Chinese
愤怒的笑声是“呵呵”，恐怖威严的笑声是“哈哈”，无畏玩乐的笑声是“嘿嘿”，喜悦满足的笑声是“嘻嘻”，这是按照四个双音节的顺序排列的。如此，以喜悦的笑声和威严的声音，将他和他的眷属以及一切彻底摧毁，彻底地、完全地摧毁吧！以最强的力量和极度的愤怒，摧毁大自在天（摩醯首罗）的军队，将他们踩在脚下！ 种子字：ཧྲཱིཿ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)。大能者摩诃提婆的妻子，以伟大的幻术控制着，呼噜呼噜，从三眼之中显现的乌摩女神，也用你的心力去吸引，并控制她！ 种子字：ཧྲཱིཿ (藏文，梵文天城体：ह्रीः，梵文罗马拟拟音：hrīḥ，汉语字面意思：啥)。以愤怒尊的极度力量和极度的愤怒，将世间拥有强大力量的黑色遍入天踩在脚下！由于鲁特拉母（Rudra-matr）的想法真实地从心中产生，诸神和人类都喜欢，所以吸引遍入天的妻子吉祥天女，彻底吸引并控制她！ 种子字：ཧྲཱིཿ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)。以极度的力量和极度的愤怒，将伟大的神梵天踩在脚下！吸引梵天的妻子，从梵天中解脱的度母，斯玛拉塔（smara-tha），这是布鲁夏（bru-sha）的语言，意思是“彻底吸引”，彻底吸引并控制她！ 种子字：ཧྲཱིཿ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)。以极度的力量和极度的愤怒，将带来喜悦的自在天踩在脚下。吸引那能降伏魔军，拥有伟大结合之本质的喜悦女神，并控制她！ 种子字：ཧྲཱིཿ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)。以极度的力量和极度的愤怒，将墓地之主鲁特拉的军队踩在脚下！吸引那拥有光辉结合的鲁特拉的妻子，克罗地施瓦里（Krotiśvari）自在母，彻底吸引并夺取她，然后控制她！第二部分是，从“慈悲于何者”到“谁被调伏”之间所表达的内容。这与之前所说的傲慢之语相一致，因为它是相同的。以调伏恶毒之人的慈悲或至高慈悲来解脱，对于应该或不应该调伏的对象，没有任何分别。虽然如此，但这是无与伦比且至高的伟大慈悲。为什么呢？因为这样的慈悲在现象上并不存在，所以它就像幻觉一样，因此谁会对它产生慈悲呢？
English
The laughter of wrath is "Ho Ho," the laughter of terrifying majesty is "Ha Ha," the laughter of fearless play is "He He," and the laughter of joy and satisfaction is "Hi Hi," arranged in the order of four double syllables. Thus, with joyous laughter and a majestic voice, utterly destroy him and all his retinue, utterly and completely destroy them! With the power of the greatest skill and extreme wrath, crush the army of the great lord Mahadeva (Maheśvara), and trample them under your feet! Seed syllable: ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih). The wife of the great and powerful Mahadeva, who controls with great illusion, Hulu Hulu, Uma Devi, who appears from the three eyes, also attract her with your mental power and control her! Seed syllable: ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih). With the extreme power and extreme wrath of the wrathful one, trample under your feet the black pervader who possesses great power in the world! Because the thought of Rudra-matr arises truly from the heart, and the gods and humans rejoice, attract the wife of the pervader, the glorious goddess, thoroughly attract and control her! Seed syllable: ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih). With extreme power and extreme wrath, trample under your feet the great god Brahma himself! Attract the wife of Brahma, the Tara who is liberated from Brahma, Smara-tha, which in the Bru-sha language means "thoroughly attract," thoroughly attract and control her! Seed syllable: ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih). With extreme power and extreme wrath, trample under your feet the joyful lord Ishvara. Attract that joyful goddess who subdues the armies of demons and possesses the essence of great union, and control her! Seed syllable: ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih). With extreme power and extreme wrath, trample under your feet the lord of the charnel ground, Rudra's army! Attract that wife of Rudra, who possesses the glorious union, Krotiśvari, the independent mother, thoroughly attract and seize her, and then control her! The second part is what is expressed from "Compassion for whom?" to "Who is subdued?". This is consistent with the previously spoken words of arrogance, because it is the same. To liberate with compassion or supreme compassion for subduing the wicked, there is no distinction as to who should or should not be subdued. Nevertheless, this is incomparable and supreme great compassion. Why? Because such compassion does not exist in phenomena, so it is like an illusion, therefore who would have compassion for it?
English
Therefore, there is no imposition of "Napo" by name. Likewise, for any being to be subdued, distinguishing which should be subdued or not, and without doubt and complete understanding of whether to subdue or not, it is supreme and unsurpassed. Why? Because such a fierce being to be subdued, appearing but not truly existing, is like an illusion, so who would say to specifically target them for subduing? Because there is no distinction of being able to be subdued or not. The third part has two parts: subduing the retinue, and subduing the main deity. The first part has two parts: subduing all attachment to the three poisons, and after subduing, initiating the beginning of the great secret. The first part is indicated by what is between "hrīḥ ha ha ho ho" and "Please arise completely." hrīḥ (seed syllable of power), ha ha (laughter of boundary or majesty), ho ho (laughter of untamed wrath), are consistent with what comes before and after. The main wrathful deity manifests, and the retinue also fully manifests, universally manifesting, please make it visible and clear to the beings to be subdued. Please make the extremely fierce body, strong speech, short and majestic mind agitated, and the form of blazing flames, universally manifest. Please make the various different forms of beings to be subdued, unmixed, in various ways, appear as the wrathful deity of karma, as the perverse-view holders appearing as rakshasas, and those countless beings of the lineage of wrath, whose appearance is wrathful. Please arise in the form of great wrath with extremely intense anger, the lineage and lineage of Vajra Heruka, universally and without exception subduing all beings to be subdued, because you possess numerous and great methods, and are skilled in means. All the supreme methods of the Buddhas, although appearing as not yet accomplished, are similar to illusion, please universally manifest, and manifest as an antidote, please act according to whatever appears, accomplish the supreme activity. The method of subduing appears as a wrathful deity, but the essence never departs from the realm of non-coming and non-going, please, with the self-born great wisdom, and the supreme wrathful deity in whom the four wisdoms also appear spontaneously complete, consume the three poisons, please wear the skin of the subdued. Likewise, for those beings who appear as various and universally desiring, those beings who have desire.
Chinese
以多种形态的贪欲燃烧之势，以莲花嘿汝嘎的种姓和血统，调伏所有应调伏的众生，无一遗漏，精通广大之方便，拥有诸佛之殊胜方便，显现而无实，如幻般地善加幻化，并进行幻变，看似享用欲望，实则本质不染著的广大智慧，体验大乐幻化的滋味，享用嬉戏之舞姿。与之相似，对于被多种形态、各种各样的愚痴所迷惑的众生，以不辨别多种智慧，以大愚痴之势，以佛嘿汝嘎的种姓和血统，调伏所有应调伏的众生，无一遗漏，精通广大之方便，拥有诸佛之殊胜方便，以显现和空性之幻化善加幻化和幻变。诸法在果位上平等，不作分别，对于一切形态不愚痴，于自明中，了知离弃取舍，生起无杂、圆满的广大智慧，并作意之，如此劝请。第二，从“忿怒者不悦”至“宣说”之间，是这样显示的：说是智慧的忿怒尊大尊主等对邪行不悦，虽不喜悦，但也不因此畏惧，毫不畏惧，因此发出猛烈喜悦的语声，如千龙同时轰鸣般的音声出现，在魔众面前显现，执持魔相的魔军百亿等，吓得四肢萎缩，被威力压倒，无法反抗，刀矛等武器的云团，因无所作为而消散为空性。魔的音声和不悦耳的恶语，显现为法的词义，业、生、相全部显现。大乘密咒的声音迪日日日地宣说。因此，殊胜秘密的教法开始出现。内在方面，在阿赖耶识上，法性的明相增长，三毒的种子及其习气全部清净，生起修道之智慧。第二部分分为两部分：威力与神变。
English
With the manner of burning desire in many forms, through the lineage and tradition of Padma Heruka, subdue all beings to be tamed without exception, being skilled in the vast and great methods, possessing the supreme methods of all Buddhas, appearing without substance, like an illusion, skillfully transforming and manifesting, appearing as if enjoying desires, but in essence, not attached, with great wisdom, experiencing the taste of great bliss illusion, enjoying and playing the dance. Similarly, for sentient beings who appear to be deluded by many forms and various kinds of ignorance, without distinguishing many wisdoms, with the manner of great ignorance, through the lineage and tradition of Buddha Heruka, subdue all beings to be tamed without exception, being skilled in the vast and great methods, possessing the supreme methods of all Buddhas, skillfully transforming and manifesting with the illusion of appearance and emptiness. All dharmas are equal in the result, without making distinctions, not being ignorant of all forms, in self-illumination, knowing the separation of abandonment and acceptance, arising unmixed, complete great wisdom, and contemplating it, thus urging. Secondly, from "the wrathful one is displeased" to "proclaimed," it is shown in this way: it is said that the great wrathful deity of wisdom, the great lord, etc., are displeased with evil deeds, although not pleased, they are not afraid because of this, without any fear, therefore emitting a fierce and joyful voice, like the sound of a thousand dragons roaring at once, appearing in front of the demon hosts, the demon armies holding the aspect of demons, hundreds of millions, etc., were frightened and shriveled, overwhelmed by power, unable to resist, the cloud of weapons such as swords and spears, disappeared into emptiness because of inaction. The sounds of demons and unpleasant evil words appeared as the words and meanings of the Dharma, and all actions, births, and characteristics manifested. The sound of the great vehicle mantra, diri riri, was proclaimed. Therefore, the teachings of the supreme secret began to appear. Inwardly, on the Alaya consciousness, the clear appearance of the Dharma nature increases, and all the obscurations, including the seeds of the three poisons and their habits, are purified, and the wisdom of the path of meditation arises. The second part is divided into two parts: power and miraculous abilities.
Chinese
被压制，被征服并实际驯服。第一部分，从“墓地之主”到“醉倒”。从那以后，墓地之主，黑鲁扎独自一人被他的随从完全抛弃，所有的随从都皈依了伟大的恐怖者，至尊的圣者，实际上除了鲁扎之外什么也看不见。没有与恶魔的所有思想和计划的领域分离，这是马嘶鸣的力量。然后，黑鲁扎对自己的随从失去了信心或希望，失去了所有的希望和超越的方法。他因极度的愤怒而完全激动，因此失去了知觉，完全萎缩，并释放了他所有的力量，这表明了他自己五鲁扎的种子。意义解释的伟大传统将五毒解释为烦恼。预言和鲁扎道歌的传统是这样解释的：考察自续的鲁扎，是追随欲望的知识，就像一个人被外境的欲望所折磨；化身满足欲望的鲁扎，是思想与心意相符的知识，就像去各种鲜花盛开的花园；三摩地转变为智慧的鲁扎，是具有各种体验的知识，就像去大海中的珍宝岛；明觉安住的鲁扎，是自明的、无偏颇的知识，就像一个人看着自己的相好；无作任运成就的鲁扎，是通达广阔心髓的知识，一切都安住在虚空中，没有生灭。其中，第一个考察自续的鲁扎是，鲁扎道歌中说：烦恼、欲望和能取所取，考察会如实遮蔽意义。因此，这里有三种：因邪见而考察为五种烦恼，因分别而考察为能取所取，因执着而考察为五种欲望。这只是对解脱具有信心和渴望的知识，例如，一个人依恋和执着于自己心爱的人。这在第二十章、第二十二章和第二十三章中有所说明。第二，化身满足欲望的鲁扎是，从前面
English
Suppressed, conquered, and actually tamed. The first part, from "Lord of the Cemetery" to "fell down drunk." From then on, the Lord of the Cemetery, the black Rudra, alone was completely abandoned by his retinue, and all the retinue took refuge in the great terrifying one, the supreme holy one, and in reality, nothing but Rudra was visible. Not having separated from the realm of all the thoughts and plans of the demons, this is the power of the horse's neighing. Then, the black Rudra lost faith or hope in his own retinue, lost all hope and means of transcendence. He was completely agitated by intense anger, and therefore lost consciousness, completely shrank, and released all his strength, which showed the seeds of his own five Rudras. The great tradition of meaning explanation explains the five poisons as afflictions. The tradition of prophecy and the Rudra Path Song explains it this way: Examining the self-continuum Rudra is the knowledge that follows desire, like a person tormented by the desire of objects; the emanation Rudra that fulfills desire is the knowledge that thought is in accordance with the mind, like going to a garden full of various flowers; the Rudra of samadhi arising as wisdom is the knowledge endowed with various experiences, like going to a jewel island in the ocean; the Rudra of abiding awareness is the self-luminous, impartial knowledge, like a person looking at his own signs and examples; the uncreated, spontaneously accomplished Rudra is the knowledge of realizing the vast essence of the heart, everything abides in the sky, without arising or ceasing. Among them, the first, examining the self-continuum Rudra, is: The Rudra Path Song says: Afflictions, desires, and grasping and being grasped, examination obscures the meaning as it is. Therefore, there are three here: examining as the five afflictions due to wrong views, examining as grasping and being grasped due to discrimination, and examining as the five desires due to attachment. This is just the knowledge of having faith and longing for liberation, for example, a person clinging to and being attached to someone dear to their heart. This is explained in chapters twenty, twenty-two, and twenty-three. Second, the emanation Rudra that fulfills desire is, from the previous one