Chinese
彼性显现殊胜庄严注释。 彼性显现殊胜庄严注释。 彼性显现殊胜庄严注释中安住。分为三部分：必要、概括和词义。必要有二：不侵犯本尊神，以及著述教法时没有障碍。概括的意义有四：由谁撰写？依于何身而撰写？为何目的而撰写？以何种方式或方法撰写？作者是显现的佛陀秘密。追随者是讲述者。所依是饮血忿怒尊。目的是：以证悟之义顶礼，获得殊胜成就；以世俗符号顶礼，获得共同成就。方式或方法有三：以本尊为要义的方式，以使所化生起恭敬的方式，以及与贤善相符的方式。词义有三：为了使上根者生起定解，与五身结合而讲述；为了使中根者生起定解，与三身结合而讲述；为了使下根者生起定解，与八音结合而讲述。或者，为了自利而与法身结合而讲述，为了他利而与二身结合而讲述。也与十义结合而讲述。༈ 如果为了自利而与法身结合而讲述，那么一切轮回和涅槃，以及以基、道、果三者所涵盖的一切法。本体是本体的自性，即心光明。那是法性菩提心的自显。平等性是远离能取和所取等一切边。因为法性自身的本体与真谛无别。身，是法身。那是自利圆满。从大乐法身中，为了调伏众生，受用身也具有无尽的乐、大乐和丰饶的乐。调伏自在是化身，譬如舞者般调伏所化众生。身语意。宣说化身本身：身不可思议的庄严轮是六能仁等。语不可思议的庄严轮是
English
The commentary adorned with the noble appearance of Suchness. The commentary adorned with the noble appearance of Suchness. It dwells in the commentary adorned with the noble appearance of Suchness. There are three parts: purpose, summary, and meaning of words. There are two purposes: not infringing upon the Yidam deity, and having no obstacles in composing the teachings. There are four aspects to the summarized meaning: who composed it? Upon what body was it composed? For what purpose was it composed? How or by what method was it composed? The author is the manifest Buddha Secret. The follower is whoever is the speaker. The object is the blood-drinking wrathful deity. The purpose is: by prostrating with the meaning of realization, supreme siddhi is attained; by prostrating with conventional symbols, common siddhi is attained. There are three ways or methods: the way of taking the Yidam as essential, the way of generating reverence in the disciples, and the way of conforming to good manners. There are three meanings of words: in order to generate definite knowledge in those with sharp faculties, it is explained in conjunction with the five bodies; in order to generate definite knowledge in those with medium faculties, it is explained in conjunction with the three bodies; in order to generate definite knowledge in those with dull faculties, it is explained in conjunction with the eight sounds. Alternatively, it is explained in conjunction with the Dharmakaya for one's own benefit, and it is explained in conjunction with the two bodies for the benefit of others. It is also explained in conjunction with the ten meanings. ༈ If it is explained in conjunction with the Dharmakaya for one's own benefit, then all of samsara and nirvana, and all the dharmas encompassed by the three: ground, path, and fruition. The essence is the nature of that essence, which is the mind of clear light. That is the self-appearance of the Bodhicitta of Dharmata. Equality is being free from all extremes such as grasper and grasped. Because the very essence of Dharmata is inseparable from truth. Body, is the Dharmakaya. That is the perfection of one's own benefit. From that great bliss Dharmakaya, for the sake of taming beings, the Sambhogakaya also possesses inexhaustible bliss, great bliss, and abundant bliss. Garwang is the Nirmanakaya, subduing disciples like a dancer. Body, speech, and mind. Explaining the Nirmanakaya itself: The wheel of ornaments of the inconceivable body is the six Thupas, etc. The wheel of ornaments of the inconceivable speech is
Chinese
九次第或八万四千法门。不可思议之心是庄严之轮，是智慧的各种显现。再者，与五身结合，即是圆满正觉之身，体性是法身，平等性是金刚身，大乐是报身，舞自在是化身。每一个黑汝嘎都具足。不尽庄严轮的，身语意功德事业。身不尽庄严轮是，《秘密藏》中说：虽未动摇于如是性，然为真实解脱之色身，为调伏一切众生故，以和合示现种种身。如是。语不尽庄严轮是，一切化为莲花之自性，解脱道与莲花之声，无论如何宣说皆是殊胜语，一切高低乘，一切邪行众生皆是语。如是。意不尽庄严轮是，空性无我，本智自明之心，无所缘，无能缘，自在忆念。奇哉身语功德净土外，无有他者，即是如此。如是。唯有此三，功德事业亦是彼。嘿嘿是法身（三身结合）离诠释。与八音结合，嘿嘿嘎那喜悦即是法身。嘿嘿度那因，即是大悲。喜悦之大悲。如如是报身大乐。如惹嘎那贪，即是众生之义。如惹嘎达那血。是供养。金刚夜叉以如扎之血供养。嘎嘎是事业化身。嘎惹尼嘎是胜义谛，即是菩提心，嘎嘎惹玛那是事业圆满。又，若未生出一个黑汝嘎，未生出，则一个功德自性力有，阿达玛西惹那是证悟自之功德。巴惹西惹那是悲心他之功德。恰恰是无有烦恼垢。祈请。祈请是对此而说，乃是有剩余之词。如是。如是圆满利他，是这样吗？是黑汝嘎，名为饮血。其中，西惹之语意是，从中发出，真实自与他之功德。嘿是嘿嘿扎达，行且勤
English
The nine stages or eighty-four thousand gates of Dharma. The inexhaustible mind is the wheel of adornment, appearing as various plays of wisdom. Furthermore, when combined with the five bodies: the body of complete perfect enlightenment, the essence is the Dharmakaya, equality is the Vajra body, great bliss is the Sambhogakaya, and the dance of power is the Nirmanakaya. Each Heruka is complete with these. The body, speech, mind, qualities, and activities of the inexhaustible adornment wheel. The inexhaustible body of adornment is, according to the Guhyagarbha Tantra: 'Although not moving from suchness, yet for the sake of the true liberation form body, and for the sake of taming all beings, it shows various bodies in harmony.' Thus it is. The inexhaustible speech of adornment is, everything transforms into the nature of the lotus, the path of liberation and the sound of the lotus, whatever is spoken is supreme speech, all higher and lower vehicles, all heretical beings are speech. Thus it is. The inexhaustible mind of adornment is, emptiness, selflessness, primordial wisdom, self-awareness mind, without object, without subject, freely remembering. Wonderful, other than the body, speech, qualities, and pure lands, there is nothing else, it is just like that. Thus it is. Only these three, qualities and activities are also that. He he is the Dharmakaya (combination of the three bodies) beyond expression. When combined with the eight sounds, he he ka na is joy, which is the Dharmakaya. He he du na is the cause, which is great compassion. The great compassion of joy. Ru ru is the Sambhogakaya, great bliss. Ru ra ga na is attachment, which is the meaning of beings. Ru ra ga ta na is blood. It is offering. Vajra Yaksha offered the blood of Rudra. Ka ka is the activity Nirmanakaya. Ka ru ni ka is the ultimate truth, which is the mind of enlightenment, ka ka ra ma na is the perfection of activity. Also, if one Heruka does not arise, if it does not arise, then one glory naturally has power, Adama Shri na is the glory of realization of self. Para Shri na is the glory of compassion of others. Phyag phyag is without the defilement of afflictions. I beseech. Beseeching is said to this, it is a word that has a remainder. Thus. Is such a perfect benefit for others like that? It is Heruka, called the glorious blood drinker. Among them, the meaning of the word Shri is, emitting from within, the glory of the true self and others. He is He he khrir tha, acting and diligent.
Chinese
因为那是“那”的意思，所以是智慧圆满。如是茹提拉，意为血。血的声音也意为烦恼。嘎是主尊的过失，因为沉溺于血，所以是黑茹嘎，指的是断除和具有智慧圆满者。或者嘎是嘎巴拉，意为具有颅骨的力量。因此，黑茹嘎指的是沉溺于用血充满的颅骨的力量。如果从字母的意义上解释，希里意为力量，阿达玛希里意为我的光辉。黑茹嘎的传承，黑嘎的意义，根本是智慧喜悦。茹茹嘎是贪着，茹茹嘎达是血。因为贪着而生起愤怒。嘎嘎玛是事业，嘎嘎茹是慈悲。愤怒的事业也是用慈悲来调和。此外，还包括能取所取二无、四无量、猛厉和三解脱门。因此，声音保持原样，没有翻译。这是结合黑茹嘎的十个意义来解释的。 承诺解释分为两部分：必要的意义、概括的意义和词语的意义。必要的意义是具有不退转菩提心的必要，具有利益所化众生的必要，具有究竟佛法的必要。概括的意义有三个：说什么法？解释显现清净庄严。谁说？佛密说。如何说？顶礼，承诺后，为了使众生进入智慧身而说。词语的意义是：从幻化网续中，从哪里概括？从幻化网续中。根本是胜义谛即智慧，幻化是世俗谛即方便，网是二无即双运，续是道路即文字的传承，清净是确定，从秘密藏和方便索中概括。续是指从口中说出，仪轨完整，关联紧密，稳固和显现，所以是续。其中，从三种幻化中，从金刚萨埵的幻化网续中，从秘密藏中。概括了什么？本尊瑜伽的次第，自性任运成就的根本本尊，以及近修的征相。
English
Because it means "Na," it is the perfection of wisdom. Ru is Rudra, meaning blood. The sound of blood also means affliction. Ka is the fault of the lord, because of indulging in blood, it is Heruka, referring to the one who has abandoned and possesses the perfection of wisdom. Or Ka is Kapala, meaning having the power of the skull. Therefore, Heruka refers to the power of indulging in the skull filled with blood. If explained from the meaning of the letters, Shri means power, Adama Shri means my splendor. Heruka's lineage, Heka's meaning, the root is the joy of wisdom. Ruraga is attachment, Ruragata is blood. Anger arises from attachment. Kaka Karma is activity, Kaka Ru is compassion. The activity of wrath is also harmonized with compassion. In addition, it also includes the two without grasping, the four immeasurables, the fierce, and the three doors of liberation. Therefore, the sound remains as it is, without translation. This is explained in conjunction with the ten meanings of Heruka. The commitment to explain is divided into two parts: the necessary meaning, the summarized meaning, and the meaning of the words. The necessary meaning is to have the necessity of non-regression of Bodhicitta, to have the necessity of benefiting sentient beings to be tamed, and to have the necessity of ultimately completing the Dharma. The summarized meaning is three: What Dharma is explained? Explaining the pure and adorned appearance. Who said it? Buddha Secret said it. How to say it? After prostrating and committing, it is said in order to bring sentient beings into the wisdom body. The meaning of the words is: From the Illusion Network Tantra, from where is it summarized? From the Illusion Network Tantra. The root is the ultimate truth, which is wisdom, illusion is the conventional truth, which is skillful means, the net is the two without, which is union, the tantra is the path, which is the lineage of letters, purity is certainty, summarized from the secret treasury and the skillful means cord. The tantra is said from the mouth, the ritual is complete, the connection is close, stable, and manifested, so it is the tantra. Among them, from the three illusions, from the Illusion Network Tantra of Vajrasattva, from the secret treasury. What is summarized? The sequence of deity yoga, the spontaneously accomplished root deity, and the signs of close practice.
Chinese
将道之本尊，证悟现前果位之本尊三者无别，由道之瑜伽士，如次第观想所依与能依。为道之瑜伽士之故，观想吉祥黑汝嘎，及如次第事业。为何需要？为令众生生起智慧之故。具有八识之众生，其自性本为五种智慧，为令未了知为五种智慧者生起五种智慧之故耶？为令众生为愚痴之黑暗所蔽，未生起智慧之光明者，生起智慧之故。如何串联？应善为串联而开示。言辞不多，意义不少地善为串联，为未来之补特伽罗开示。又此口诀，未由上师于事业中圆满，从第十五品等串联。又由谁串联？由佛陀秘密。从何串联？从秘密藏。为何串联？为众生智慧。串联何者？即此修法。应令何者欢喜？若未令上师本尊欢喜。总的来说，于六种上师中，以口诀传承之上师，及誓言灌顶之上师，以身语意三门令其欢喜，即以财物供养。以内修令其欢喜，即弟子为贤善之法器。于彼，以欢喜之因缘为何？欢喜后作何？若未获得诸灌顶。以外，将有益之十灌顶灌注于身，内，将五种能力之灌顶灌注于心，秘密，将甚深之三灌顶教导于觉性。若学人未获得此二十八灌顶，则所作之欢喜何能成办？即是了知应作之事。听闻等造作诸事，若未获得彼等灌顶，自己听闻，为他人讲说，观想本尊并修持，事业，及从金刚阿阤黎之位而行彼之事业，然作何事能有果？将成无果且坏灭。彼等之果，于胜共之果无有之外，复于恶趣之处，自相续坏灭故，应令上师欢喜，且获得内外之诸灌顶。