English
Moreover, the angry mothers are in accordance with anger, as stated in the Magical Vajra: Wrathful Supreme Buddha Heruka, purple-black with three faces and six arms, holds a wheel, vajra, and short staff in the right hands, and a bell, blood vessel, and wheel ring in the left. Great Glorious Vajra Heruka, blue-black with three faces and six arms, the right hands hold a vajra, vajra, and short staff, extremely close; the left hands hold a bell, blood vessel, and a giant plow. Ratna Heruka, yellow-black with three faces and six arms, the right hands hold a jewel, vajra, and short staff inside, the left hands hold a lasso, red conch, and enemy axe striking fiercely. Padma Heruka, red-black face and arms, three faces and six arms, the right hands hold a lotus burning, vajra short staff striking, the left hands hold a bell, blood, and enemy axe raised high. Great Glorious Karma Heruka, three heads and six arms, green-black, the right hands hold a vajra crossed and short staff striking fiercely, the left hands hold a giant plow, blood vessel, and sword, all agitated and offered with blood vessels. The consorts' body color is like the main deity, embracing with the right and holding blood vessels with the left. Thus it is said. In order to show the mudras of the retinue of angry mothers, the mudras of places and regions are explained in accordance with pure and impure tantras. This is the Magical Mother Tantra, that is, the latter part of the Yajra and the Magical Empowerment Tantra are explained. These verses are not the words of the teacher, Napekao thinks it is good to have doubts about the tantra, if possible, because there is no contradiction in the words prophesied by the magic itself, so eliminate it. The mudras of the Mamos are declared in the Great Sutra Beyond the World. What eliminates doubt is the previous words. What is directly shown is: Rakshasa woman purple-black, holding a wet skull cup; Brahma woman red-yellow, holding a lotus; Great Goddess white-green, holding an incense burner; belonging to the black-blue mother, holding a wheel; young girl red, throwing a short spear; Indra white, Anrita raised, and so on. The explanation of the eyes in the nineteenth chapter is completed. In order to show common accomplishments, the explanation of the twentieth chapter will be done. After that, the Tathagata Wrathful King Glorious Shri Heruka, after uniting inseparably with the consort Trotiśvarī, from there begins to elaborate, in order to subdue the Karma Wrathful Black Liberator, Glorious Her
Chinese
从莲花生的佛母和方便智慧游舞的菩提心中，由于鲁扎的显现，忿怒尊化现的坛城作为枕垫而出现，导致世界破碎成片等，这是甚深之义，已编入根本续第十五章。其中，化身显现的基础、原因、本体和事业都已阐释。事业包括度脱和掌控，为了展示掌控，如“无世界自在和主宰”等，都是容易理解的掌控对象。为了展示投入事业，如“现在和未来的时代，有些人被任命为增长寿命的事业”等，为了利益今生和来世的修行者，以及为了守护誓言，根据门户的不同，事业也不同，分为两种增长事业，三种神通事业，两种控制事业和现行事业，以及普遍实现一切愿望的事业，各自的事业力量都来自誓言的宣告。因此，现在修行者若能获得要点并安住于誓言，为了实现一切愿望，应舍弃吝啬，精进努力。发出“做”的声音，是因为如此受誓言约束，不会违背或欺骗，所以才宣说了这种修持方法。然后，为了展示修持大天神摩诃提婆的方法，如“以平等智慧的金刚，掌控世界至尊”等。讲述了先前发生的事业，即导师降伏了业之忿怒尊驹修等，使之成为儿子，并通过大悲化身展示并完成了不可思议的利益众生之事。之后，瑜伽士以“拉”音取，弟子以“布”音取，为了展示开始，如“具备方便和智慧，如所观想般成就”。在两种情况下，都展示了获得前两个三摩地和一个手印，以及通过修习获得最终成就，因此，具备殊胜物品者若能修持，就能成就一切所想，因为心是可调伏的。此处，“自生天中天，慈悲喜舍而游舞”，在修持大天等四尊时，观修黑汝嘎也是自生智慧显现为本尊，这是第六金刚持的真实显现，从三处积聚的广大智慧中增长并守护。
English
From the Bodhicitta of Padmasambhava's consort and the play of skillful means and wisdom, due to the appearance of Rudra, the mandala of wrathful manifestations arose as a cushion, causing the world to shatter into pieces, etc. This is the profound meaning, which has been incorporated into the fifteenth chapter of the Root Tantra. Therein, the basis, cause, essence, and activities of the manifestation of emanations are explained. Activities include liberation and subjugation. To demonstrate subjugation, phrases such as "without worldly power and master" and so on, are easily understood as objects of subjugation. To show engagement in activities, such as "in the present and future times, some are appointed to the task of increasing life," etc., for the benefit of practitioners in this life and the next, and to protect the oath, the activities vary according to the gate, divided into two types of increasing activities, three types of miraculous activities, two types of controlling activities and direct activities, and activities that universally fulfill all wishes, each with the power of activity derived from the declaration of vows. Therefore, if practitioners now can obtain the key points and abide by the vows, they should abandon miserliness and strive diligently to fulfill all wishes. The sound of "doing" is uttered because, being bound by such vows, one will not transgress or deceive, hence this method of practice is proclaimed. Then, to demonstrate the method of practicing the Great God Mahadeva, such as "with the vajra of equal wisdom, subduing the supreme lord of the world," and so on. It narrates the previously occurring activities, that the teacher subdued the wrathful deities of karma, such as Kyushuk, making them sons, and demonstrated and accomplished inconceivable benefits for beings through the manifestation of great compassion. Afterwards, the yogi takes with the syllable "La," and the disciple takes with the syllable "Bu," to show the beginning, such as "endowed with skillful means and wisdom, it will be accomplished as envisioned." In both cases, it shows the attainment of the first two samadhis and one mudra, and the ultimate achievement through practice, therefore, if one possesses excellent materials and practices, one can accomplish whatever is desired, because the mind is malleable. Here, "the self-born god of gods, plays with love and compassion," when practicing the Great God and the four, meditating on Heruka is also the self-arising wisdom appearing as the deity, which is the actual manifestation of the sixth Vajradhara, growing and protecting from the vast wisdom accumulated from the three places.
Chinese
由于认识到没有次第的树干，因此完成了自他的利益。由于这种想法，无论做什么都会成熟。说了“大慈悲”这四个字。因此，修行世俗法也不矛盾。所谓“除了巧妙方便的行为之外”，因为密咒的父亲已经确定，也没有邪行的名称。通过信解和显现的力量，共同展示了前两种道路和中间的行为，以及同时存在的存在。所谓“与真如无别”，是为了通过智慧显现真如。在特定时间观修真如，使智慧自然显现。为了展示预先要做的亲近。然后，自己要习惯于传承意义中出现的忿怒和寂静本尊。从“十万次驱除”开始，无论哪条道路，都要稳固真如，无论学习哪种生起次第的本尊道路，都可以胜任，意识进入空性，不会被境所夺。为了迅速成就大天，观想为能作者或部多黑鲁嘎，念诵十万次是为了加持，所以要预先进行。然后进入口诀的次第。在寂静的地方，准备好与大天相应的物品，搭建法座。安置大天的形象。然后为了展示划定界限后，将自己观想为本尊，从“自己是能作者坛城”开始，到“要念诵”为止。如果通过寂静法来修持，就从能作者的种子字嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）生起，按照先前观想的坛城、身色、手印来做。然后念诵“嗡 阿及那 阿及嘎 蓝姆 德夏 啦 德”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）或者在修持具有三种明咒的禅定时，在之前或期间驱除。这里因为观想为能作者，所以预先进行亲近。嘛哈德瓦的身色手印是，本尊形象的颜色是闪耀的白色，按照前面的词句，在修持十万命根时驱除。这也是为了勾招大天。从“为了勾招大天”开始，说了“吽 吽 吽”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样想，通过这种想法，会不由自主地到来。为了展示通过咒语和手印勾招，从前面念诵“扎 吽 班 霍”，
English
Having realized the trunk without stages, the benefit of self and others is accomplished. Because of that thought, whatever is done will ripen. The four words "Great Compassion" were spoken. Therefore, practicing worldly things is not contradictory. The meaning of "except for skillful means of conduct" is that since the father of secret mantra has been determined, there is no name for wrong conduct. Through the power of faith and manifestation, the first two paths and the intermediate conduct, as well as simultaneous existence, are commonly shown. The meaning of "inseparable from Suchness" is for the sake of manifesting Suchness through wisdom. At a specific time, meditate on Suchness, so that wisdom naturally manifests. In order to show the preliminary practice to be done. Then, one should become accustomed to whichever wrathful or peaceful deity arises from the meaning of the lineage. Starting from "expelling a hundred thousand," whichever of the two paths, one should stabilize Suchness, and whichever deity path of the generation stage one has learned, one can be competent, and consciousness enters emptiness without being robbed by objects. In order to quickly accomplish the Great God, visualize as the Illuminator or Bhuta Heruka, and reciting a hundred thousand times is for empowerment, so it should be done beforehand. Then enter the stages of the oral instructions. In a secluded place, prepare the implements and the implements corresponding to the Great God, and build a platform. Place the image of the Great God. Then, in order to show that after setting the boundaries, one visualizes oneself as the deity, starting from "oneself is the Illuminator mandala" to "one should recite." If practicing through peaceful methods, generate from the seed syllable Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) of the Illuminator, and do as previously meditated on the mandala, body color, and hand gestures. Then recite "Oṃ Ajina Ajiga Lam De Sha Ra De" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) or, while practicing with the samadhi of the three clear mantras, expel before or during. Here, because one visualizes as the Illuminator, one should first engage in the approach. The body color and hand gestures of Mahadeva are, the color of the deity image is shining white, and according to the previous words, expel when practicing the hundred thousand life-forces. This is also for summoning the Great God. Starting from "for summoning the Great God," he said "Hūṃ Hūṃ Hūṃ" (藏文，梵文天城体，梵文罗马拟音：汉语字面意思). Think that through this thought, it will come involuntarily. In order to show summoning through mantra and mudra, recite "Ja Hūṃ Baṃ Hoḥ" from the front.
Chinese
我。这些。附带四个手印。正直或唯一的想法，被四道光芒抓住而冷却。通过禅定，大天神在背后，金刚手菩萨献上，逐渐靠近，融入形象中。亲自到来，或者为了供养或注水而约束，并开始工作。大天神变得清晰。这些都被说了。功德是所有的大天神及其眷属，这些都很容易理解。如果通过忿怒尊来修持，那么修持布达黑鲁嘎达到极限，并且为了勾召大天神。铁钩、绳索、抛掷。等等。目的是，勾召的方法，禅定和命精。为了展示摩诃提婆的身体颜色和手印。大天神的形象颜色是闪耀的白色，直到。总是具备五种欲望。这很容易理解，要清晰地显现这样的形象，为了勾召。其他的行为要相应地结合起来。为了展示修持四个国王。然后说了修持四个快乐国王的方法。这是总结性的词语，紧接着大天神之后。为了展示修持国王的一般方法，通过菩提心的禅定。所有四个方向，无一遗漏。从。要观想与真实的意义相符。修持者要通过坚固的，无二真谛的禅定来做到。四个国王安住于四个方向。为了让持咒者成就二利。要将四个及其眷属都摄伏。在这之前要做的是。观想金刚黑鲁嘎，宝生黑鲁嘎，莲花黑鲁嘎和羯磨黑鲁嘎与四个方向相符。与大天神的情况相符，念诵本尊咒语十万遍。简而言之，通过习惯于本尊和自明自显，获得加持，无论修持哪一个都可以。为了详细地展示在各自的近修之后修持的方法。然后是国王持国。等等。从慈悲中取名。身体颜色和受用，给予与那玛瑞不一样的成百上千。手印，生命的精华，本体和数量。那时观想本尊，以及勾召的禅定，摄伏并委派工作和