English
Furthermore, Karma Heruka is bluish-black, including the body color and the root face. These also do not change caste, and because the basis and completion of the actions of the four activities are accomplished by fierce actions, all are referred to by the term "black." The right face is the blue of Ratna Heruka, and all others are white. The left face is the yellow of both Buddha and Padma, and the other three are red. All of these wrathful deities are large in body and coarse in limbs, and are extremely frightening and majestic to the wicked. Second, the three heads, etc. All have three heads as a symbol of possessing the three liberations, six hands as a symbol of possessing the six wisdoms, and four feet as a symbol of possessing the four miraculous powers, with the right leg extended and standing in a splayed posture. Moreover, it is majestic and radiant as if the rays of light from billions of suns and moons were shining at once. Third, the raw hide, etc., three legs. Those great blazing wrathful deity assemblies are also adorned with eight charnel ground ornaments and eight glorious adornments. First, the eight include three garments to wear, two ornaments to put on, and three substances to smear. First, the three garments to wear are: wearing various raw hide garments, symbolizing the destruction of ignorance with the ten powers, the all-pervading garment of compassion or the adornment of the power of taming, i.e., the raw hide of an elephant; symbolizing the destruction of attachment with bodhicitta, the garment of skillful means and activity or the adornment of the garment of discipline, i.e., the upper garment of animal skin; symbolizing the destruction of hatred with courageous and violent actions, the garment that gathers inner and outer secrets or the adornment of the courageous flesh-eater, i.e., the tiger skin loincloth is loosened. Second, the two ornaments to put on are: snakes and skull garlands. The Naga king caste's white headdress to the hair knot, the royal caste's yellow earrings, the Brahmin caste's red semoto and necklace, the commoner caste's green belt and garland, the outcaste's black bracelets and anklets. The adornment of the skull garland is: a headdress of five dry skulls, a necklace of fifty dripping wet heads, and charnel ground armlets. Third, the three substances to smear are: on the forehead is the adornment of the activity of taming, a heap of great ashes; between the eyebrows is the compassion arising
Chinese
血红色的明点。颈部是真实精要的装饰，是油漆的图案。像这样具有装饰的忿怒尊们的头发从发髻的缝隙中，向外放射出带有亿万光芒的太阳轮。另一种说法是，所谓的两种明亮的装饰，即从左右耳垂处放射出日月轮的光芒，是美丽而明亮的服饰。这些被称为胜利勇士的标志的装饰，是过去降伏鲁扎时，将鲁扎的装饰变成了大吉祥的装饰。例如，就像勇士杀死敌人后，自己穿上敌人的衣服和装饰一样。第二，八种吉祥的服饰是：头发向上竖起，是扭转轮回的服饰。金刚、鹏鸟的翅膀是方便和智慧的服饰。深蓝、红色的发冠是常断、压服的服饰。头顶的金刚橛是智慧的服饰。威力的盔甲是光芒闪耀、行走的服饰。无二的结合是智慧佛母的服饰。锋利、厚实的遮挡十字金刚杵是铁的服饰。焚烧烦恼的金刚火焰是火的服饰。这些本来就存在于大吉祥尊的身上，所以被称为心之觉性自显的装饰。他们的声音像龙一样威严，发出巨大而猛烈的声音，非常可怕。第四是：空性等等。三千世界及其周围环境，是由金刚黑鲁嘎的左手最末端拿着的。九股金刚杵是金刚黑鲁嘎的右手第一个手中的法器。五股金刚杵和盛满的大海螺是所有人的中间两个手中的法器。宝剑是羯磨黑鲁嘎的右手第一个手中的法器。或者，按照修法中所说的八部释续，说是十字金刚杵。敌人的短剑是宝生的左手最末端拿着的。犁头是羯磨的左手最末端拿着的。像这样，各自拿着各种各样的法器。右手第一个拿着佛陀的法轮，宝生的如意宝，莲花的莲茎。所有人的左手第一个拿着光芒闪耀的铃铛，右手最末端拿着田杖。佛陀的左手最末端拿着三叉戟，莲花的短柄鼓。这些是按照八部释续，与修法相一致而做的。像这样，这些法器与根本续、广释续、金刚镜以及上师们稍微有些不一致
English
A blood-red bindu. The neck is adorned with the essence of true meaning, patterns of lacquer. From the hair of the wrathful deities adorned in this way, the sun's mandala radiates with billions of rays of light. Another explanation is that the two bright ornaments, the sun and moon mandalas radiating light from the right and left earlobes, are beautiful and bright attire. These are called the ornaments of the victorious hero's emblem, which were made into the ornaments of great glory when Rudra was subdued in the past. For example, just as a hero kills an enemy and wears the enemy's clothes and ornaments himself. Secondly, the eight glorious attires are: Hair standing upright is the attire for reversing samsara. Vajra and Garuda wings are the attire of skillful means and wisdom. Dark blue and red crests are the attire of constancy and suppression. The vajra kila at the crown of the head is the attire of vidya. The armor of power is the attire of blazing splendor and movement. Non-dual union is the attire of the wisdom mother. Sharp and thick, the obstructing crossed vajra is the iron attire. The vajra fire that burns afflictions is the fire attire. Since these are inherently present on the body of the Great Glorious One, they are called the ornaments of self-arising awareness of the mind. Their voices are majestic like dragons, proclaiming great and fierce sounds, which are extremely terrifying. The fourth is: emptiness, etc. The three thousand worlds and their surroundings are held by the last left hand of Vajra Heruka. The nine-pronged vajra is the weapon in the first right hand of Vajra Heruka. The five-pronged vajra and the full great conch are in the middle two hands of all. The sword is in the first right hand of Karma Heruka. Or, according to the eight classes of explanatory tantras in the sadhana, it is said to be a crossed vajra. The enemy's dagger is held by the last left hand of Ratna. The plow is held by the last left hand of Karma. Like this, each holds various kinds of weapons. The first right hand holds the Dharma wheel of Buddha, the wish-fulfilling jewel of Ratna, and the lotus stalk of Padma. The first left hand of all holds the bell blazing with light, and the last right hand holds the field staff. The last left hand of Buddha holds the trident, and the small hand drum of Padma. These are made in accordance with the eight classes of explanatory tantras and the sadhana. Like this, these weapons are slightly inconsistent with this root tantra, the extensive explanatory tantra, the Vajra Mirror, and the previous lamas
Chinese
总的来说，应当了解，安乐逝者的身色、手印、装饰和服饰等并非只有一种。因为国王的慈悲和事业没有偏颇，并且被调伏者有不同的意乐。如果有人问，这样一来，因为不确定，个人就无法修持了吗？并非如此，因为经典中说，根据每个续部的不同，有其确定的内容。所以，个人也应根据自己的意乐来修持。第五是明妃等：各自种姓的明妃，五种怖畏之聚，身色与父尊相同，穿着豹皮裙。一面二臂，右手持铃拥抱父尊，左手将红海螺放在口中。这是空性和慈悲双运，或界和智慧无别的象征，与父尊无二无别地交抱。第二是眷属的陈设：处所等六句。也就是，八识是产生轮回的处所，其八境清净为处所，因此有嘎日玛等八处所母，以及色达玛等八境母，这是将因之名施于果，或将所调伏者的名称施于调伏者。如果将处所和境区分，有外、内、密三种。首先，八处所的外在是八部：寒林、身圆满、大嘿热迦蔓延、任运成就、大秘密嬉戏、莲花堆积、大胜因和世间堆积。内在的是：降伏天神导师玛 ട്രྃ་ རཱུ་ཏྲ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的四个分支，头和包括心脏的身体，内脏和八个方向的标志。秘密的是：众生的各自的八识聚。境的外在是八大尸林之境：玛嘎达、辛嘎拉、喀切、萨里、邬金、扎霍、尼泊尔和于阗。内在的与八大尸林相同。秘密的是：有为法和无为法等八种。它们的印是：嘎日班红色，手杖蓝色。等等。僧哈卡罗交叉黄色僧。等等。四种观想的印是：马面青色，持铁钩。
English
In general, it should be understood that the body color, hand symbols, ornaments, and attire of the Sugata are not limited to just one. This is because the compassion and activities of the King are impartial, and sentient beings have different inclinations. If someone asks, 'In that case, since it is not definite, can individuals not practice?' That is not the case, because the scriptures state that according to each tantra, there are definite aspects. Therefore, individuals should practice accordingly, based on their own inclinations. Fifth, the consorts, etc.: The consorts of their respective lineages, the five aggregates of fears, have body colors similar to the Father, wearing leopard skin skirts. With one face and two arms, the right hand holds a bell embracing the Father, and the left hand places a red conch shell to the mouth. This is a symbol of the union of emptiness and compassion, or the indivisibility of the realm and wisdom, embracing the Father without duality. Second, the arrangement of the retinue: six lines such as places, etc. That is, the eight consciousnesses are the places that generate samsara, and their eight objects are pure as places, so there are eight place mothers such as Garima, and eight object mothers such as Sedhama, which is either attributing the name of the cause to the result, or attributing the name of the object to be tamed to the tamer. If we divide places and objects, there are three: outer, inner, and secret. First, the outer of the eight places are the eight sections: Cool Grove, Body Completion, Great Heruka Expansion, Spontaneous Accomplishment, Great Secret Play, Lotus Stacking, Great Supreme Cause, and World Stacking. The inner ones are: the four branches of subduing the divine leader Mā ട്രྃ་ རཱུ་ཏྲ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, the head and the body including the heart, the inner parts, and the eight directions of the signs. The secret ones are: the eight aggregates of consciousness of each of the beings. The outer of the objects are the objects of the eight great charnel grounds: Magadha, Singala, Khache, Sali, Ogyen, Zahor, Nepal, and Li. The inner ones are the same as the eight great charnel grounds. The secret ones are: the eight such as conditioned and unconditioned dharmas. Their seals are: Gari Bhan red and the staff blue. And so on. Singha Khara crossed yellow Sing. And so on. The seals of the four meditations are: Horse-faced blue, holding an iron hook.
Chinese
宣说功德，如是说等。如是宣说正文的意义，于六道世界十方无边的一切，以二谛所摄的一切法，在忿怒饮血炽燃的坛城中，对于所化之机，皆能明了显现。三者名称：秘密等。此续有二十二品，其中此品为开示忿怒尊殊胜三摩地业与意坛城的第十七品。现在要宣说第十八品。就法蕴而言，对于上等根器的法，从基、道、果三者来说，略示基和果，主要显示道，从方便和解脱二者来说，二者都显示，从三种特征来说，三种都显示，从次第和顿悟二者来说，显示次第，从四种显现来说，四种都显示，从中等根器的五法来说，显示续的意义，其中从十个方面来说，显示供养，顺便显示见、行、三摩地，略示事业，从下等根器的十法来说，自性见，隐义口诀。此外，以三种共同行持来显示。如是宣说的这一品有三：历史、正文和名称。第一，从那时等。上面开示殊胜三摩地身语意的坛城之后，从那时起，世尊大喜乐的诸天众，为了使之欢喜或安住于处所，并非外续以下的对境，而是为了眷属们宣说这些奇妙的大义。第二，正文有三：真实的供养、供养的果报、以及宣说此的功德。第一有四：解脱嗔恨，结合贪欲，愚痴誓言物，欲妙庄严的供养。第一，从那里等五句。也就是依靠殊胜三摩地的坛城，积累福德资粮，以此来供养善逝们，以及布施空行母们，这二者之中，最为殊胜的胜妙者就是这个，首先以证悟来解脱自我是瑜伽士自己通达因的特征的见解，以及以串习缘起进入的特征的三摩地之方便。
English
The merit of proclaiming, such as saying and so on. Thus, by proclaiming the meaning of the text, in all the boundless ten directions of the six realms, all the dharmas encompassed by the two truths, in the mandala of the wrathful, blood-drinking, and blazing one, all can be clearly manifested to the faces of those to be tamed. The third is the name: Secret, and so on. This tantra has twenty-two chapters, of which this chapter is the seventeenth, which explains the karma and mind mandala of the supreme samadhi of the wrathful one. Now, the eighteenth chapter is to be explained. In terms of the collection of dharmas, for the dharma of the superior intellect, from the three of base, path, and fruit, the base and fruit are shown only slightly. The path is mainly shown. From the two of means and liberation, both are shown. From the three characteristics, all three are shown. From the two of gradual and sudden, the gradual is shown. From the four appearances, all four are shown. From the five dharmas of the intermediate, the meaning of the tantra is shown. Among them, from the ten aspects, offering is shown. Incidentally, view, conduct, and samadhi are shown. Activities are shown only slightly. From the ten dharmas of the inferior, the view of self-nature, implicit meaning, and oral instructions. Furthermore, it is shown by the three common practices. Thus, this chapter of teaching has three parts: history, text, and name. First, from then on, and so on. After explaining the mandala of the supreme samadhi body, speech, and mind above, from then on, the hosts of deities of the Bhagavan Great Joy, in order to please them or to establish them in their place, are not the objects of the outer tantras and below, but for the sake of the retinue, these wonderful great meanings are proclaimed. Second, the text has three parts: the actual offering, the result of the offering, and the merit of proclaiming it. The first has four parts: liberating hatred, uniting desire, the samaya substance of ignorance, and the offering of desirable qualities as ornaments. The first is: From there, and so on, five lines. That is, relying on the mandala of the supreme samadhi, accumulating the accumulation of merit, offering to the Sugatas, and giving to the dakinis, among these two, the most excellent and supreme is this, first liberating oneself through realization is the yogi himself realizing the view that is the characteristic of knowing the cause, and the means of familiarizing oneself with the samadhi that is the characteristic of entering the condition.