Chinese
第三，从那儿，光团变成了一个黑蓝色的语音节字吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从那儿光芒四射并聚集，从黑蓝色的金刚杵变成了像一颗芥菜籽那么大。从那儿，光芒四射并聚集，变成了一个一指高的小雕像。从那儿光芒四射并聚集，生起了粗大的父母本尊，如前所述，并使其清晰，然后加持天空的秘密，并享受。第四，从这样享受的菩提心中，在明妃的天空中创造宫殿。又放射光芒，观想坐垫。又放射光芒，在天空的坛城中创造了三十位本尊。而引导他们有两种方式：生起的本尊是向外引导的真实本尊，以及顺便从明妃智慧中生起的本尊。第一种又分为两种：主尊五部父母，以及生起眷属并引导。第一种是，嗡 萨瓦 达塔嘎达（藏文：ཨཱོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་，梵文天城体：ओं सर्व तथागत，梵文罗马拟音：oṃ sarva tathāgata，汉语字面意思：嗡，一切如来）等，与现观相结合，以及引用的和翻译的声音，这里的大等是结尾。希日黑汝嘎（藏文：ཤྲཱི་ཧེ་རུ་ཀ་，梵文天城体：श्री हेरुक，梵文罗马拟音：śrī heruka，汉语字面意思：吉祥黑汝嘎）这个词有很多种含义，但一定要从《宝积经》的解释中得知，希日（藏文：ཤྲཱི་，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥）是吉祥的意思。黑（藏文：ཧེ་，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：黑）是黑黑格日日塔（藏文：ཧེ་ཧེ་ཀྲི་ར་ཐ་，梵文天城体：हेहेक्रिरथ，梵文罗马拟音：hehekriratha，汉语字面意思：黑黑格日日塔）是行为的意思。汝（藏文：རུ་，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：汝）是汝地，冉达（藏文：རཀྟ་，梵文天城体：रक्त，梵文罗马拟音：rakta，汉语字面意思：冉达）是血的意思。嘎（藏文：ཀ་，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）是所有者的原因，所以享受它，简而言之，就是行为的吉祥饮血者。或者，嘎（藏文：ཀ་，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）是嘎巴拉（藏文：ཀ་པཱ་ལ་，梵文天城体：कपाल，梵文罗马拟音：kapāla，汉语字面意思：颅碗），即享受盛满鲜血的颅碗的黑汝嘎。因此，通过咒语生起并引导，这里有些人认为坛城的主尊是毗卢遮那佛，而忿怒尊是佛黑汝嘎，正如《怖畏金刚》中所说：“中央宫殿的心髓中，毗卢遮那佛大印。”因此，他们说不是这样的，原因是坛城的主尊的名字是金刚萨埵幻化网。如果金刚萨埵不是主尊，那么是的，在《支分》中说：“金刚萨埵即坛城，四部本尊和明妃眷属。”因此，有些人说，寂静尊是用心来调伏的，因此心金刚部是主尊的来源，而忿怒尊是用身来调伏的，因此身佛黑汝嘎是主尊的来源。然而，上师们的观点是，任何寂静尊都转变为忿怒尊。
English
Third, from there, the light mass transformed into a single dark blue syllable Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). From there, light radiated and gathered, transforming the dark blue vajra into the size of a mustard seed. From there, the radiation and gathering of light formed a small statue one finger high. From there, the radiation and gathering of light generated the coarse Father and Mother deities as before, made them clear, and then blessed the secret of the sky, and enjoyed it. Fourth, from the bodhicitta of such enjoyment, create the palace in the sky of the consort. Again, radiate light and contemplate the seat. Again, radiate light and create thirty deities in that mandala of the sky. There are two ways to guide them: the generated deities are the real deities guided outwards, and the deities generated incidentally from the wisdom of the consort. The first is divided into two: the main five Buddha families, Father and Mother, and generating the retinue and guiding them. The first is, "Om Sarva Tathagata" (Tibetan: ཨཱོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་, Sanskrit Devanagari: ओं सर्व तथागत, Sanskrit Romanization: oṃ sarva tathāgata, Chinese literal meaning: Om, all Tathagatas) etc., combined with Abhisamaya, and the sounds of quotation and translation, here the great etc. is the ending. The word "Shri Heruka" (Tibetan: ཤྲཱི་ཧེ་རུ་ཀ་, Sanskrit Devanagari: श्री हेरुक, Sanskrit Romanization: śrī heruka, Chinese literal meaning: Auspicious Heruka) has many meanings, but it must be known from the explanation of the Ratnakuta Sutra that Shri (Tibetan: ཤྲཱི་, Sanskrit Devanagari: श्री, Sanskrit Romanization: śrī, Chinese literal meaning: Auspicious) means auspicious. He (Tibetan: ཧེ་, Sanskrit Devanagari: हे, Sanskrit Romanization: he, Chinese literal meaning: He) is Hehekriratha (Tibetan: ཧེ་ཧེ་ཀྲི་ར་ཐ་, Sanskrit Devanagari: हेहेक्रिरथ, Sanskrit Romanization: hehekriratha, Chinese literal meaning: Hehekriratha) which means action. Ru (Tibetan: རུ་, Sanskrit Devanagari: रु, Sanskrit Romanization: ru, Chinese literal meaning: Ru) is Ruti, Rakta (Tibetan: རཀྟ་, Sanskrit Devanagari: रक्त, Sanskrit Romanization: rakta, Chinese literal meaning: Rakta) means blood. Ka (Tibetan: ཀ་, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Chinese literal meaning: Ka) is the cause of the owner, so enjoy it, in short, it is the auspicious blood drinker of action. Or, Ka (Tibetan: ཀ་, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Chinese literal meaning: Ka) is Kapala (Tibetan: ཀ་པཱ་ལ་, Sanskrit Devanagari: कपाल, Sanskrit Romanization: kapāla, Chinese literal meaning: Skull), which is the Heruka who enjoys the skull filled with blood. Therefore, through the mantra, generate and guide, here some people think that the main deity of the mandala is Vairochana, and the wrathful deity is Buddha Heruka, as it is said in the "Fearsome Thunderbolt": "In the heart of the central palace, Vairochana's great seal." Therefore, they say it is not so, the reason is that the name of the main deity of this mandala is Vajrasattva Mayajala. If Vajrasattva is not the main deity, then yes, in the "Limb" it says: "Vajrasattva is the mandala itself, the four families of deities and consorts." Therefore, some people say that the peaceful deities are subdued by the mind, therefore the mind Vajra family is the source of the main deity, and the wrathful deities are subdued by the body, therefore the body Buddha Heruka is the source of the main deity. However, the view of the previous lamas is that any peaceful deity is transformed into a wrathful deity.
Chinese
因此，从下方迎请金刚黑鲁嘎，并作为主尊。第十七章的坐垫和身色等也应依此了知。也有教证的依据，如广释中所说：“经典错乱是由于词句隐秘的缘故。”因此，以金刚黑鲁嘎父母的咒语，从虚空的宫殿中央取出，融入外在的自性主尊父母无二无别。如是，四部族从秘密中取出，安置在外在的处所。第二，驱逐眷属有三，第一是：金刚卡日哈等八处所的母神，从虚空中取出后，安置在外在的处所。第二是：金刚森哈穆卡黑等地方的食肉母神也如此。第三，金刚阿尔德匝等门神也如此生起并驱逐。此外，如果对此等使用箭和羂索，则按照仪轨，念诵每一尊神，进行舒卷。如果感到厌烦，则将五部族等成组地驱逐，进行舒卷后安置。关于自在母们，有些人说：如经中所说：“布由是作业母神，事业的空行母化为明点。”因此也明显是从虚空中取出。此处不是女儿，因为是婢女，所以不是从虚空中取出，而是认为从布由中像水泡一样生起。第五个意义是：如第九品中所说“从地等”一样。第六个意义是：如第十七章中所说，烟色、青黑色等身色，以及千世界等手印，以及生皮衣服等装饰，以及三头六臂等面容和手，将这些都观想清楚。第七个意义也是：如经中所说：“六道十方一切世界，在燃烧的坛城中都显现出来”的意义。最后是像咒语第七品一样，将现观转变为忿怒尊。现在，就现观而言，在三摩地的次第真实分为三的最后，就本品经文意义而言，是第二个意义，即事业次第的三摩地。这有三个方面：迎请，供养，以及进行供养忏悔并祈愿的次第。第一方面
English
Therefore, Vajra Heruka is invited from below and made the main deity. The seat and body color, etc., of the seventeenth chapter should also be understood accordingly. There is also scriptural evidence, as it is said in the extensive commentary: "The confusion of the tantra is due to the concealment of words." Therefore, with the mantra of Vajra Heruka father and mother, it is taken out from the center of the palace of the sky and merged into the external self-nature, the main father and mother, inseparable. Thus, the four families are taken out from the secret and placed in the external place. Secondly, there are three aspects to expelling the retinue. The first is: Vajra Kariha and other eight place goddesses, who are taken out of the sky and placed in the external place. The second is: Vajra Simhamukhahe and other flesh-eating goddesses of the place are also like that. Thirdly, Vajra Ardeja and other gate goddesses also arise and are expelled in the same way. Furthermore, if arrows and snares are used on these, then according to the ritual, each deity is recited and expanded and contracted. If you feel tired, then expel the five families and others in groups, expand and contract, and then place them. Regarding the free goddesses, some say: As it is said in the sutra: "Bhyo is the working mother goddess, the dakini of activity transforms into a bindu." Therefore, it is also evident that they are taken out of the sky. Here, it is not a daughter, because it is a maidservant, so it is not taken out of the sky, but it is believed that it arises from Bhyo like a bubble. The fifth meaning is: as it is said in the ninth chapter, "from the earth, etc." The sixth meaning is: as it is said in the seventeenth chapter, the body color such as smoke color, bluish-black, etc., and the hand gestures such as the thousand worlds, and the ornaments such as raw skin clothes, and the faces and hands such as three heads and six arms, all these should be visualized clearly. The seventh meaning is also: as it is said in the sutra, "All the worlds of the six realms and ten directions appear in the burning mandala." The last is like the seventh chapter of the mantra, transforming the Abhisamaya into a wrathful deity. Now, in terms of Abhisamaya, at the end of the Samadhi sequence, which is actually divided into three, in terms of the meaning of the text of this chapter, it is the second meaning, the Samadhi of the action sequence. There are three aspects to this: invitation, offering, and the sequence of making offerings, confessing, and making aspirations. The first aspect
Chinese
从六对三的意义来说，第一是毗奢密多罗的论著中说：为了不是难以取悦而是值得尊敬的缘故，以世间自在的法制。例如，世间自在如国王一般，迎请时必须符合奉听等仪轨，如果不这样做，就会变成无礼。这里智慧的坛城虽然不是那样难以取悦，不是无礼之辈，但为了以誓言的坛城，以恭敬承侍的方式如法地，以及为了智慧的坛城值得尊敬的缘故，奉听之后迎请。那是通过“如如”表示，总的来说，从身而言是法身，具体而言，从坛城的本尊而言是五部父母；通过“如如”表示报身或处所门母；通过“如如吽”表示化身或自在母。对这些进行奉听，从法身的自性中未曾动摇而显现为色身，也确定是报身，而且更是确定为忿怒尊，身色、手印、装饰、服饰等都显现为等持的坛城是怎样的形态。第二是如实践中的第九品所说：方时坛城自性大。等等。这里通过“诶嘿诶嘿”等迎请誓言尊到火堆花瓣处。第三是通过“嗡 班匝 萨玛雅 霍”（藏文，梵文天城体：，梵文罗马拟音：oṃ vajra samaya ho，汉语字面意思：嗡，金刚誓言，是）舍弃将智慧尊和誓言尊执着为好坏和不同的分别念。第四是通过“嗡 卓拉”等词语和“嗡 班匝 卓达 萨玛雅 斯瓦”（藏文，梵文天城体：，梵文罗马拟音：oṃ vajra krota samaya stvaṃ，汉语字面意思：嗡，金刚忿怒，誓言，你）巩固身语意的誓言，通过“霍”令其欢喜，通过“啪”（藏文，梵文天城体：，梵文罗马拟音：phaṭ，汉语字面意思：）智慧坛城的心间放射出无数的黑色“啪”，融入誓言坛城的心间，从而清净了器皿，催生了成就。第五是有什么恩德呢？就是刚刚过去的“啪”的光芒清净了器皿的恩德。作为对那的回应，通过“阿丽 乌丽”等以欲妙进行供养。第六是通过“吽”（藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：）将五部父母，通过“哈”将处所的母神，通过“嘿”将地域的明妃，通过“啪”（藏文，梵文天城体：，梵文罗马拟音：phaṭ，汉语字面意思：）将智慧的门母，以及威力所及的“布哟”将自在母们如水入水般无二无别地融入，名为“让”的那些的身上燃
English
From the perspective of the six pairs and three meanings, the first is from the treatise of Vishvamitra: Because it is not difficult to please but worthy of respect, according to the customs of the lord of the world. For example, the lord of the world is like a king, and when inviting him, it is necessary to comply with the procedures such as listening. If this is not done, it will become impolite. Here, although the mandala of wisdom is not so difficult to please, not an impolite one, but in order to serve respectfully with the mandala of samaya, and because the mandala of wisdom is worthy of respect, it is invited after listening. That is expressed through "Rulu," generally speaking, from the body, it is the Dharmakaya; specifically, from the deities of the mandala, it is the five families of fathers and mothers; through "Rulu," it expresses the Sambhogakaya or the place of the doorkeeper; through "Rulu Hum," it expresses the Nirmanakaya or the independent mother. By listening to these, without moving from the nature of the Dharmakaya, they manifest as the Rupakaya, and it is also certain to be the Sambhogakaya, and even more certain to be the wrathful deity. The body color, hand gestures, ornaments, and attire all appear in the form of whatever the Samadhi mandala is like. The second is as stated in the ninth chapter of the practice: The nature of the directional mandala is great. And so on. Here, through "E hye hi" etc., the Samaya deities are invited to the place of the fire heap petals. The third is through "Om Vajra Samaya Ho" (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra samaya ho，汉语字面意思：Om, Vajra Commitment, is) abandoning the conceptualization of grasping the wisdom deity and the samaya deity as good and bad and different. The fourth is through words such as "Om Krola" and "Om Vajra Krota Samaya Tvam" (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra krota samaya stvaṃ，汉语字面意思：Om, Vajra Wrathful, Commitment, You) consolidating the samayas of body, speech, and mind, pleasing them through "Ho," and through "Phat" (藏文，梵文天城体：，梵文罗马拟音：phaṭ，汉语字面意思：) countless black "Phats" radiate from the heart of the wisdom mandala, merging into the heart of the samaya mandala, thereby purifying the vessel and stimulating accomplishment. The fifth is, what is the kindness? It is the kindness of the light of the immediately past "Phat" purifying the vessel. In response to that, offerings are made with desirable qualities through "Ali Uli" and so on. The sixth is through "Hum" (藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：) the five families of fathers and mothers, through "Ha" the mother goddesses of the place, through "He" the Yoginis of the region, through "Phat" (藏文，梵文天城体：，梵文罗马拟音：phaṭ，汉语字面意思：) the wisdom doorkeepers, and the independent mothers who dwell in power through "Bhyo" are merged inseparably like water into water, and the bodies of those called "Ram" are burned with fir