English
It is Samadhi. Blessing is the Samadhi of universal manifestation. The form of letters is the Samadhi of cause. Direct realization is the generation of the deity's body. It is believed that clarity of the deity is the ultimate realization. If combined with the Completion Stage, the same cause is that in the crown chakra, the wheel of great bliss, all Bodhicitta has the same cause in the brain. The letters are the sixty branches of speech arising in the throat enjoyment wheel, the sixteen vowels. Blessing is the self-awareness blessed in the mind of the Sugata, residing in the heart Dharma wheel. Direct perception is the navel emanation wheel, when the fire-wind moves and the Bodhicitta descends, bliss manifestly arises. If combined with philosophical tenets, each has four aspects: the object to be measured, the reason, the method of measurement, and the tenet. Among these, the object to be measured with the same cause is all phenomena of samsara and nirvana, that is, these external and internal objects. The reason is that because the cause is unborn, it leads to the realization of emptiness. The method of measurement is that great minds realize it all at once, while smaller minds measure it gradually and then realize it. The tenet is the realization of the unborn meaning. The object to be measured by the form of letters is the ultimate truth mentioned above. The reason is that the letters A, O, AM, etc., cause one to realize it as an illusion. The method of measurement is that conventional illusions are realized gradually or all at once, depending on the size of the mind. The tenet is the realization of conventional and ultimate truths, which is the Samadhi of universal manifestation. The object to be measured by blessing is the ultimate truth and the conventional truth mentioned above. The reason is that it leads to the realization that the two truths are inseparable. The method of measurement is that the way of realizing the inseparability of the two truths varies in size. The tenet is the realization of the inseparability of the two truths itself. The object to be measured by direct realization is the inseparability of the two truths mentioned above. The reason is that it appears like empty space, but has no inherent existence. The method of measurement is that one does not distinguish everything as an object, and there is a difference in the size of the mind. The tenet is that it is inseparable from the field of activity. Thus, here, the emphasis is mainly on the Generation Stage, that is, both the Generation Stage and the Completion Stage.
Chinese
为了证悟，必须舍弃非此之物。即佛与众生在觉性上具有相同的根源，并且这个根源通过文字符号ༀ་（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）来象征身、语、意。通过这三个字，身体、语言和思想被加持为佛的身、语、意，并且对此毫无怀疑地显现出来。如此，相同的根源即是定，文字是根源的定，加持是所有定的总和，而显现则是将之证悟为本尊之身，这些被称为四种殊胜的证悟。通过对这些殊胜证悟的不断熟悉，一切法都显现为自明，从而圆满成佛，超越轮回，故被称为大国王，并在一切时显现圆满成佛。第三是： 十方四时圆满具， 身语功德事业意， 无余自性面见故， 灌顶殊胜即是圣。 这里有两种获得果位的方式：共同的是获得持明，特殊的是获得五身任运成就。持明有四种：异熟持明、寿命自在、大手印持明和任运成就持明。异熟持明有两种：由因所摄的异熟和由果所摄的异熟，这里是由果所摄的。它的本质是内在心识执持本尊之身，而被外在身体的围墙所遮蔽，例如用泥土包裹的碗，泥土内部是盐的形状，但被外面的碗所遮蔽。由于自心显现为本尊之身，故称为异熟。寿命自在有四种：由甘露药物成就的寿命自在，由灯和风成就的寿命自在，由方便道脉、气、明点成就的寿命自在，以及由解脱道生起次第和圆满次第成就的寿命自在，这里指的是最后一种。它的本质是以人或天神的形象存在，可以存活一千五百年。如果为了利益他人而存在，则每过一百年身体会逐渐衰老，最终像八岁的孩子一样。大手印持明有四种：克里亚大手印持明、邬波耶大手印持明、瑜伽大手印持明和玛哈瑜伽大手印持明。这里指的是玛哈。它的本质是自己修持自己
English
To realize, one must abandon what is not it. That is, Buddhas and sentient beings have the same root in awareness, and that root is represented by the letters ༀ་ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), ཨཱཿ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah), ཧཱུཾ་ (Tibetan: ཧཱུཾ་, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) as representing body, speech, and mind. Through these three letters, body, speech, and mind are blessed into the body, speech, and mind of the Buddha, and this is manifested without doubt. Thus, the same root is meditation, the letters are the meditation of the root, the blessing is the totality of all meditations, and the manifestation is realizing it as the body of the deity; these are called the four supreme realizations. Through continuous familiarization with these supreme realizations, all phenomena manifest as self-awareness, thereby perfectly becoming a Buddha, transcending samsara, hence called the Great King, and at all times manifesting perfect Buddhahood. The third is: Perfectly complete in ten directions and four times, Body, speech, qualities, activity, and mind, Seeing the face of the complete self-nature, The supreme empowerment is the holy one. Here, there are two ways to attain the fruit: commonly, attaining the Vidyadhara, and especially, attaining the spontaneous accomplishment of the five bodies. There are four Vidyadharas: the Vidyadhara of complete maturation, mastery over life, the great seal, and spontaneous accomplishment. There are two Vidyadharas of complete maturation: the complete maturation gathered by cause and the one gathered by result; this is the one gathered by result. Its essence is that the inner mind holds the form of the deity's body, and it is obscured by the outer fence of the body, like a bowl covered with clay, where the salt is in the shape inside the clay but is obscured by the outer bowl. Because the appearance of one's own mind ripens into the deity's body, it is called complete maturation. There are four masteries over life: mastery over life achieved through nectar medicine, mastery over life achieved through lamp and wind, mastery over life achieved through the path of means, channels, winds, and bindus, and mastery over life achieved through the path of liberation, the generation stage and completion stage; this refers to the latter. Its essence is existing in the form of a human or a god, able to live for fifteen hundred years. If existing for the benefit of others, the body gradually ages every hundred years, eventually becoming like an eight-year-old child. There are four Vidyadharas of the great seal: the Kriya great seal Vidyadhara, the Upaya, the Yoga, and the Maha Yoga. This is the Maha. Its essence is practicing oneself by oneself.
Chinese
安住于彼天身，行自他之利。任运成就之持明有三，即事业任运成就，瑜伽任运成就，以及大任运成就。此乃大任运。其自性安住于身五身之自性中，于十方示现利生之化身。尤其是，五身与任运成就相结合，即于十方与四时，获得四时所摄之现证菩提之果。其自性或功德为何？即此等：五身即法身、现证菩提身、报身、化身与金刚身。五语即无生义之语，觉性自显之语，密意表示之语，显空词之语，以及声空无别之语。五功德即宫殿、刹土、庄严、光明与座床。五事业即息灾、增益、怀爱、降伏与任运成就。五意即法界无分别之意，如镜智，平等性无动摇，妙观察智无障碍，以及成所作智度化有情之意。此五者无别，即称为五身任运成就。将一切显有清净为五身任运成就之佛，自己亲见其面容，即获得彼果。如《幻化金刚》云：自性安住故，非从他处来。断除执着故，自面自得见。如是。见其面容，若有罪过与障碍，即为障碍，然见其面容后，经灌顶，则清净障碍，获得佛之胜妙意。第三，结尾之义有三，即回向造论之善根，造论之作者署名，以及译师之署名。首先：以此汇集之修法，我所获得之福德，愿大吉祥普贤之身语意，一切有情皆得之。如是，此忿怒尊修法乃从《密藏续》中汇集而来。如是造论之福德令
English
Remaining in the body of that deity, one performs the benefit of oneself and others. There are three kinds of spontaneously accomplished vidyādharas: the spontaneously accomplished activity, the spontaneously accomplished yoga, and the spontaneously accomplished mahā. This is the mahā. Its essence abides in the essence of the five bodies. It abides in emanating emanations of benefit to beings in the ten directions. In particular, the union of the five bodies with spontaneous accomplishment is that the fruit of complete enlightenment, gathered by the ten directions and four times, is obtained. What is its essence or quality? These are: The five bodies are the Dharmakāya, the Abhisambodhikāya, the Sambhogakāya, the Nirmāṇakāya, and the Vajrakāya. The five voices are the voice of unborn meaning, the voice of self-appearing awareness, the voice of symbolic meaning, the voice of appearance-emptiness words, and the voice of inseparable sound-emptiness. The five qualities are the palace, the pure land, the ornaments, the light, and the throne. The five activities are pacifying, increasing, magnetizing, wrathful, and spontaneous accomplishment. The five minds are the mind of non-conceptual Dharmadhātu, the mirror-like wisdom, the immovability of equality, the unobstructed discriminating awareness, and the mind of accomplishing activities that liberate beings. These five are inseparable, and are called the spontaneously accomplished five bodies. Seeing the face of the Buddha of the spontaneously accomplished five bodies, which purifies all appearances and existence, is the attainment of that very fruit. Moreover, from the Magical Vajra: Because it abides in its own nature, it does not come from elsewhere. Because attachment is reversed, one sees one's own face. So it is. Seeing that face, if there are faults and obscurations, it is an obscuration, but after seeing that face, the obscuration is purified by empowerment, and the supreme and sacred intention of the Buddha is attained. Third, there are three meanings of the conclusion: the dedication of the merit of composing the treatise, the authorship of the teacher who composed it, and the colophon of the translator who translated it. First: By this condensed method of accomplishment, whatever merit I have obtained, may the body, speech, and mind of the great glorious Samantabhadra be attained by all sentient beings. Thus, this method of accomplishing the wrathful one is condensed from the Secret Essence Tantra. Thus, the merit of composing it makes one a Buddha.
Chinese
秘密主所获得的一切，皆回向善，何者？即祈愿世尊大吉祥普贤菩萨之身语意，三界一切有情众生皆能获得。第二，如是真如显现庄严，由上师桑结桑瓦所著圆满。如是真如乃胜义谛，五身任运成就即吉祥黑汝迦之义。如是真如为调伏所化众生，显现为身。显现如是真如，不欺惑，故必为胜义谛。此乃瑜伽士之庄严，修习则生善，且美妙，故为庄严。上师桑结桑瓦乃作者之名，圆满者，乃究竟之义。第三，印度班智达桑结桑瓦，与藏地译师比丘扎卡木日达，以及巴曼殊师利瓦玛共同翻译校订而定。复述：如此努力之善聚珍宝尘，聚集一处之须弥山亦不可见。以智慧光芒之网庄严之，以注释大论之威力，愿佛教总的以及甚深秘密心髓之，讲说与修持兴盛广大，勤奋于二次第之持明四者究竟，为令一切众生获得黑汝迦吉祥而回向。摧毁黑色之方，增长白色之显现。教法与持教者之地位极高，从各方获得胜利，以天神之鼓声，遍布世间一切，愿吉祥！如是，以忿怒尊庄严为基础，以中部舟之祈愿僧给之注释为基础，以自力所能测度之简略义理，由蒋扬曲吉洛哲阐明，共同作者为果擦堪钦贤遍桑布所作，愿善妙！吉祥！吉祥！ 吉祥幻化网之忿怒尊庄严之注释，黑汝迦之意庄严。曲吉洛哲。
English
May all the merit I, the Lord of Secrets, have obtained be dedicated to the benefit of all beings. What is it? It is the aspiration that all sentient beings in the three realms may attain the perfect body, speech, and mind of the Bhagavan, the Great Glorious Samantabhadra. Secondly, the Ornament of Suchness Manifestation is completed, composed by the master Sangye Sangwa. "Suchness" is the ultimate truth, the spontaneous accomplishment of the five kayas, which is the meaning of glorious Heruka. That very suchness appears as a form for the sake of guiding disciples. That manifestation of suchness is unfailingly true, so it must be the ultimate truth. This is the ornament of yogis, for when meditated upon, goodness arises and it is beautiful, hence it is an ornament. "Master Sangye Sangwa" is the name of the author, and "completed" means the ultimate meaning. Thirdly, the Indian Pandit Sangye Sangwa himself, and the Tibetan translator, the monk Drakka Murita, and Bhasmanjushri Varma translated, edited, and finalized it. Again, it is said: The precious dust of merit gathered from such effort, even if piled into a Mount Meru, would be invisible. By the power of the commentary on the great treatise, adorned with a web of rays of wisdom, may the general teachings of the Buddha and the essential secret essence, the explanation and practice, flourish and increase, and may the four vidyadharas who strive in the two stages reach perfection. I dedicate this so that all beings may attain the glory of Heruka. May the black side be destroyed, and the white appearance increase. May the teachings and the holders of the teachings have a very high position, and may the sound of the victorious drum of the gods spread throughout the world, may there be auspiciousness! Thus, based on the Ornament of the Wrathful Deity, based on the commentary of the aspiration of the central boat Sengye, the condensed meaning, as far as one's own intelligence can fathom, was composed by Jamyang Chokyi Lodro, and the co-author was Gotsha Kenchen Zhenphen Zangpo. May it be virtuous and auspicious! Mangalam! Mangalam! Commentary on the Ornament of the Wrathful Deity of the Glorious Magical Net, the Ornament of the Intent of Heruka. Chokyi Lodro.