English
Since there is nothing else in its nature, there is no antidote. Therefore, since it has become the nature of all demons, there is no abandonment, but awareness is perfected as bodhicitta. Although one has mastery in the great self, there is no clinging even to that extent, which is called the great self. The demon of demons, destroys all demons. The first demon mentioned is Rudra, who obstructs the path between higher realms and liberation. The demon, meaning that the Great Glorious One destroys it, Rudra and his retinue, by enjoying them, are liberated from the perspective of subduing the four demons, and transferred to another place. Again, taking an image from the body and appearing on the path outside is called destruction. The assembly of terrors also causes terror. The assembly of terrors is the black Rudra and his retinue of troops, who place the beings of the three realms in the nine states of killing, cutting, destroying, and wrong views, turning them into a kingdom of darkness. Causing terror, meaning that the Great Glorious One liberates them and their retinue of troops, making them cease to exist, just as the oath of an enemy becomes the oath of a friend, this is called causing terror. Great Terror, Bindu, Che Ho. It means that all the arrogance that appears from the power of Rudra's self-grasping is liberated and ceases to exist, therefore it is terror. Great Bindu Che, the naturally wrathful is the excellence of the activity of wisdom, not moving from the Dharmakaya itself, free from elaboration, therefore it is Bindu Che Ho. Praising the conclusion of the praise by praising the four mothers of the nature lineage or the Great自在 is: Hum. Vajra, Great Rock, Firm One. And so on, the entire mandala of wrathful deities gathered by the two, the self-born wrathful and the forceful wrathful, is indivisible in appearance and emptiness, indestructible, and is also Vajra in the sense of indivisibility. It destroys all dualistic phenomena into the nature of wisdom itself, therefore it is also Vajra, like fire burning. Great Rock, Firm One. It means that the indestructible power of the Vajra-like nature, Great Rock, Firm One, the rock is earth, and it also appears as the earth element, etc., but the appearance does not leave the Vajra-like nature. Appearance and emptiness are indivisible, and at the time of the wrathful mother, it appears as the body of Buddha Krodheshvari. Again, the indestructible power of the Vajra-like nature, Vajra, Great River, Great Gatherer.
Chinese
如是等等，显现如水一般。虽然显现，却如金刚般不动摇，无二无别，显现为宝 क्रोधेश्वरी（梵文天城体：रत्नक्रोधेश्वरी，梵文罗马拟音：Ratna-krodheshvari）。大摄受是所有佛陀智慧的自性。又如金刚般，从不灭的能量中显现如火一般。虽然显现，却不离金刚般的法性。显现空性无二无别，显现为莲花 क्रोधेश्वरी（梵文天城体：पद्मक्रोधेश्वरी，梵文罗马拟音：Padma-krodheshvari），个别觉知的智慧，总相和自相，在自生智慧中显现，称为大遍燃。如金刚般，从不灭的能量中显现如风一般。虽然显现，却不离金刚般。显现空性无二无别，显现为羯磨饮血母 क्रोधेश्वरी（梵文天城体：कर्म क्रोधेश्वरी，梵文罗马拟音：Karma-krodheshvari）。大散风是：风从各方面不断地运动，以成就事业的智慧，将所化众生从一个境界提升到另一个境界，直至果位。金刚 क्रोधेश्वरी（梵文天城体：वज्र क्रोधेश्वरी，梵文罗马拟音：Vajra-krodheshvari）母空界，应知是普遍存在于诸法之中，意义圆满。或者，尸陀林嘿噜嘎的住所，下方基础的尸陀林的四种元素，也如平凡的显现一般。不是能取和所取的境和有境，而是赞叹吉祥嘿噜嘎的智慧本身是自显现的智慧金刚的体性。如金刚般的智慧本身，从不灭的能量中显现为坚硬的大岩石般的血肉地，但体性不离智慧金刚。自生智慧金刚般，从不灭中显现为 रक्त（藏文，梵文天城体：रक्त，梵文罗马拟音：rakta，汉语：血）河的海洋。不离智慧金刚。如金刚般的能量中，显现为大遍燃火的坛城。不离智慧金刚。自明不灭的能量中显现为风的坛城。体性不离智慧金刚。因此，对四种元素的赞颂也是顺便提及的。如是特意歌唱。这是续部生起时，主尊和眷属欢喜，以自赞的方式歌唱，是开悟的眷属特意宣说的。因此，后学者也应欢喜歌唱。出自《秘密藏续决定》，名为“赞颂忿怒尊之品”，是圆满果位忿怒尊之坛城。
English
Thus and so forth, the elements appear like water. Although they appear, they do not waver from being like a vajra, being indivisible, appearing as Ratna Krodheshvari. The great gathering is the very essence of all the wisdom of the Buddhas. Again, like a vajra, arising from the unceasing energy, it also appears like fire. Although it appears, it does not deviate from the nature of the vajra. The indivisibility of appearance and emptiness appears as Padma Krodheshvari, and the wisdom of individual discernment, the general and specific characteristics, are clear as self-arisen wisdom, which is called the Great All-Burning. Like a vajra, arising from the unceasing energy, it also appears like wind. Although it appears, it does not deviate from being like a vajra. The indivisibility of appearance and emptiness appears as Karma Krodheshvari, the mother of blood drinkers. The Great Scattering Wind is: as the wind moves from all directions, the wisdom of accomplishing activities moves beings to be tamed from one level to another, up to the fruition. Vajra Krodheshvari, the mother of space, should be understood as pervading all phenomena, complete in meaning. Alternatively, the abode of the charnel ground Heruka, the four elements of the charnel ground at the lower foundation, are also like ordinary appearances. They are not like the object and subject of grasping, but rather a praise that the very intelligence of glorious Heruka is the nature of self-appearing wisdom vajra. The wisdom itself, like a vajra, appears from the unceasing energy as a hard, great rock-like ground of flesh, but its essence does not deviate from the wisdom vajra. Like the self-arisen wisdom vajra, from the unceasing, it also appears like an ocean of rakta river. It does not deviate from the wisdom vajra. From the energy like a vajra, it appears like a mandala of the Great All-Burning Fire. It does not deviate from the wisdom vajra. From the self-aware, unceasing energy, it appears like a mandala of wind. Its essence does not deviate from the wisdom vajra. Therefore, the praise of the four elements is also mentioned in passing. Thus, it was specially sung. This is when the tantra arises, the main deity and retinue rejoice and sing in the manner of self-praise, which is specially spoken by the retinue of the enlightened ones. Therefore, the followers should also sing with joy. From the "Definite Meaning of the Secret Essence," the chapter called "Praise of the Wrathful Ones," which is the mandala of the wrathful ones of the ultimate fruition.
Chinese
是的，后世之人赞叹殊胜的胜乐金刚坛城时，没有虚构，没有诽谤，而是按照功德如实存在的方式赞叹，这是第二十一章的讲解。现在讲述最后一章的教诫和交付：经部的正文共有二十二品。第一品，轮回与涅槃的一切法自性任运成就，是果坛城圆满的开端。为了使自性秘密心髓的意义显现，导师普贤王如来父母发起谈论，这是经显现的缘起。下品，五种菩提心是经的本体，为了使所知之义先行，以无二大悲周遍一切法，显示了自性的关联。为了使经的殊胜意义对开悟的眷属显现，第三品的前半部分讲述了共同化身之身的开端。导师宣说了五乘教法，名为一切法之究竟。这些共同的乘就像是使密咒的法器清净，或者像是圆满的土地，为了使基础清净后注入精华，经的结集者大秘密主，对特殊的法器，如十地菩萨等五种高贵种姓者，依次显现。化身身住世之时，对大士们来说，不是密咒显现的时机。因为不是所化众生的行境，所以不显现。一位导师不可能有两种教法，而且化身身秘密宣讲内密与教法不相符。化身身宣讲了较低的乘，所化众生修持，就像是使法器清净后注入精华一样，密咒得以弘扬。因此，九乘也是一个所化众生的道次第，就像是阶梯的横木一样。如此，为了象征自性秘密心髓，需要用语言向作为基础的补特伽罗，即后世依次进入者，宣说特殊的能诠。因为语言依赖于文字，所以第四品讲述了文字鬘轮。
English
Yes, when later generations praised the mandala of the extraordinary Samvara, they did not fabricate or slander, but praised it in accordance with the way the qualities actually exist. This is the explanation of the twenty-first chapter. Now, the final chapter of instruction and entrustment is presented: The main text of the tantra has twenty-two chapters. The first chapter, all phenomena of samsara and nirvana are naturally and spontaneously accomplished, which is the beginning of the perfect fruition mandala. In order to make the meaning of the secret essence of self-nature manifest, the teacher Samantabhadra and his consort initiated the discussion, which is the cause for the tantra to appear. The lower chapter, the five kinds of bodhicitta are the essence of the tantra. In order to precede the meaning of what is to be known, the great compassion that is non-dual pervades all phenomena, showing the connection of self-nature. In order to make the uncommon meaning of the tantra appear to the assembly of those who are enlightened, the first part of the third chapter shows the beginning of the common manifestation body. The teacher taught the five vehicles of teachings, which is called the ultimate of all phenomena. These common vehicles are like purifying the vessel of mantra, or like a perfect ground. In order to purify the base and then pour in the essence, the great secret lord, the compiler of the tantra, successively appeared to the special vessels, such as the five noble lineages of the tenth-level bodhisattvas. When the manifestation body was alive, it was not the time for the mantra to appear to the great beings. Because it is not the realm of practice for those to be tamed, it does not appear. It is impossible for one teacher to have two teachings, and it is inconsistent for the manifestation body to secretly teach the inner secret and the teachings. The manifestation body taught the lower vehicles, and those to be tamed practiced, just as the mantra was propagated as if purifying the vessel and then pouring in the essence. Therefore, the nine vehicles are also the stages of the path of one to-be-tamed person, like the rungs of a ladder. Thus, in order to symbolize the secret essence of self-nature, it is necessary to explain the special expression to the individuals who are the basis, that is, those who enter successively in later generations. Because language depends on letters, the fourth chapter explains the wheel of the garland of letters.
Chinese
四十二种分别念已显示为本初佛性。第五品显示依靠文字成就共同悉地，也稍微显示殊胜悉地。第六品显示后世瑜伽士所修持的四十二尊寂静尊众的坛城。第七品显示生起咒和迎请等咒语。第八品显示应知四种本尊手印和供养手印。第九品显示在这些之前，为了获得灌顶所需要的彩粉坛城。续部的要义是瑜伽士的修持寂静和忿怒二者，因此也将讲述忿怒尊，稍微显示其梗概。第十品详细显示灌顶的次第。第十一品和第十二品通过修习寂静三摩地，为了成就殊胜，显示了具有果位的会供。也稍微提及忿怒尊的会供。第十三品显示续部的道路，即生起次第和圆满次第二者，以及续部的意义，即十二坛城的体性。第十四品显示会供的寂静歌舞坛城。虽然从下面稍微显示供养和事业，但在那之前寂静尊已圆满。第十五品为了调伏寂静尊无法调伏的茹扎等猛烈续部，第六品普贤王如来虽然未从法身之性中动摇，却以威力显现为忿怒茹扎之相，从而显现忿怒自性坛城，通过诛杀男性和合女性两种调伏方式而使事业圆满。为了后世瑜伽士修持，往昔诸佛的事业，在生起坛城时念诵咒语，因此第十六品显示忿怒尊的咒语。第十七品显示身坛城和手印。第十八品显示寂静和忿怒二者都需要的供养。第十九品显示寂静和忿怒共同的誓言。第二十品显示寂静和忿怒二者道路中间所需要的四种事业，以及顺便显示忿怒尊本身的事业，即舞蹈和剩余的事业。第二十一品显示忿怒尊