English
Having expelled with the mantra of invocation, it radiates to the ten directions of the six realms. All of these, with a blazing mandala, intensely burn and blaze, from where, those sentient beings residing there experience the eon of being burned, and then are subdued by miraculous displays and so forth, and afflictions such as hatred cease. In a sequence of moments, by the distinctions of lineage, as it is said from the gathering of all conceptualizations, like exhaling and then inhaling again, they sit on their respective seats. From here onwards, it is said to realize the two, Mar and Dam, as one, like the peaceful mandala, merging into the central deity, and by invoking and merging all the Buddhas of all directions and times, recognize the two as one. With rulu rulu hum (藏文，rulu rulu hum，梵文天城体，रुलु रुलु हुं，梵文罗马拟音，rulu rulu hum，汉语字面意思，如如 如如 吽) as the essence of life, request them to arise from the state of the great peace of the Dharmakaya. With om hye hi a na ya hoh (藏文，om hye hi a na ya ho，梵文天城体，ओम् ह्ये हि आ न य होः，梵文罗马拟音，om hye hi a na ya hoh，汉语字面意思，嗡 嘿 嘿 阿 纳 亚 吼) as the first prostration, please listen. With dzah hum bam hoh (藏文，dzah hum bam hoh，梵文天城体，जः हुं बं होः，梵文罗马拟音，dzah hum bam hoh，汉语字面意思，扎 吽 榜 吼), invite with the play of the four seals. With ram (藏文，ram，梵文天城体，रं，梵文罗马拟音，ram，汉语字面意思，让), it is the melting of the fire of desire, and it is for the sake of the fire of wisdom itself. With vajra krodha samaya hum (藏文，vajra krodha samaya hum，梵文天城体，वज्र क्रोध समय हुं，梵文罗马拟音，vajra krodha samaya hum，汉语字面意思，金刚 忿怒 誓言 吽), it is scattering the flowers of awareness, offering with bodhicitta. By making it inseparable with the three om vajra (藏文，om vajra，梵文天城体，ओम् वज्र，梵文罗马拟音，om vajra，汉语字面意思，嗡 瓦吉拉), offer with offerings such as ali. To whom? To maha damsha (藏文，maha damsha，梵文天城体，महा दंष，梵文罗马拟音，maha damsha，汉语字面意思，大 牙), which is extraordinary, please partake, extraordinary one. Then again, with the iron hook of the rays of light of the supreme bodhicitta, invoke all the Buddhas of all directions and times, and by offering, request empowerment for all the deities of the mandala, and empower and bless with the five-family crown ornaments, and the five bodies, speech, mind, and wisdoms. In their hearts, on the moon in the heart of the wisdom Heruka, meditate on om rulu rulu hum (藏文，om rulu rulu hum，梵文天城体，ओम् रुलु रुलु हुं，梵文罗马拟音，om rulu rulu hum，汉语字面意思，嗡 如如 如如 吽). For the consorts as well, in their respective hearts, the wisdom mind-mother. Alternatively, since the alaya-consciousness is not necessarily defined as male or female, it is the wisdom hero. On the moon in his heart is the previous mantra. Thus, contemplate up to the Isvari, and for the Isvari, bh yo (藏文，bh yo，梵文天城体，भ्यो，梵文罗马拟音，bh yo，汉语字面意思，bh yo) should also be recited. Thus, at the time of reciting the mantra oneself, all the deities recite their own mantras individually, and oneself merges.
Chinese
仅仅如此还不够，还要观想诸天神也在嬉戏。还要开始五支真言。然后要开始微细的禅定，从那之后，四种事业的吽等都要适当地进行。因为大多依赖于寂止，所以这里没有讲述。然后当疲倦或困倦时，要唱诵名为“暴怒大者”的赞歌。然后要知道收摄和无自性。忿怒尊修法次第的区分完毕。 五部忿怒尊的坛城，所有这些，有九百个头，也有三千六百只眼睛。那是眼睛的四种识，有四千五百个勇识。那是因为所取和能取的分别念，一切法在法界无生之中成为一体的缘故。对于事物和相状是忿怒的。有两千七百个耳朵，有四种识的四处处所。那也是勇识和勇母以及忿怒尊和忿怒母。那也是对于听闻和所取以及能取的分别念的相状是忿怒的。鼻子也同样如此。那也是因为嗅觉的作用，对于事物和相状的贪嗔是忿怒的。九百个舌头也是，以品尝味道的事物，对于所取和能取的贪嗔痴的事物是忿怒尊和忿怒母。对于那九百个本身是四种识的四处处所。一千八百只手中，肢节是五种大族，一千八百个五倍。然后对于那的境，法界也是那么多。八百只脚也有肢节的五种大族，八百个五倍。那也是境，大智慧也是那么多。为什么法界大寂静的平等性之中，会显现如此的幻化呢？因为对于众生没有慈爱和憎恨，因为对于众生是平等性的考量。对于所有用忿怒调伏的众生，用忿怒平等性地调伏，这是这个意思。那也不是像闪电和流星一样的一瞬间，在众生没有调伏之前，忿怒尊也不会调伏，当众生调伏时，忿怒尊也会调伏。当所有众生调伏而寂静，成为法性平等性的状态时，忿怒尊
English
It is not enough to just do that, but also to visualize that all the gods are also playing. Also, the five branches of mantra should be started. Then, subtle samadhi should be started, and from that, the four actions of Hum, etc., should be done appropriately. Since it mostly depends on pacification, it is not explained here. Then, when tired or weary, the hymn called "Great Wrathful One" should be chanted. Then, one should know the gathering and selflessness. The differentiation of the stages of the practice method of the Wrathful One is complete. The mandala of the five families of Wrathful Ones, all of these, have nine hundred heads, and also three thousand six hundred eyes. That is the four consciousnesses of the eyes, there are four thousand five hundred heroes. That is because the apprehended and the apprehender's conceptualizations, all phenomena, in the unborn state of the Dharmadhatu, become one taste. For things and characteristics, it is wrathful. There are two thousand seven hundred ears, with four places of four consciousnesses. That is also heroes and heroines, and wrathful deities and wrathful goddesses. That is also wrathful towards the characteristics of hearing and the apprehended and the apprehender's conceptualizations. The nose is also the same. That is also because of the function of smelling, the attachment and aversion to things and characteristics is wrathful. The nine hundred tongues are also, with the things of tasting flavors, the attachment, aversion, and ignorance to the apprehended and the apprehender's things are wrathful deities and wrathful goddesses. For those nine hundred themselves, there are four places of four consciousnesses. Among the one thousand eight hundred hands, the limbs are the five great families, one thousand eight hundred times five. Then, for that object, the Dharmadhatu is also that many. The eight hundred feet also have the five great families of limbs, eight hundred times five. That is also the object, great wisdom is also that many. Why does such an illusion appear from the great peaceful equality of the Dharmadhatu? Because there is no love or hatred for sentient beings, because for sentient beings, it is a consideration of equality. For all sentient beings who are subdued by wrath, they are subdued equally by wrath, that is the meaning. That is also not like a flash of lightning or a shooting star, until sentient beings are not subdued, the Wrathful One will not be subdued, when sentient beings are subdued, the Wrathful One will also be subdued. When all sentient beings are subdued and pacified, and become the state of the equality of Dharmata, the Wrathful One
English
Again, the Dharmata Bodhicitta has transformed into a state of equality. Then, when will all sentient beings transform into Dharmata? Because the attachment and hatred, etc., of all sentient beings are as hard as a vajra, until that is exhausted, the wrathful deities are also like the vajra of non-attachment. In order to subdue sentient beings, with great compassion, the wrathful deities also abide in the world. Why do the wrathful deities of great compassion abide in the world for so long? Because samsara abides in the world for an extremely long time, the Bodhisattvas bring the Yidam to the extreme. Having attained the unsurpassed perfect enlightenment, until the endless future, benefiting sentient beings, the Buddhas and Bodhisattvas bring the Yidam to the extreme. From that one and only certain "Glorious Guhyagarbha," in order to subdue the great Rudra and others, the great cloud of the wrathful deities' nature, from the secret bhaga arises the chapter on the manifestation of Bodhicitta, the fifteenth chapter is complete.
Chinese
为什么呢？因为自在母主要依附的处所，就在那个时候显现。这里，金刚饮血尊无论如何实际上都安住于此，所以应当这样理解。为什么呢？这也是世尊宣说佛法的次第，被自己的种姓和普遍的烦恼次第所控制。为什么呢？因为以嗔恨的力量调伏奇妙的众生，并使受其威胁的众生得以喘息。世尊说：嗔恨之类的罪恶没有，忍耐之类的苦行没有。因此，然而在这里，也要知道，识蕴的自性，嗔恨完全清净的体性，不动金刚饮血尊显现聚集等等。如鲁如鲁这六个字，是大自在的六界十八处，最初的如鲁二字是六识，从眼等直到最后的意识，从地藏王菩萨到普贤菩萨。又，如鲁是指六根，从眼根到意根，从慈氏到四忿怒尊。又，如鲁是指六境，从眼境到意境，从法自在母到四时天女。六根本识在具备四种状态时存在，但这里主要指的是智慧萨埵。意是缘于根本，因此，智慧萨埵成为意的境界，从智慧萨埵的散发中，意才得以确定和控制。以念诵的珠鬘的隆起装饰，是嗡（ༀ，Oṃ，ओं，嗡）五种智慧的体性，成为五蕴的自性，是五部佛父母十尊的念诵。因此，这六个如鲁是饮血尊的十八界，以及身语意金刚部的自性。六识是意的自性，六根是身的自性，六境是语的自性，是身语意金刚的自性。吽（ཧཱུྃ，Hūṃ，हुं，吽）字是五大智慧的体性，自己心性的法性是菩提心的自性。
English
Why is that? Because the place where the chief consort, the Powerful Mother, relies, manifests at that very moment. Here, Vajra Kragthung (Blood Drinker) actually abides, so it should be understood that way. Why is that? Also, the order in which the Bhagavan teaches the Dharma is controlled by one's own lineage and the order of universal afflictions. Why is that? Because it tames wonderful beings through the power of hatred and allows beings threatened by it to breathe. The Bhagavan said: There is no sin like hatred, there is no asceticism like patience. Therefore, here too, it should be known that the nature of the aggregate of consciousness, the essence of completely purified hatred, manifests and gathers as Immovable Vajra Kragthung, and so on. The six syllables "Ru Lu Ru Lu" are the six realms and eighteen elements of the Great Self. The first two "Ru Lu" are the six consciousnesses, from the eye consciousness to the mind consciousness, from Ksitigarbha to Samantabhadra. Again, "Ru Lu" refers to the six faculties, from the eye faculty to the mind faculty, from Maitreya to the four wrathful deities. Again, "Ru Lu" refers to the six objects, from the object of the eye to the object of the mind, from Dharma Svabhava Mother to the four seasonal goddesses. The six fundamental consciousnesses exist when they possess the four states, but here the main reference is to the Wisdom Sattva. Mind is focused on the basis, therefore, the Wisdom Sattva becomes the object of the mind, and it is only from the emanation of the Wisdom Sattva that the mind is determined and controlled. Adorned with the protuberance of the rosary of recitation, it is Om (ༀ，Oṃ，ओं，嗡), the essence of the five wisdoms, which becomes the nature of the five aggregates, and is the recitation of the ten male and female deities of the five families. Therefore, these six "Ru Lu" are the eighteen realms of the glorious Blood Drinker, and the nature of the body, speech, and mind of the Vajra family. The six consciousnesses are the nature of the mind, the six faculties are the nature of the body, and the six objects are the nature of speech, which is the nature of the Vajra of body, speech, and mind. The syllable Hūṃ (ཧཱུྃ，Hūṃ，हुं，吽) is the essence of the five great wisdoms, and the Dharma nature of one's own mind is the nature of Bodhicitta.