Chinese
吉祥幻化网忿怒尊胜妙庄严释，黑汝嘎之意庄严。法之慧。 吉祥幻化网忿怒尊胜妙庄严释，黑汝嘎之意庄严。法之慧。 吉祥幻化网忿怒尊胜妙庄严释名为之著。那摩 师利 班杂 黑汝嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。大悲心中极忿怒薄伽梵，有寂共主金刚忿怒王，黑汝嘎吉祥炽燃大者，以极敬喜之舞敬礼之。于彼之修法彼性显现上，成为殊胜庄严大密甚深之宝藏，大论师贤哲成就者口传之，注释略少而明显分别之。于此，吉祥秘密藏性决定之续王，忿怒尊坛城极明之大论，彼性显现殊胜庄严此宣说有三，首义，正文义，末义。初中有说名，以敬礼供养，立誓造论三者。初者，彼性显现殊胜庄严云，彼性者，谓诸分别皆不异于自明，故显空不二自生之智慧，不改造作意而安住为因之彼性，修彼而果身与智慧自显现为果之彼性或无谬之彼性，果亦于净除障碍之时，从自显现而非从他生，故因果之差别亦不成立，是为无二之彼性。如是之自生明智彼性，以不共之大理证决定之，以总义之方式理解，及将器情相续等观为三坛城等，以自明之智慧现量显现，此乃所修一切中之殊胜，彼决定之诸续之王秘密藏彼性，以自生明智忿怒尊坛城修习次第明
English
Glorious Magical Net Wrathful Deity's Excellent Ornament Commentary, Adornment of Heruka's Intent. Dharma's Wisdom. Glorious Magical Net Wrathful Deity's Excellent Ornament Commentary, Adornment of Heruka's Intent. Dharma's Wisdom. This is the commentary called "Glorious Magical Net Wrathful Deity's Excellent Ornament Commentary." Namas Shri Vajra Heruka (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). From the state of compassion, extremely wrathful Bhagavan, the common glory of samsara and nirvana, King Vajra Wrathful One, to the greatly blazing Heruka, I prostrate with a dance of great reverence and joy. On the appearance of that very sadhana, a great secret and profound treasure that is a holy ornament, a concise commentary that clearly distinguishes the oral instructions of great scholars and accomplished ones will be made. Here, in explaining this very "Appearance of Suchness, the Holy Ornament," a great treatise that clearly illuminates the mandala of the wrathful deities, the king of tantras that ascertains the essence of the glorious secret, there are three parts: the introductory meaning, the main meaning, and the concluding meaning. The first includes stating the title, expressing homage through prostration, and making a commitment to compose. The first is: It is said, "Appearance of Suchness, the Holy Ornament." "Suchness" means that all collections of thoughts are not different from self-awareness. Therefore, the wisdom of self-arising, non-dual appearance and emptiness, leaving the mind that meditates uncorrected, is the Suchness of the cause. From meditating on that, the self-appearance of the body and wisdom as the result is the Suchness of the result, or the Suchness that is not mistaken. And when that result is purified of obscurations, it appears from itself and is not produced from elsewhere. Therefore, even the distinction between cause and effect is not established, and it is the non-dual Suchness. Such self-arising awareness-wisdom, Suchness, is ascertained by great, uncommon reasons, understood in a general way, and by meditating on the vessels, contents, and streams as the three mandalas, etc., it manifestly appears through the wisdom of self-awareness. This is the most supreme of all that is to be meditated upon. The king of all tantras that ascertains that, the secret essence of Suchness, clearly explains the sequence of meditating on the self-arising awareness, the mandala of the wrathful deities.
Chinese
名为“ྱན་”之义。说明名称的必要是：如云：“上等者说明名称，中等者加以区分，下等者解开词句。”如是，上等根器者说明名称，就能轻易了解续部和论著的意义等，因此有其必要。第二是敬礼分三：必要、总义、词义。必要有二：不侵犯本尊神，以及著述佛法不生障碍。总义有四：由谁寻觅？在何处寻觅？为何寻觅？以何种方式或方法寻觅？寻觅者，过去是秘密佛；后来是任何解说者。寻觅处是饮血忿怒尊。寻觅的必要是，以胜义的敬礼获得殊胜成就，以世俗表相的敬礼获得共同成就。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，以及与贤善者相符的方式。词义是：一切自性平等身，大权自在身语意，无尽庄严之轮，向黑汝嘎敬礼。这是将自利法身结合起来解释，将利他色身结合起来解释，或者结合十义来解释，或者为了使上等根器者生起定解而结合五身来解释，为了使中等根器者生起定解而结合三身来解释，为了使下等根器者生起定解而结合八音来解释。其中，如果结合自利法身来解释，那么一切是指以轮回和涅槃以及基地、道、果三者所包含的一切法。自性是其自性，即心性光明。那是法性菩提心自显现。平等性是法身。那是自利圆满。大乐是法身，为了调伏所化众生，从法身中显现报身，父续母续方便与智慧无二无别，恒时安住不离。它具有无尽的安乐、广大的安乐和丰盛的安乐。自在是化身，譬如对所化众生如同舞者一般。
English
It is called "ྱན་." The necessity of mentioning the name is: As it is said, "For the superior, explain the name; for the intermediate, distinguish; for the inferior, unravel the words." Thus, by explaining the name, those with superior faculties can easily understand the meaning of the tantras and treatises, and so on, hence it is necessary. Second, the prostration has three parts: necessity, summary meaning, and literal meaning. There are two necessities: not infringing upon the tutelary deity, and not having obstacles arise in composing the teachings. The summary meaning has four parts: by whom is it sought? Where is it sought? Why is it sought? How or by what method is it sought? The seeker, in the past, was Buddha Secret; later, it is whoever is the explainer. The place of seeking is the blood-drinking wrathful deity. The necessity of seeking is that by the ultimate prostration, supreme accomplishment is attained, and by the conventional symbolic prostration, common accomplishment is attained. The manner or method is threefold: the manner of taking the tutelary deity as essential, the manner of generating respect in the disciples, and the manner of conforming to the virtuous. The literal meaning is: All essence is equality body, Great power,自在 body, speech, and mind, Of the wheel of inexhaustible adornment, I prostrate to Heruka. This is explained by combining it with the Dharmakaya for one's own benefit, explained by combining it with the Rupakaya for the benefit of others, or explained by combining it with the ten meanings, or explained by combining it with the five bodies in order to generate certainty for those with superior faculties, explained by combining it with the three bodies in order to generate certainty for those with intermediate faculties, and explained by combining it with the eight sounds in order to generate certainty for those with inferior faculties. Among these, if explained by combining it with the Dharmakaya for one's own benefit, then "all" refers to all phenomena encompassed by samsara and nirvana, and the three: ground, path, and result. Essence is its own nature, which is the luminosity of mind itself. That is the self-appearance of the Dharmata Bodhicitta. Equality is the Dharmakaya. That is the perfection of one's own benefit. Great Bliss is the Dharmakaya, from which, for the sake of taming disciples, the Sambhogakaya appears, father and mother, method and wisdom, inseparable, abiding without separation at all times. It is endowed with inexhaustible bliss, great bliss, and abundant bliss.自在 is the Nirmanakaya, like a dancer for the disciples.
Chinese
是为摄受。 所谓化身，即是身语意功德事业无尽庄严轮之自性。 其中，身无尽庄严轮是六能仁等。《秘密藏》中说：“虽未动摇于如是性，为令真实解脱之色身，调伏一切诸有情故，随顺示现种种身。” 语无尽庄严轮是九乘次第或八万四千法门。 同经中说：“一切化为莲花性，解脱道与莲花声，无论如何宣说皆是胜语，一切高下乘，以及一切邪道之语。” 意无尽庄严轮是显现种种智慧之游舞。 空性无我，现量，自明智。 无有能取所取，转变忆念之自在。 稀有身语功德刹土之外，无有，即是如此。 此三者即是功德事业。 那么，如此成办利他圆满者是谁呢？即是嘿汝嘎，亦名吉祥饮血尊。 其中，“夏日”之语意是从心中发出，首先是自他的吉祥。 “嘿”是嘿嘿格热他，是行持和精进之义，因此是圆满智慧。 “汝”是汝智日，是血。 血之语意是所断，即是烦恼。 “嘎”是主之词，因为享用血，所以是嘿汝，即是说断除和具有圆满智慧者。 或者，“嘎”是嘎巴拉，即是具有颅器之行者。 如此，即是说具有享用盛满血之颅器的行持的嘿汝嘎。 若从字母支分之义解释，“夏日”是隐没之义，阿达玛夏日那是我的吉祥。 “嘿度”是因，“嘿汝嘎”义为因界中义为智慧喜悦。 “汝惹嘎”是贪著，“汝惹嘎达”是血贪著，因此现为忿怒相。 “嘎嘎玛”是事业，“嘎嘎汝那”是慈悲，那些忿怒事业也是以悲心平等而作。 此外，也包含于无二取舍、四无量、猛厉语和三解脱门中。 因此，
English
This is for subjugation. The emanation body itself is said to be the nature of the inexhaustible ornament wheel of body, speech, mind, qualities, and activities. Moreover, the inexhaustible ornament wheel of body is the six Thubpas and so on. From the Guhyagarbha Tantra: "Although not moved from suchness, for the sake of the true liberation of the form body, and for the sake of taming all sentient beings, in accordance with it, various bodies are shown." The inexhaustible ornament wheel of speech is the nine vehicles in order or eighty-four thousand gates of Dharma. From the same text: "Everything becomes the nature of the lotus, the path of liberation and the sound of the lotus. Whatever is spoken is the supreme speech, all high and low vehicles, and all wrong paths." The inexhaustible ornament wheel of mind is the appearance of various plays of wisdom. Emptiness, selflessness, direct knowledge, self-awareness, mind. Without object and subject, transforms the power of memory. Other than the wondrous body, speech, qualities, and pure realms, there is nothing else, it is just like that. These three alone are the qualities and activities themselves. So, who is it that perfectly accomplishes the benefit of others in this way? It is Heruka, also known as Glorious Blood Drinker. Among them, the meaning of the word "Shri" is to utter from within, first of all, the glory of oneself and others. "He" is hehe krti rata, which means to act and strive, therefore it is perfect wisdom. "Ru" is rudhira, which means blood. The meaning of blood is what is to be abandoned, which is affliction. "Ka" is the cause of the lord, because it enjoys blood, it is Heru, that is, it is said to be the one who has abandoned and possesses perfect wisdom. Or, "Ka" is kapala, that is, the one who has the conduct of a skull. Thus, it is said to be Heruka who has the conduct of enjoying the skull filled with blood. If explained in terms of the meaning of the letter limbs, "Shri" is implicit, and Adama Shri is my glory. "Hedu" is the cause, and the meaning of Heruka is that in the realm of cause, the meaning is the joy of wisdom. "Ruraga" is attachment, "Ruragata" is blood attachment, therefore it appears as wrathful. "Karkarma" is activity, "Kakaruna" is compassion, those wrathful activities are also made equal with compassion. Furthermore, it also applies to non-duality of grasping and clinging, the four immeasurables, fierce language, and the three doors of liberation. Therefore,
Chinese
声音保持原样不翻译。这是与黑汝嘎的十个意义结合起来解释的。如果与五身结合，那么一切都显现证悟之身，本体是法身，等性金刚身，大乐报身，舞自在化身，黑汝嘎每一个都圆满。如果与三身结合：嘿是法身，离名相；汝是报身，大乐；嘎是事业，化身；拉是作为处所。手是没有烦恼垢染。称之为“顶礼”。德是剩余的词。如是。如果与八音结合，嘿嘿嘎是喜悦，即法身；嘿嘿度是因，即大悲，是喜悦的悲心。汝惹嘎是贪着，即利益有情；汝惹嘎达是饮血，即金刚夜叉饮茹扎之血。嘎汝尼，嘎是胜义谛，即菩提心；嘎嘎玛是事业，即一切事业。又，如果出现一个黑汝嘎，则一个光辉自然具有力量，阿德玛西日是证悟，自之光辉；萨惹西日是悲心，他之光辉。第三，承诺造论有三：必要的意义，总摄的意义，词句的意义。必要是具有不退菩提心的必要，具有成办所化众生利益的必要，具有著作佛法圆满究竟的必要。总摄的意义有三：说什么法，说显现殊胜庄严；什么人说，佛陀密意说；以什么方法说，顶礼承诺后，为了使众生变为智慧身而说。词句的意义是：从幻化网续中，略摄天之瑜伽次第，为了使众生生起智慧，善加总摄而宣说。如是说。那么，这部论是从哪里总摄的呢？从幻化胜义谛即智慧，幻化世俗谛即方便，网的意义二无别即双运，续道文字的续部认定，即从《秘密藏》和《方便网》中总摄的。而且，续是口述的，具有完整的仪轨，相续不断，不杂乱，完全聚集，所以是续。其中，从幻化三续中的金刚萨埵幻化网续中的《秘密藏》中。总摄什么呢？总摄自性