English
PHAṬ. The meaning of reciting this mantra is, by the oath of the Wisdom Vajra Wrathful One, make me inseparable from you! Please delight me! Please liberate my dualistic conceptualizations. This mantra, by arousing the mind of the deity, pleases them, and from the hearts of all the deities, countless black letters PHAṬ (Tibetan, Devanagari, phaṭ, to destroy) emanate and strike me, freeing me from the obscurations of dualistic clinging, and thus I attain the accomplishment of non-dual deity contemplation, so I think. Fifth, the offering as a way of repaying kindness is Ā LI, etc., KHA HI HOḤ (Tibetan) is there. So, what are the substances offered for worship? A LI U LI (Tibetan) and so on, A LI (Tibetan) is food, U LI (Tibetan) is drink, TĀ LI (Tibetan) is fruit, TA PĀ LI (Tibetan) is various snacks, these are arranged in abundance and offered. So, where is the place of offering? DAṂṢṬĀ (Tibetan, Devanagari, damstra, fang) refers to the one with fangs, that is, the assembly of the wrathful father and mother of the five Buddha families, GO ṆA RA TRI (Tibetan) refers to the assembly of virtuous fierce women, the twenty wrathful mothers, KHA RAṂ YO GI NĪ (Tibetan) refers to the yoginis of the assembly with burning faces, that is, the twenty-eight mother goddesses and so on. So, how is the offering made? KHĀ HI (Tibetan) refers to please partake, HO (Tibetan) refers to offering in a way that pleases you. Sixth, the mantra for dissolving the self-nature mandala into the samadhi mandala is HŪṂ HA HE PHAṬ (Tibetan). Through HŪṂ (Tibetan, Devanagari, hūṃ, seed syllable) dissolve the five Buddha families, father and mother, ten deities, HA (Tibetan) dissolve the eight place mothers, HE (Tibetan) dissolve the eight realm mothers, PHAṬ (Tibetan, Devanagari, phaṭ, to destroy) dissolve the four gate mothers, in sequence. Although not here, BHYO (Tibetan) and RAṂ (Tibetan) are added, BHYO (Tibetan) dissolves the twenty-eight powerful women, RAṂ (Tibetan, Devanagari, raṃ, fire) dissolves the palace, fire mountain, and fire mass, and so on. That is, deity dissolves into deity, palace dissolves into palace, the wisdom mandala and the samaya mandala, like water and milk mixed, think of them as becoming inseparable. Second, showing its qualities, Zhes brjod pas... Gyur to (Tibetan) is there. Zhes brjod pas (Tibetan), reciting, 'The ten directions of the six realms are all bound, completely bound, entirely bound.' By reciting these meanings of the mantra mandala, through the power or blessing of the mantra of recitation, the ten directions of the six realms are all bound, completely bound, entirely bound.
Chinese
由于一切不住留，所以是词。因为严重，所以是极词。因为遍布且严重，所以是皆词。燃烧，极燃烧，皆燃烧。因此，生起次第的咒语的力量或加持的觉受集合全部在天神的坛城中显明且燃烧。因为严重所以极燃烧。因为遍布且严重所以皆燃烧。充满一切燃烧的坛城集合。极充满。变成皆充满。因此，迎请等事业次第的咒语的力量或加持的誓言坛城全部。燃烧的忿怒尊智慧的坛城集合充满。因为严重所以极充满。因为遍布且严重所以变成皆充满。第三是章节的名称指示：秘密的，第十六。那里有写着。由于秘密的心髓，仅仅是真实决定，所以，秘密的，意为难以理解。心髓，意为精华聚集。仅仅是那个，意为排除其他。决定，意为远离怀疑。事业，意为名称的基础。宣说三忿怒尊大坛城的章节，即第十六。因此，上面第十五章节的时候所说的燃烧忿怒尊大集合的语，剩余的等持咒语的坛城的根本咒语和，生起次第的咒语和，事业次第的咒语等等很多宣说后，显示教典的词义等，分门别类地进行归纳总结，划定界限，因此称为章节。它的数量有二十二个，从前往后数是第十六个的意思。秘密的心髓，仅仅是真实决定的续的关联解释，使续义明了的明灯如意宝中所说的第十六章节的经文意义的详细解释。现在要讲解第十七个章节。如果从法类集合的角度来确定，那么，对于上等根器的人来说，法类集合从基、道、果三个方面来显示道。在道方面，从方便道和解脱道两个方面来显示解脱道。从次第和顿悟两个方面来显示次第。从三种特征来显示因缘进入。从四种显现来显示道显现。对于中等根器的人来说，从五个法类集合来显示续义。其中有十个方面，即忿怒尊
English
Since everything does not abide, it is a word. Because it is severe, it is an extreme word. Because it is pervasive and severe, it is an all-encompassing word. Burning, extremely burning, all-encompassingly burning. Therefore, the power of the mantra of the generation stage or the collection of perceptions of blessings all appear and burn in the mandala of the deities. Because it is severe, it burns extremely. Because it is pervasive and severe, it burns all-encompassingly. The collection of mandalas that burn in all is filled. Extremely filled. It becomes all-encompassingly filled. Therefore, all the samaya mandalas of the power of the mantra of the stages of activities such as welcoming, or the blessings. The collection of mandalas of the wisdom of the burning wrathful deities is filled. Because it is severe, it is extremely filled. Because it is pervasive and severe, it becomes all-encompassingly filled. The third is the indication of the chapter title: Secret, the sixteenth. It is written there. Since the secret essence is only the true determination, the secret means difficult to understand. Essence means the gathering of essence. Only that means excluding others. Determination means being free from doubt. Activity means the basis of the name. The chapter on the exposition of the three great mandalas of wrathful deities is the sixteenth. Therefore, the speech of the great assembly of burning wrathful deities mentioned in the fifteenth chapter above, the root mantra of the mandala of the remaining samadhi mantra, the mantra of the generation stage, and the mantra of the stages of activities, etc., are explained in many ways. The words and meanings of the teachings of the teacher are classified and summarized, and boundaries are drawn, so it is called a chapter. There are twenty-two of them, and counting from the beginning, it means the sixteenth. The secret essence is only the true determination of the connection and explanation of the tantra, the detailed explanation of the meaning of the sixteenth chapter of the scripture in the Lamp that Clarifies the Meaning of the Tantra, the Wish-Fulfilling Jewel. Now, the seventeenth chapter is to be explained. If we determine from the perspective of the collection of Dharma categories, then for people of superior intellect, the collection of Dharma categories shows the path from the three aspects of base, path, and fruit. In terms of the path, it shows the path of liberation from the two aspects of the path of means and the path of liberation. It shows the gradual from the two aspects of gradual and sudden. It shows the entry of conditions from the three characteristics. It shows the path appearance from the four appearances. For people of medium intellect, it shows the meaning of the tantra from the five collections of Dharma categories. There are ten aspects to it, namely, wrathful deities.
Chinese
示现身和意的坛城。顺便示现手印。示现观修本尊的等持。稍微示现事业。从下等根器的法类讲述方法中，归纳十个词的共同意义，并示现三种共同行为。为了如此示现，此第十七品有三个意义：讲述所说之事的历史，指示品的正文，以及指示品的名称。首先，指示讲述所说之事的历史，即“此后……”等，其中提到“宣说此”。“此后”表示在第十六品中，已经指示了殊胜等持语坛城的咒语次第。因此，在第十七品中，由于示现殊胜等持身和意的坛城，所以从“世尊大乐……”开始，意义相符。因为他们示现了坛城，所以宣说这个特别的陈述。通过“宣说此”表示，为了示现语咒的坛城生起身和意的坛城，为了下文将要出现的意义，眷属们宣说这些特别的陈述。第二，指示品的正文分为两种：身的坛城和身的功德。首先，生起身的坛城分为两种：所依的宫殿的生起，以及所依的本尊坛城的生起。首先，生起所依的宫殿也分为两种：宫殿的本体及其庄严，以及指示坐垫。首先，宫殿的本体及其庄严，即“燃烧的……”等，其中提到“骚动”。“燃烧的轮有四个辐条”表示，在火焰山火海中燃烧的伟大的忿怒尊宫殿，其意义是具有五种智慧，象征是具有四个辐条和中央的五个轮。 “四个角落装饰得美观”表示，其意义是具有四种真谛，象征是用四个角落的形式来装饰。“四方形具备四个门楼”表示，其意义是具有广大的功德，象征是宫殿的外形是四方形，具有四种解脱的等持，其意义是具有四种解脱的等持，象征是具有四个门楼。“燃烧的两条走廊装饰”表示，其意义是具有两种真谛
English
Shows the mandala of body and mind. Incidentally shows the mudra. Shows the samadhi of meditating on the deity. Shows a glimpse of the activity. From the method of explaining the Dharma assembly for those of lower intellect, summarizes the common meaning of the ten words and shows the three common actions. In order to show in this way, this seventeenth chapter has three meanings: telling the history of what was said, indicating the text of the chapter, and indicating the name of the chapter. First, indicating the telling of the history of what was said, that is, "Then..." etc., where it is mentioned "Declare this." "Then" indicates that in the sixteenth chapter, the sequence of mantras of the superior Samadhi speech mandala has been indicated. Therefore, in this seventeenth chapter, since the mandala of the superior Samadhi body and mind is shown, it starts from "The Bhagavan, great joy...", the meaning is consistent. Because they show the mandala, they declare this special statement. By saying "Declare this," in order to show that the mandala of speech mantras gives rise to the mandala of body and mind, for the meaning that will appear below, the retinue declares these special statements. Second, indicating the text of the chapter is divided into two: the mandala of the body and the qualities of the body. First, the arising of the body mandala is divided into two: the arising of the supporting palace and the arising of the supported deity mandala. First, the arising of the supporting palace is also divided into two: the essence of the palace with its ornaments, and the indication of the seat. First, the essence of the palace with its ornaments, that is, "Burning..." etc., where it is mentioned "disturbance." "The burning wheel has four spokes" means that the great wrathful deity palace burning in the fiery mountain and sea of fire, its meaning is having five wisdoms, the symbol is having four spokes and five with the central hub. "The four corners are beautifully decorated" means that its meaning is having four truths, the symbol is decorating with the form of four corners. "The square has four gates" means that its meaning is having vast qualities, the symbol is that the outer shape of the palace is square, having four samadhis of liberation, its meaning is having four samadhis of liberation, the symbol is having four gates. "The two burning corridors decorate" means that its meaning is having two truths.
Chinese
拉，以微细的标志和自在母的燃烧的走廊二者而庄严，各种头颅和蛇被太阳照耀而威严。 意思是说，从各种头颅的墙壁的边缘，用大蛇的绳索从颈部牵引，做成网状或半网状。 各种头颅之间，太阳的光芒照射而显得威严。 燃烧的光芒众多交织。 意思是说，火焰的光芒以五股金刚杵的形状燃烧，化现的忿怒尊内外光芒众多交织的宫殿。 第二是宣说坐垫：‘殊胜牛等’等语。 殊胜牛、摩醯、豹和虎。 意思是说，未舍弃愚痴，于其处清净之相，东方轮之轮辐上，具力殊胜牛大象的坐垫；未舍弃我慢，于其处清净之相，南方轮之轮辐上，威严的摩醯；未舍弃贪欲，于其处清净之相，西方轮之轮辐上，凶猛的豹；未舍弃嫉妒，于其处清净之相，北方轮之轮辐上，英勇的虎；凶猛的熊掌。 意思是说，未舍弃嗔恨，于其处清净之相。 中央的中心是凶猛的熊的爪子。 自在天大神等执持。 意思是说，为了事业坚定稳固，在轮的中央，世间自在天大神傲慢的鲁扎男女以捆绑的方式交叉，以及等等，等等之中。 东方是乾闼婆男女，南方是阎罗男女，西方是罗刹男女，北方是夜叉男女。 这些也是男子面朝下，女子仰面朝天倒下，抓住男子们的肩胛和女子们的乳房。 这些是降伏傲慢者的坐垫。 功德之大，自显现的坐垫是，日月莲花三重叠。 处所，二十门神之处，是尸体和太阳的坐垫。 二十八自在母，每人是干田的坐垫。 第二，所依，生起本尊坛城有三：身色面手之义，装饰之义，手印之义。 第一，身色面手之义是：紫黑色等，