Chinese
转变。就这样。忿怒尊的护身符与木火相触及，与法相同的是：黑色的三角，毛发朝上，具有愤怒皱纹的孩童身体，凶猛且粗鲁，无所顾忌，斩断清净的执着。如是说。对此，按照小释“宾达尔塔”所说，为了成就四种事业，宣说了火供之处。如所说：息增怀诛内外秘密处，具有树木和茂盛灌木丛的园林，一棵树六个和火堆是外在的。未受伤的和 पुत्र（梵文天城体：पुत्र，梵文罗马拟音：putra，汉语字面意思：儿子）多增，无后代和不吉祥是秘密。四种三摩地是内在所说。如是说。那么，成就四种事业的条件中，不需要护身符吗？不是的。在火供之处，也立即宣说了护身符的特征，如未受伤的和 पुत्र（梵文天城体：पुत्र，梵文罗马拟音：putra，汉语字面意思：儿子）多增等，或者与从幻化金刚所说的具有特征的护身符等同，没有矛盾。与那些护身符结合时，主尊的心是，每一种事业都有意义和空性两种。也就是说，一切法和悦意的物体，自性不住，清净，所以是寂静意义的心。以寂静事业应用于行动，认为一切损害和残酷都平息，是空性的心。功德的物体，自性而住的大乐是增益意义的心。以增益事业应用于行动，认为功德显现增长，是空性的心。对于不尊敬自己和不友善等应调伏者，执着于自己的心而非他人，是怀爱意义的心。与此相符，以执着和贪恋的方式应用于行动，认为将要成就者掌握在手中，是空性的心。无意义地使物体的自性恐惧，是诛灭意义的心。以嗔恨愤怒，将迦利度母的事业彻底应用，认为被度脱的十方世界的生命毁灭，是空性的心。事业的功德。正直。这样说，对未来和将要发生的事情
English
transformation. Thus it is said. The fierce amulet, when touched by wood and fire, is similar to the Dharma: A black triangle with hair pointing upwards, possessing the body of a child with angry wrinkles, fierce and rude, without restraint, cuts off pure attachments. Thus it is said. According to the small commentary "Pindartha," it is explained as a place for accomplishing the four activities, namely, the fire offering. As it is said: The peaceful, increasing, powerful, and wrathful, outer, inner, and secret places; a garden with trees and lush shrubs; one tree with six and a fire pit are the outer. Unharmed and putra (Sanskrit Devanagari: पुत्र, Sanskrit Romanization: putra, Chinese literal meaning: son) increasing, without descendants and inauspicious are secret. The four samadhis are said to be inner. Thus it is said. So, is an amulet not necessary as a condition for accomplishing the four activities? No, it is not. In the very place of the fire offering, the characteristics of the amulet are also immediately explained, such as unharmed and putra (Sanskrit Devanagari: पुत्र, Sanskrit Romanization: putra, Chinese literal meaning: son) increasing, etc., or being equal to the amulets with characteristics explained from the Illusory Vajra, there is no contradiction. When combining with those amulets, the mind of the main deity is: for each of the four activities, there are two meanings and two emptinesses. That is, all dharmas and pleasing objects do not abide by nature, being clear, so it is the mind of peaceful meaning. Applying the peaceful activity to action, thinking that all harm and cruelty are pacified, is the mind of emptiness. The great bliss of the objects of merit abiding by nature is the mind of increasing meaning. Applying the increasing activity to action, thinking that merit manifestly increases, is the mind of emptiness. For those to be tamed who do not respect oneself and are not friendly, clinging to one's own mind rather than others is the mind of power meaning. In accordance with this, applying to action through clinging and attachment, thinking that the one to be accomplished is brought under control, is the mind of emptiness. Unnecessarily making the nature of objects fearful is the mind of wrathful meaning. With hatred and anger, thoroughly applying the activity of liberating Kali, thinking that the lives of the ten directions to be liberated are destroyed, is the mind of emptiness. The qualities of the activities. Straight. Saying this, to the future and what will happen
Chinese
确定的二时如来，对于众生，过去现在二时的如来，证悟现前的佛陀，以慈悲心行持四种事业的方式来调伏相续。章节的名称是：真实，从密意的心髓的确定中作为名称的基础。本来任运成就的事业，对于任运成就，如成就般地加持，称为断除和界限，因此是章节，即以上计数第二十的意义。༈ 现在宣说第二十一章，如果从法蕴的角度来说， श्रेष्ठ的法蕴，从基、道、果三者中宣说道和果。道有方便和解脱二者，宣说解脱道。有次第和顿悟二者，宣说有次第。四种显现中，宣说道和果的显现。三种体性中，宣说果究竟的体性。中等的五法蕴中，是相续的意义。其中十者，宣说赞颂的供养。顺便稍微宣说坛城和事业。下等的十法蕴中，以象征、比喻和共同行为三者来宣说。如是宣说的第二十一章有三：计数，所说是历史的叙述，真实，自性果究竟忿怒尊坛城，以及殊胜的等持身语意的坛城之宣说。其中，因为宣说赞颂，所以称为“从”。薄伽梵大乐者，是词义相符的。众多忿怒尊众的坛城，那些面容具有忿怒相，极其威猛且带有微笑光彩，伴随着吼声，唱出了下面将要出现的赞颂之歌。章节的正文有二：正文本身和宣说的方式。第一部分有六：计数，对身的赞颂，真实，五种智慧各自也以五种智慧的自性来象征，以五种吽字作为歌曲的引导，对于将要讲解的赞颂都要了解。自性果究竟忿怒尊坛城，所有那些威猛的牙齿，燃烧的身躯，行持猛烈事业的手，极其凶猛且无与伦比，因此是伟大的。
English
The Tathagata of the two definite times, for sentient beings, the Tathagata of the past and present two times, the Buddha who realizes manifest enlightenment, subdues the continuum through the four kinds of activities performed with loving compassion. The name of the chapter is: Truth, from the determination of the secret essence as the basis of the name. The spontaneously accomplished activities, for spontaneous accomplishment, bless as if accomplished, called cutting and boundary, therefore it is a chapter, that is, the meaning of counting above the twentieth. ༈ Now, to explain the twenty-first chapter, if considered from the perspective of the Dharma collection, the excellent Dharma collection, from the three of base, path, and fruit, explains the path and fruit. The path has two: means and liberation, explaining the path of liberation. There are two: gradual and sudden, explaining the gradual. Among the four appearances, it explains the appearance of the path and fruit. Among the three characteristics, it explains the characteristic of the ultimate fruit. Among the five intermediate Dharma collections, it is the meaning of the continuum. Among the ten, it explains the offering of praise. Incidentally, it briefly explains the mandala and activities. Among the ten lower Dharma collections, it explains through three: symbol, metaphor, and common behavior. Thus, this twenty-first chapter that explains has three: counting, what is said is a historical narrative, truth, the ultimate wrathful deity mandala of self-nature fruit, and the explanation of the superior samadhi body, speech, and mind mandala. Among them, because it explains praise, it is called "from". The Bhagavan, the Great Delight, is consistent in meaning. The mandala of the assembly of many wrathful deities, those faces have a wrathful appearance, extremely fierce and with a smiling radiance, accompanied by a roar, sang the songs of praise that will appear below. The text of the chapter has two: the text itself and the manner of explanation. The first part has six: counting, praise of the body, truth, each of the five wisdoms also symbolizes the nature of the five wisdoms, using the five Hum syllables as the guide of the songs, all the praises that will be explained should be understood. The ultimate wrathful deity mandala of self-nature fruit, all those fierce teeth, burning bodies, hands performing fierce activities, extremely fierce and unparalleled, therefore it is great.
Chinese
那玻喔！对于那样的身躯，难以忍受的末劫大火燃烧，身躯安住于火焰燃烧之中。遣除黑暗的，善巧方便的，大悲的光芒这三者，依次显明且众多，普遍广大。譬如百千个太阳的光芒同时升起，也比不上它的光辉。摄受的，以威力压制的，善巧方便的忿怒颦眉这三者，依次是眉间紧锁，如弯弓般竖起，以及种种摇动，如同千道闪电同时出现般闪烁。从根源上斩断生死轮回的，吞噬恶毒者的，极其威猛的獠牙这三者，依次是白色且长如铜，根部发红，以及极其锋利。如同燃烧的精炼铜，吞噬恶毒者，无比巨大而无与伦比。 “霍”是赞颂而使之欢喜的意思。以此来解释下面所有。“语”的赞颂，正直。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字相应。大空的脸，炽燃的大舌，度化的大牙，以威猛的姿态这三者，发出语的强烈声音，发出令人恐惧的响声，譬如千龙同时轰鸣一般。诸神降临的，行事业的，幻化纷乱的暴怒尊这三者，譬如百千须弥山同时崩塌的声音般响亮。阿啦那威猛的，哈啦那暴怒的，哈哈那喜悦的笑声这三者，声音极其巨大。聚集眷属的，调伏恶毒的，降临加持的嘘气这三者，依次是悦耳的，强烈的，以及巨大的气息，以能使三界散乱的大风摇动，无比巨大而无与伦比。霍（藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）字相应。赞颂“意”，正直。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字相应。大智慧。大智慧的，大印的忿怒尊这三者，此处是智慧的忿怒尊，为了摧毁一切邪见。其本身也无有遮蔽，非常明亮，所以是光明炽盛。于意五智的坛城中，所有应知的事物，全部同时以无所缘、自性光明的状态了知，这被称为燃烧的智慧，因为能摧毁一切邪见，所以是如金刚般的智慧之光。
English
Napo o! For such a body, unbearable is the great fire of the final age blazing, the body dwells in the midst of blazing flames. The light of dispelling darkness, skillful means, and great compassion, these three, in order, are clear and numerous, universally vast. For example, even the light of a hundred thousand suns rising simultaneously cannot compare to its splendor. The wrathful frown of subjugation, overpowering, and skillful means, these three, in order, are the brow furrowing, arching like a drawn bow, and various movements, flashing like a thousand lightning bolts appearing at once. The three fangs that sever birth and death from the root, devour the wicked, and are exceedingly fierce, in order, are white and long like copper, with red roots, and exceedingly sharp. Like the burning of refined copper, devouring the wicked, they are incomparably great and unparalleled. "Ho" means to please by praising. This explains everything below. Praise of "speech", upright. Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) corresponds. The face of the great void, the blazing great tongue, the liberating great teeth, with a fierce demeanor, these three, emit a powerful sound of speech, proclaiming a terrifying roar, like a thousand dragons thundering at once. The three great wrathful ones of the descending gods, performing activities, and chaotic emanations, are like the sound of a hundred thousand Mount Merus collapsing at once. The three laughs of Alana the fierce, Halana the wrathful, and Haha the joyful, are exceedingly loud. The three sighs of gathering retinues, subduing the wicked, and bestowing blessings, in order, are pleasing, intense, and the great breath that scatters the three realms, stirred by the great wind, is incomparably great and unparalleled. Ho (Tibetan: ཧོ་, Devanagari: हो, Romanized Sanskrit: ho, literal meaning: Ho) corresponds. Praise of "mind", upright. Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) corresponds. Great wisdom. Of the three, great wisdom, great knowledge, and the wrathful one of the great seal, here is the wrathful one of wisdom, for the purpose of destroying all wrong views. Its very nature is unobscured and very clear, therefore it is greatly luminous. In the mandala of the five wisdoms of the mind, all knowable things are known simultaneously in a state of objectless, self-luminous nature, which is called blazing wisdom, because it completely destroys all wrong views, therefore it is the light of vajra-like wisdom.
Chinese
所有这些都与您融为一体，没有其他。由于显现十八空性等超越了算计，所以种种智慧以各种形式显现的一切，都与不住的伟大智慧融为一体，因此称为大明点。霍字相应。赞叹功德。正直。吽字相应。忿怒之王，从功德之聚极其繁多的浓云中，夺取各自坛城的化身和装束，不可思议。面向所化众生降下所需所欲的大雨。那些忿怒坛城也如意宝般，以生出所需所欲的方式，以无尽的宝藏满足各个所化众生的愿望。如是，所有具有种种功德，示现忿怒之相的忿怒尊，都与大智慧的忿怒尊融为一体，因此称为大明点。霍字相应。赞叹事业。正直。吽字相应。降伏烦恼等所有四魔，而不舍弃其自性，是伟大的自在金刚黑汝嘎。他是魔鲁扎男女眷属等的魔神，显现为天神。诛杀男众，转移其处所；与女众交合，并加持之。以外境他相而击败之，因此称为降伏诸魔。因此，所有令人恐惧的鲁扎部众等，也令其恐惧。所有大怖畏饮血嬉戏的诸神众，也未曾偏离智慧之事业，而是自显现，因此称为大明点。霍字相应。普遍赞叹或赞叹大自在坛城。正直。吽，具足五种智慧，以五个字母引导歌唱的开端。金刚是忿怒尊众显现为空性不二，以及为了事业降伏四魔之故，以下也应如是说。坚硬的大岩石是比喻。意义是不分别的智慧，作为不为名相分别所动摇的象征，忿怒尊众的处所下方是金刚岩石。金刚河流大汇集是比喻。意义是汇集轮回涅槃的一切法于平等性中。