Chinese
时间和，正文和，名称。第一，从那时等等开始，在完整地展示了忿怒尊的坛城之后，为了赞颂自显的坛城，世尊大喜血饮五十八尊聚集的坛城，以极其威严的光彩，唱了这六首悦意自显坛城的歌。第二，正文分为二：分别赞颂果法五种，以及总赞所依能依。第一有五，第一赞颂身：吽。暴猛大等等，引导的吽都是忿怒尊的显现之歌，每首歌也象征五身五智。其中，大吉祥尊的身是，调伏傲慢者故为暴猛大，如同时末劫毁灭的大火般燃烧之身，从身中智慧的光芒如同一瞬间升起百万个太阳般的盛大光辉，压倒一切。不悦的忿怒皱纹变化，如同一瞬间闪烁千道闪电般威吓。断除恶毒者的獠牙，从ཏཱིཀྵའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音中发出锋利的铜色光芒，切割，凶猛地吞噬一切不驯服者的大怖畏。结尾的霍都是喜悦的笑声。第二赞颂语：威严的等等，令人恐惧，愤怒而威严的语之声音，如同一瞬间响起千声雷鸣般，声音的暴猛巨大威力如同同时摧毁百万须弥山般的巨响。阿啦和，哈哈和，阿啦啦，如是金刚大笑声咆哮，震动三界，从气息的力量中喷出的驱散之大风，使恶毒者们迷乱，如同末劫大风摧毁一切般。第三赞颂意：忿怒尊智慧等等，以大智慧无声无息地对治无明之众的忿怒尊，以真实智慧遣除所化之黑暗，故为大光明，以意五智之坛城，同时无碍地知晓一切所知境。以炽燃的智慧摧毁所化的一切邪见。此乃以五智和如所有性，尽所有性而知
English
Time, text, and name. First, from then on, etc., after fully demonstrating the mandala of the Wrathful One, in order to praise the self-appearing mandala, the Bhagavan Great Joyful Blood Drinker, the mandala of the assembly of fifty-eight deities, with an extremely majestic radiance, sang these six songs pleasing to the self-appearing mandala. Second, the text is divided into two: praising the five resultant dharmas separately, and generally praising the support and the supported. The first has five parts, the first is praising the body: Hum. Fierce Great, etc., the leading Hums are the manifestation songs of the Wrathful One, and each song also symbolizes the five bodies and five wisdoms. Among them, the body of the Great Glorious One is, because he subdues the arrogant, he is the Great Fierce One, like the great fire burning at the end of time, from his body the rays of wisdom shine like a million suns rising at once, overwhelming everything with great splendor. The changing of unpleasant wrathful wrinkles is like a thousand flashes of lightning flashing at once, making a threatening gesture. The fangs that cut off the wicked, from the sound of Tīkṣṇa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), emit sharp copper-colored light, cutting, the great terror that fiercely devours all the untamed. The final Hohs are joyful laughter. Second, praising speech: Majestic, etc., frightening, angry, and majestic sound of speech, like a thousand thunders roaring at once, the fierce and great power of the sound is like the sound of destroying a million Mount Merus at once. Ara and, Haha and, Arara, thus the great vajra laughter roars, shaking the three realms, the scattering great wind blown from the power of breath confuses the wicked, like the great wind of the end of time destroying everything. Third, praising the mind: Wrathful One Wisdom, etc., the Wrathful One who silently and powerfully opposes the multitude of ignorance with great wisdom, with true wisdom dispels the darkness of those to be tamed, hence the Great Light, with the mandala of the five wisdoms of the mind, simultaneously and unhinderedly knowing all knowable objects. With the blazing wisdom, he destroys all the wrong views of those to be tamed. This is knowing with the five wisdoms and suchness, and allness.
Chinese
所有这些以各种方式显现的智慧，如智慧之光，都与自生智慧的大明点无别。第四，赞叹功德：如忿怒尊之王等。调伏恶毒者，以忿怒尊之行调伏所化众生，是为调伏之王。从功德生起的大云中，降下调伏所化众生的忿怒尊坛城的慈悲大雨，随应所化众生而示现的化身坛城永无止境，如意满足一切需求，如珍宝之藏，显现各种事业，所有忿怒尊皆安住于大手印身，与大智慧忿怒尊无二无别的大明点中。第五，赞叹事业：诸魔等。能自在掌控所有四魔的自性而不舍弃者，即是大自在主吉祥黑汝嘎。也是四魔军队的终结者，能摧毁二障及其习气的诸魔。能威胁恐吓诸魔和阎罗等恐怖之众，是为大威猛者，所有强大无比、无与伦比的饮血众，其体性皆与法身、离戏的大明点无二无别。第二，总赞所依与能依：如金刚大岩等。所有饮血尊坛城本尊的身体，如金刚大岩般坚固，无有生灭与变迁，是为坚固者，是所有伟大功德的所依。语和功德如金刚之河，能摄集所有应调伏的众生，并以大乐滋润和满足其心续。意如金刚之火，以大慈悲智慧之火焚烧所有相执分别，并现量了知一切所知之境。事业如金刚之风，能周遍和调伏所化众生，特别是能将恶毒者吹散于法界之中，是为大风，这是对能依的赞叹。赞叹所依之宫殿：金刚大岩是骨骼须弥山，其地基由大界稳固支撑；金刚之水是血海；金刚之火是
English
All these various kinds of wisdom, such as the light of wisdom, are inseparable from the essence of the great bindu of self-originated wisdom. Fourth, praising the qualities: such as the King of Wrathful Ones, etc. Subduing the malicious, the king who controls the beings to be tamed through the actions of the Wrathful One, is the king of taming. From the great cloud that arises from qualities, the great rain of compassion of the mandala of the Wrathful One who tames beings descends, and the emanation mandala that appears according to what needs to be tamed is inexhaustible, fulfilling all needs as desired, like a treasure of jewels. Appearing in various activities, all the wrathful ones abide in the body of the Great Seal, in the great bindu that is one taste with the great wisdom wrathful one. Fifth, praising the activities: all the maras, etc. The one who can freely control the nature of all four maras without abandoning them is the great self-master, glorious Heruka. He is also the ender of the armies of the four maras, destroying the maras of the two obscurations along with their habitual tendencies. He threatens and terrifies the hosts of fear, such as maras and Yama, and is the great terrifying one. All the powerful, unrivaled blood-drinkers are of one taste in the great bindu, the essence of the Dharmakaya, free from elaboration. Second, generally praising the support and the supported: such as the great vajra rock, etc. The bodies of all the deities of the blood-drinking mandala are like a great vajra rock, solid because they are without birth, death, change, or transformation, and are the support for all great qualities. Speech and qualities are like a vajra river, gathering all beings to be tamed and moistening and satisfying their minds with great bliss. Mind is like vajra fire, burning all conceptual thoughts with the great fire of compassionate wisdom and directly knowing all objects of knowledge. Activity is like vajra wind, pervading and moving to tame beings, especially scattering the malicious ones into the Dharmadhatu, the great wind, this is the praise of the supported. Praising the supporting palace: The great vajra rock is the Mount Meru of bones, its foundation firmly supported by the great realm; the vajra water is the ocean of blood; the vajra fire is
Chinese
智慧之火。金刚风是下方基础风之坛城。虚空是万物之开显。五大清净，五母之虚空是宫殿之自性。如是，以大喜悦为自显坛城而特意歌唱。第三是名称：秘密等。此续有二十二品。此为赞叹自显忿怒坛城之品，即第二十一品。 第二十二品有三：历史、正文和名称。第一是：此后，世尊等。显示续之义圆满后，传授续之教导。由谁传授？由导师世尊大喜金刚萨埵。向谁传授？向俱生之眷属，完全清净之如来，以及开显之眷属，如是之如来，即向后世具法眼之人传授。传授什么？传授教法，即殊胜秘密真言之大续王。如何传授？特意说此续本身是众生利乐之基础，应稳固不坏。第二，正文有三：教导、传授，以及续圆满后，事业安住于法性之方式。第一有四：教导证悟基础自性之显现，教导清净错觉之显现，教导所化众生行走道之显现，教导获得果位善逝之显现。第一是：奇哉！奇哉！十方等二句。奇哉！奇哉！是呼唤二眷属。包含十方和四时之轮回涅槃一切法，自性清净，此乃如来藏，本来安住于成佛之自性，是基础自性之续，故应证悟其义，是为教导。第二是：能取所取等二句。由于执着于外境所取和内心的戏论，心识显现执着，串习力强，故自之分别念如绳索般，执着于三界六道之各自处，为痛苦所折磨。因此，教导从中解脱。
English
The fire of wisdom. The vajra wind is the mandala of the lower base wind. Space is the opening of all things. The purity of the five elements, the space of the five mothers, is the nature of the palace. Thus, with great joy, he specially sang for the self-appearing mandala. The third is the name: Secret, etc. This tantra has twenty-two chapters. This is the twenty-first chapter, which praises the self-appearing wrathful mandala. The twenty-second chapter has three parts: history, text, and name. The first is: Then, the Bhagavan, etc. It shows that after the meaning of the tantra is completely explained, the tantra is taught and transmitted. By whom? By the teacher, the Bhagavan, Great Joy, glorious Samantabhadra. To whom? To the co-emergent retinue, the completely pure Tathagata, and the opening retinue, the Tathagata as it is, that is, to those with the Dharma eye in later generations. What is transmitted? The teaching, the great king of tantras, the wonderful secret mantra. How is it transmitted? It is specifically said that this very tantra is the basis of the benefit and happiness of beings, and should be firmly maintained without decay. Second, the text has three parts: the teaching, the transmission, and the way the activities abide in the Dharma nature after the tantra is completed. The first has four parts: teaching to realize the appearance of the basic nature, teaching to purify the appearance of wrong perception and delusion, teaching to guide the beings to be tamed to walk the path, and teaching to obtain the appearance of the Sugata of the fruit. The first is: Kye Kye! The ten directions, etc., are two lines. Kye Kye! is calling the two retinues. All the dharmas of samsara and nirvana, which are included in the ten directions and the four times, are naturally pure. This is the essence of the Tathagata. It originally abides in the nature of enlightenment. It is the tantra of the basic nature, so its meaning should be realized, which is the teaching. The second is: Grasping and holding, etc., are two lines. Because of attachment to the external objects of grasping and the inner mental elaborations, the mind becomes manifest and habitual. Due to the power of habituation, one's own conceptual thoughts are like ropes, grasping the respective places of the three realms and the six classes of beings, and being tormented by suffering. Therefore, it is taught to be liberated from it.
Chinese
第三，地等二句，从中解脱的根基，以次第的乘之地和道的差别不混淆地排列，声闻、独觉、菩萨和外续三乘也是，因为是进入自性秘密藏的道路，所以劝诫要修持这一条唯一的道路。第四，智慧等二句，像这样道路圆满，证得断证的殊胜智慧，具有身语意无尽庄严轮的无量功德，以其事业显现不可思议的说法法类，对所化众生来说，不会改变的是，因为没有完全宣说任何稍微的东西，所以劝诫要获得它。总之，基道果三者也包含在自性续中，所以劝诫永远不要改变从本来成佛的意义。第二，付嘱分三：与生俱来的眷属集合者，开启智慧的后世有缘者，以及付嘱给母神和空行母。第一，如来一切等五句，十方三世的一切如来都没有比这个意密藏更殊胜的意义，因此，本文所表达的是，因为甚深，所以对有执著和对无诽谤等一切边见的戏论都是寂灭的自性。《现观庄严论》中说：甚深即是执著，从诽谤的边见中解脱。因此，作为能表达的道缘文字续，名为秘密藏的这个真如，也是远离一切增损的。如是，以导师的自性，从自性法性真如的法界次第中产生的这个续，交付给集合者，说：受持它。第二有二：交付给具有法眼的人，以及以决定授记的方式交付的合理性。第一，一切如来的等一颂，十方三世一切如来的语印大秘密藏文字续，未来哪位瑜伽士
English
Third, the two lines beginning with "ground," etc., from which the basis of liberation, arranging the grounds of each vehicle and the distinctions of the paths without mixing them up. The vehicles of the Hearers, Solitary Realizers, Bodhisattvas, and the three outer tantras are also the path to enter this Essence of Secret Nature, so it is advised to practice this one and only path. Fourth, the two lines beginning with "wisdom," etc., thus, having perfected the path, having attained the wondrous wisdom of abandonment and realization, possessing the inexhaustible qualities of the wheel of adornment of body, speech, and mind, the activities manifest inconceivable categories of Dharma teachings, but what does not change for the sake of those to be tamed is that nothing whatsoever has been fully spoken in any way, so it is advised to attain that. In short, the three, ground, path, and result, are also contained in the Essence of Secret Nature, so it is advised never to change from the meaning of being enlightened from the beginning. Second, the entrustment has three parts: the assembly of co-emergent retinue, the individuals of later generations who open understanding, and the entrustment to the mothers and dakinis. First, the five lines beginning with "To all the Tathagatas," etc., all the Tathagatas of the directions and times have no meaning superior to this Essence of Secret Mind, therefore, what is expressed here is that, because it is profound, all the elaborations of extremes, such as imputing existence and denigrating non-existence, are the nature of near pacification. As it says in the Ornament of Clear Realization: Profound is indeed imputation, liberated from the extreme of denigration. Therefore, this very Essence of Secret, the verbal path condition letter tantra, called Suchness Certainty, is also free from all imputation and denigration. Thus, with the nature of the teacher, this tantra that has emerged from the order of the Essence of Suchness, the nature of reality, the nature of reality, entrust this to the collector, saying: Hold it. Second, there are two: entrusting it to a person with the eye of Dharma, and the appropriateness of entrusting it through definite prophecy. First, one verse beginning with "Of all the Tathagatas," etc., the great secret essence letter tantra, the speech seal of all the Tathagatas of the directions and times, which future yogi