Chinese
我蓝色。 忿怒母法界自在无离别。 于红白色面容中引入烦恼。 九尖五尖杵和， 铃杵红矛持世间。 以智慧拥抱增长贪欲。 布达（藏文，梵文 बुद्ध，Buddha，觉）饮血忿怒母缠绕。 于白黄紫黑中引入愚痴。 轮宝杵和， 铃杵红矛三叉戟持。 拉特纳（藏文，梵文 रत्न，Ratna，宝）饮血忿怒母缠绕。 于蓝红黄黑中供养慢。 珍宝杵和， 铃杵红矛戏敌杖。 帕德玛（藏文，梵文 पद्म，Padma，莲花）饮血忿怒母缠绕。 于白黄红黑中威严。 莲花杵和， 铃杵红矛持小鼓。 事业自在饮血母与母嬉戏。 于白红绿黑中燃烧。 十字杵和， 铃杵红矛犁铧嬉戏。 如是。 此外，于幻化金刚中，金刚金刚铃和， 举起世间及周围。 如是轮宝敌杖和， 卡杖嘎极度摇动。 财宝珍宝索和， 金刚敌杖极度结合。 殊胜贪莲花大和， 铃鼓之声鸣响。 事业乃剑与大犁， 世间遥远抛掷。 五部一切之间金刚与红海螺冲突。 右边最后一切杵大结合。 如是说。 如是，本尊身色手印无有定准，乃因大悲无有偏颇，随所化众生之意乐而显现。 若然身色与手印等无有定准，当如何修持耶？谓依各别续部经文而作决定修持，诸位上师如是说。 第二，显示身坛城之功德，如是说……转变。如是彼处存在，如是宣说经文之义，于六道世界十方无边一切，以二谛所摄之法一切，于忿怒饮血燃烧之坛城中，于所化众生之前，皆得明了转变。 第三，显示品名，秘密……十七品。如是彼处存在，秘密心髓彼性决定中，如是，秘密者，难以领悟；心髓者，精华聚集；彼性者，遣除他者；决定者，
English
I am blue. Wrathful mother, realm of abundance, inseparable. Into the red and white face, draw in afflictions. Nine-pointed and five-pointed vajra and, Bell, spear, red spear, holding the world. Embracing wisdom increases attachment. Buddha (Tibetan, Sanskrit बुद्ध, Buddha, Awakened) blood-drinking wrathful mother entwined. Into white, yellow, maroon, and black, draw in delusion. Wheel, jewel, vajra and, Bell, spear, red spear, trident holding. Ratna (Tibetan, Sanskrit रत्न, Ratna, Jewel) blood-drinking wrathful mother entwined. In blue, red, yellow, and black, offer pride. Precious jewel, vajra and, Bell, spear, red spear, playing with enemy staff. Padma (Tibetan, Sanskrit पद्म, Padma, Lotus) blood-drinking wrathful mother entwined. In white, yellow, red, and black, majestic. Lotus, vajra and, Bell, spear, red spear, holding small drum. Karma, supreme blood-drinking mother, playing with consort. In white, red, green, and black, blazing. Crossed vajra and, Bell, spear, red spear, playing with plow and yoke. Thus it is. Furthermore, from the Magical Vajra: Vajra, vajra, bell and, Raising the world and its surroundings. Likewise, wheel, jewel, enemy staff and, Khatvanga greatly shaken. Wealth, jewel, noose and, Vajra, enemy staff greatly combined. Supreme attachment, great lotus and, Sound of bell and drum resounding. Action is sword and great plow and, World cast far away. Among all five families, vajra and red conch clash. On the right, the last of all, great vajra greatly combined. Thus it is said. Thus, there is no certainty regarding the deity's body color and hand implements, because compassion is without bias, appearing according to the inclinations of those to be tamed. If there is no certainty regarding body color and hand implements, how should one practice? It is said that the venerable lamas say to practice with certainty according to each tantric text. Second, showing the qualities of the body mandala: "Thus it is said... transformed." It exists there, and by stating the meaning of the text, in all the boundless ten directions of the six realms, all phenomena encompassed by the two truths, in the mandala of the blazing, wrathful, blood-drinking one, everything is clearly transformed before the eyes of those to be tamed. Third, showing the chapter title: "Secret... seventeenth chapter." It exists there, and from "In the certainty of the secret essence itself," thus, "secret" means difficult to understand; "essence" means essence gathered; "itself" means eliminating others; "certainty" means
Chinese
无有聚类。名为业者，是为名之基。示现忿怒尊坛城之品第十七。如是说，炽燃忿怒尊之增上定，身与意之坛城，为明晰显示之经之词义等。以聚类与分界而作分际之义故，是为品。其数有二十二，其中已数至第十七之义。秘密藏续决定真实之释疏，显明续义之明灯如意宝珠中，阐释第十七品之经义。༈。现在要讲说第十八品，就法类确定方面来说，上等根器的法类，从基、道、果三者来说，稍微显示基和果，主要显示道。道有方便道和解脱道两种，两种都显示。从三种特征来说，三种都显示。从次第和顿悟两种来说，显示次第。从四种显现来说，四种都显示。中等根器的法类五种中，显示续义。其中有十种，显示供养。如果将十种作为百种的体性，那么由此推及见、行、禅定。稍微显示事业。下等根器的法类，从讲述方法引导的十个词来说，自性见，隐义口诀。此外，还用三种共同引导来显示。如此来显示的第十八品，有三个意义：讲述宣说的历史，显示品的正文，以及显示品的名称。第一，讲述宣说的历史，即：此后……讲述。那里有，此后，因为在上面显示增上定身语意的坛城之后，此第十八品中显示特殊的供养，所以从……世尊大喜悦。这是意义相符的。这个悦意的巨大供养是特意讲述的。因为使诸佛欢喜或成为力量之源，所以是悦意的供养。因为不是外续以下的境界，而且非常稀有，所以是巨大的。就类别来说，这四种是为了眷属们讲述的。第二，显示品的正文，有三种：
English
Devoid of clusters. That which is called karma is the basis of the name. The seventeenth chapter, which demonstrates the mandala of the wrathful one. Thus, the words and meanings of the scriptures that clearly show the higher samadhi of the blazing wrathful one, the mandala of body and mind. Because it has the meaning of dividing and demarcating into clusters and boundaries, it is a chapter. Its number is twenty-two, of which the seventeenth has been counted. In the commentary on the Secret Essence Tantra, which ascertains reality, the Lamp that Clarifies the Meaning of the Tantras, the Wish-Fulfilling Jewel, the meaning of the seventeenth chapter is explained. ༈. Now, in order to explain the eighteenth chapter, in terms of determining the categories of Dharma, the Dharma category of the superior mind shows the basis and the result slightly from the three of basis, path, and result. The path is mainly shown. In the path, both the means path and the liberation path are shown. Of the three characteristics, all three are shown. Of the two, gradual and simultaneous, the gradual is shown. Of the four appearances, all four are shown. Of the five Dharma categories of the intermediate mind, the meaning of the tantra is shown. There are ten of these, and offerings are shown. If the ten are made the essence of a hundred, then by implication, view, conduct, and samadhi are shown. Activities are shown slightly. Of the Dharma categories of the inferior mind, from the ten words that guide the method of explanation, the view of self-nature, the hidden meaning of the oral instructions. In addition, it is shown by three common guides. This eighteenth chapter, which shows in this way, has three meanings: telling the history of the spoken word, showing the text of the chapter, and showing the name of the chapter. First, telling the history of the spoken word, that is: Then... telling. There it is, then, because after showing the mandala of the higher samadhi body, speech, and mind above, this eighteenth chapter shows special offerings, so from... the Blessed One, the Great Delight. This is consistent in meaning. This pleasing great offering is specifically told. Because it pleases the Buddhas or becomes a source of power, it is a pleasing offering. Because it is not the realm of the outer tantras and below, and it is very rare, it is great. In terms of categories, these four are told for the sake of the retinue. Second, showing the text of the chapter, there are three:
Chinese
供养，供养的果报，供养的功德。首先，供养的本体有四种：息灭嗔恨的供养，结合贪欲的供养，愚痴之物的供养，以及欲妙庄严的供养。首先是息灭嗔恨的供养：如彼……应被度脱。那里有这样的话。以“那里”指的是先前所说的上余三摩地的坛城。殊胜供施是：指的是，为了使供养如来等，布施母神和空行母，通过三毒的供养，获得度脱所应度众生的大救护。因为这种供施胜过其他供施，所以是殊胜的。那是怎样的道理呢？对于正在讲解的结合与度脱二者，有自性结合与度脱，根境时结合与度脱，三摩地结合与度脱，现前显现的结合与度脱，以及大方便的结合与度脱，以五种五种的方式来宣说。首先，在五种度脱的方式中，这里主要取后两种。那也是在作度脱的供养的情况下，首先以证悟来度脱自身是：首先自身证悟串习度脱。指的是，在度脱他众的开始，瑜伽士自己通过四种证悟，三种清净，以及两种平等的理由，从了知因的体性见解上证悟并且修行，通过五种仪轨修习三摩地并且使其成为力量，从而将能取所取的分别念度脱于法性的虚空中。以悲心度脱他众是：从那以后。因为先前已经通过修习见解和禅定而成为力量，从而度脱了自身，所以从那以后，以悲心来度脱他众，因此说：以无二智慧。指的是，在心性的本性上，证悟到所度脱和能度脱二者是无二的，即以了知自他二者是无二的，具备见解、禅定和信心的瑜伽士，恶劣心识世间真可怜。指的是，因为不了知十方世界的业因果，所以仅仅是恶劣的，那些由于业的支配而长久在世间轮回的，对于那些成为所度脱的十方世界，如果度脱他们真是可怜，因此对于那些应以悲心摄受的对境，为了以悲心摄受而进行度脱
English
Offerings, the fruits of offerings, and the merits of offerings. First, there are four actual offerings: the offering of subduing hatred, the offering of combining desire, the offering of ignorance substances, and the offering of desirable qualities as adornments. First, the offering of subduing hatred: As it is said, "There... should be liberated." It is there. "There" refers to the mandala of Samadhi mentioned earlier. "The supreme offering is" means that in order to worship the Tathagatas and give to the mothers and Dakinis, through the offering of the three poisons, one obtains the great protection of sentient beings to be liberated. Because this offering is superior to other offerings, it is supreme. What is the reason for this? For both the combining and liberating that are being explained, there are the combining and liberating of self-nature, the combining and liberating of the senses, objects, and time, the combining and liberating of Samadhi, the combining and liberating of manifestation, and the combining and liberating of great means, which are shown in fivefold ways. First, among the five ways of liberating, the latter two are mainly taken here. That is, when considering the offering of liberating, first, liberating oneself through realization is: "First, liberate oneself through realization and familiarity." This means that at the beginning of liberating others, the yogi himself, through the four realizations, three purities, and two equalities, from the perspective of understanding the nature of the cause, realizes and practices the view, cultivates Samadhi through the five rituals and makes it a power, thereby liberating the dualistic thoughts of grasping and being grasped into the space of Dharmata. Liberating others with compassion is: "Then." Because one has previously made the view and meditation a power and liberated oneself, "then" indicates liberating others with compassion. "With non-dual mind" means realizing that in the nature of mind itself, there is no duality between what is to be liberated and what liberates. That is, knowing that self and others are non-dual, the yogi who possesses view, meditation, and confidence, "The foolish world is so pitiful." This means that because they do not know the cause and effect of actions in the ten directions, they are merely foolish. Because they are perpetually wandering in the world due to the power of karma, if one liberates those who have become the fields of liberation in the ten directions, it is truly pitiful. Therefore, for those objects to be taken with compassion, one liberates for the sake of taking them with compassion.
Chinese
也是一种行为。也就是说，“要证得无二。”因此，要证得的对境，从第十一章所说的方便来证得。要证得的对境的识，生起为金刚萨埵，将其抛到色究竟天。金刚持父母，以方便智慧无二的菩提心来灌顶。使之确定成为佛子，这是在法界中证得的殊胜方便。这些证得的方便的详细情况，已经在第十一章中讲述完毕，所以这里不再赘述。第二，贪欲结合的供养是，“交抱……”等。那里有说到。也就是像前面证得时所说的那样。这里结合的方式也有五种。这里取最后两种。也就是，从方便道上可以行持，并且是舍弃了邪淫之心的瑜伽士。与莲花女等具有相好的明妃，完全修习之后，两人在空性秘密处交合。催动结合的表示，交替进行。“交抱的大供养，共同结合。”因此，以方便智慧相互交抱的方式来摩擦，通过摩擦的结合来体验安乐的供养，这是为了自己、为了他人、为了二者、为了佛法，能成办四种利益，所以是伟大的。父母二人的白菩提心和红菩提心同时结合。“以自性喜悦而使之喜悦。”因此，观想坛城的所有本尊的自性，瑜伽士父母显现为本尊，以大乐来使之喜悦，也要以供养来使一切胜者喜悦。第三，愚痴誓言物的供养是，“平等……”等。那里有说到。平等，有两种，自性平等和行持事业的平等。第一，自性平等是，誓言物五甘露，五部，五智慧。在所知事物的本性上，显现则显现平等，空则空平等。自性没有好坏差别，平等是自性平等。第二，行持事业的平等是，经中说，“为了遣除有情分别念，甘露作为主要而受用。”因此，遣除净秽的分别念，而享用平等性，是行持事业的平等。