Chinese
以慧眼垂视众生，念诵“吽 吽 吽”，五部如来等一切眷属，皆从空性之毛孔融入心间，融入无二之法界中，隐没不见。之后，处所之坛城等一切，皆融入世尊之身形，事物隐没不见。之后，世尊融入真实之法界，安住于如是之三摩地。若问此为何显现？吉祥甘露续云： 寂静不能调伏之事，唯有以忿怒之威猛方能调伏。从三摩地之加持中，由忿怒所生之形相乃为常恒。三摩地三种为何？如前所说，依续部而行： 金刚忿怒断除嗔恚，大青色之兵器火焰，从虚空之中降下。如是说。世尊安住于如是之法性时，即是金刚，此乃如是之三摩地，为因之相。以欲调伏骄慢者之意念所动摇之三摩地，乃为普照之三摩地，因缘乃是对其忿怒而断除嗔恚。之后，果之三摩地，由忿怒所激发，生起蓝色火焰之种子字 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），此乃忿怒尊之意，故为大。从种子字放射出五种光芒，从种子字完全变化，为了调伏自身成为忿怒身，念诵“吽 瓦日ra 卓达 玛哈ra 札 啪特”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），安住于金刚忿怒三摩地。此乃咒语之音声，由极度忿怒所激发，化为金刚身。安住于智慧金刚九尖之上。从金刚完全变化，由咒语激发而生起，显现忿怒之身。头部、足部、手部，无量无边，如虚空尘埃般，极其恐怖，显现无尽。此乃完全圆满之果之三摩地。之后，显示加持宫殿，因此说从心间生起，乃是忿怒尊之心。
English
Looking upon all beings with his eyes, he utters "Hūṃ Hūṃ Hūṃ," causing all the retinue, including the Five Sugatas, to dissolve and gather from the pores of emptiness into his heart, disappearing into the indivisible realm. Then, all the mandalas of the abodes and so forth are gathered into the form of the Blessed One's body, and the phenomena disappear. Then, the Blessed One himself dissolves into the true realm, and abides in the samādhi of Suchness. What is manifested then? The glorious Nectar Tantra says: 'What is not subdued by peaceful means, will be subdued by wrathful force. From the empowerment of the three samādhis, the form arising from wrath is eternal.' What are the three samādhis? Following the tantra as explained before: 'Vajra wrath cuts off hatred, a great blue weapon blazing, a drop arises from the center of the sky.' Thus it is said. When the Blessed One abides in Suchness, he is Vajra, the samādhi of Suchness, the aspect of the cause. The samādhi stirred by the intention to subdue the arrogant is the samādhi of all-illumination. The condition is cutting off hatred by being wrathful towards it. Then, the samādhi of the result, stirred by wrath, is the arising of the blue blazing syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Literal Meaning: Hūṃ), which is great because it represents the heart of the wrathful king. Five kinds of light radiate from the syllable. From the complete transformation of the syllable, in order to subdue his own body into a wrathful form, he utters the sound "Hūṃ Vajra Kroda Mahāra Tsa Phat" (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Literal Meaning), and remains in the Vajra Krodha samādhi. This means that the sound of the mantra, stirred by extreme wrath, transforms into a vajra body. He remains in equipoise upon the nine-pointed vajra of wisdom. From the complete transformation of the vajra, stirred and aroused by the mantra, he manifests the wrathful body. Heads, feet, and thousands of hands, countless and exceedingly terrifying like the dust of space, appear inexhaustibly. This is the completely perfected samādhi of the result. Then, the blessing of the palace is shown, therefore it is said to arise from the heart, which is the heart of the wrathful king.
English
From 'ka,' Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) radiates and transforms from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) into a vajra, filling all directions and corners with vajras, above and below are vajra ground and tent. In its center, from the letter 'E,' arises the mudra of the origin of Dharma, the threefold space-boat of the Mother Samantabhadri. To be fully examined, in its center, as shown elsewhere, how the nature of the four mothers manifests. How are the stages combined? There, on top of the mountain of skeletons, the wisdom Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूँ，梵文罗马拟音：bhrūṃ，汉语字面意思：Bhrūṃ) completely transformed into dark blue, from which arises the palace. That also relies on the black vajra wind mandala, and in the center of the churning ocean of blood, on top of the great skeleton mountain ablaze, the fierce 'E' palace arises from the center of Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूँ，梵文罗马拟音：bhrūṃ，汉语字面意思：Bhrūṃ). That also, like the vastness that adorns the sky, the radiance blazing from the vajra tent also churns, and from the palace also radiate five rays of light and intertwine. Then, in order to generate the mother of the wrathful king, it is said, 'From then on,' and so forth. By uttering the wrathful king, 'Oṃ Vajra Mahākrodhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思).' From the realm of suchness, the wrathful powerful mother is manifestly brought forth, for the entry of means and wisdom, reciting 'Oṃ Sarva Tathāgata Anurāga Vajra Svabhāva Ātmako'haṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思),' which is the nature of desire. Then, the lotus and vajra are perfectly united, from which arises the non-dual bodhicitta. Reciting 'Hūṃ Hūṃ Hūṃ Hūṃ Bhiśva Krotta Jvāla Maṇḍala Phaṭ Phaṭ Phaṭ Hala Hala Hūṃ Phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思),' as spoken by the wrathful king. All the Buddhas of the ten directions, urged by the aspirations of the past, remembering the wrathful vajra body, possessing a thousand heads and a thousand arms, possessing a thousand eyes, holding in their hands cruel weapons such as the khaṭvāṅga, fiercely emerge into the world. From the mouths of the wrathful ones also, at the time of uttering many sounds such as 'Hūṃ Hūṃ Phaṭ Phaṭ Daha Daha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思),' all directions and corners of the six realms shake, violently shake, completely violently shake. By stamping their feet on the ground also, it churns, violently churns, completely churns. By the light rays of the eyes also, it burns, violently burns, completely burns. By the wind of the nostrils also, it scatters, violently scatters, completely scatters. Thus, the blessing of the wrathful ones.
Chinese
多。然后以智慧的坛城灌顶，内外秘密的灌顶圆满赐予，为此，说是为了灌顶忿怒之王。作为听闻灌顶的标志，念诵“吽 班杂 卓达 嘉纳 班杂”。事业金刚九尖杵，首先赐予右手，智慧金刚五尖杵，赐予右边，灌顶，前往自性成就之地。然后圣子金刚童子亲自以卡杖嘎，用左手中间触及先前调伏的那些傲慢者，作为战胜邪道的标志而持着。然后又，饮血大尊生出五位普巴橛子，为了降伏傲慢者，五种烦恼。然后又说了饮血大尊等等。饮血大尊，从心间发出光芒，迎请三世的一切如来，嗔恨金刚童子，我慢金刚童子，贪欲金刚童子，嫉妒金刚童子，愚痴金刚童子等等，从菩提心道中取出，然后变成五个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从完全转变中化为五个普巴橛子，为了显示那个，从金刚中出现等等，到从心间具有智慧勇识之间显示了，文句本身很清楚。然后为了显示空行母的虚空，从金刚中出现，从心间具有智慧勇识之间显示了，文句本身很清楚。然后为了显示空行母的虚空，以“唉”的座垫显示，为了从智慧母中生出，在“唉”的座垫上，圣子金刚童子拥有眼睛，以教诲内部的方式安住。然后从至尊金刚童子的脚下压迫的那些傲慢者，被降伏的饮血大尊所驱使，以“吽 蓝色三角”这四个词显示，直到“获得”为止。然后圣子至尊金刚童子也，为了显示降伏，抓住忿怒尊的事业生处，从那开始，依次降伏了遍入天的男女眷属等等，之间显示了
English
do. Then, empower with the mandala of wisdom, and completely bestow the outer, inner, and secret empowerments. Therefore, it is said to be for the empowerment of the wrathful king. As a sign of hearing the empowerment, recite "Hūṃ Vajra Krota Jñāna Vajra." The nine-pointed vajra of action is first given to the right hand, and the five-pointed vajra of wisdom is given to the right side. Empowered, he goes to the place of self-accomplishment. Then, the son Vajrakumara himself touches the previously subdued arrogant ones with the khaṭvāṅga in his left hand, as a sign of victory over the wrong path. Then again, the great blood drinker generates five sons, the phurbas, in order to subdue the arrogant and the five afflictions. Then again, it is said, "The great blood drinker," and so on. The great blood drinker emits rays of light from his heart, and invites all the Tathāgatas of the three times, such as Wrathful Vajrakumara, Prideful Vajrakumara, Desireful Vajrakumara, Jealous Vajrakumara, and Ignorant Vajrakumara. Having extracted them from the path of bodhicitta, they then transform into five Hūṃs (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽). From the complete transformation, they become five phurbas. To show that, from "appearing from the vajra" to "having wisdom and courage from the heart" is shown, the text itself is clear. Then, to show the ḍākinī's space, from "appearing from the vajra" to "having wisdom and courage from the heart" is shown, the text itself is clear. Then, to show the ḍākinī's space, it is shown with the "E" seat. In order to arise from the wisdom mother, on the "E" seat, the supreme son Vajrakumara possesses eyes, and abides in the manner of inner teachings. Then, those arrogant ones who are oppressed under the feet of the supreme Vajrakumara are urged on by the subdued great blood drinker, which is shown by the four words "Hūṃ, blue-black triangle," up to "attainment." Then, the supreme son Vajrakumara also, in order to show the subduing, seizes the place of origin of the wrathful one's action. From there, in order, he subdues the male and female retinue of the pervader, and so on. This is shown between.
Chinese
由此自身显现。 然后，为了让饮血大尊者以大身食者的身份，为圣子金刚童子灌顶并加持，饮血大尊者念诵“扎瓦拉让”，火焰烟雾燃烧飞腾，献给圣子金刚童子第一只右手，进行度脱的灌顶。降伏傲慢者，焚烧净化一切烦恼。将心、内脏和身体等“哈哈”地吞入口中，做成连同残余的尸体。然后，为了让圣子金刚童子从十方忿怒尊和十忿怒母处，通过忿怒母进行度脱和教导，用“那时”来表示。饮血大尊者为圣子金刚童子灌顶之时，圣子金刚童子从无二的父母菩提心的云中，向秘密莲花放射光芒，光芒变成十个字母，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等，扎（藏文：ཛཿ，梵文天城体：ज，梵文罗马拟音：jaḥ，汉语字面意思：札）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）和霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍）等变得清晰。字母完全变化后，变成金刚铃、铁钩、绳索、铁链和铃。这些手印完全变化后，念诵从主尊咒语章节中出现的“嗡 班扎 卓达 吽 嘎拉 吽”等十忿怒尊的生起咒语。各自的身相完全圆满生起，那么如何生起呢？忿怒尊吽嘎拉，即大忿怒尊吽嘎拉，三头六臂，三头，身体和面容，中间是蓝黑色，右边白色，左边红色。六只手中，左右第一双手，用红色金刚海螺盛满，搅动并供养。中间两手拉弓射箭，最后两手缠绕须弥山橛。名为“遍胜”的面容，中间是白色。右边蓝色，左边黄绿色，中间两手拿着金刚和法轮。名为“蓝色手杖”的，身体和脚，中间是蓝黑色，右边白色，左边红黑色。中间两手拿着宝杖和火焰。名为“阎魔敌”的，身体和面容，中间蓝色，右边蓝黑色，左边绿黑色。中间两手拿着人头杖和敌斧。名为“不动明王”的，是
English
Thereby, it becomes clear by itself. Then, in order for the Great Blood Drinker to empower and bless the noble son Vajrakumara as the great body-eater, the Great Blood Drinker uttered "Jwala Ram," and the flames and smoke blazed and radiated, offering the noble son Vajrakumara's first right hand, bestowing the empowerment of liberation. Subduing the arrogant ones, burning and purifying all defilements. Devouring the heart, entrails, and body with a "Haha," making them into remains along with the corpse. Then, in order for the noble son Vajrakumara to liberate and teach through the wrathful mothers from the ten directions of wrathful deities and the ten wrathful mothers, it is indicated by "at that time." At the time when the Great Blood Drinker empowered the noble son Vajrakumara, the noble son Vajrakumara radiated light from the cloud of bodhicitta, inseparable from the father and mother, onto the secret lotus, and the light transformed into ten letters, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and so on, Jaḥ (藏文：ཛཿ，梵文天城体：ज，梵文罗马拟音：jaḥ，汉语字面意思：札), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), and Ho (藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：霍) became clear. When the letters were completely transformed, they became vajra bells, iron hooks, ropes, iron chains, and bells. When those hand symbols were completely transformed, they recited the generation mantra of the ten wrathful deities, such as "Oṃ Vajrakrodha Hūṃkara Hūṃ," which appeared from the chapter of the main deity's mantra. Each of their forms was generated completely and perfectly. How are they generated? The wrathful deity Hūṃkara is the great wrathful deity Hūṃkara, with three heads and six arms. The three heads, body, and face, the central one is bluish-black, the right one is white, and the left one is red. In the six hands, the first two on the right and left hold red vajra conch shells, stirring and offering. The middle two hands draw a bow and arrow, and the last two hands coil Mount Meru with a stake. The face called "Victorious One" is white in the center. The right one is blue, the left one is yellowish-green, and the middle two hands hold a vajra and a wheel. The one called "Blue Staff" has a body and feet that are bluish-black in the center, white on the right, and reddish-black on the left. The middle two hands hold a jeweled staff and a flaming torch. The one called "Yamaraja" has a body and face that are blue in the center, bluish-black on the right, and greenish-black on the left. The middle two hands hold a skull staff and an enemy axe. The one called "Immovable Protector" is...