Chinese
嗡 班匝 卓达 萨玛 吽 (藏文) 嗡 班匝 卓达 萨玛雅 帕特 (藏文)。 称为，以誓言激励而喜悦，以猛烈的字句众多使器皿清净。 然后为了向外供养，阿利 吾利 达利 达瓦利 称为，食物和饮料和果实等和各种陈设铺设而供养。 那些对谁想，当姆ཥྚ་（藏文，梵文天城体，damṣṭra，汉语字面意思：牙齿），称为有牙的帝释天黑汝迦等。 郭那拉智（藏文）称为功德猛女即二十怒母。 卡让 瑜只尼（藏文）称为面燃瑜伽母即母众。 卡嘿（藏文）称为请享用。 以此喜悦的缘故 吽（藏文） 称为。 吽 哈哈 嘿 帕特（藏文）。 称为是次第融入誓言坛城。 词极词一切词。 称为是显示事业咒语等的力量。 燃，极燃，普燃。 称为是以生起咒语等一切也唯成天神。 一切燃烧的坛城众充满，极充满，普充满。 称为是以摄集咒语等智慧的坛城和誓言的坛城二无别的功德而普皆增长。 第十六章略说。 之后为了宣说剩余的等持身和意的坛城。 之后称为等宣说。 燃烧的坛城四方。 称为等是显示住处，此也与等持的次第第五相同而结合。 从因的等持吽中生起五处坟墓的来源后，其上从勃隆深蓝色中生起这些坟墓的宫殿成天神容易理解。 燃烧的中间走廊以二庄严。 称为是，如果说需要所说续部的抛弃地，那么与细女和自在女的走廊没有相违。 颅骨蛇类各种太阳照耀。 称为是，各种颅骨的墙壁和，那些自己的绳索以大蛇的套索牵引颈部。 那些的中间从太阳的坛城的光芒散发而于一切照亮。 燃烧的光芒众多扰动。
English
Oṃ Vajrakrodha Samahoḥ. Oṃ Vajrakrodha Samaya Phaṭ. This is called, being pleased by urging the samaya, making the vessel pure with many fierce syllables. Then, in order to offer outward offerings, Ali Uli Tali Tavali is called, food and drink and fruits, etc., and various arrangements are spread out and offered. To whom are these offered? Damstra (藏文，梵文天城体，damṣṭra，汉语字面意思：tooth) is called, the Tethe Rukas with fangs. Go Naradri is called the fierce quality, the twenty wrathful mothers. Kharam Yogini is called the face-burning yogini, the mothers. Khahi means please partake. For the sake of pleasing with this, Hoḥ is said. Hūṃ Ha He Phaṭ. This is called gradually dissolving into the mandala of samaya. Word, supreme word, all words. This is called showing the power of the action mantras. Blaze, intensely blaze, completely blaze. This is called that everything becomes a deity only through the generation mantras. The assembly of the all-blazing mandala is filled, completely filled, completely filled. This is called that the qualities of the wisdom mandala and the samaya mandala, which are inseparable, are completely increased by the gathering mantras. Chapter Sixteen is briefly explained. Then, in order to explain the remaining samadhi body and mind mandala. Then, it is said, and so on. The blazing four-spoked mandala. This is called showing the dwelling place, and this is also combined in accordance with the fifth stage of samadhi. Having generated the five sources of the charnel ground from the samadhi Hūṃ of the cause, on top of that, from Bhrūṃ dark blue, these palaces of the charnel ground are generated as deities, which is easy to understand. The blazing middle corridor is adorned with two. This is called, if it is said that the abandoned place of the spoken tantra is needed, then there is no contradiction with the corridors of the fine woman and the independent woman. Skulls, snakes, various suns shine. This is called, the walls of various skulls, and those very ropes are drawn around the neck with the lasso of the great serpent. From between these, the rays of light from the sun's mandala radiate and illuminate everything. Many blazing rays are disturbed.
Chinese
这指的是：从内外一切处燃烧的金刚火焰中，涌现出众多的火焰忿怒尊。为了展示其坐垫，经中说：“成群的水牛、豹和虎，凶猛的熊掌。” 这表示，愚痴、我慢、贪欲、嫉妒和愤怒，都已在其本位上清净，通达了这些，为了通过它们来行事业，所以镇压了这些。经中说：“执持自在天等。” 这指的是，在第十五品中讲到，为了严厉地展示对傲慢者的事业，用熊掌执持他们。经中说：“从紫到蓝黑、黄黑，红黑、绿黑，恐怖的身。” 这指的是展示身色，一切事业都仅以猛烈的基来行持，所以说了黑色。经中说：“三头六臂四足伸。” 这指的是，为了具有三种解脱、六种智慧和四种神足。经中说：“穿戴各种生皮衣。” 这指的是，只有善巧方便事业的衣服、遍布的慈悲衣服，以及内外秘密聚集的衣服，也就是田地的崖壁、大象和老虎的皮。经中说：“发出威严的巨响，恐怖地吼叫。” 这指的是，呵斥并迅速地嘲笑。经中说：“以蛇和颅鬘装饰，伴有太阳。” 这指的是，八种蛇的装饰，三串颅骨，以及头上伴有放射亿万光芒的太阳轮。经中说：“伴有千世界轮围。” 等等，这指的是，殊胜的等持，展示心的坛城。如果这些在广说中也有提到，如幻化金刚中说：“金刚金刚铃，以及伴有世界轮围举起。同样轮、敌箭，以及卡杖嘎猛烈摇动。如意宝、珍宝、索，以及金刚敌箭猛烈掷。殊胜的莲花，以及五种铃声鸣响。事业是宝剑、巨犁，以及世界远远抛掷，中间金刚海螺交战，猛烈击打大鼓。” 这样说到。经中说：“与怖畏的明妃众相拥。” 等等，这些很容易理解。经中说：“被燃烧的坛城完全充满。” 这指的是，象征。
English
This refers to: From the blazing vajra fire in all directions, both internally and externally, emanate numerous wrathful fire deities. To demonstrate their seat, it is said in the scripture: "Herds of buffalo, leopards, and tigers, with the paws of fierce bears." This indicates that ignorance, pride, desire, jealousy, and anger have been purified in their respective places, and having understood them, these are suppressed in order to perform activities through them. It is said in the scripture: "Holding the great god Ishvara and others." This refers to what is explained in the fifteenth chapter, that in order to sternly demonstrate activities towards the arrogant, they are held with paws. It is said in the scripture: "From purple to blue-black, yellow-black, red-black, green-black, terrifying body." This refers to showing the body colors, that all activities are performed solely with a fierce basis, therefore black is mentioned. It is said in the scripture: "Three heads, six arms, four feet extended." This refers to having the three liberations, six wisdoms, and four miraculous feet. It is said in the scripture: "Wearing various raw skin garments." This refers only to the garments of skillful means activity, the garments of pervasive compassion, and the garments of gathering inner and outer secrets, namely the field's cliff, elephant, and tiger skins. It is said in the scripture: "Proclaiming a majestic great sound, terrifyingly roaring." This refers to scolding and quickly laughing. It is said in the scripture: "Adorned with snakes and skull garlands, accompanied by the sun." This refers to the eight snake ornaments, three strings of skulls, and the sun disc on the head radiating billions of rays. It is said in the scripture: "Accompanied by a thousand world circumferences." And so on, this refers to the superior samadhi, showing the mandala of the heart. If these are also mentioned in the extensive explanation, as in the Magical Vajra: "Vajra vajra bell, and raising the world circumference. Likewise, wheel, enemy arrow, and khatvanga fiercely shaking. Wish-fulfilling jewel, precious gem, rope, and vajra enemy arrow fiercely thrown. Supreme lotus, and the sound of five bells ringing. The activity is sword, great plow, and throwing the world far away, in the middle the vajra conch battling, fiercely striking the great drum." Thus it appears. It is said in the scripture: "Embraced by a host of terrifying consorts." And so on, these are easy to understand. It is said in the scripture: "Completely filled with a blazing mandala." This refers to symbolizing.
Chinese
是所化众生的显现。第十七章的简略解释。然后为了说明这些的供养，说了“然后”等。所谓的“喜悦的供养”是四种殊胜的供养。其中“供养布施殊胜者”是为了如来和母众。什么是确切的词义呢？因为以三毒的供养获得大救护，所以仅仅是殊胜者。如果想知道那是什么，就像“首先自己证悟修习度脱”等所说的那样，这是度脱者，首先像四种证悟所说的那样理解，并具有禅定稳固的力量，这就是自己度脱。为了说明度脱的见解，说了“然后以无二的智慧”。意思是，像所说的那样成就，就会见到一切都和自己没有差别。为了说明所度脱的对象，说了“恶慧世间真可怜”。意思是，十方是由于因果不吉祥的恶慧者，由于他们的业而长久轮回，所以永远只是世间人，是应该以慈悲摄受的田地。为了说明度脱的方法和处所，说了“无二地度脱”。意思是，方法在第九品中已经说过。处所是投向色究竟天，从金刚持父母无二的方便智慧菩提心中获得灌顶，从而确定种姓。为了说明嘎纳的供养，说了“以拥抱的大供养共同结合，以自己喜悦而令喜悦”。意思是，方便和智慧拥抱的供养，是为了成就三种意义的大供养。那就是菩提心同时结合。那些方法在第九品中已经说过。为了说明殊胜的誓言物供养，说了“平等的成就物大”等。平等是为了自性和事业。那些具有四种成就，即法性自性成就，有法自性成就，威力成就，加持成就。而且在灰烬续中说，一切事物都是心
English
It is the appearance of those to be tamed. A brief explanation of chapter seventeen. Then, in order to show the offerings of these, it is said, "Then," and so on. The so-called "pleasing offering" is the four extraordinary offerings. Among them, "the supreme offering of charity" is for the sake of the Tathagatas and the mothers. What is the exact meaning? Because great protection is obtained through the offering of the three poisons, it is only the supreme one. If you wonder what that is, like "first realize, practice, and liberate oneself," and so on, this is the liberator. First, understand as explained by the four kinds of realization, and having the power of stable samadhi, this is liberating oneself. In order to show the view of liberation, it is said, "Then, with non-dual wisdom." It means that having achieved as explained, one will see that everything is not different from oneself. In order to show the object to be liberated, it is said, "The foolish world is truly pitiable." It means that the ten directions are foolish because of the inauspiciousness of cause and effect. Because of their actions, they continuously cycle, so they are forever only worldly people, and they are fields to be taken care of with compassion. In order to show the method and place of liberation, it is said, "Liberate without duality." It means that the method has already been explained in the ninth chapter. The place is to be thrown into Akanishta, and from the non-dual method and wisdom Bodhicitta of Vajradhara parents, receive empowerment and thereby determine the lineage. In order to show the gana offering, it is said, "With the great offering of embrace, in union, please oneself with pleasure." It means that the offering of embracing method and wisdom is a great offering for accomplishing three meanings. That is, Bodhicitta is combined simultaneously. Those methods have already been explained in the ninth chapter. In order to show the extraordinary samaya substance offering, it is said, "The great equal accomplishment substances," and so on. Equality is for the sake of nature and action. Those have four accomplishments: the accomplishment of Dharma nature, the accomplishment of self-nature, the accomplishment of power, and the accomplishment of blessing. Moreover, in the Ash Continuum, it says that all things are mind.
Chinese
为了地界之缘故。 离特征之法界， 自性安乐之五种智慧， 无作者而自显现。 以智慧禅定方便等， 能力威力定能生起。 安住于此等道者， 十方一切时皆加持。 如是说，仅是生起之缘故。 为了显示供养之境， 供养与我同等之眷属。 如是说，何者与何者于彼等同等呢？为了三轮完全清净之缘故，供养仅是稳固于境。 为了显示受用庄严之供养， 饮食、穿着、饮用、分配。 如是说等等，这些在眷属品中已述说完毕。 为了显示彼等之功德， 十方四时逝去之， 善逝功德甚希有， 非从他处而来， 天魔等何须说？ 如是说，容易理解。 任何成为大自在之供养的量，为了显示， 瑜伽能行者们， 于大手印中将圆满， 以无二之明晰故， 将于大坛城中燃烧。 如是说，三大坛城于大自在坛城中显现，称为大坛城，因此，为了使一切知识之王自在转变。 第十八章略说完毕。 之后，为了显示誓言， 此后，薄伽梵大喜悦者，为了使持咒者有意义。 如是说，持咒者已述说完毕。 大乘之誓言，为了成为道与果二者，依靠誓言们共同之果，为了近于成办应知之续部事物，基础唯有以誓言摄持。 所谓大誓言，此大乘之理，因为胜过一切誓言之缘故。 为了显示誓言之伟大， 若于无上乘中善决定， 如是说等等，因为此乘在道与果二者之上无有其他，是无上之乘。 此论之十五誓言修持是决定之义。 烦恼五欲诸
English
For the sake of the ground itself. The Dharmadhatu, devoid of characteristics, The five wisdoms of bliss by nature, Appear spontaneously without an agent. Through wisdom, samadhi, and skillful means, Power and ability will surely arise. Whoever abides on such a path, Is blessed from all directions and times. Thus it is said, solely for the sake of arising. To show the object of offering, Offer to the assembly equal to myself. Thus it is said, whatever and whatever is equal to them? For the sake of the complete purification of the three circles, offering is only firm in the object. To show the offering of enjoyment and adornment, Eating, wearing, drinking, and distributing. Thus it is said and so on, these have already been described in the chapter on assemblies. To show their qualities, Those who have passed away in the ten directions and four times, The qualities of the Sugata are most wonderful, They do not come from elsewhere, What need is there to mention gods and demons? Thus it is said, it is easy to understand. Whatever becomes the measure of the great self's offering, in order to show, Those who are suitable for yoga, Will be perfected in the Great Seal, Because of the clarity without duality, It will blaze in the Great Mandala. Thus it is said, the three great mandalas appearing in the great self's mandala are called the Great Mandala, therefore, in order to freely transform the king of all knowledge. Chapter Eighteen briefly explained. After that, in order to show the samaya, Then, the Bhagavan, the greatly delighted one, in order to make the mantra holders meaningful. Thus it is said, the mantra holders have already been described. The samaya of the Mahayana, in order to become both the path and the fruit, relying on the common fruit of the samayas, in order to closely accomplish the objects of knowledge of the tantra, the basis is only held by the samaya. What is called the Great Samaya, this Mahayana system, is because it surpasses all samayas. To show the greatness of the samaya, If one is well-established in the Unsurpassed Vehicle, Thus it is said and so on, because this vehicle has no other above the path and the fruit, it is the Unsurpassed Vehicle. The practice of the fifteen samayas of this treatise is called certainty. The five desires of afflictions, all