Chinese
恐怖的形象覆盖了整个大地。十八只手中，第一双手右手拿着金刚杵，左手拿着颅碗；第二双手拿着短棒；第三双手拿着肠索；第四只手右手拿着太阳，左手拿着月亮；第五只手右手拿着琼鸟，左手拿着猫头鹰；第六双手拿着鹰和金刚杵；第七双手拿着三叉戟和甘露瓶；第八双手拿着拂尘和鼓；第九双手右手绕着须弥山旋转，左手将三千世界远远抛掷出去。或者，第一双手拿着金刚杵和铃；第二双手将颅碗送到嘴边；第三双手拿着短棒和肠索；第四手以下如前所述。身上装饰着龙王白色种姓的蛇等数百万，被覆盖是因为为了调伏鲁扎，显现出他的面容，所以有无数的龙。巨大的火焰如末劫之火般燃烧，因愤怒的皱纹而显得庄严，二十七只燃烧的仇恨之眼圆睁着凝视。八足踩踏着燃烧的八大天神作为坐垫，化身为金刚食肉鬼忿怒尊大怖畏金刚。或者：金刚食肉鬼忿怒尊，九头三重叠，头发燃烧。金刚之翼展开覆盖虚空，二十七眼凝视，八足踩踏八大天神。十八手中，第一双手左右搅拌并饮用金刚颅血。其下两手吞噬短棒丸。其下两手挥舞肠索。第四手左右拿着日月。第五双手拿着猫头鹰和鹰。第六手拿着金刚杵和三叉戟。第七手拿着甘露瓶和拂尘。第八手拿着鼓和绕须弥山。第九手将三千世界远远抛掷。身上装饰着百万龙王，十八种尸林装饰标志燃烧。如末劫之火般在身上燃烧。罪恶的毒蛇从身上散发出来。如是宣说了金刚食肉鬼的装束。如此，诸天和魔等三界傲慢者，凡是见到和听到的，都作为特殊的对治而闻名，并且在轮回的战场上获得胜利。此时，法器略有不同。
English
The terrifying form covered the entire earth. Of the eighteen hands, the first two hold a vajra in the right hand and a skull cup in the left; the second two hold a short club; the third two hold a snare of intestines; the fourth holds the sun in the right and the moon in the left; the fifth holds a garuda in the right and an owl in the left; the sixth two hold a hawk and a vajra; the seventh two hold a trident and a nectar vase; the eighth two hold a duster and a drum; the ninth two revolve Mount Meru from the right and hurl the three thousand worlds far away from the left. Alternatively, the first two hands hold a vajra and a bell; the second two offer the skull cup to the mouth; the third two hold a short club and a snare of intestines; the fourth and below are as described above. The body is adorned with millions of snakes of the white lineage of the Naga kings, and is covered because in order to subdue Rudra, his face appears, so there are countless nagas. A great blaze of fire burns like the fire of the end of time, majestic with terrifying wrathful wrinkles, and the twenty-seven round eyes of burning hatred gaze. The eight feet press down on the eight great gods of burning as a seat, transforming into Vajrakilaya, the great terrifying wrathful one. Or: Vajrakilaya, the great wrathful one, with nine heads stacked in three layers, hair ablaze. Vajra wings spread, covering the sky. Twenty-seven eyes gaze. Eight feet press down on eight great gods. Of the eighteen, the first right and left hands stir and drink vajra skull blood. Below that, the two hands swallow short club pills. Below that, the two hands wield snares of intestines. The fourth hands hold the sun and moon on the right and left. The fifth two hold an owl and a hawk. The sixth holds a vajra and a trident. The seventh holds a nectar vase and a duster. The eighth holds a drum and revolves Mount Meru. The ninth hurls the three thousand worlds far away. The body is adorned with millions of Naga kings. Eighteen charnel ground ornaments blaze. The body blazes like the fire of the end of time. Snakes of deceit and sin emanate from the body. Thus it is said, describing the attire of Vajrakilaya. Thus, all the arrogant ones of the three realms, such as gods and demons, who see and hear, are known as special antidotes, and achieve victory in the battle of samsara. At this time, the hand implements are slightly different.
Chinese
由于所有这些都源于经文，因此无论如何都没有区别。在《忿怒尊神续》中说：总相和别相的显现，总的来说，大吉祥黑汝嘎的身体颜色和手印是不确定的，无论如何修持都会成就。如此。从内在来说，虽然烦恼和自我执着是通过方法来断除的，但由于过去已经停止，未来尚未产生，所以无法断除。现在是同时产生的，所以无法断除。因此，不是显现上断除，而是断除了种子，就像火和烟一样。因此，在这里，金刚童子的布置是：由于阿赖耶识中有法性的界限或种子，因此通过闻思修三种方式，生起见道无分别的智慧。金刚食肉者是：在阿赖耶识中，无分别的智慧自然生起，彻底斩断我执和障碍、习气以及四魔，乃至极其微细的部分，最终生起道究竟的大力。第五部分有三个：鲁扎策动眷属的自在者们，鼓起勇气并从要害处击落来策动，实际聚集军队。第一部分是：从“此后，恶魔”到“务必对此加以关注”之间所说的。此后，那个凶猛的恶魔，仅仅是心中的念头稍微增强，就以强烈的傲慢之声，这样策动自己的眷属中强大的自在者们：鲁扎 玛扎 玛拉扎，念诵策动军队的凶猛咒语后，聚集又聚集，天和恶魔大自在者的眷属们，迅速地，极其迅速地，务必聚集到我们的誓言中来！对于分散的事务，大自在者的眷属们，派遣吧，务必对于事务分散或散布吧！关注又关注，对于委托的事务，大自在者的眷属们，散布吧，务必对于委托之事，一定要像关注一样去做！第二部分是：从“自在者我”到“诸事时机已到”之间所说的。大自在者的眷属们，对于鲁扎我的使者，因为这个凶猛的金刚食肉者出现是为了摧毁，所以你们这些眷属们，务必到了毁灭的时机了。对于这个地方
English
Since all of these arise from the scriptures, there is no difference in any case. In the Great Wrathful Deity Tantra, it says: The appearance of general and specific aspects, in general, the body color and hand gestures of the Great Glorious Heruka are not definite; however one practices, it will be accomplished. Thus it is. Internally, although afflictions and self-grasping are abandoned through methods, since the past has ceased and the future has not yet arisen, they cannot be abandoned. Now, since they arise simultaneously, they cannot be abandoned. Therefore, it is not that they are abandoned manifestly, but that the seed is abandoned, like fire and smoke. Therefore, here too, the arrangement of Vajrakumara is: since there is the realm of suchness or seed in the base of all, one generates the non-conceptual wisdom of the path of seeing through hearing, thinking, and meditating. Vajra Rakshasa is: in the base of all, non-conceptual wisdom arises naturally, completely cutting off self-grasping and obscurations, habitual tendencies, and the four maras, even the subtlest parts, ultimately generating the great power of the path of consummation. The fifth has three parts: Rudra urging the lords of the retinue, encouraging valor and striking from the vital point to urge them, and actually gathering the army. The first part is: what is taught from "Then, the demon" to "Thoroughly attend to this." Then, that fierce demon, even with a slight increase in the thought of his mind, with a fierce voice of arrogance, thus urges the powerful lords of his retinue: "Rudra Matra Maratra," reciting the fierce mantra that urges the army, "Gather and gather, gods and demons, hosts of great lords, gather quickly, very quickly, thoroughly, may you gather to our oath! For the work of scattering, hosts of great lords, send forth, thoroughly scatter or spread out for the work! Attend and attend, for the work entrusted, hosts of great lords, spread out, thoroughly for the entrusted matter, definitely act as attending!" The second part is: what is taught from "Lord, I" to "The times for actions have arrived." Hosts of great lords, for the messenger of Rudra, since this fierce Vajra Rakshasa has appeared to destroy, therefore you retinues, the time for destruction has definitely arrived. For this place
Chinese
如果思考应该反驳还是不应该反驳，你们就会因此而彻底毁灭或濒临毁灭。如果连对什么朋友应该帮助和不应该帮助都无法完全分辨，那还不如没有朋友，因为这样的朋友是欺骗的幻术，谁会说他是朋友呢，连名字都没有。如果连对什么反驳者应该争辩和不应该争辩都无法完全分辨，那还不如没有这样的眷属，因为这样的反驳者是欺骗的幻术，谁会说他是勇士呢，连名字都没有。如果连对什么誓言应该守护和不应该守护都无法完全分辨，那还不如没有誓言，因为这样的誓言是欺骗的幻术，谁会说他持有誓言呢，连名字都没有。总之，无论对什么行为，如果连应该做和不应该做的差别都无法完全分辨，那还不如没有行为，因为这样的行为是欺骗的幻术，谁会说他在行动呢，连名字都没有，所以金刚食肉者啊，此时此刻，我们所有人的猛烈事业都已经成熟了！就这样恳切地催促道。第三是，从“如是自在”到“宣告后猛击”之间所表示的，如是鲁扎以怖畏的暴怒之声催促大自在天们，魔的军队首领无法忍受其威光，带领着持有魔分的亿万天子军队，以及大自在天们出战，极其惊慌和混乱，几乎失去理智般地威吓，因恐惧而战栗，譬如说，如同有毒树的叶子聚集在一起飞舞，或者腹中进入毒物时叶子在脸上飞舞一样，实际上也像黑暗中生起痛苦，悲伤的毒叶飞舞一样，聚集在楞伽的顶端变成魔的尘埃，在三叉戟上系上尸体，举起魔的旗帜，各种武器的云层密集，魔的幻术之网遍布，宣告“吼”和“呸”的声音后，从城市到马拉雅山顶的丛林中猛击而来。第六有三：马的嘶鸣声使忿怒尊们……
English
If you contemplate whether to refute or not, you will be utterly destroyed or on the verge of destruction. If you cannot even fully discern which friends should be helped and which should not, it is better to have no friends, because such friends are deceptive illusions. Who would call them friends? They don't even have a name. If you cannot even fully discern which opponents should be argued with and which should not, it is better to have no such retinue, because such opponents are deceptive illusions. Who would call them heroes? They don't even have a name. If you cannot even fully discern which vows should be kept and which should not, it is better to have no vows, because such vows are deceptive illusions. Who would say they hold vows? They don't even have a name. In short, regarding all actions, if you cannot even fully discern the difference between what should be done and what should not, it is better to have no actions, because such actions are deceptive illusions. Who would say they are acting? They don't even have a name. Therefore, Vajra Rakshasa, at this very moment, the fierce activities of all of us have ripened! Thus, he urged earnestly. Thirdly, from "Thus, the Lord" to "proclaimed and struck," it is shown that Rudra, with a terrifying and wrathful voice, urged the great Lords. The leader of the demon army could not bear his splendor, and led an army of hundreds of millions of sons of gods holding the demon's share, and the great Lords went to war, extremely frightened and confused, threatening as if losing their minds, trembling with fear, like the leaves of a poisonous tree gathering and swirling in one direction, or like leaves swirling on the face when poison enters the stomach. In reality, it was also like suffering arising in darkness, with poisonous leaves of sorrow swirling, gathering at the top of Lanka, turning into demon dust, tying corpses to the trident, raising the demon's flag, clouds of various weapons gathering densely, spreading the net of demon illusions and all kinds of magical displays, proclaiming the sounds of "hūṃ" and "phaṭ," and striking from the city to the thickets on the summit of Mount Malaya. Sixth, there are three: the neighing of horses makes the wrathful ones...
Chinese
劝令调伏。以慈悲心毫无疑虑地调伏。如何调伏的真实情况。第一，从“金刚马”开始，到“权女速来，速速来”之间所讲的，从那以后，为了使妖魔屈服，先前玛拉所作的金刚马众，以金刚桩的步伐，以神变极其迅速快捷的奔驰力量，其他忿怒尊的坐骑具有大乘，所有马等都身不由己地在魔的面前，以断绝奔驰的马之奔驰歌发誓，以此来劝请调伏。例如，以ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）引导，具有燃烧的九种姿态，以光辉的装饰品而显得非常妖娆。以战胜魔而成为勇士。身体高大且肢体粗壮而令人恐惧。右脸白色而微笑，左脸红色而斥责，中间青黑色而令人恐惧。度脱六道而具有慈悲心。以口吞噬恶毒者而显得威猛。法身无相而寂静等等，将身体的实物转变为极其愤怒和威猛的姿态，具有九种姿态手印的伟大身躯，无论显现何处，都以火焰燃烧，压制大自在天摩诃提婆。ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）作为根本的字是心髓，为了摄受而不舍弃地说出，与所有引导者结合。以贪欲使记忆迷醉的摩诃提婆百千万，甚至超过，显现为贪恋的身体形象，与其相符而进行调伏。以调伏凶猛众生的力量，比阎罗王千倍更加恐怖的忿怒尊形象显现，以对治来调伏。以寂静调伏，与之相应地，具有相好庄严的寂静身相，也比大梵天千倍更加显现而调伏。所有所化众生都显现为先前所说的三界坛城的自性而证悟成佛。ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）以调伏所化众生的力量，以威猛的姿态，以方便彻底压制显现的大神和傲慢者，置于脚下并践踏为坐垫。四种金刚笑是，不驯服的
English
Urging to subdue. Subduing with compassion without any doubt. The actual situation of how to subdue. First, from "Vajra Horse" to "Power Woman come quickly, come quickly" is explained. From then on, in order to make the demons submit, the Vajra Horse assembly made by Mara earlier, with the steps of the Vajra stake, with the power of transformation that is extremely fast and swift, the mounts of other wrathful deities possess the Mahayana, all horses and so on are involuntarily in front of the demons, vowing to cut off the galloping horse's galloping song, using this to urge and subdue. For example, guided by HRIH (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥), possessing the nine burning postures, appearing very enchanting with glorious ornaments. Becoming a hero by defeating demons. The body is tall and the limbs are thick, making it terrifying. The right face is white and smiling, the left face is red and scolding, and the middle is blue-black and terrifying. Liberating the six realms and possessing compassion. Devouring the malicious ones with the mouth, appearing fierce. The Dharmakaya is without characteristics and peaceful, etc., transforming the substance of the body into an extremely angry and fierce posture, the great body possessing the nine mudras of posture, no matter where it appears, it burns with flames, suppressing the great自在天摩诃提婆. HRIH (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) as the root syllable is the essence, saying it without abandoning it for the sake of摄受, combining it with all guides. The Mahadeva who intoxicates the memory with desire, hundreds of thousands, even exceeding, manifesting as a covetous body image, conforming to it and subduing it. With the power of subduing fierce beings, the wrathful deity image that is a thousand times more terrifying than Yama appears, subduing it with antidotes. Subduing with peace, correspondingly, the peaceful body possessing auspicious marks and characteristics, also appearing a thousand times more than the Great Brahma and subduing it. May all those to be tamed manifest as the nature of the three realms mandala mentioned earlier and attain enlightenment. HRIH (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) With the power of subduing those to be tamed, with a fierce posture, completely suppressing the manifested great gods and arrogant ones with skillful means, placing them under the feet and trampling them as a cushion. The four vajra laughs are, the untamed