is light. Just that, non-attachment is the nature of self-born wisdom, therefore it is great. In the wisdom mandala, everywhere clear. The so-called self-born wisdom itself self-appears in the mandala and wheel of the five wisdoms, called everywhere clear. Mind, with the five wisdoms, knows all knowable things, all are in the realm of the five wisdoms. In the state where all are perfected in the five wisdoms, for the sentient beings of the three realms who have not realized this state, there is nothing that is not known of their time and state. There is no knower and known, because it is self-luminous, it is called everywhere clear. Burning wisdom, destroys everywhere. The so-called mind, self-born wisdom. Various wisdom bindus, che, ho. The so-called various wisdoms, self-born wisdom appears as four wisdoms. Each of these again appears as four, expanding inconceivably. Until beyond counting. Or, various.
Chinese
因此，从各个方面进行衡量。五种根本智慧，以及自生智慧，共六种。智慧本身未经任何修饰，即如是性之智慧，共七种。智慧的本质无法在任何地方找到，因此是不住之智慧，共八种。由于对它的两种认知同时圆满，故为九种。克里亚瑜伽的智慧也被计算在内，这只是随顺意愿的说法而已。妩媚金刚（Śṛṅgāravajra）的十八空性，就其特征而言，并非离戏的桑卡（zang ka），因此没有智慧之名。然而，在此密咒中，这十八者显现为自证，因此显现为十八种智慧，被称为“多种”。如果说“多种”是否已成为实体，答案是没有。因为它与自生智慧无别，故为智慧。在智慧的境界中，圆满而无有任何不合，故为明点。伟大之处在于，虽然可以用许多不同的名称来称呼，但此乘自然圆满为不住之大智慧，此乃伟大之处。霍（ho）以其意义而令人喜悦。总的来说，是对所有饮血尊的功德的赞颂，特别是对宝赫鲁迦（Ratna Heruka）的赞颂：吽！忿怒之王，大云。（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）以此“吽”字开头。忿怒之王状态中的忿怒，即是对自生智慧的阐述。本体未在任何事物中成立，胜过了轮回的边际。不间断显现的忿怒本尊坛城，以及化身之上的化身，与法界平等显现，胜过了涅槃的边际。因此，这显示了自生智慧如同法身一般。大云，指的是报身，就像从清净的虚空基础上形成云朵一样。法身忿怒尊如同虚空一般，从中显现出圆满报身。其意为，忿怒尊的意念自然不为所动，但忿怒尊的力量却自然而然地显现。仅此而已，法身不为所动，不间断，无有分别，这便是两种报身自然成就。就像云朵没有固定的基础，却能显现万物一样，轮回与涅槃无别的本质，忿怒尊的报身没有固定的基础，如同云朵一般，从中降下忿怒本尊坛城的大显现。例如，虚空中形成云朵，从中降下雨水，滋养庄稼，使其成熟结果，从而利益众
English
Therefore, it is measured from each and every aspect. The five root wisdoms, and the self-born wisdom, making six. The wisdom itself, without any fabrication, is the wisdom of suchness, making seven. The essence of wisdom cannot be found anywhere, therefore it is the non-abiding wisdom, making eight. Because the two cognitions of it are simultaneously perfected, it is nine. The wisdoms of Kriya Yoga are also counted, but this is just a conventional expression according to preference. The eighteen emptinesses of Śṛṅgāravajra, in terms of their characteristics, are not non-elaborate zang ka, therefore there is no name of wisdom. However, in this very mantra, these eighteen appear as self-awareness, therefore they appear as eighteen wisdoms, and are called "various." If it is said that "various" has become an entity, the answer is no. Because it is inseparable from self-born wisdom, it is wisdom. In the realm of wisdom, there is completeness without any discord, therefore it is bindu. Greatness lies in the fact that although it can be called by many different names, this vehicle naturally perfects itself as the great non-abiding wisdom, this is greatness. Ho is pleasing by its meaning. In general, it is a praise of the qualities of all blood-drinking deities, and in particular, it is a praise of Ratna Heruka: Hūṃ! Wrathful King, Great Cloud. (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) This begins with the syllable Hūṃ. The wrath in the state of the Wrathful King is the explanation of self-born wisdom itself. The essence is not established in anything, it overcomes the limits of saṃsāra. The uninterruptedly appearing maṇḍala of wrathful deities, and the emanations upon emanations, appear equally with the dharmadhātu, overcoming the limits of nirvāṇa. Therefore, this shows the self-born wisdom as being like the dharmakāya. Great Cloud refers to the saṃbhogakāya, just as clouds form from the basis of pure space. The dharmakāya, the wrathful deity, is like space, from which the saṃbhogakāya appears. Its meaning is that the intention of the wrathful deity is naturally unmoved, but the power of the wrathful deity naturally appears without ceasing. Just that, the dharmakāya is unmoved, uninterrupted, and inseparable, this is the spontaneous accomplishment of the two saṃbhogakāyas. Just as clouds have no fixed basis, but can manifest anything, the essence of saṃsāra and nirvāṇa being inseparable, the saṃbhogakāya of the wrathful deity has no fixed basis, like a cloud, from which descends the great manifestation of the maṇḍala of wrathful deities. For example, clouds form in the sky, and from them rain falls, nourishing crops, causing them to ripen and bear fruit, thus benefiting beings.
Chinese
就像变成滋养的食物一样。从忿怒尊报身如云般降下化身如雨，雨水润泽了如顽劣之地的所化之人的相续，生起高处和解脱的种子庄稼，成熟果实，成为众生的滋养。因此，大雨是各个忿怒尊各自坛城的化现，对不同的所化之人显现，并按照各自的意愿行事。这些化身的坛城，直到所化之人未尽之间都不会穷尽。坛城是如意宝藏。就像密咒外内父续母续，每个根本和支分续部都有广略的差别，为了与所化之人的心意相符而显现。如意宝藏是：随着所化之人的心意而出现，没有“这个不会显现”的情况，并且因为不会中断，所以被称为宝藏。各种忿怒的明点大。意思是自生的智慧在任何地方都没有成就，并且显现为任何事物，因此被称为各种忿怒。此外，各种忿怒坛城的显现，以满足所化之人意愿的各种功德的力量，忿怒的忿怒尊们。“明点”，意思是仅仅显现而没有停滞，自然与忿怒的法身无别，并且远离戏论边，因此被称为明点大。ཧོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以其意义而喜悦。赞叹所有饮血尊的事业，特别是赞叹噶玛黑汝嘎：ཧཱུྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。一切魔之大主宰。一切魔即四魔：蕴魔、烦恼魔、死魔、天子魔。大主宰的意思是：四魔自然与忿怒尊的意念智慧无别，因此在其状态中，没有执着于有漏的五蕴，所以蕴魔自然消失。在这样的意念中，没有执着于自我的存在，所以其他消失。因为二取清净，所以没有执着于烦恼贪嗔，所以烦恼魔自然消失。在这样的智慧中，因为远离刹那，所以没有生灭。因此死魔消失。在自性大主宰的状态中，没有执着于其他。因此，摧毁了远离对治的天子魔。自证智慧大
English
Just as it becomes nourishing food. From the wrathful deity's Sambhogakaya, like clouds, emanations descend like rain, and the rain moistens the minds of those to be tamed, who are like barren land, causing the seeds of higher realms and liberation to sprout and ripen into fruit, becoming nourishment for beings. Therefore, the great rain is the emanation of each individual wrathful deity's mandala, appearing differently to different beings to be tamed, and accomplishing their needs in accordance with their individual minds. These mandalas of emanation are inexhaustible until the end of those to be tamed. The mandala is a wish-fulfilling treasure. Like the outer and inner tantras, father and mother tantras, each root and branch tantra has many distinctions of elaboration and condensation, appearing in accordance with the minds of those to be tamed. The wish-fulfilling treasure is: appearing in accordance with the minds of those to be tamed, without the possibility of "this will not appear," and because it is continuous, it is called a treasure. The great thigle of various wrathful ones. It means that self-arisen wisdom is not established anywhere and appears as anything, therefore it is called various wrathful ones. Furthermore, the appearances of various wrathful mandalas, by the power of various qualities that fulfill the needs of the minds of those to be tamed, the wrathful ones of wrath. "Thigle," meaning that it appears without ceasing, naturally inseparable from the Dharmakaya of wrath and free from the extremes of elaboration, therefore it is called the great thigle. ཧོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) pleased by its meaning. Praising the activities of all blood-drinkers, especially praising Karma Heruka: ཧཱུྃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). The great lord of all demons. All demons are four: the demon of the aggregates, the demon of afflictions, the demon of death, and the demon of the son of the gods. The meaning of great lord is: the four demons are naturally inseparable from the wisdom of the wrathful deity's intention, therefore in that state, there is no attachment to the five contaminated aggregates, so the demon of the aggregates naturally disappears. In such an intention, there is no attachment to the existence of self, so others disappear. Because dualistic grasping is purified, there is no attachment to afflictions such as desire and hatred, so the demon of afflictions naturally disappears. In such wisdom, because it is free from moments, there is no birth or death. Therefore, the demon of death disappears. In the state of the great lord of self-nature, there is no attachment to others. Therefore, the demon of the son of the gods, which is free from antidotes, is destroyed. Self-aware wisdom great
Chinese
由于本性之中没有其他，所以没有对治。因此，由于成为一切魔的自性，所以没有断除，而是觉性圆满为菩提心。虽然在伟大的自性中掌握自在，但即使如此也没有执着，这被称为伟大的自性。魔之魔，摧毁诸魔。所说“魔”第一个是鲁扎，是高处和解脱之间的障碍。魔，意思是说大吉祥摧毁了它，鲁扎及其眷属通过享用，从调伏四魔的角度进行解脱，转移到其他地方。又从身体中取出一个影像，显现在外面的道路上，这被称为摧毁。恐怖之聚也令恐怖。所说“恐怖之聚”是黑色鲁扎及其眷属军队，他们将三界众生置于杀、断、毁、邪见九种状态中，变成了黑暗的王国。令恐怖，意思是说，大吉祥将他们及其眷属军队解脱，使之不再存在，就像敌人的誓言变成朋友的誓言一样，这被称为令恐怖。大恐怖明点且吼。意思是说，鲁扎我执的力量增长所显现的傲慢之聚全部被解脱，不再存在，因此是恐怖。伟大明点且，自性愤怒是智慧事业的殊胜，不离法身本身，远离戏论，因此是明点且吼。以赞颂自性种姓的四母或大自在的方式来赞颂的收摄结尾是：吽。金刚大磐石坚固者。等等，以自生愤怒和猛烈愤怒二者收摄的愤怒尊坛城一切显现空性无别，不可摧毁，以不可分割的意义也是金刚。它将二取的一切事物摧毁于智慧本身之中，因此也是金刚，例如火焚烧一样。大磐石坚固者。意思是说，金刚般的自性不灭的力量，大磐石坚固者，磐石是地，也显现为地大等，显现也未离开金刚般的本性。显空无别，在愤怒母之时显现为佛陀卓迪夏瓦热玛之身。又是金刚般的自性不灭的力量，金刚大河汇集大。