Chinese
以及，一棵树是关于力量的，被火烧毁的森林之地是猛烈行为的吉祥之地。各种行为的明咒也与树木和法相同地结合。与树木的茂盛无阻碍以及与法相符，寂静的明咒是指身体非常美丽且令瑜伽士愉悦的女子。金刚经中说：白色矮小声音大，面容身体发髻向右旋，肢体纤细柔滑声音清晰，歌舞庄重是寂静之相。像小树丛一样有许多树枝，并且与法相符的明咒，是指有许多兄弟姐妹和子女。其中说：月亮和树枝众多，纤细且切割精细而长，面容身体黄色且呈方形，耳垂丰满且乳房发达，在增长之时掌握这些。一棵树是指单独生长，并且与法相符，力量的明咒是指没有兄弟姐妹和子女而单独生长。其中说：面容如莲花，牙齿稀疏，眉毛细长且上下对称，身体有河流的香味，充满快乐且没有树枝，这是聚集的至高者。被火烧毁的树，即被贬低，并且与法相符，猛烈的明咒是指寡妇等被贬低，被痛苦所困扰。其中说：黑色三角形头发蓬乱，愤怒皱纹具有孩童的身体，凶猛粗鲁言语无所顾忌，清净无垢无分别杀戮。如是说。第五，展示空性的心，清净等是两个部分。其中，意义的心是从如实证悟法性的状态中行动，这对于所有四种事业都是普遍需要的。正如在火供根本中说：自知是诸佛的真实，为了使一切自在转变，这是修持的主要内容。空性的心是做和谐的朋友，因此被称为缘起的心，是全面发起各种行为的想法。其中，以“清净”开头是指在寂静之时不被恶念所染污。以“喜悦”开头是指在增长之时希望证悟和智慧、寿命和福德等增长。以“贪执”开头是指在力量之时希望一切都聚集在自己的力量之下。
English
And, one tree is about power, and the place where the forest is burned by fire is an auspicious place for fierce actions. The mantras for various actions are also combined with trees and Dharma in the same way. In accordance with the lushness of trees without hindrance and in accordance with the Dharma, the mantra of pacification refers to a woman whose body is very beautiful and pleasing to yogis. It is said in the Vajra Sutra: White, small, with a loud voice, face and body with a topknot spiraling to the right, limbs slender and smooth, voice clear, song and dance dignified is the aspect of pacification. A mantra that is like a small grove with many branches and is in accordance with the Dharma refers to having many siblings and children. It says: The moon and branches are numerous, slender and finely cut and long, face and body yellow and square, earlobes full and breasts developed, hold these at the time of growth. A single tree refers to growing alone, and in accordance with the Dharma, the mantra of power refers to growing alone without siblings and children. It says: Face like a lotus, teeth sparse, eyebrows slender and symmetrical top and bottom, body with the fragrance of a river, full of joy and without branches, this is the supreme gatherer. A tree burned by fire, that is, degraded, and in accordance with the Dharma, the fierce mantra refers to widows and others who are degraded and afflicted by suffering. It says: Black, triangular, hair disheveled, angry wrinkles with the body of a child, fierce and rude, words without restraint, pure and immaculate, without discrimination, killing. Thus it is said. Fifth, showing the mind of emptiness, purity and so on are two parts. Among them, the mind of meaning is acting from the state of realizing the nature of Dharma as it is, which is universally needed for all four activities. As it is said in the root of the fire offering: Self-awareness is the reality of all Buddhas, in order to freely transform everything, this is said to be the main practice. The mind of emptiness is doing harmonious friendship, therefore it is called the mind of condition, it is the thought of comprehensively initiating various actions. Among them, starting with "purity" means not being defiled by evil thoughts at the time of pacification. Starting with "joy" means wanting to increase realization and wisdom, life and merit, etc., at the time of growth. Starting with "attachment" means wanting everything to be gathered under one's own power at the time of power.
Chinese
这是因为调伏对象有贪恋。愤怒是指在猛烈的时候，想要摧毁恶毒者的心。因为具有这些心，所以卡利是方法，即为了极好地成办四种事业的善巧方便。第二是功德，如是说等。如是说，是指对未来和不确定，即后二时的如来本身。对于众生来说，过去和现在，即前二时的如来，证悟显现的佛陀本身，以慈爱的悲心所作的四种事业之门来清净相续。或者说，导师如来本身也以四种事业之门来清净相续，眷属的如来本身也以四种事业之门来清净相续。因此，何须说其他调伏对象需要以事业来清净相续呢？这是总结语。第三是名称，秘密等。这部续有二十二品，其中，此品能显现本来任运成就的事业，所以是名为加持品，即第二十品。现在要讲解第二十一品。从法蕴的角度来说，对于上等智慧的法蕴，从基、道、果三者来说，是宣说道和果。从道来说，从方便解脱二者来说，是宣说解脱道。从次第和顿悟二者来说，是宣说次第。从四种显现来说，是宣说道和果的显现。从三种体性来说，是宣说果究竟的体性。从中等的五法来说，是宣说续义。其中，从十者来说，是宣说赞叹的供养。顺便稍微宣说坛城和事业。从下等的十法来说，是用象征、比喻和三种共同方式来宣说。如是宣说的此品有三：历史、正文和名称。第一是，从那以后等，在圆满宣说了愤怒尊的坛城之后，为了赞叹明觉自显的坛城，世尊大乐饮血五十八众聚集的坛城的面容，以极其威严的光彩，对自显的轮涅感到欢喜的六赞歌，从下面开始，为了调伏对象的缘故
English
This is because the objects to be tamed have attachment. Wrath refers to the mind that wants to destroy the malicious when it is fierce. Because of having these minds, Kali is the method, that is, to accomplish the skillful means of the four activities extremely well. The second is merit, such as saying and so on. Saying thus refers to the future and uncertain, that is, the Tathagata himself of the latter two times. For sentient beings, the past and present, that is, the Tathagata of the former two times, the Buddha himself who realizes manifestation, purifies the continuum through the door of the four activities done with loving compassion. Or, the teacher, the Tathagata himself, also purifies the continuum through the door of the four activities, and the Tathagata himself of the retinue also purifies the continuum through the door of the four activities. Therefore, what need is there to say that other objects to be tamed need to purify the continuum with activities? This is the concluding remark. The third is the name, secret, etc. This tantra has twenty-two chapters, among which, this chapter can manifest the spontaneously accomplished activities from the beginning, so it is called the Blessing Chapter, that is, the twentieth chapter. Now, to explain the twenty-first chapter. From the perspective of the Dharma collection, for the Dharma collection of superior wisdom, from the three of base, path, and fruit, it is to explain the path and the fruit. From the path, from the two of means and liberation, it is to explain the path of liberation. From the two of gradual and sudden, it is to explain the gradual. From the four appearances, it is to explain the appearance of the path and the fruit. From the three characteristics, it is to explain the characteristic of the ultimate fruit. From the middle five dharmas, it is to explain the meaning of the tantra. Among them, from the ten, it is to explain the offering of praise. Incidentally, slightly explain the mandala and activities. From the lower ten dharmas, it is to explain with symbols, metaphors, and three common ways. Thus, this chapter that explains has three: history, text, and name. The first is, from then on, etc., after completely explaining the mandala of the wrathful deity, in order to praise the mandala of self-manifesting awareness, the face of the mandala of the assembly of the Bhagavan Great Bliss Blood Drinker fifty-eight gatherings, with extremely majestic radiance, the six songs of praise that rejoice in the self-manifesting wheel, from below, for the sake of the objects to be tamed.
Chinese
完毕。第二，正文分三部分：分别赞颂五种果法，总赞本尊与眷属，以及讲述正文的讲述方式。第一部分分五点，首先是赞颂身： 吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。如暴怒尊等。开头的吽是忿怒尊的显现之歌，为了智慧庄严而引导歌的开端。自性、果、究竟的忿怒尊坛城，都具有三种暴怒： 威严的暴怒牙齿，咬紧獠牙； 炽燃的暴怒身躯，具有怖畏的相貌； 行事业的暴怒之手，持有各种怖畏的兵器。 胜过魔和夜叉等，所以是伟大的。 如此忿怒尊的身躯，难以忍受的火焰，如同末劫时毁灭世界的熊熊大火，火焰山和火焰猛烈燃烧并翻滚。 并且，具有遣除黑暗的明亮光芒，具有善巧方便的众多光芒，以及以大悲周遍一切的光芒。 它们的光辉，如同百万个太阳同时升起，以光辉压倒一切。 摄受的忿怒皱纹聚集在额头上，压服的忿怒皱纹，三尖的眉毛向上竖立，以及善巧方便的忿怒皱纹在身体各处摇动。 它们如同千道闪电同时划过一般闪耀。 降伏恶毒者的獠牙，是发出“底叉”声音的铜色獠牙，即斩断生死根源的白色长獠牙；吞噬恶毒者的獠牙根部是红色的；威严的獠牙极其锋利。 如此的铜色獠牙闪耀锋利，咬紧一切不祥之物，发出吓人的巨响。 吼 (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼) 是赞颂的意思，表示欢喜的笑声。第二是赞颂语： 威严的等。 大空的威严面容，炽燃的威严巨舌，救度的威严牙齿，发出威严之语的吼声，猛烈的音声吼声，以及怖畏的阿阿和啪啪等声音，如同千龙同时轰鸣般的猛烈音声，发出怖畏之声。 迎请。
English
Finished. Secondly, the main text has three parts: praising the five result-dharmas individually, praising the deity and retinue in general, and explaining the manner in which the text is spoken. The first part has five points, the first of which is praising the body: Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: 吽). Such as the Great Wrathful One, etc. The initial Hūṃs are the manifestation songs of the wrathful deities, leading the beginning of the song for the sake of wisdom's adornment. The mandala of the wrathful deities, which are of the nature, result, and ultimate completion, all possess three wrathful aspects: The terrifying wrathful teeth, biting down on fangs; the blazing wrathful body, possessing a fearsome appearance; the hands that perform fierce actions, holding various fearsome weapons. They are great because they are superior to demons and yakshas, etc. Such a wrathful deity's body has unbearable flames, like the great fire that destroys the world at the end of time, with mountains of fire and flames blazing and churning intensely. Moreover, it has clear rays of light that dispel darkness, abundant rays of light that are skillful in means, and rays of great compassion that pervade everything. Their splendor is like a million suns rising simultaneously, overwhelming everything with their brilliance. The wrathful frown that subdues gathers on the forehead, the wrathful frown that overwhelms has three-pointed eyebrows standing upright, and the wrathful frown that is skillful in means moves in various ways throughout the body. They flash like a thousand lightning bolts striking at once. The fangs that subdue the wicked are copper-colored fangs that emit the sound "Tīkṣa," which are white, long fangs that sever the root of birth and death; the roots of the fangs that devour the wicked are red; the terrifying fangs are extremely sharp. Such copper-colored fangs shine brightly and sharply, biting down on all inauspicious things, making a terrifying roar. Hoḥ (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanized: hoḥ, Chinese literal meaning: 吼) means praise and expresses a joyful laugh. The second is praising speech: Terrifying, etc. The terrifying face of the great emptiness, the terrifying tongue of the great blazing one, the terrifying teeth of the great liberator, the roaring voice that proclaims terrifying speech, the roaring voice of fierce sound, and the terrifying sounds of A A and Phaṭ Phaṭ, etc., are like the fierce sound of a thousand dragons roaring simultaneously, uttering a terrifying sound. Inviting.
Chinese
当降伏诸神之时，是伟大的忿怒尊之大者；当调伏鲁扎时，是行事业的忿怒尊之勇猛者；当显现化身时，是化身纷乱的忿怒尊之众多者。那些也譬如像同时摧毁百万座山的巨响一般，对于恶毒者发出威吓的笑声“阿啦”，忿怒的笑声“哈啦”，喜悦的笑声“哈哈”，即以金刚大笑声咆哮震动三界。从气息的力量中，有召集眷属的柔和之嘘气声，有调伏恶毒的强烈之嘘气声，有降临加持的光亮且悠长之嘘气声。那些嘘气之声，因力量而产生巨大的散乱之风，使得三界一切皆动摇，是无与伦比的伟大。吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如前。第三是赞叹心，即忿怒尊智慧等。以大智慧对无明之众生自然而然或强力地忿怒的忿怒尊，也是大智慧的忿怒尊，大觉悟的忿怒尊，大印的忿怒尊这三种。此处忿怒尊本身转变为智慧的体性，即大智慧的忿怒尊，因此能毫不留情地摧毁一切邪见。它毫不遮蔽地显现，所以称为大光明。能知的心，以五种智慧的坛城，在同一时间、同一地点，无碍地、自然显现地了知所知的一切坛城。所有在金刚般的禅定中燃烧的智慧之显现，都与自身无异地结合，因此能完全摧毁。而且，五种智慧和如所有尽所有智，以及十八种大智慧等等，超越了计数，因此，所有显现的各种不同相貌，都融入于不住的大智慧中，成为一体，本质无别，所以称为大明点。吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如前。其中十八种智慧是：从《总集篇》第一品中说：空性的智慧，因的智慧，一切生起的智慧，手印的智慧，文字的智慧，化身的智慧，无所不作的智慧，如镜般的智慧，如虚空般的智慧，如幻化般的智慧，如珍宝般的智慧，如太阳般的智慧，显空明亮的智慧，平等的智慧，那