Chinese
是希望围绕。 各种忿怒的明点大。 这样，具备各种功德，示现忿怒之相的诸忿怒尊坛城，也与大智慧忿怒尊为一体，故称明点大。 吼是赞颂之义，令人欢喜。 第五，赞颂事业： 吽。 降伏魔。明点大吼。 在那里。 吽是歌自身。 一切魔之大主。 意思是，对于烦恼等一切四魔，不舍弃其自性而加以控制，是伟大的本尊金刚黑汝嘎。 魔之魔众魔皆摧。 意思是，因此，连同魔鲁扎众，诛杀男众之蕴，迁识，与女众交合，并加持，因此，连同魔鲁扎眷属，也显现如魔一般，在外境他显中击败，故称摧灭诸魔。 怖畏之众亦令畏。 意思是，因此，连同怖畏之众鲁扎眷属，也进行恐吓和威胁。 大怖畏者明点大。 意思是，大怖畏者饮血嬉戏的诸神众，也未曾偏离智慧之事业，而是自显，故称明点大。 吼是赞颂之义，令人欢喜。 第六，总赞身语意功德事业，或赞颂大权坛城： 吽。 金刚。 散风大吼。 在那里。 吽是歌自身，为了智慧的庄严，是引导歌的开端。 金刚大岩坚固者。 意思是，金刚是诸忿怒尊之众，体性显空无别，事业是摧灭四魔，因此，以该方式也应了解下文。 大岩坚固者。 这是比喻，意义是不分别的智慧，为了不被有相的分别念所动摇的象征，诸忿怒尊之身如同金刚大岩般坚固，是坚硬而牢固的。 金刚河流摄集大。 这是比喻，意义是将轮涅的一切法摄集于平等性中，对于未觉悟的有情以大悲心相系的象征
English
Is to make the rounds of hope. Various wrathful bindus are great. Thus, all the wrathful mandalas that show wrathful forms with various qualities are also one with the great wisdom wrathful one, so it is called a great bindu. Ho is the meaning of praise, pleasing. Fifth, praising the activity: Hūṃ. Subduing demons. Bindu great ho. It is there. Hūṃ is the song itself. The great lord of all demons. It means that the great self, Vajra Heruka, controls all four demons, such as afflictions, without abandoning their nature. The demons of the demon host destroy all demons. It means that, therefore, together with the demon Rudra host, the aggregates of the male are killed, consciousness is transferred, the females are joined, and blessed, therefore, even the demon Rudra retinue appears like demons, and when defeated in the external other appearance, it is called destroying all demons. Even the assembly of fears causes fear. It means that, therefore, even the assembly of fears, the Rudra retinue, intimidates and threatens. Great terrifying one, bindu great. It means that all the deities of the great terrifying one, the blood-drinking players, also do not deviate from the activity of wisdom, but are self-appearing, so it is called a great bindu. Ho is the meaning of praise, pleasing. Sixth, a general praise of body, speech, mind, qualities, and activities, or a praise of the great empowerment mandala: Hūṃ. Vajra. Scattering wind great ho. It is there. Hūṃ is the song itself, for the adornment of wisdom, it is the beginning of leading the song. Vajra great rock firm one. It means that Vajra is the assembly of all wrathful ones, the nature is inseparable from appearance and emptiness, and the activity is to destroy the four demons, therefore, the following should also be understood in that way. Great rock firm one. This is a metaphor, and the meaning is that the non-conceptual wisdom, as a symbol of not being shaken by conceptual thoughts with characteristics, the bodies of all the wrathful ones are like a great vajra rock, firm, hard, and solid. Vajra river gathering great. This is a metaphor, and the meaning is that all the dharmas of samsara and nirvana are gathered into equality, and as a symbol of compassionately clinging to sentient beings who have not realized
Chinese
吞饮血海于口中而享用。金刚火者，炽燃广大。（这是比喻。）意义是，以智慧之火焚烧习气，不留痕迹，象征着身处火焰炽燃之中。金刚风者，散风浩大，吼！（这是比喻。）意义是，以智慧之风将分别念的因果散于无生之界，象征着从口鼻中发出强烈的呼气。又，这些在《斯帕卡》中说：“因此，坟场的四种元素也是对智慧金刚之本质的赞颂，也顺便说了。”因此，赞颂四元素也可以，即：金刚巨岩坚固者。（这是）以之赞颂骨骼之须弥山。金刚河流汇集广大者。（这是）以之赞颂血海。金刚火者，炽燃广大。（这是）以之赞颂劫末之火。金刚风者，散风浩大。（这是）以之赞颂风金刚十字杵。吼，是赞颂之义，令人喜悦。而且，这些赞颂不是像母亲赞颂坏孩子那样，而是对具有功德者如实赞颂，是如来之显现。之后，行道的瑜伽士赞颂，应知是赞颂之供养，上师们如是说。第二，讲述正文的方式是：特意唱了歌。那里有说到：为了眷属们，薄伽梵大乐者自己唱了这些赞颂忿怒尊身语意功德事业的歌。第三，指示章节的名称是：秘密的……第二十一章。那里有说到：秘密的心髓，唯一真实的决定。秘密是难以理解的，心髓是精华聚集的，唯一真实是排除其他的，决定是远离疑惑的。‘从’这个词是名称的基础。赞颂忿怒尊的章节，即第二十一章。因此，赞颂忿怒尊坛城的，包括身语意功德事业大权力的坛城，正文的词义将集合和类别分开，并确定界限，因此是章节，其数量有二十二，从上数是二十
English
Swallowing and enjoying the ocean of blood in the mouth. Vajra fire, blazing greatly. (This is a metaphor.) The meaning is that the wisdom fire burns away the habitual imprints, leaving no trace, symbolizing being in the midst of blazing flames. Vajra wind, scattering wind greatly, ho! (This is a metaphor.) The meaning is that the wind of wisdom scatters the cause and effect of conceptualization into the unborn realm, symbolizing the emission of strong exhalation from the mouth and nostrils. Also, these are mentioned in the Sparka: "Therefore, the four elements of the charnel ground are also praises of the essence of wisdom vajra, and are also mentioned incidentally." Therefore, it is also permissible to praise the four elements, namely: Vajra great rock, the solid one. (This is) praising the Mount Meru of bones. Vajra river, the great collector. (This is) praising the ocean of blood. Vajra fire, blazing greatly. (This is) praising the fire of the eon's end. Vajra wind, scattering wind greatly. (This is) praising the wind vajra crossed vajra. Ho is the meaning of praise, pleasing. Moreover, these praises are not like a mother praising a bad child, but praising those who have qualities as they are, is the appearance of the Tathagata. Afterwards, the yogi who walks the path praises, it should be known as the offering of praise, the supreme lamas say so. Second, the way of speaking the text is: especially sang the song. It is said there: For the sake of the retinue, the Bhagavan, the Great Blissful One himself sang these songs praising the body, speech, mind, qualities, and activities of the wrathful deity. Third, indicating the name of the chapter is: Secret... the twenty-first. It is said there: The secret essence, the only true certainty. Secret is difficult to understand, essence is the gathering of essence, the only true is excluding others, certainty is being free from doubt. The word 'from' is the basis of the name. The chapter praising the wrathful deity, that is the twenty-first. Therefore, praising the mandala of the wrathful deity, including the mandala of body, speech, mind, qualities, activities, and great power, the words and meanings of the text separate the collections and categories, and determine the boundaries, therefore it is a chapter, its number is twenty-two, counting upwards is twenty
Chinese
第二十一章的意义在于此。名为《心之精华》的密宗，是关于确定真理的续部的注释，是阐明续部意义的明灯，如意宝珠，其中第二十一章的经文意义已详细解释完毕。现在要讲最后一章。如果从法类集合的角度来看，上等根器的法类集合，从基础、道、果三个方面，三个方面都讲。在道方面，从方便道和解脱道两种道中，讲解脱道。从三种特征中，讲了解原因的特征——见地，以及达到最终结果的特征。从次第和顿悟两种方式中，讲次第。从四种显现中，四种都讲。中等根器的法类集合，从五个方面讲诀窍。下等根器的法类集合，从十种讲述方法和引导的词语中，讲自性见。交叉界限的投射和收摄。衡量标准是佛语和经文。此外，还通过三种共同的方式来讲述。像这样讲述的第二十二章，如果像老虎跳跃一样地解释分类的词语，有三个要点：讲述所说的话作为历史，讲述本章的经文，以及讲述本章的名称。首先，讲述所说的话作为历史，即“此后，世尊……”等等。其中“此后”一词，如果像天鹅行走一样地解释连接上下文的词语，从第三章的末尾到第二十一章之间的十九个半章节，已经完整地讲述了续部的意义，因此用“此后”来表示传授和交付。那么，由谁来传授和交付呢？“世尊大喜”表示，由世尊不可思议的大喜悦普贤王如来来传授和交付。传授和交付给谁呢？“如来本身”表示，所有的眷属也都不异于导师的自性。也就是说，同时的眷属，那些已经圆满获得灌顶的人，都变成了如来本身；而那些有分别的眷属，具有法眼的人，也考虑到他们未来会变成如来，因此才传授和交付。传授和交付什么呢？“密咒之王”表示，密咒所象征的自性续部，名为《自性密心》，是共同所知的一切
English
The meaning of the twenty-first chapter lies in this. The tantra called "Essence of the Heart," which is a commentary on the tantra that ascertains the truth, is a lamp that clarifies the meaning of the tantra, a wish-fulfilling jewel, in which the meaning of the twenty-first chapter has been explained in detail. Now, this final chapter will be explained. If we consider it from the perspective of the collection of Dharma categories, the collection of Dharma categories for superior intellects shows all three aspects: the ground, the path, and the result. In terms of the path, it shows the path of liberation from the two paths: the path of means and the path of liberation. From the three characteristics, it shows the characteristic of knowing the cause—the view, and the characteristic of reaching the ultimate result. From the two ways of gradual and sudden, it shows the gradual one. From the four appearances, it shows all four. The collection of Dharma categories for intermediate intellects shows the instructions from the five aspects. The collection of Dharma categories for inferior intellects shows the view of self-nature from the ten words of explanation and guidance. The projection and absorption of intersecting boundaries. The standard of measurement is the Buddha's words and scriptures. In addition, it is also taught through three common ways. The twenty-second chapter, which teaches in this way, if we explain the words of classification like a tiger leaping, there are three key points: telling the spoken words as history, teaching the text of the chapter, and teaching the name of the chapter. First, telling the spoken words as history, that is, "Then, the Bhagavan..." and so on. Among them, the word "Then," if we explain the words connecting the context like a swan walking, the nineteen and a half chapters from the end of the third chapter to the twenty-first chapter have completely explained the meaning of the tantra, so "Then" is used to indicate the transmission and delivery. So, by whom is it transmitted and delivered? "The Bhagavan with great joy" indicates that the Bhagavan, the inconceivable great joy, Samantabhadra, transmits and delivers. To whom is it transmitted and delivered? "The Tathagata himself" indicates that all the retinue are also not different from the nature of the teacher. That is to say, the simultaneous retinue, those who have fully received the empowerment, have become the Tathagata himself; and those with discriminating retinue, those with the eye of Dharma, also consider that they will become Tathagatas in the future, so they transmit and deliver. What is transmitted and delivered? "The King of Secret Mantras" indicates that the self-nature tantra symbolized by the secret mantra, called "Essence of Secret Heart of Self-Nature," is all that is commonly known.
Chinese
如果是这样，那么，由于从执著的戏论中解脱，虽然自性是如此，但却没有如此证悟。由于从无明的二取产生的能取和所取的二种遍计的戏论，从无始以来就显现为真实执著并串习的力量，因此，分别念的绳索分别执著。也就是说，能取和所取的分别念就像绳索一样，执著于轮回六道的各个处所，并且由于业和烦恼的力量而变得痛苦，因此被教导要从中解脱吗？或者，为了使那些不认识一切本来就是佛的自性的人们，解脱所安立的执著，所以宣说了缘起道的续部。第三，教导所化机将道的显现作为行进的目标，即“地等……道”。那里有，也就是说，对于能够生起或可能生起共同五心的所化机，引导其进入并前进，因此，所显示的道与智慧相符。为了从错觉的显现中解脱，所以宣说了道的续部。那么，仅仅凭借近道秘密心髓就足够了，为什么没有宣说共同的道呢？为了消除这种疑惑，即“地等差别安置也”。也就是说，将上下地和道的次第的差别不混淆地安置，四种决定生的法乘也是，“入于秘密心髓之道”。也就是说，因为是进入自性秘密心髓的阶梯，所以被教导要修持这个究竟的道。第四，教导将果位善逝的显现作为可获得的目标，即“智慧……宣说”。那里有，也就是说，任何成熟的事物，果实都成熟为真如，善逝的自性显现为报身，并且在智慧的坛城中显现。 “以智慧奇妙极广大”。也就是说，修持道的果实，显现身和智慧是奇妙的，因为它的功德不可思议，身语意无尽，以庄严的轮涅槃极广大。“于义不变圆满未说”。也就是说，为了所化众生的利益，没有宣说不变的道，因为许多道也需要作为密咒道的阶梯，所以像宣说义变一样修持，从而获得那些果实。