English
Do not give to others. If given, that foolish one will lose their life and fall into evil destinies. The thirteenth chapter, the Quintessence of Extremely Secret Instructions, is complete. Then, the Great Delightful One sang this song. He sang six songs, in order to perfect all the qualities of the Great Buddha. First, he explained the two great assemblies. Second, he spoke of the four vajras. Third, it is known as the four perfections. Fourth, it is said that the actions are the four limitless ones. Fifth, he praised the four aspects as numerous as atoms. Sixth, body, speech, and mind are the four aspects. The mandala of twenty-four praises is complete. The fourteenth chapter, the Delightful One, is complete. Then, the Victorious Lord of the Sugata Kings, in order to manifest the mandala of wrathful deities. Why, how to subdue, and then to command actions, there are three. Why subdue? There are three ways: the cause, condition, and result of the three realms. The cause is ignorance, such as clinging to self. The condition is throwing the coarse seed of existence. The result is the three hells, hungry ghosts, and rakshasas. It is also called the three Rudras. How to subdue? Subdue the timing with power and speech. The Great Heruka himself also appears as a wrathful, chaotic one. Vajra Wrath, Vajra Rakshasa, and Vajra Krodha, and the Terrifying Wrathful One. The Great Heruka abides in the samadhi of the wrathful deity. From the non-dual state, the wrathful chaotic one is emanated. This is the first mandala of the Great Heruka. The wrathful chaotic one displays atom-like miracles. He subdues all the devas of the ten directions. This is called the second mandala. Then, the Great Heruka transforms into the central lord. The wrathful deities of the ten directions gather and become four families. He performs the activity of subduing pride with mantras. This is called the third mandala of Vajra Wrath. In order to subdue those who show pride and arrogance. He himself appears as a nine-headed rakshasa. Vajra Rakshasa kills and swallows him into his mouth. He gathers the powerful mothers with mantras. This is the fourth mandala of the rakshasa. He himself appears as the five blood-drinking families. The powerful mothers cling to their respective bodies. From each one, he emanates a group of twenty subtle mothers. He makes them sit on cushions from their respective places. Therefore
Chinese
执持律者们。 忿怒尊威猛的身语意，是奇妙的事业。 此时此刻，祈请赐予瑜伽士我。 以“嗡 班杂 卓达 萨玛雅 斯当 帕 吽 (藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ས་མ་ཡ་སྟཾ་ཕཊ་ཧོཿ，梵文天城体：ॐ वज्र क्रोध समय स्तम् फट् होः，梵文罗马拟音：oṃ vajra krodha samaya staṃ phaṭ hoḥ，汉语字面意思：嗡，金刚，忿怒，誓言，镇伏，啪，吼)”来接受。 智者说，这本身也是血饮结合的表示。 以“阿利 乌利 达巴 迪 当 尚 惹 智 卡让 瑜伽尼 卡 嘿 吼 (藏文：ཨ་ལི་ཨུ་ལི་ཏ་པ་ཏི་དཾ་ཥཾ་ར་ཏྲི་ཁ་རཾ་ཡོ་གི་ནི་ཁ་ཧི་ཧོ་，梵文天城体：未找到对应梵文，梵文罗马拟音：未找到对应梵文，汉语字面意思：未找到对应梵文)”来供养。 智者说，这本身也是融入二无自性的表示。 以“吽 哈 嘿 帕 (藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊ་，梵文天城体：हुं ह हें फट्，梵文罗马拟音：hūṃ ha he phaṭ，汉语字面意思：吽，哈，嘿，啪)”为心咒来驱除。 胜者说，这本身也是智者驱除的方法。 以能力和威力，使词语燃烧，有大中小九种。 忿怒尊咒语品第十六。 薄伽梵逝者欢喜，亲自示现坛城之故。 为了利益众生，特意宣说此坛城。 形状、庄严、座垫、颜色和装束， 服饰、音声、手印、明妃自身和眷属。 以这十种方式，自然成就燃烧的坛城。 形状是智慧火焰燃烧的四辐轮。 外围、角隅、四门、两道回廊构成美丽的方形。 处所的殊胜庄严是头盖骨鬘，三层，权标箱。 五蛇，五部，获得自在，五毒自然成就。 宣说太阳具有明亮焚烧的自性。 火焰的自性燃烧，许多光芒交织。 殊胜的座垫是难以调伏、无所畏惧的牛王， 以及力量殊胜的水牛，广阔的明点之中观看。 勇猛杀戮的虎和凶猛的熊爪。 大自在天、乾闼婆、夜叉、罗刹、阎罗各自执持。 因此，伟大的伟大，也压制大自在天。 身色显现为五种猛烈的颜色。 二十五是猛烈的颜色。 具足九种姿态，故说为怖畏之身。 装束是解脱，三头，六度波罗蜜多为手。 四足，不行走，说是到达彼岸之路。 服饰是田地、大象、生皮、虎等披在身上。 头盖骨、蛇、太阳装饰头部和颈部，水装饰手足。 音声是吽、啪等发出恐怖的声音。 手印是三千世界等，降下雨。 如是，为了调伏，各自执持不定的各种器械。 明妃的眷属，装束与本尊相似而拥抱。 如是，本尊父母十位
English
Those who uphold the precepts. The wrathful king's awe-inspiring body, speech, and mind are wondrous activities. At this very moment, I beseech you to grant it to the yogi. Receive it with "Oṃ Vajra Krodha Samaya Staṃ Phaṭ Hoḥ (藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ས་མ་ཡ་སྟཾ་ཕཊ་ཧོཿ，梵文天城体：ॐ वज्र क्रोध समय स्तम् फट् होः，梵文罗马拟音：oṃ vajra krodha samaya staṃ phaṭ hoḥ，汉语字面意思：Om, Vajra, Wrath, Samaya, Stambha, Phat, Hoh)". Scholars say that this itself is a symbol of the union of blood drinkers. Offer with "Ali Uli Tapa Ti Daṃ Ṣaṃ Ra Tri Kha Raṃ Yogini Kha Hi Ho (藏文：ཨ་ལི་ཨུ་ལི་ཏ་པ་ཏི་དཾ་ཥཾ་ར་ཏྲི་ཁ་རཾ་ཡོ་གི་ནི་ཁ་ཧི་ཧོ་，梵文天城体：未找到对应梵文，梵文罗马拟音：未找到对应梵文，汉语字面意思：未找到对应梵文)". Scholars say that this itself is a symbol of merging into the non-duality. Repel with the essence "Hūṃ Ha He Phaṭ (藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊ་，梵文天城体：हुं ह हें फट्，梵文罗马拟音：hūṃ ha he phaṭ，汉语字面意思：Hūṃ, Ha, He, Phaṭ)". The Victorious Ones also say that this itself is a method for the wise to repel. With power and might, the words blaze, in nine forms of large, medium, and small. The sixteenth chapter, the chapter on the mantra of the Wrathful One. Because the Bhagavan, the departed one, rejoiced and personally revealed the mandala. For the sake of beings, he specially spoke of that very mandala. Shape, adornment, seat, color, and attire, Clothing, sound, hand gestures, the consort herself, and retinue. With these ten aspects, the blazing mandala is spontaneously accomplished. The shape is a four-spoked wheel of wisdom fire blazing. The perimeter, corners, four doors, and two corridors make a beautiful square. The supreme adornment of the place is a garland of skulls, three tiers, a box of power symbols. The five snakes, possessing the five families, the five poisons are spontaneously accomplished. It is said that the sun has the nature of clear burning. The nature of fire is blazing, with many intertwined rays. The supreme seat is the untamable, fearless bull king, And the buffalo of supreme strength, gazing into the vast expanse of bindus. The claws of the brave, slaughtering tiger and the fierce bear. The great lord, the gandharva, yaksha, rakshasa, and Yama each hold them. Therefore, the greatness of the great, it is said that even the great lord is suppressed. The body color appears as five fierce colors. Twenty-five are the fierce colors. Because it possesses nine attitudes, it is said to be a terrifying body. The attire is liberation, three heads, the six perfections as hands. Four feet, not walking, it is said to be the path to the other shore. The clothing is fields, elephants, raw hides, tigers, etc., worn on the body. The skull, snake, sun adorn the head and neck, water adorns the hands and feet. The sound is Hūṃ, Phaṭ, etc., proclaiming terrifying sounds. The hand gestures are the three thousand worlds, etc., raining down. Thus, for the sake of taming, each holds various uncertain instruments. The retinue of consorts, their attire is similar to the deity, embracing. Thus, the ten deities, father and mother
Chinese
如果被认为是伟大的话，头部以三十种方式象征着三十种解脱。五种姓氏是法界和智慧的三十种解脱。九十只眼睛注视着九十种烦恼的尽头。六十只耳朵倾听着十六种见地的尽头。六十个鼻孔散发出六十种调伏的化身。六十条舌头讲述着六十种调伏的方法。在六十个地方显现六十种身相。六十颗心怀有六十种调伏的方法。四十只脚也以四十种方式解脱了无法行进的道路。法界和智慧摧毁了常断二边的极端，因此，六十二个天界被智者称为寂静。一般来说，四百六十种意念是不可思议的。所携带的饰品的伟大之处也在于，头饰和颈饰各有三个，臂钏和手镯各有六个。身上装饰着四种：护身符、生皮、裙子和腰带。脚镯有四个，装饰着火焰。总共有二百七十个装饰品。这些都应根据相的差异来解释。住所和护卫地方、编织物和猫鼬群，田地的坐垫和各自的武器，做什么等等，从命令到居住。那一个头，三只眼睛，耳朵、鼻子和舌头，身体、心和脚各有两对，每一个都具备十六个部分。如果将四十八个集合体计算在内，据说总共有七百六十八个。一般来说，据说有一千二百二十四个。头饰和颈饰各有一个，臂钏、脚镯和手镯各有两对。护身符等五个与主尊相符。这样计算，总共有六百二十四个。一般来说，饰品的伟大之处在于八百九十四个。这样，以两千一百一十八个，自然成就了所化众生的不可思议的意念。因为一个众生也具备所有这些，所以，六道世界的十方是无边无际的。因此，佛陀说，这是一个燃烧的坛城。因此，智者说，这超越了计算。忿怒尊坛城开示品第十七。然后，世尊以悦意的供养走向
English
If considered great, the head symbolizes thirty liberations in thirty ways. The five lineages are the thirty liberations of the dharmadhatu and wisdom. Ninety eyes gaze upon the end of ninety afflictions. Sixty ears listen to the end of sixteen views. Sixty nostrils emanate sixty forms of taming. Sixty tongues speak of sixty methods of taming. In sixty places, manifest sixty bodies. Sixty hearts possess sixty methods of taming. Forty feet also liberate the untraversable path in forty ways. The dharmadhatu and wisdom destroy the extremes of permanence and annihilation, therefore, the sixty-two heavenly abodes are said by the wise to be peaceful. In general, the four hundred and sixty thoughts are inconceivable. The greatness of the ornaments carried is also that there are three head ornaments and three neck ornaments each, and six armlets and six bracelets each. The body is adorned with four: amulet, rawhide, skirt, and girdle. There are four anklets, adorned with flames. In total, there are two hundred and seventy ornaments. These should be explained according to the differences in characteristics. Abodes and protectors of places, weavings and mongoose assemblies, field cushions and their respective weapons, what to do, etc., from command to dwelling. That one head, three eyes, ears, nose, and tongue, body, heart, and feet are two each, each with sixteen parts. If forty-eight assemblies are counted, it is said that there are a total of seven hundred and sixty-eight. In general, it is said that there are one thousand two hundred and twenty-four. There is one head ornament and one neck ornament each, and two armlets, two anklets, and two bracelets each. The five, including the amulet, are in accordance with the main deity. Thus calculated, there are six hundred and twenty-four. In general, the greatness of the ornaments is eight hundred and ninety-four. Thus, with two thousand one hundred and eighteen, the inconceivable intention of those to be tamed is naturally accomplished. Because one being also possesses all of these, the ten directions of the six realms are boundless. Therefore, the Buddha said that this is a burning mandala. Therefore, the wise say that this is beyond calculation. The seventeenth chapter, Explanation of the Mandala of Wrathful Deities. Then, the Teacher goes to the pleasing offering of beings.
Chinese
为此宣说此（偈颂）：结合、度脱、甘露、欲妙和，果实以及遣除疑惑，是为六种。度脱是没有自他的，首先了悟自他平等的意义，稳固地修习，胜者说这叫做度脱。具有无二智慧者，为了以慈悲度脱未能了悟的其他有情，在自他无二的法界中令其合一。以无二交融的殊胜心，自身体验安乐，是为善逝的殊胜结合。五种平等成就之物，甘露，供养于与自平等的善逝众。欲妙是食物、饮品、衣物和五种受用，此即是坛城，供养于坛城众。果实是自心善逝的功德，从其他天神、龙族、大能者处如何能生出？因此，作为从自心本性中生起的瑜伽士，如果自身显现为手印且无有怀疑，就能成就胜者的坛城，成就光辉的悉地。如是宣说，供养遍及一切。这是供养殊胜供品之教的第十八章。 为了使意义存在，为了誓言的行持而宣说。圆满、清净以及平等性，根本和支分、过患、功德，舍弃恶友和自性差别，以及密意和成就与功德，以十三种相来正确阐述。圆满，在此无上乘中，即使行使烦恼，也会转为积聚果实，圆满一切积聚，是为戒律圆满。清净，以此无上殊胜的誓言，无论宣说了多少调伏、权能、律仪，都汇集于此，并以此清净。平等性，四种不成，胜义中，有和无，不执着于中观，世俗显现如幻术、眼花，因此，生命和杀生，斩断又在哪里存在？将生命和补特伽罗执着为实有，也是颠倒执着。二谛无别，在法界中成为一体，一切从自心中化现，即是受用。因此，不执着于事物和不予取和取。一切法如幻，名称言词的安立皆是虚假，在虚假上行使虚假，虚假安立又在哪里存在？于无贪执的法界中