English
When subduing the gods, it is the great wrathful one, the greatest; when taming Rudra, it is the wrathful one who performs activities, the fierce one; when displaying manifestations, it is the wrathful one whose manifestations are tumultuous, the numerous one. Those are like the sound of a hundred thousand mountains collapsing at once, a terrifying laugh at the wicked, "Ah La!" A wrathful laugh, "Ha La!" A joyful laugh, "Ha Ha!" Thus, with a great vajra laugh, it roars, shaking the three realms. From the force of breath, there is a gentle whistling sound that gathers the retinue; there is a fierce whistling sound that subdues the wicked; there is a bright and prolonged whistling sound that bestows blessings. Those whistling sounds, through their power, generate a great scattering wind, causing all three realms to tremble, making it unmatched in greatness. Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) is as before. The third is praise of the mind, such as the wrathful one, wisdom, etc. The wrathful one who, with great wisdom, is naturally or forcefully wrathful towards the assembly of ignorance, is also the wrathful one of great wisdom, the wrathful one of great awareness, and the wrathful one of the great seal, these three. Here, the wrathful one himself has become the nature of wisdom, that is, the wrathful one of great wisdom, and therefore he destroys all wrong views without exception. Because it is clear and unobscured, it is called Great Light. The knowing mind, with the mandala of the five wisdoms, knows all knowable mandalas in one place and time, unobstructed, self-illuminating, and unceasing. All the appearances of wisdom blazing in vajra-like samadhi are united without being different from oneself, therefore, it completely destroys. Moreover, the five wisdoms, the wisdom of knowing as it is and as far as it extends, and the eighteen great wisdoms, etc., are beyond calculation, therefore, all the various distinct aspects that appear are of one taste and inseparable in essence in the non-abiding great wisdom, so it is called Great Bindu. Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) is as before. Among them, the eighteen wisdoms are: From the first chapter of the Compendium: The wisdom of emptiness, the wisdom of cause, the wisdom of all arising, the wisdom of the mudra, the wisdom of letters, the wisdom of manifestation, the wisdom of doing anything, the wisdom like a mirror, the wisdom like the sky, the wisdom like illusion, the wisdom like a jewel, the wisdom like the sun, the wisdom of clear appearance and emptiness, the wisdom of equality, tha
Chinese
那田的智慧。法界之智慧。个别观察之智慧。无分别之智慧。如是说。或者，内密之五种智慧。自生之五种智慧。如是性之智慧。不住之智慧。一切遍知之智慧。克里瑜伽之五种智慧。理智乘之四种智慧，共十八种耶？或者，是知晓十八空性之十八种智慧，如是说。第四，赞叹功德：忿怒尊之王等。调伏恶劣者，以忿怒尊之事业，成为调伏对象之君王。从功德生起之大云中，所散发之调伏者，各个忿怒尊坛城之化身及再化身，如大雨般降临于无数不同之调伏对象并使其显现。那些忿怒尊坛城之神祇，亦如意宝摩尼宝般，成为满足各自调伏对象愿望之取之不尽用之不竭之宝藏。如是，具备各种功德，示现忿怒之相之所有忿怒尊坛城，皆与大智慧之忿怒尊同一味道，故称大明点。吽：如前。第五，赞叹事业：众魔等。降伏所有烦恼等四魔，而不舍弃其自性者，乃大自在金刚饮血尊。其诛杀以鲁扎为首之男性之蕴，转移其识，与女性结合并加持之，故以鲁扎为首之众魔亦显现如魔，因于外境他显中击败之，故称降伏众魔。因此，所有恐怖之众，以魔眷属为首者，亦威胁恐吓之，大威德饮血嬉戏之诸神众，未曾偏离智慧之事业，故为自显现之缘故，称大明点。吽：如前。第二，总赞所依与能依：金刚大岩等。饮血炽燃大尊之身，如金刚大岩般，无有变动等，故为坚固者，乃所有大功德之所依
English
The wisdom of Natana. The wisdom of Dharmadhatu. The wisdom of individual discernment. The wisdom of non-discrimination. Thus it is said. Or, the five wisdoms of inner mantra. The five self-born wisdoms. The wisdom of suchness. The non-abiding wisdom. The all-knowing wisdom. The five wisdoms of Kriya Yoga. The four wisdoms of the intellectual vehicle, totaling eighteen? Or, it is said to be the eighteen wisdoms that know the eighteen emptinesses of objects. Fourth, praising the qualities: King of Wrathful Deities, etc. Subduing the wicked, through the actions of the Wrathful Deity, becoming the king who controls the beings to be subdued. Emanations and further emanations from the great cloud that arises from qualities, the subduers of each Wrathful Deity mandala, like a great rain, descend upon countless different beings to be subdued and make them appear. Those deities of the Wrathful Deity mandala are also like wish-fulfilling jewels, becoming inexhaustible treasures that fulfill the wishes of each being to be subdued. Thus, possessing various qualities, all the Wrathful Deity mandalas that show the wrathful aspect are of one taste with the Wrathful Deity of great wisdom, hence called Great Bindu. Hūṃ: as before. Fifth, praising the activities: All demons, etc. Subduing all four demons, such as afflictions, without abandoning their nature, is the great lord Vajra Heruka. He slays the aggregates of the males, headed by Rudra, and transfers their consciousness, unites with the females and blesses them, so the demons headed by Rudra also appear as demons, because they are defeated in the external other-appearance, hence called Subduing the Demons. Therefore, all the terrifying hosts, headed by the demonic retinue, are also threatened and frightened, the entire assembly of deities who revel in the great terrifying Heruka, without deviating from the activities of wisdom, hence called Great Bindu because of self-appearance. Hūṃ: as before. Second, general praise of the support and the supported: Great Vajra Rock, etc. The body of the great blazing Heruka is like a great vajra rock, without change, etc., therefore it is firm, the basis of all great qualities.
Chinese
宣讲。从三种特征中，宣讲了知因的特征的见解，以及果究竟的特征。从中等的五种法中，宣讲了咐嘱。从下等的十种法中，宣讲了自性见、交界收放、量 canonical texts。此外，还通过三种共同行持来宣讲。第四个共同要义，即对续部的意旨的解释，也应知晓是从上述那些的遍及之处而产生的。此外，续部的首尾所诠释的是四种显现，而在此以两个偈颂来表达。此外，由于自性显现与心的真如一体宣讲，因此续部的最后一品被称为像利剑一样从根本上开始讲述。因此，宣讲的这一品有三部分：历史、正文和名称。第一部分是：此后，世尊等。这样，从第三品的下半部分到第二十一品之间的十九品半，圆满宣讲了续部的意义，此后宣讲了续部的咐嘱和交付。那么，由谁来咐嘱和交付呢？由世尊不可思议的大喜悦普贤来咐嘱和交付。向谁咐嘱和交付呢？向所有与导师的自性无二的眷属。也就是，对那些同时获得圆满灌顶的眷属，他们已经变成了如来，以及对那些有理解力的、具有法眼的眷属，考虑到他们未来也会变成如来。咐嘱和交付什么呢？名为密咒所象征的自性续部《秘密藏》，它超越了共同所知的乘。作为其象征，道路因缘的续部被写成文字，它超越了所有其他的见解和行为的续部之王。为了什么目的而咐嘱和交付呢？为了使自性续部不改变，以及为了使道路续部保持稳固而不衰败，因此咐嘱和交付的意义，以下将要出现的这些为了眷属的缘故而像用语言表达一样清晰的内容，由导师宣说。第二部分正文有三部分：咐嘱、交付，以及续部圆满后，事业安住于法性的方式。第一部分有四
English
Explains. From the three characteristics, it explains the view of the characteristic of knowing the cause, and the characteristic of the ultimate result. From the middle five dharmas, it explains the entrustment. From the last ten dharmas, it explains the view of self-nature, the collection and release of intersections, and the canonical texts of valid knowledge. Furthermore, it is explained by the three common practices. The fourth common meaning, the explanation of the intention of the tantra, should also be understood as arising from the pervasiveness of the above. Moreover, the subject matter of the beginning and end of the tantra is the four appearances, which are expressed here in two shlokas. Furthermore, since the appearance of self-nature and the suchness of mind are taught as one, this last chapter of the tantra is called being taught from the root like a sword. Thus, this chapter of explanation has three parts: history, text, and name. The first part is: Then, the Bhagavan, etc. Thus, from the latter half of the third chapter to the twenty-first chapter, the nineteen and a half chapters fully explain the meaning of the tantra, and then it explains the entrustment and delivery of the tantra. So, by whom is it entrusted and delivered? By the Bhagavan, the inconceivable great joy, Samantabhadra. To whom is it entrusted and delivered? To all the retinue who are non-different from the self-nature of the teacher. That is, to those of the simultaneous retinue who have obtained complete empowerment, who have become Thus-gone Ones, and also to those of the discerning retinue, those with the eye of Dharma, considering that they will also become Thus-gone Ones in the future. What is entrusted and delivered? The secret essence of the self-nature tantra, symbolized by the mantra, called the Secret Essence, which is superior to the commonly known vehicles. As its symbol, the tantra of the path and circumstances is written down, it is superior to all other views and behaviors, this great king of tantras. For what purpose is it entrusted and delivered? In order to keep the self-nature tantra from changing, and in order to keep the path tantra stable and not decaying, therefore the meaning of the entrustment and delivery, these contents that will appear below, which are as clear as being expressed in words for the sake of the retinue, are spoken by the teacher. The second part, the text, has three parts: entrustment, delivery, and how the activities abide in the nature of reality after the tantra is completed. The first part has four
Chinese
因此，教导将基础自性之显现认知为可证悟之物，教导将错觉迷乱之显现净化为可清净之物，教导将所化众生道之显现修习为可行之道，教导将果位善逝之显现获得为可得之物。第一，是“嗟！嗟！十方”等两句。其中，第一个“嗟！嗟！”是呼唤共同的眷属，第二个是呼唤能辨别事理的眷属，或者是因为要教导自性之传承和交付表诠之传承这二者而呼唤。而且，实际上存在于迷乱中的东方等十方，以及过去未来等四时所包含的轮回自性，这些法，从其存在方式而言，本来就是如来藏的自性。依赖于自性而显现和执着为轮回之法时，它一刹那也未曾离开如来藏的自性。当确信这一点时，轮回之法就不会成为其他实物，例如将海螺执着为黄色一样。如果它不是实物，那么两个事物，作为法，就会成为实体不同，因为自性未被确立为无差别，因为是彼此相异的。例如马和牛一样。如果不是无差别，那么就会被实体不同所遍及。如果承认，即使断除了轮回，涅槃也不会成立，就像断除了马，牛也不会成立一样。此外，道路和乘等，作为法，将会变得毫无意义，因为两个事物自性各异。例如海螺和煤炭，因为二者相异，即使清洗煤炭，海螺的白色也不会显现。正如《广大经》中所说：“各自之自性，若已得定解，则无法以正道，进行改造。”因此，两个事物是要被确立为一个对立面的。因此，以能立自性的理由来确立所立的两个事物自性无差别，这才是法性的理智。如果以这种智慧进行观察，就能容易证悟，并且可以通过学习来成就。因此，教导任何人都要如此证悟、修习、呼唤。第二，是“能取所取”等两句。也就是，从二元对立中颠倒过来，因为执着于二元，所以是错觉。因为将非彼执着为彼，所以是从迷乱和错觉的念头中显现出来的。那么，一切法在自性上都是真实的，无差别的