Chinese
忿怒明王天续释，导师比玛拉。 忿怒明王天续释，导师比玛拉。 忿怒明王天续释完毕。 以天续的思辨解说方式，首先是礼敬，其次是立誓解说，中间是念诵经文，最后是将善根回向，共有四部分。其中礼敬分为两种：普遍 общей 给予，以及对法的归纳。普遍给予是：对五部血饮部众，包括眷属和所有胜者，我顶礼！这表明了普遍礼敬。对法的归纳是：表明了对吉祥黑汝嘎独尊的礼敬，证悟二无我，断除二障，即证悟法与补特伽罗的无我。证悟法无我，是因为外境所取之境不生，因此应证悟于法界。证悟补特伽罗无我，是因为内执之心无我，转化为智慧。证悟能取与所取二者皆无我，即是圆满的智慧。如此，从法上证悟无我，就能断除烦恼障；从补特伽罗上证悟无我，就能断除所知障，因此是圆满的断除。智慧与断除是自我的光辉。以慈悲化身，救度所有众生。像这样，通过证悟之门，对未证悟的众生生起无量大悲，这是圆满的慈悲。以猛烈的慈悲事业利益众生，这是圆满的坛城，是利他的光辉。如果解说黑汝嘎的六字真言，即“无境无生慈悲法界”。外境所取之境转化为法界，即是“嘿嘿嘎”，展现大喜之最胜身，与无量慈悲相结合。那么，如何从不生的状态中生起呢？从法界中，以慈悲的自性，成为生起所有忿怒坛城的因，故名为“嘿”。因此，经文中说：“执着不思，慈悲贪嗔痴”。即以贪着的慈悲来转动轮回。
English
Commentary on the Tantra of the Wrathful Thought Deity, by Master Vimala. Commentary on the Tantra of the Wrathful Thought Deity, by Master Vimala. Kr dha ka lpa da wa ta ntra sya bṛ tti thi da ra ti sma. The Commentary on the Tantra of the Wrathful Thought Deity is complete. According to the method of explaining the Thought Deity of the Tantra, there are four parts: first, prostration; second, vowing to explain; third, reciting the sutra in the middle; and fourth, dedicating the root of virtue at the end. There are two types of prostration: general extension and collection towards the Dharma. General extension is: I prostrate to the five families of blood drinkers, together with their retinues and all the victorious ones! This shows the general prostration. Collection towards the Dharma is: it shows the prostration to the glorious solitary Heruka, realizing the two selflessnesses, abandoning the two obscurations, which is the realization of the selflessness of phenomena and persons. Realizing the selflessness of phenomena is because the external object of grasping is unborn, therefore it should be realized in the realm of phenomena. Realizing the selflessness of persons is when the internal grasping mind becomes wisdom by realizing its selflessness. Realizing that both the grasped and the grasper are selfless is perfect wisdom. Thus, by realizing selflessness from the perspective of phenomena, the obscuration of afflictions is abandoned; and by realizing selflessness from the perspective of persons, the obscuration of knowledge is abandoned, thus it is perfect abandonment. Wisdom and abandonment are the glory of the self. May all beings be liberated by the compassionate emanation! Thus, through the gate of realization, immeasurable great compassion arises for beings who have not realized, this is perfect compassion. Performing the benefit of beings through the activity of fierce compassion is the perfect mandala, which is the glory of others. If we explain the six syllables of Heruka, which are "no object, unborn, loving Dharma realm," it means that the external object of grasping is transformed into the Dharma realm, which is called "He He Ka," demonstrating the supreme body of great joy, combined with immeasurable love. So, how does it arise from the state of being unborn? From the Dharma realm, with the nature of compassion, it becomes the cause of arising all wrathful mandalas, therefore it is called "He." Therefore, the text says: "Non-conceptual grasping, compassionate attachment, wrath." That is, turning the wheel with attached compassion.
Chinese
执着于“拉哇”与无量慈悲相关联。“忿怒”是指以猛烈慈悲的事业将一切傲慢者摧为尘土，故称为忿怒，与鲁扎相关联。 “从二无分别中”是指，从法界与智慧二无分别的状态中，以慈悲的事业，如调伏众生般行事，这被称为“嘎嘎玛”，即事业。如此行事之时，完全舍弃我执，为了众生的利益而平等安住，最终成就，这被称为“嘎嘎如尼嘎”，与无量舍相关联。以具有如此意义的方式顶礼。༈。此处表明誓言以四种必要关联来解释。 “断除分别，行为一致，调伏众生。”这是说，众生因对五种鄙事物产生分别念，所以在三界中轮回。为了断除这些分别念，接受这五种鄙事物，以此来显示断除分别念的对治。以行为一致来显示调伏的方法是指，这五种烦恼不是通过舍弃来对治，而是通过行为解脱的方法来显示：对贪欲者讲述结合之法，对嗔恨者讲述解脱之法，对愚痴者讲述无分别的法性之义，对傲慢者讲述无我之禅定，对嫉妒者讲述誓言。此外，为了调伏魔和罗刹等凶猛者，化现为黑汝嘎之身进行调伏，因此以行为一致来显示调伏的方法。因为有断除分别念和以行为一致来调伏的必要，所以与必要相关联。通过正确理解象征来领悟意义是指，就像通过指月的手势来认识月亮一样，具有法性的、具有必要性的吉祥黑汝嘎的身相，无论是拿在手中，还是口中食用，还是手中拿着，还是铺在座上，一切都以象征来表示，因此为了让心理解悟正确的意义，具有必要的必要性，所以与必要的必要性相关联。讲述本尊传承与一切成就相关联。做法是，在此处以四种手印赞颂、亲近和修持三大坛城中的诸本尊，并通过本尊传承的悉地与自身相联。
English
Attachment to "Rawa" is associated with immeasurable compassion. "Wrath" means that all arrogance is reduced to dust by the activity of fierce compassion, hence it is called wrath, and it is associated with Rudra. "From the non-duality" means that from the state of non-duality of the sphere and wisdom, the activity of compassion is performed in the same way as taming beings, which is called "Kaka Karma," which means activity. At the time of doing so, completely abandoning self-grasping, residing equally for the benefit of beings, and finally accomplishing it, this is called "Kaka Runika," and it is associated with immeasurable equanimity. Bowing down in a way that has such meaning. ༈. Here it is shown that the vow is explained with four kinds of necessary connections. "Destroying thoughts, acting in harmony, taming beings." This means that sentient beings revolve in the three realms because of their thoughts about the five despised substances. In order to destroy these thoughts, they accept the five despised substances and show them as the antidote to destroy thoughts. Showing the method of taming by acting in harmony means that these five defilements are not abandoned by abandoning them, but are shown as a method of liberation through action: for those with attachment, the method of union is explained; for those with hatred, the method of liberation is explained; for those with ignorance, the meaning of the nature of reality without separation is explained; for those with pride, the samadhi without pride is explained; for those with jealousy, the samaya is explained. In addition, in order to tame fierce beings such as demons and Rakshasas, they are transformed into the body of Heruka and tamed, so the method of taming is shown by acting in harmony. Because there is a need to destroy thoughts and to tame by acting in harmony, it is associated with necessity. Understanding the meaning by correctly taking the symbols means that just as recognizing the moon by pointing to the moon, the Dharma nature, the glorious Heruka's body with necessity, whether it is held in the hand, eaten in the mouth, held in the hand, or laid on the seat, everything is represented by symbols, so in order to make the mind understand the correct meaning, it has the necessity of necessity, so it is associated with the necessity of necessity. Speaking of the lineage of the deity is related to all accomplishments. The practice is to praise, approach, and practice the deities of the three great mandalas here with praises that have four mudras, and connect with the siddhi of the deity lineage.
Chinese
将关系联系起来。佛语的意义应该用理性的逻辑来表达。行为是摧毁概念，行为一致是调伏一切。秘密来自内在续部的所有佛语，因此称为“来自佛语”。八种带有震动的大型燃烧物品，身色和手印如同劫末的火焰山，光芒，头部的头发，以及脚下的宝座等，都象征性地相似，并且行为与意义相符，因此称为“不违背意义”。以逻辑扩展是指：这里，对于三个坛城的诸神，出现了各自四句的赞颂偈颂，没有一个不是通过四印的逻辑来表达的，因此称为“以逻辑扩展”。“以理相符”是指：例如，如果赞美和侍奉地主国王或上师，就像给予我恩惠和奖赏一样，如果对智慧的诸神进行符合意义的赞美，并侍奉和修持，那么诸神的身语意的成就，乃至微细三摩地的成就，都必定无疑地获得。因此，与所要表达的内容联系起来。这样，就承诺以四种必要关系来解释。寂止无念，事物如虚空般遍布。被称为法，承诺要证明，以及经文的逻辑三者。其中，法是寂止，要证明的是寂止无念。相似的例子是：事物如同遍布虚空。这三者聚集在一起就是经文的逻辑。例如，地水火风四者是有事物，而虚空是没有事物。然而，如同虚空遍布之处，四大的自性是没有事物一样，对于法，所有显现为相的事物都被不分别的法性所遍布。因此，一切法都不离法性。寂止无念，事物如虚空般遍布，这是究竟的真谛。此外，观的法，要证明的是观不愚痴。相似的例子是：如同星辰散布在空中。这三者聚集在一起就是经文的逻辑。例如，天空自然高远明亮，日月星辰的集合散布其上，
English
Relate to the connection. The meaning of the Buddha's words should be expressed with rational logic. Action is destroying concepts, and consistent behavior is taming all. Secrets come from all the Buddha's words of the inner tantra, hence it is called "coming from the Buddha's words." The eight large burning objects with vibrations, the body color and hand gestures like the fire mountain at the end of the kalpa, the light, the hair on the head, and even the throne under the feet, are symbolically similar, and the behavior is in accordance with the meaning, so it is called "not contradicting the meaning." Expanding with logic means: Here, for the deities of the three mandalas, there are individual four-line verses of praise, and none of them are not expressed through the logic of the four seals, so it is called "expanding with logic." "Consistent with reason" means: For example, if you praise and serve the earthly king or the superior lama, it is like giving me grace and rewards. If you make praises that are in accordance with the meaning to the deities of wisdom, and serve and practice, then the body, speech, and mind accomplishments of the deities, and even the subtle samadhi accomplishments, will surely be obtained without doubt. Therefore, it is connected with what is to be expressed. In this way, it is promised to explain with four kinds of necessary relationships. Tranquility is non-conceptual, things are like the sky, all-pervading. What is called is the subject, the commitment to prove, and the three logics of the scripture. Among them, the subject is tranquility. What is to be proven is that tranquility is proven to be non-conceptual. A similar example is: things are like being all-pervading in the sky. The gathering of these three is the logic of the scripture. For example, earth, water, fire, and wind are things with objects, and the sky is without objects. However, just as the nature of the four elements is without objects where the sky pervades, for the Dharma, all things that appear as signs are pervaded by the non-discriminating Dharma nature. Therefore, all dharmas do not deviate from the Dharma nature. Tranquility is non-conceptual, things are like the sky, all-pervading. This is the ultimate truth. Furthermore, the subject of insight is to be proven that insight is not ignorant. A similar example is: like stars scattered in the sky. The gathering of these three is the logic of the scripture. For example, the sky is naturally high and clear, and the collection of sun, moon, and stars is scattered on it,
Chinese
如同在虚空的界域中一切都显现一样，在寂止不分别的等持的清明中，以胜观无迷的明智，身和智慧手印的坛城如星辰般显现。如同胜观无迷的虚空中星辰闪耀。这被称为世俗的本尊亲近。有相之物与意义相符且适宜，这被解释为：有相之物是所立宗。对于要证实的，与意义相符，被证实与相符的例子是：如同攀登悬崖峭壁。三昧耶聚集是教理的理证。例如，老虎和狮子等虽然力气大，但攀登悬崖峭壁的力气小且不适宜。松鼠虽然力气小，但攀登悬崖峭壁的力气大且适宜。同样，下乘和异生凡夫们，虽然适合在金碗和银碗中享用乳酪等食物，但由于这不会生起证悟，也没有获得成就的因，因此不适合密宗之门。大乘密宗的观点是，在容器班杂（梵文：Bhaṇḍa）湿润的柳条中，以五种精华甘露的形式，以牛黄为基础，烹调并净化分别念后享用，从而生起证悟，成为获得菩提之因。并且，不舍弃五种烦恼而加以利用，从而成为解脱之因。以及，八种盛大的燃烧供品等一切有相之物，将不适宜的解释为适宜，从而成为获得菩提之因。因此，有相之物与意义相符且适宜，这被解释为。这与续部行为相结合。（0）不执著于我，化现而出现。（0）这是遣除声闻的障碍。大乘的观点是通过慈悲智慧的化身来利益众生，但声闻的心执著于我，因此慈悲的化身没有产生利益众生的因。大乘认为执著的心证悟无我，因此智慧的化身出现没有障碍。这是遣除声闻的障碍。在境上没有成立。这是遣除独觉的障碍，因为独觉的心虽然没有证悟无我，但对于外在所取的境，法界的一部分没有证悟无我