English
The seed of birth is the evil karma endowed with the power to produce fruit, and the rough habits of self-born beings, such as afflictions, cast away. The so-called "uninterrupted" means that there is no gap between suffering or happiness, and there is no interruption. "Extreme heat" and so on refer to being born in the hot hells. The so-called "eight" means that even if one dies, one is revived by the gentle breeze of cooling, split open after being painted with black lines, crushed between two things that look like the faces of sheep and goats, cries are successively emitted from a single iron house, huge cries are successively emitted from two iron houses, one feels hot from being stabbed by a single spear tip, one feels extremely hot from being stabbed by three spear tips, and there is no way to avoid those torments. The so-called "eight extremely cold" means that the body undergoes five changes, blisters appear, blisters burst, the mouth undergoes three changes, the sound "So Tam Tam" is emitted, the sound "A Chu Chu" is emitted, the sound "Jie Hud" is emitted, it splits into four petals like an Utpala flower, it splits into eight petals like a lotus, and it splits into sixteen petals like a large lotus. The so-called "being born in those places and traversing the worlds" means that if this world is destroyed, one immediately traverses and transfers to other worlds that are not destroyed, and there one must also experience the suffering of heat and cold for twelve thousand great kalpas. As it is said in "Brightness": "Transfer to other worlds of tranquility, one arrives there with the sound of a bell." The so-called "then that Vipaka is exhausted" means that after being born in hell, the Vipaka fruits of killing beings, beating, and self-born actions without the grasp of contemplation, malicious thoughts, harboring malice towards other vow-holders, and being arrogant due to one's own pride, etc. The so-called "exhausted there" means that after being born in the realm of pretas, one is tormented by the suffering of hunger and thirst and commits offenses, etc., which is easy to understand, because by experiencing suffering, the power of the karmic obscurations is exhausted and connected. The so-called "unpleasant things" means that external objects of desire, such as food and drink, are seen as nauseating no matter what, and because they are unpleasant, they turn into other things, which is an external obstacle. Fierce and
Chinese
所谓的“食吐之物”，是指所吃的食物和饮料变成脓血和铁锈。被称为“火焰轮”。“完全消失”是指对外界也有损害，事物变得不可见，所以是外障。看到食物，走到那里，然后走过去，就会完全消失，身体变得非常瘦弱和虚弱。所谓“身体和肢体不协调”，是指头和身体像大山一样大，肢体却很小，这是指感官不协调，比如嘴巴细得像针眼一样。因为损害在身体内部，所以被称为内障。他们就在那里出生了六千大劫。接下来是业障粗重的成熟。所谓“是指从饿鬼道出生后，业障粗重，就是对财物和食物的吝啬，不舍得施舍，贪婪他人的财物和食物，觊觎供养三宝的受用，以及自己积攒的财物等等的果报成熟。由业产生的业，渐渐地变得粗重和跟随。从前世的相续连接而来。所谓“是指以前的黑衣解脱僧人，在愤怒金刚的时代，心中观想许多头和手，以及罗刹女、老虎和狮子的面孔等本尊，行为粗暴，从这种行为的相续连接中产生同类的果报。出生为饿鬼的罗刹，被称为极其凶猛的大饿鬼罗刹等等，直到“形”字为止，是魔自己的体性，很容易理解。从口中的声音，身体的气味和口中的气息等等，直到“降伏了大自在天以下的诸天”为止，是指通过他的业力行为损害一切。所谓“以前所依的力量”，是指以前的僧人难胜童子，依靠其力量，通过咒语生起大乘菩提心，并以邪道行事。依靠其力量，难胜和信胜二人，以一切智智眼观照化为大吉祥金刚手，以慈悲调伏。
English
The so-called "vomited substance" refers to the food and drinks that are eaten turning into pus and blood and rust. It is called "the wheel of flames." "Completely disappearing" means that there is also harm to the external world, and things become invisible, so it is an external obstacle. Seeing food, going there, and then going past, it will completely disappear, and the body becomes very thin and weak. The so-called "body and limbs are not coordinated" means that the head and body are as big as a mountain, but the limbs are very small. This refers to the senses being uncoordinated, such as the mouth being as thin as a needle's eye. Because the harm is inside the body, it is called an internal obstacle. They were born there for six thousand great kalpas. Next is the maturation of heavy karmic obscurations. The so-called "refers to being born in the preta realm, the heavy karmic obscurations are stinginess towards wealth and food, unwillingness to give alms, greed for the wealth and food of others, coveting the enjoyment of offerings to the Three Jewels, and the maturation of the fruits of one's own accumulated wealth, etc. The karma produced by karma gradually becomes heavy and follows. It comes from the continuation of previous lives. The so-called "refers to the former black-robed liberation monk, in the time of the Wrathful Vajra, visualizing many heads and hands, as well as the faces of Rakshasa women, tigers, and lions, etc., as deities in his mind, and acting violently. From the connection of this behavior, similar fruits are produced. Born as a Rakshasa of the preta, called the extremely fierce great preta Rakshasa, etc., up to the word "form," it is the nature of the demon himself, which is easy to understand. From the sound in the mouth, the smell of the body, and the breath in the mouth, etc., up to "subjugating all the gods below the Great自在天," it refers to harming everything through his karmic actions. The so-called "power of previous reliance" refers to the former monk Duka Zhonnu, relying on his power, generating the Mahayana Bodhicitta through mantras, and acting in perverse ways. Relying on his power, Duka and Shinpa, with the all-knowing wisdom eye, transformed into the Great Glorious Vajrapani, and were tamed with compassion.
Chinese
怖畏事业之时已到。名为“了知者”，即具有剩余，意为从下方调伏之事业与真实相连。从此处开始，示现调伏者智慧之忿怒尊，之后如来大威力金刚布置之幻化网等，乃是降伏魔众之开端，其自性具有三重意义：六种奇妙之神变，四种奇妙之坛城，以及奇妙之事业。其次，在三者之中，首先是奇妙之神变，其中有六种意义，此乃第一，即一切贤善者本身显现为大殊胜之三摩地神变。金刚布置即寂静幻化网等坛城之，直至为了显示光辉之故。被称为一切如来之身语意金刚之主，即是种姓之主，乃是薄伽梵大乐普贤。是真实的。忿怒尊之王，坛城之大云。被称为忿怒尊之王，一切坛城之根本，五部嘿噜嘎之王，显现为大殊胜身之忿怒尊坛城之大云，乃是普照之幻化网之王的三摩地，入于彼等之中，此乃词句之意义。之后，从如是性之法界中，显现出忿怒母大自在天之身，意为从此处开始，在四种奇妙之坛城中，第一，此大殊胜者生出秘密大乐之母，并进行交合，此乃示现坛城。第四品中说：“阿即无生如是性。”因此，在如是性之法界中，唯有普贤佛母。从彼性中，忿怒母大自在天，显现出来，乃是自显现。其他“嘿嘿，以喜悦之光芒使珍宝欢喜”之句，易于理解。融入于无二结合之喜悦中。意为某些论师的观点认为，父尊母尊之身融入于光明中，完全转变之菩提心，从光明之聚中散发出忿怒尊，之后再次显现四部饮血
English
The time for wrathful activity has arrived. "The Knower" means having remainder, which means that the activity of subduing from below is connected with reality. From here onwards, the wrathful deity of wisdom who subdues is shown, and then the illusion net of the great powerful Vajra arrangement of the Tathagata, etc., is the beginning of subduing the maras, and its nature has three meanings: six wonderful miracles, four wonderful mandalas, and wonderful activities. Secondly, among the three, the first is the wonderful miracle, which has six meanings. This is the first, that is, the Samadhi miracle in which Samantabhadra himself appears as the Great Supreme. The Vajra arrangement is the peaceful illusion net, etc., of all the mandalas, up to the point of showing glory. The one called the Vajra Lord of the body, speech, and mind of all the Tathagatas is the Lord of the family, the Bhagavan Great Bliss Samantabhadra. It is real. The King of Wrathful Deities, the Great Cloud of the Mandala. The one called the King of Wrathful Deities, the root of all mandalas, the King of the Herukas of the Five Families, the Great Cloud of the Wrathful Deity Mandala that appears as the Great Supreme Body, is the Samadhi of the King of the Illusion Net that radiates in various ways, and enters into them, which is the meaning of the words. Then, from the realm of Suchness, the body of the Wrathful Mother Great自在天 is manifested, meaning from here onwards, in the four wonderful mandalas, the first, this Great Supreme one gives birth to the Mother of Secret Great Bliss and engages in union, which is the display of the mandala. In the fourth chapter it says, "A is unborn Suchness." Therefore, in the realm of Suchness, there is only the Primordial Mother. From that Suchness, the Wrathful Mother Great自在天, manifests, which is self-manifestation. The other phrase "He he, with the radiance of joy, makes the jewels rejoice" is easy to understand. Absorbed in the joy of non-duality. It means that according to the views of some teachers, the bodies of the Father and Mother dissolve into light, and the completely transformed Bodhicitta, from the mass of light, emanates the wrathful deity, and later again appears the four families of blood-drinking
Chinese
也解释显现为「尔」。「如是」是指与他人意见相符。此处，日月菩提心二者无别交融之喜悦称为「提姆帕」。因为此乃诸天坛城显现之因，故无二菩提心之五智如云降雨。如是说。「吽吽吽 毗湿缚 跋折啰」等，意为忿怒生起之生起次第咒语，乃一切宣说之神变。如是念诵咒语，从「六道世界无边无际」等至「散布」之间，乃化身神变之奇迹。从「六道世界十方一切摇动」等至「摧毁」之间，乃加持之奇迹。从「六道世界十方虚空界一切处所」等，乃地动显现法性如幻之义之奇迹。「大自在」是指摩诃提婆。「大天光辉」是指梵天。「具力之神」是指遍入天。罗睺罗大自在等一切昏厥，极度昏厥，完全昏厥，是指五蕴错乱，失去记忆而昏厥，身体倒地，极度昏厥，心识记忆迷乱，完全昏厥。有些幻化上师的论著中，在此处将三界尸陀林的宫殿加持，于彼处将一切傲慢者作为坐垫，于生起次第中宣说。其后，薄伽梵大喜金刚等至空界坛城之间，乃大殊胜之化身，五部忿怒尊胜过一切忿怒尊之坛城，大自在与尸陀林之主傲慢男女是指鲁札男女。于鹫座上双足伸屈而坐。如是忿怒尊坛城之云聚放射，首先从菩提心五智之遍布中放射出化身，彼等调伏所化五毒及其所生之五道众生，彼等亦复如是依其种性而摄集。
English
It also explains the appearance as "Erh." "Thus" refers to conforming to the opinions of others. Here, the joy of the union of the sun and moon, the two bodhicittas, is called "Thimpa." Because it is the cause of the appearance of all the mandalas of the deities, the five wisdoms of the non-dual bodhicitta are like rain falling from the clouds. Thus it is said. "Hum Hum Hum Bhishva Vajra," etc., means that the arising mantra of the wrathful ones is the miracle of all declarations. As the mantra is recited, from "the infinite directions of the six worlds," etc., to "scattered," is the miracle of the emanation and magical transformation. From "all ten directions of the six worlds are shaken," etc., to "destroyed," is the miracle of blessing. From "all places in the ten directions and empty realms of the six worlds," etc., is the miracle of the earth shaking, revealing the meaning of Dharma-nature as illusion. "Great Power" refers to Mahadeva. "Great Heavenly Radiance" refers to Brahma. "The powerful god" refers to Vishnu. Rahula, the great powerful one, etc., all fainted, extremely fainted, completely fainted, which means that the elements are disturbed, memory is lost and they faint, then their bodies fall to the ground, they faint extremely, their minds and memories are confused, and they faint completely. In some illusory lama's treatises, here the palace of the charnel ground of the three realms is blessed, and all the arrogant ones are made into seats in that place, which is taught in the stage of generation. Thereafter, the Bhagavan, the Great Joyful One, the Great Terrifier, etc., up to the mandala of space, is the emanation of the Great Supreme One, the mandala of the five wrathful families surpassing all wrathful ones, the great powerful one and the lords of the charnel grounds, the arrogant male and female, refer to Rudra male and female. He sits on a vulture seat with his legs stretched and bent. Thus, the cloud of the wrathful mandala radiates, first emanating from the spread of the five wisdoms of bodhicitta, which subdues the five poisons to be tamed and the five types of beings born from them, and then gathers them again according to their respective families.