Chinese
身，语，意，功德五者全部圆满，意义五智，不从因缘求得，而是果从一开始，五身等二十五自显现之故。从一开始自然圆满，普贤。如是说。总集的圆满大点。如是说。因此，意义五智和果三身，意功德事业五者，从因心性无有差别之故。只是以意义和征相的阶段显现为身和智慧。嗡，不可思议幻化平等的法界。如是说等，是赞叹五种功德，究竟上不可思议的觉性，世俗上是幻化，显现为各种坛城，因此意义上显现空性无二，平等性的法界，外内和广大，微小，不可衡量，从外广大中，离能取所取的自明觉性，如来的一切处所。如是说，是功德具备的宫殿。无边周遍，如是说，是第六金刚持的报身刹土无边，无尽的周遍显现之故，是刹土。从每个毛孔发出各种颜色的光芒，如是说是光芒功德具备。无边一切自然融入。如是说，是无数的五种欲望的功德，一切功德全部自然成就，体验没有自性地体验融入，只是享受者。即是装饰品功德各种身语意大，如是说，是对导师各种功德的赞叹，十力和四无畏等神变四足，十自在，四事业自然成就，那些征相大象狮子等的有情宝座等，殊胜孔雀，妙音鸟的坐垫全部是自显现之故。那些坐垫不是从诸佛的身语意大中产生的，因此是坐垫宝座功德具备。嗡，十方世界微尘数，诸佛之事如微尘数。化身微尘数不可思议。如是说，是赞叹事业，十方世界的尘土微尘数调伏的刹土。
English
Body, speech, mind, qualities, the five are all complete. The five meanings of wisdom are not sought through causes and conditions, but the fruit is from the beginning, the five bodies and so on, twenty-five self-arising. From the beginning, naturally perfect, Samantabhadra. Thus it is said. The great thigle of the gathering's perfection. Thus it is said. Therefore, the five meanings of wisdom and the fruit of the three bodies, the mind, qualities, and the five activities, are inseparable from the cause of mind itself. It is only in the state of meaning and signs that they appear as body and wisdom. Om, the inconceivable, magical, equal realm of reality. Thus it is said, and so on, is praise of the five qualities, the wisdom that is inconceivable in the ultimate sense, and in the conventional sense, it is magical, appearing as various mandalas of deities, so in meaning, appearance and emptiness are non-dual, the realm of equality, outer and inner, and vast, small, immeasurable, from the outer vastness, the self-awareness free from grasping and being grasped, the place of all the Tathagatas. Thus it is said, it is a palace endowed with qualities. Limitless, all-pervading, thus it is said, is the Sambhogakaya field of the sixth Victor, limitless, and the endless all-pervading appearance, therefore, it is a field. From each pore of the hair, rays of various colors radiate, thus it is said, it is a ray of qualities. Limitless, all naturally dissolves. Thus it is said, it is the qualities of the countless five desires, all the qualities are completely naturally accomplished, experiencing the dissolution without self-nature, only the enjoyer. That is, ornaments, qualities, various great body, speech, and mind, thus it is said, is praise of the various qualities of the teacher, the ten powers and four fearlessnesses, etc., the four miraculous legs, the ten powers, the four activities are naturally accomplished, those signs, elephants, lions, etc., the thrones of sentient beings, etc., the supreme peacock, the seats of the melodious bird are all self-arising. Those seats are not produced from the great body, speech, and mind of the Buddhas, therefore, they are seats, thrones endowed with qualities. Om, in the dust-mote-like worlds of the ten directions, the deeds of the Victors are like dust motes. Emanations are countless as dust motes. Thus it is said, is praise of activity, the realms of taming as many dust motes as there are dust motes in the worlds of the ten directions.
Chinese
此续有自性坛城、形象、殊胜形象、三摩地、殊胜三摩地、菩提心，以及荟供坛城。在七种坛城中，此处有殊胜三摩地和形象的两种坛城，以及荟供坛城和自性任运成就的坛城这四种，显现为寂静和忿怒二者。在此之前，有寂静的四种坛城。第十一是忿怒尊和忿怒母，即忿怒尊众的坛城。第九是忿怒尊坛城，如是殊胜形象仅略微展示了坛城的一角。从这里开始向下展示忿怒尊坛城。第十五品展示了忿怒尊自性任运成就的坛城。“所有天众的坛城之主”的意思是，所有天众总摄为五部。五部佛的尊主是第六金刚持。“普贤佛母是所有佛的自性”的意思是，第六金刚持本身显现为寂静和忿怒佛的八种坛城为一体，并且不离第六金刚持，以不离多体的形式，其意为任运成就，因此第六金刚持是所有佛的自性。伟大之处在于被视为名称，即被称为所有佛的共同形象。因此，因为在忿怒尊中显现身相，所以在忿怒尊坛城中显现并示现聚集。如是说。忿怒尊有三种。其中，自性智慧，法性离戏大忿怒尊，如《幻化金刚》所说：“真实法性，无颠倒，大智慧是证悟见，为了摧毁对所取能取的实物之执着，故为忿怒尊之最胜。”能证悟此的觉性大智慧忿怒尊，如《广大续》所说：“任何瑜伽士的自明觉性智慧，是自在掌控一切法的国王。如果摄集，则将十方世界的所有界域摄集于心中自在，一切法也不执着于境与有境，是法性平等性之
English
This tantra has the mandala of self-nature, the image, the superior image, the samadhi, the superior samadhi, the bodhicitta, and the assembly mandala. Among the seven types of mandalas, here are the two types of mandalas of superior samadhi and image, as well as the assembly mandala and the four mandalas of self-nature spontaneously accomplished, which are shown as both peaceful and wrathful. Before this, there are the four peaceful mandalas. The eleventh is the wrathful deity and wrathful mother, which is the mandala of the wrathful deity assembly. The ninth is the wrathful deity mandala, and the superior image only slightly shows a corner of the mandala. From here onwards, the wrathful deity mandala is shown. The fifteenth chapter shows the wrathful deity's self-nature spontaneously accomplished mandala. The meaning of "the lord of the mandala of all the deities" is that all the deities are summarized into five families. The lord of the five families of Buddhas is the sixth Vajradhara. The meaning of "Samantabhadri is the essence of all Buddhas" is that the sixth Vajradhara himself appears as the eight mandalas of peaceful and wrathful Buddhas as one, and does not deviate from the sixth Vajradhara. In the form of non-separation from multiplicity, its meaning is spontaneous accomplishment, therefore the sixth Vajradhara is the essence of all Buddhas. The greatness lies in being regarded as a name, that is, it is called the common image of all Buddhas. Therefore, because the body appears in the wrathful deity, it appears in the wrathful deity mandala and manifests the gathering. Thus it is said. There are three types of wrathful deities. Among them, the wrathful deity of self-nature wisdom, the great wrathful deity of dharmata free from elaboration, as the "Illusory Vajra" says: "The true dharmata, without inversion, great wisdom is the realization of the view, in order to destroy the attachment to the reality of the apprehended and the apprehender, therefore it is the most excellent of the wrathful deities." The great wisdom wrathful deity of awareness that can realize this, as the "Extensive Tantra" says: "The self-aware wisdom of any yogi is the king who freely controls all dharmas. If gathered, then all the realms of the ten directions are gathered freely into the mind, and all dharmas are not fixated on the object and the object-possessor, it is the equality of dharmata.
Chinese
融入法界。当此转变之时，一切皆于其自性力中显现为忿怒尊之众。罗！如是，地虎年之大勇猛威严大印忿怒尊之眷属，乃意义界与智慧无二之表征，身语意显现为面容与手印，将于下文阐述。此等具足九种姿态之忿怒尊，虽于所化之鲁扎本体显现，然于佛陀而言，并无任运成就之功劳。何以故？如是云云。以“显现为忿怒尊，其理为何”之问，寻求显现为忿怒尊之必要，乃为调伏鲁扎之故。若问其为何，则曰：于我愚昧之分别。如是等语已宣说。由执著于我之因，于业果愚昧之遍计所生之无明，唯有显现为种种分别。执著于分别，如是云云。乃执著于遍计所生之能取所取二者。于共同之体性空性与无我之上妄加虚构，于错乱之自性事物各异或真实中，视之为真实。远离真实之道，如是云云。乃胜者之教言中，以上师口诀所摄持之真实义生起次第与圆满次第二者。鲁扎于何者，远离彼等道者，故无有。清净，如是云云。乃示现魔自身之面目。于往昔劫之庄严劫之时，不动佛或显现胜王之教法之前，所出之比丘解脱黑。彼之因何，如是思忖。未证悟隐蔽之秘密，如是云云。乃基位住法自性秘密之精要。于隐藏之秘密上显现执著，如是云云。乃道缘之文字，于续部中所出之隐藏之秘密，达那度母，嘎那瑜伽等，未舍弃五毒，受持五甘露。于所说之五欲受用等，显现执著，如字面意义般受持，未证悟其意义，而随意恒常受用。于因与果愚昧，如是云云。乃因不善之行为，果报成熟时，生起痛苦。不知晓即是愚昧。以有生之种子润湿，如是云云。乃有生恶趣之中
English
Dissolves into the realm of reality. When that transformation occurs, everything manifests as a host of wrathful deities in its own inherent power. Ro! Thus, the retinue of the great, brave, majestic, and powerful wrathful deity of the great mudra in the Earth Tiger year is a sign of the inseparability of the realm of meaning and wisdom. The body, speech, and mind appear as face and hand gestures, which will be explained below. These wrathful deities, endowed with nine dances, appear to the Rudra essence of those to be tamed, but there is no fault of spontaneous accomplishment for the Buddhas. Why is that? It is said. By the question of "Why does it appear as a wrathful deity?" the need for appearing as a wrathful deity is sought, which is for the purpose of taming Rudra. If you ask what it is, it is said: "Delusion of self-grasping." It is said that from the cause of grasping at self, from the ignorance arising from the pervasive conceptualization of being deluded about the cause and effect of karma, only various conceptualizations appear. "Attachment to conceptualization," it is said, is attachment to the apprehended and apprehender arising from pervasive conceptualization. On the general characteristic of emptiness and selflessness, fabrications are falsely imputed, and in the delusion of one's own characteristic things being different or real, they are seen as real. "Devoid of the true path," it is said, is only the true meaning of the generation stage and completion stage, which are contained in the victorious teachings and held by the guru's instructions. Rudra, from whom those paths are devoid, therefore does not exist. "Pure," it is said, is showing the face of the demon himself. In the age of adornment of past kalpas, the unmoving Buddha or the monk Liberation Black, who came from the earlier teachings of Manifest Victory King. What is the cause of that? It is thought. "Without realizing the hidden secret," it is said, is the essence of the secret nature of the ground state. "Manifestly clinging to the hidden secret," it is said, is the letters of the path and conditions, the hidden secrets that come from the tantras, such as the Tara, Ghana Yoga, etc., without abandoning the five poisons, accepting the five amritas. Manifestly clinging to the spoken five desires, etc., grasping as the literal meaning, without realizing its meaning, and arbitrarily and constantly using them. "Being deluded about cause and effect," it is said, is that the cause is unwholesome actions, and suffering arises when the result ripens. Not knowing is delusion. "With the seed of existence moistened," it is said, is the existence of the lower realms
Chinese
出生的种子是被产生果实的能力所赋有的恶业，以及被烦恼的自生者等的粗猛习气所抛弃。 所谓“无间”就是指痛苦或快乐没有间隙，没有中断。 “极热”等是指生于热地狱。 所谓“八”是指，即使死了，也被清凉的风吹拂而复苏，被涂上黑线后剖开，被夹在像绵羊和山羊的脸的两个东西之间碾碎，单独的铁房子里依次发出哭喊声，两个铁房子里依次发出巨大的哭喊声，被一个枪尖刺伤而感到热，被三个枪尖刺伤而感到极热，没有办法可以避免那些折磨。 所谓“极冷八”是指，身体发生五种变化，出现水泡，水泡破裂，嘴巴发生三种变化，发出“索塔姆塔姆”的声音，发出“阿楚楚”的声音，发出“杰胡德”的声音，像乌巴拉花一样裂成四瓣，像莲花一样裂成八瓣，像大莲花一样裂成十六瓣。 所谓“在那些地方出生并穿越世界”是指，如果这个世界毁灭，就立即穿越并转移到不毁灭的其他世界，在那里也要经历一万二千大劫的寒热之苦。正如《光明》中所说：“转移到寂静的其他世界，一声铃响就到达彼处。” 所谓“然后那个异熟果耗尽”是指，从地狱出生后，杀害众生、殴打，以及没有观修把握的自生行为，恶毒的心，对其他持戒者心怀恶意，以及因自己傲慢自大等异熟果。 所谓“在那里耗尽”是指，出生于饿鬼道，被饥渴的痛苦折磨而犯罪等等，很容易理解，因为通过体验痛苦，导致业障的力量耗尽而连接。 所谓“不合意的事物”是指，外在的食物等欲望之物，无论什么都看到令人作呕，因为不合意而变成其他事物，这就是外在的障碍。 凶猛且