Chinese
那是忿怒尊和忿怒母，其自性身是手印，没有舍弃。为了显示其不可分割性，因此说“方法和智慧非二元，已转化为法界”。虽然被称为忿怒尊和忿怒母，但在本体上，显现本身是不可见的，因此是不可分割的殊胜法界。成为理由的是自性，即没有不是被先前之义所摧毁的。章节的名称是从意义中提取的，描述了自性、见、修、道、灌顶。第六章是对眼睛的详细解释。 然后，将要讲述第七章，极其秘密的忿怒尊。其中，“从那时起，如来忿怒尊王显示了幻化网”等，佛陀所说也是为了两个目的。佛陀的本体与续部的本体无二无别的本体的常恒，是圆满的因，在来源上也没有过失，是加持显现为忿怒尊。首先，为了显示修习如是性，如“菩提胜义心，不是通过相来寻找的”等等，自生智慧的任运成就，不是通过执着于相来获得的。那么通过什么呢？“清净三种无错谬”等，器、情、续三者，本体清净之义，通过自明的显现，在那上面可以进行三摩地，因此，通过显现无所得的成就，首先要显现见、修、道二者。剩余的是物质行为的方法，修习猛烈暴怒尊，如“阴道是林伽”等，是为了修习忿怒尊，作为所缘而努力，摧毁的方法是，放置用三个孔穴中食物的污垢制成的林伽，在心间写骨头，在前额写名字，在阴部写杀戮的字。忿怒尊的面容无论如何，总是修习三次或七次，对于先前习惯或喜欢的本尊，在事业之前，日夜三次，在行为中也修习，可以进行同一个手印的三摩地，显现清晰，从基础开始，显现具有自生和他生的本尊，并开始事业。在做事业的时候，不是不想要的。知道
English
That is the Wrathful One and the Wrathful Mother, whose nature body is mudra, without abandonment. To show that they are indivisible, it says, "Method and wisdom are non-dual, transformed into the realm of reality." Although called Wrathful One and Wrathful Mother, in essence, appearance itself is invisible, therefore it is the supreme indivisible realm of reality. What becomes the reason is nature, that is, there is nothing that is not destroyed by the meaning of the previous one. The name of the chapter is extracted from the meaning, describing nature, view, meditation, path, and empowerment. The sixth chapter is a detailed explanation of the eyes. Then, the seventh chapter, the extremely secret Wrathful One, will be explained. Among them, "From then on, the Tathagata Wrathful King showed the net of illusion," etc., what the Buddha said is also for two purposes. The Buddha's essence is the constant essence of the essence of the tantra, which is the complete cause, and there is no fault in the source, it is the blessing that appears as the Wrathful One. First, in order to show the practice of suchness, such as "The heart of supreme enlightenment is not sought through signs," etc., the spontaneously accomplished wisdom of self-arising is not obtained by clinging to signs. Then through what? "Pure three kinds without error," etc., the meaning of the purity of the essence of the vessel, contents, and tantra, through the manifestation of self-awareness, samadhi can be performed on it, therefore, by manifesting the attainment of no attainment, first the view, meditation, and path must be manifested. What remains is the method of material action, practicing fierce and violent deities, such as "The vagina is the lingam," etc., is to practice the Wrathful One, striving as an object of focus, the method of destroying is to place the lingam made of the filth of food in three holes, write bones on the heart, write names on the forehead, and write the syllable of killing on the genitals. The face of the Wrathful One is whatever, always practice three or seven times, for the deity previously accustomed to or liked, before the activity, three times day and night, and also practice in conduct, samadhi of the same mudra can be performed, manifesting clearly, from the base, manifesting the deity with self-generation and other-generation, and begin the activity. When doing activity, it is not unwanted. Know
Chinese
为了勾召（忿怒尊），阴茎一次又一次地摩擦。据说，在法界中央要一分为二。如果谁成了最早的信使，就多次勾召凶猛者，并将他们融入吽（藏文：ཧོཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的阴茎中。然后，做出区分和降伏的手印，并将其四处捆绑。将粉末或丸药供养到口中。至于如何抛弃它，据说“用吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）来收集，用啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）来抛掷”。将净化六种种子的智慧，即“呼”字拉长后引导出来，在虚空中用三个‘确’字来创造身体，然后用在月亮和风上嬉戏的咒语抛向色究竟天。念诵的量是，据说要念诵本尊的自生咒语十万俱胝遍。修持十万俱胝遍的方法是，要具备三种清晰。供养的数量是，据说要一次又一次地祈请，即尽可能多地进行。它的功德是什么呢？据说说了两次“一切有情众生”。为了展示本尊，亚马亚马（Yama Yama）尤其令人愉悦。据说身色是烟色。通过五种方式来装扮，并观修它，以及观修任何习惯的其他本尊。再次勾召的方法是，据说“是执持自我的手印”，即做出铁钩的手印，从黑白交界处开始，说‘某某’。量是，据说要有能够被清晰看到的目标，直到有锋利蹄子的形象，以及阴茎的移动，以及阴道显现出来。据说“用丸药收集后，供养于法界中”，即智慧安住的力量，不打桩，而是将三种毒供养出去。据说“毫无疑问地必定成就”，即事业的成就不会欺骗人。目标和目的是，为了不让神圣的佛法毁灭，勇士，据说，那些属于十地次第的人，首先已经救度了自己，因此，凭借摧毁他人恶因的力量，为了二者和为了四者而救度和选择。据说“霍（ho）”表示不舍弃而欢喜。据说“吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、扎（dza）、嘎拉（kala）等”，即绳索、铁钩、铁链和收集的铃铛，是勾召的殊胜方法。安住之处是，据说“将相和名字结合起来”，即勾召阴茎和名字结合的智慧，如同过去诸佛降伏魔鬼一样，现在抛向所有人都能获得的色究竟天，那也是自然的相
English
For the purpose of summoning (the wrathful deity), the lingam is rubbed again and again. It is said that in the center of the Dharmadhatu, it should be made into two. If someone becomes the earliest messenger, then having summoned the fierce one many times, they are merged into the lingam of Hum (Tibetan: ཧོཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum). Then, having made the mudra of differentiation and subduing, it is bound in four places. The powder or pills are offered into the mouth. As for how to abandon it, it is said, "Gather with Hum (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum) and cast away with Phat (Tibetan: ཕཊ, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal meaning: Phat)." The wisdom of purifying the six seeds, that is, the syllable 'Hu' is lengthened and guided out, and in the sky, the body is created with three 'Chok' syllables, and then it is cast into Akanishta with the mantra that delights on the moon and wind. The measure of recitation is, it is said that the self-arisen mantra of the deity should be recited a hundred thousand kotis of times. The method of reciting a hundred thousand kotis of times is that it should be endowed with three clarities. The number of offerings is, it is said that one should pray again and again, that is, do as much as possible. What is its merit? It is said that it was said twice, "All sentient beings." In order to show the deity, Yama Yama is especially pleasing. It is said that the body color is smoke-colored. One dresses in five ways and meditates on it, and meditates on any other deity that one is accustomed to. Again, the method of summoning is, it is said, "It is the mudra of holding oneself," that is, making the mudra of the iron hook, starting from the boundary of black and white, and saying 'So and so'. The measure is, it is said that there should be a target that can be clearly seen, up to the image of sharp hooves, and the movement of the lingam, and the vagina appearing. It is said, "Having gathered with pills, offer it in the Dharmadhatu," that is, the power of wisdom abiding, without driving a stake, but offering the three poisons. It is said, "Without doubt, it will surely be accomplished," that is, the accomplishment of the action does not deceive. The aim and purpose are, in order not to let the sacred Dharma be destroyed, the hero, it is said, those who belong to the stages of the ten bhumis, having first saved themselves, therefore, with the power to destroy the evil causes of others, save and choose for the sake of both and for the sake of four. It is said that "Ho" means to rejoice without abandoning. It is said, "Hum (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum), Dza, Kala, etc.," that is, the rope, the iron hook, the iron chain, and the collecting bell, are the supreme methods of summoning. The place of abiding is, it is said, "Combining the characteristics and the name," that is, the wisdom of summoning the lingam combined with the name, just as the Buddhas of the past subdued the demons, now it is cast into Akanishta, which can be obtained by everyone, and that is also the natural sign.
Chinese
所说的不留习气，即以让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种字）、扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种字）、康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空种字）将法性解脱。从法界涌现并融入阿，是指智慧进入吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和穆（藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆）的虚空中，显现并融于光芒，从无生中，如所说的那样，成为意之相和身，在上界，通过父母的结合的智慧灌顶，使种姓不改变。阿火（藏文：ཨ་ཧོ་）是指从根源上切断恶业习气，并乐于融入二无之中。心中念及心，是指以获得轮之权力的意之加持而稳固。极其明亮的忿怒尊，不是普通修法之境。第七品的眼睛的解释完毕。为了展示共同的增上，将进入第八品的解释。然后，所有的一切如来，与“这将被述说”相连。为了什么呢？为了向所有凶猛的行境展示忿怒燃烧的坛城，也显示了那个意义。从什么基础呢？从被调伏者的显现，显现为忿怒之主饮血众，然后宣说。以什么作为事业的开端呢？以幻化网稳固，即以续部的名称，或者以道的意义，或者以禅定的次第，任何一种成为稳固的开端。在学习的时候，也会有散乱，因此在适当的时候达到究竟。如何呢？十方所有世界，都应该摧毁，即用布隆（藏文：བྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：忿怒尊种子字）和杂扎（藏文：ཙག་ཏྲ，梵文天城体：चक्त，梵文罗马拟音：caktra，汉语字面意思：轮）的轮。以埃（藏文：ཨེ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：空性智慧的种子字）、班（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水种子字）、芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：地种子字）、扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种字）、让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种字）将器情四业坛城中智慧的奇妙显现，像劫末之火一样用智慧之火焚烧。太阳颅鬘化身众多光芒，即忿怒尊的耳饰，以及三串和八饰的光辉。忿怒皱纹如千百闪电，即以威慑，摄服，以及幻化出现的忿怒皱纹和如千百闪电。威严怒吼如千龙轰鸣，即大空的威严面容，大火的威严舌头，救度的威严牙齿，以及以威慑降伏的威严语调，就像龙的雷鸣声。啪的（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：摧破）一声，是抛和救两者。忿怒的大云遍布十方
English
What is meant by not leaving behind habitual tendencies is that one is liberated into the nature of reality by Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Fire seed syllable), Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind seed syllable), and Khaṃ (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Space seed syllable). What is meant by emanating from the expanse and dissolving into A is that wisdom enters the space of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) and Muṃ (藏文：མུཾ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：Muṃ), manifesting and dissolving into light. From the unborn, as explained, it becomes the sign of mind and body. In the Akanishta realm, through the wisdom empowerment of the union of father and mother, the lineage is not changed. Aha (藏文：ཨ་ཧོ་) means cutting off the habitual tendencies of bad karma from the root and delighting in merging into non-duality. Mind contemplating mind means being stabilized by the blessing of the intention to obtain the power of the wheel. The extremely clear wrathful one is not the object of ordinary sadhana. The explanation of the eyes of the seventh chapter is complete. In order to show the common excellence, we shall enter into the explanation of the eighth chapter. Then, all the Tathagatas, connect with "this will be spoken." For what purpose? To show the mandala of the blazing wrathful one to all the fierce objects of activity, and also to show that meaning. From what basis? From the appearance of those to be tamed, appearing as the assembly of blood-drinking lords of wrath, and then spoken. With what does one begin the activity? With the stable net of illusion, that is, with the name of the tantra, or with the meaning of the path, or with the stages of samadhi, whichever becomes stable as the beginning. During the time of learning, there is also distraction, so at the appropriate time, one reaches the ultimate. How? All the realms of the ten directions should be destroyed, that is, with the wheel of Bhrūṃ (藏文：བྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：Wrathful one seed syllable) and Caktra (藏文：ཙག་ཏྲ，梵文天城体：चक्त，梵文罗马拟音：caktra，汉语字面意思：Wheel). With Ai (藏文：ཨེ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：Seed syllable of emptiness wisdom), Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Water seed syllable), Maṃ (藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Earth seed syllable), Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind seed syllable), and Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Fire seed syllable), the wondrous manifestation of wisdom in the mandala of the four activities of the vessel and essence should be burned with the fire of wisdom like the fire at the end of an eon. The many rays of the sun-skull emanation, that is, the earrings of the wrathful one, and the splendor of the three garlands and eight ornaments. Wrathful frowns like a thousand lightning bolts, that is, wrathful frowns and like a thousand lightning bolts that subdue, subjugate, and emanate. The majestic roar like a thousand dragons thundering, that is, the majestic face of the great emptiness, the majestic tongue of the great fire, the majestic teeth of liberation, and the majestic speech that subdues and overwhelms, like the sound of a dragon's thunder. With Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Destroy), both throwing and saving. The great wrathful cloud pervades the ten directions.