Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 降伏魔众品第二十七 下一页 降伏魔众品第二十七 此后，随顺者以随顺之眼观视，业之厉鬼，为四物所控制。异熟之物，在尸林颅骨城墙边，血与大小便肉，足与脑髓脑脂，脓与黄水等，泥浆环绕。虫与极大的虫，蜜蜂、大黄蜂、蜂，蛇与蝎子、蜈蚣等，秃鹫、乌鸦、鸺鹠之众，豺狼、虎狮等，被恶毒者之眷属环绕。天神军队首领嘎汝，女儿、小妾、魔女，以及世间自在天大神的姐妹、小妾、女儿们，被抢夺并控制。婢女、女仆、侍女之众，十二与八等，母神、使女、夜叉女，罗刹女、食肉饮血者，持魔之名、盗取命元者，大臣女、军队首领女、部落首领女，军队长官、信使等，各自持有依凭和武器，做何事？听命、待命之眷属，以恐吓威吓之姿态安住。有八位世主之女乾闼婆，虎狮狐狼豺狼之众，以及坟墓鸟、乌鸦、鸺鹠之众，赞颂并以恐吓之姿态安住。八位罗刹近侍大母，嘎日、匝日、札摩哈，贝达里与布嘎斯，格玛日与斯玛夏尼，旃扎里等，凶猛威吓之母众，以极其恐怖之形象安住。尸林地的四位门卫，勤奋母、面母、还尸母，如是进入母大母四位，把持秘密之门并守护命令之门。尸林地之女主人，船桨举起母，贪婪者、极其贪婪母，拉罗母与饮血母，以贪欲迷醉之光彩安住。在尸林颅骨堆砌之中，以天铁燃烧之大钉，稳固钉住的内里女主人，近侍卓地夏瓦日玛，盛满颅碗之血，以及谷物油五种混合物，恒常持有自己的受用，以贪欲
English
Table of Contents Distribution. Search Options. previous The Twenty-Seventh Chapter: Subduing All the Maras next The Twenty-Seventh Chapter: Subduing All the Maras Then, that harmonious being, with harmonious eyes, whatever he saw, that fierce spirit of karma, was controlled by four things. The object of maturation was at the base of the charnel ground skull city. Blood and excrement, great flesh, feet and brains, marrow and pus, and serous fluid, etc., were completely surrounded by mud. Worms and very large worms, bees, bumblebees, wasps, snakes and scorpions, centipedes, etc., vultures, crows, owl flocks, jackals, tigers, lions, etc., were surrounded by a retinue of the malicious. The leader of the gods' army, Karu, daughters, consorts, and masri, and the sisters, consorts, and daughters of the great god, Lord of the World, were robbed and controlled. The crowds of maids, female servants, and slave girls, twelve and eight, etc., the mothers, the messengers, the yaksha women, the rakshasa women, the flesh-eaters, the blood-drinkers, those who hold the name of mara, those who steal life force, the minister women, the army commander women, the tribal leader women, the army officers, the messengers, etc., each with their own support and weapons, what to do? The retinue of those who listen to orders and wait for orders, were arranged in a manner of boasting and intimidation. The eight daughters of the worldly lord, the gandharvas, the crowds of tigers, lions, foxes, wolves, and jackals, and the charnel birds, crows, and owl flocks, praised and were arranged in a manner of intimidation. The eight great attendant mothers of the rakshasas, Kari, Tsari, Pramoha, Bettali and Pukkasi, Ghasmari and Smashani, Chandali, etc., the fierce and intimidating mother crowds, were arranged in a very frightening form. The four gatekeepers of the charnel ground, the diligent mother, the face mother, the corpse-returning mother, likewise, the four great entering mothers, held the secret gate and guarded the command gate. The mistress of the charnel ground, the oar-raising mother, the greedy one, the very greedy mother, the Raro mother and the blood-drinking mother, were arranged with the radiance of intoxication with desire. In the middle of the pile of charnel ground skulls, with a great nail of burning iron from the sky, the inner mistress who was firmly nailed down, the attendant Krodi Shvari Ma, with a skull cup filled with blood, and grain oil, five substances mixed together, always held her own enjoyment, with desire
Chinese
因为贪求的缘故，被称为欲自在母。鲁扎的胎藏微尘，以炽燃大乐的九种舞姿，调伏了世尊，为了调伏军队首领而聚集眷属，世间自在的大力者们，大多在事业上散布时，大吉祥金刚持的那位，并非真实存在的化身，从年轻的僧人身上取出的儿子，金刚童子重叠痣，深蓝黑色忿怒皱纹发髻者，作炽燃大乐的九种舞姿，如同尸陀林主一般，头部和手足也那样做，以五甘露的混合，五浊转化为甘露，一切净化为空性甘露，近侍等眷属们，对于享用不执著的智慧，以及做了不思等的利他事业，以引导和谐进入的结合方法，摄伏降伏的幻化是，勇识智慧幻化之众，ka tsa等母众，以及狮虎等显现于处所。欲自在母贪求，以贪欲的势力所见到的，一般都看作是自己的丈夫，特别看到光芒炽盛。生起这样的疑惑，唉玛，我的主人，非常光芒炽盛，光辉巨大，这是如何幻化的呢？这样心中产生二念分别，殊胜方便金刚童子，发出三声罗刹之声，疑惑分别便断除了。以贪欲的势力，必定拥抱佛的身体，就像旃檀树上，寒冷逼迫的蛇缠绕一样，如不分别正量的痛苦消除一样，对于谁没有贪著，就消除谁的痛苦。之后重叠痣的那位，以随心所欲出现一切的，如意宝珠的精华，念诵这个近的明咒，是做一切事业中最殊胜的。嗡 班则 滚匝 益则 哥则 吾则 卓达 哈 吽 啪的。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以非真实存在的这种幻变，聚集了显现大者的幻变，在哪里最初幻化，从嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的明点降下，放在欲自在母的子宫中，以显现真言的威力，变成罗刹的形象，文字也变成那样，将那个显现放入子宫中，金刚钩
English
Because of craving and desire, she is known as the Desire Empowerment Woman. That Rudra's womb dust, with the nine dances of the Great Burning Bliss, subdued the Bhagavan. In order to subdue the army chief, the retinue gathered. The powerful lords of the world, mostly when scattered in their activities, that glorious Vajradhara, whose emanation is not truly real, the son brought forth from the young monk, Vajrakumara with stacked moles, dark blue-black, with wrathful wrinkles and matted hair, performs the nine dances of the Great Burning Bliss. Just like the Lord of the Cemetery, he makes his head, hands, and feet like that. With the mixture of the five nectars, the five excretions are transformed into nectar. All are purified into emptiness-nectar. The attendants and other retinues, with wisdom unattached to enjoyment, and with deeds of non-thought, etc., through the method of union that leads to harmony, the subjugated and subdued emanations are, the hosts of wisdom emanations of heroes. The Ka-tsa and other mother gatherings, and lions, tigers, etc., appear in the places. That Desire Empowerment Woman, whatever she sees through the power of desire, generally sees as her own husband, but especially sees a great, blazing radiance. Doubts arise from the power of thinking, "Emaho, my lord, is extremely radiant and has great splendor. How is this an emanation?" From this dualistic thought, the supreme method, Vajrakumara, utters three Rakshasa sounds, and the doubt and thought are cut off. Through the power of desire, certainly embracing the body of the Buddha, just as on a sandalwood tree, a snake afflicted by cold coils around it, like the elimination of suffering from non-conceptual valid cognition, for whom there is no attachment, he eliminates whose suffering. Then, that one with stacked moles, with the essence of the wish-fulfilling jewel that brings forth whatever is desired, by reciting this near vidya, is the most excellent in doing all actions. Om Bhur Kum. Itsi. Kipi. Utschusma Krodha Hum Phet. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) With this unreal transformation, he gathers the transformations of the great illuminator. Where he first emanated, from the light rays of Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) he manifestly descends, and places it in the womb of the Desire Empowerment Woman. With the power of manifest mantra, into whatever form of Rakshasa, he transforms the letter into that, and manifestly places that in the womb. Vajra hook.
Chinese
出自地界光芒中。 Ra Shri Heruka。 茹扎 玛扎 哈哈哈玛。 生圆灭除字， 以威力加持稳固。 非实有明之士夫， 融入金刚父之身。 猛烈具力之士夫， 以幻化金刚之神变， 调伏难调之诸佛， 舍弃魔与世间邪僻分， 孩童之行止。 心乃菩提之精华， 定解其意而安住。 化身金刚持王， 往昔之王位继承士夫， 于三处天境闻名之， 秘密大宝伏藏之圣教， 成为持密之主。 其后忿怒本尊， 于自处生嗔怒， 自之住处与受用， 眷属皆隐没不现， 大多显现未曾见。 彼甚不悦， 唉玛我之女， 将如何转变而思虑。 其时近侍女权母， 于自之夫主生嗔怒， 唉玛娇媚勇士汝， 于此处作恶之语， 为此眷属之病而语耶？ 勇士汝之意为何？ 登 吽 罕 班 尼奥巴帝， 彼或 匝 萨玛匝， 勇士娇媚如是耶？ 衮 蓝扎 泽 布扎塔， 于何处彼为何如是错乱？ 如是语出惊慌， 因贪恋光彩而生欲， 思彼乃是彼之族类， 以为是欢喜之方便。 其后权母生贪欲， 布扎 苗 芽生出之， 发出三方便之声， 以威严赫赫之巨声， 令诸猛烈男女等昏厥。 由此复醒见景象， 于怖畏大燃焰者， 具青黑可怖之发髻， 九首十八手， 金刚翅膀遮虚空， 毛发如铁钩烧焦之， 诅咒与罪恶及烟雾蛇， 怖畏之身遮盖大地。 颅碗颅器血索与， 日月鹏鸟及猫头鹰鹫， 金刚矛三尖戟与， 食肉鬼及扬尘幡， 须弥山总轮三千掷， 以龙王十万严饰而披挂， 如末劫之火燃烧， 忿怒颦眉嗔目燃， 二十七
English
From the rays of the earth realm. Ra Shri Heruka. Rudra Matra Haha Hama. The letters that generate, complete, and destroy, With their power, blessings are made firm. That non-substantial being of awareness, Is gathered into the body of Vajra Father. That fierce and powerful being, Through the magical emanations of illusionary Vajra, Having subdued the difficult-to-tame Buddhas, Abandoning the ways of demons and worldly perversions, The conduct of a child. His mind is the essence of enlightenment, He dwells, having definitively explained his intention. The emanation, the King Vajradhara, The former regent, the noble one, Of the famed three divine abodes, The sacred teachings of the great secret treasury, Became the master who holds the secrets. Then, that fierce spirit, From his own place, arose in anger. His own place, enjoyments, And retinue all vanished and disappeared, Mostly appearing unseen before. He was extremely displeased, "Ema, how will this daughter of mine Change?" he wondered. At that time, the attendant female empowerment, Was angry at her own lord and husband, "Ema, handsome and brave one, What words of evil do you think of here? Are you speaking of this retinue's illness? What is your intention, brave one? Deng Hum Ham Ben Nyopati, Kho na am Tsa Samara Tsa, Brave and handsome, is that so? Kun Lantra Tse Putra Ta, Where, why, how is it confused?" As these words were spoken in confusion, Desiring due to attachment to radiance, Thinking that she was of his own kind, He took it as a means of joy. Then, from the female empowerment's lust, From which the Putra sprout emerges, Uttering the sound of the three means, With the fierce and majestic roar of glory, Causing the fierce males and females to faint. From that, the vision returned, To the great terrifying blazing one, With a blue-black, fearsome matted hair, Nine heads and eighteen hands, Vajra wings covering the sky, Hair like iron hooks, resembling burning, Curses, sins, smoke, and snakes, The terrifying form covering the earth. Skull cups, skull implements, blood ropes, and The sun, moon, garuda, owl, and vulture, Vajra spears, tridents, and Rakshasas, dust-raising banners, Mount Meru, general wheels, three thousand hurled, Adorned and draped with a hundred thousand Naga kings, Burning like the fire of the end of time, With wrathful frowns and blazing angry eyes, Twenty-seven
Chinese
观世音。八足燃烧镇压八天神。金刚罗刹变为忿怒尊。从天神和魔中彻底著名。之后凶猛的夜叉，仅从他的心念思虑中，以强烈傲慢的凶暴之声，激励眷属的自在天。鲁扎玛扎玛拉扎，聚集聚集大自在天的众神，全部完全地聚集于誓言。格拉玛格拉玛大自在天的众神，全部完全地投入于事业。图德图德大自在天的众神，全部完全地投入于此。自在天啊，在我的军队中，谁在这里有大恶行，你们毁灭他的时机已到。谁在这里思虑可做不可做，你们就非常接近毁灭。对于朋友，什么可做不可做，完全思虑那些也没有关系。那样的朋友因为是幻化，谁会称他为朋友呢？对于敌人，什么可做不可做，完全思虑那些也没有关系。那样的敌人因为是幻化，谁会称他为勇士呢？对于誓言，什么守护不守护，完全思虑那些也没有关系。那样的誓言因为是幻化，谁会称它为神圣呢？对于一切，什么可做不可做，完全思虑那些也没有关系。那样的行为因为是幻化，谁会称它为行动呢？对于谁，在这里，谁的业的时机已到，这样激励大自在天众，无法忍受魔的威严，执持魔之部分的无数俱胝魔子和自在天众非常惊慌恐惧，变得喧嚣吵闹，如同悲伤的毒叶飞扬，聚集于魔的军队中，举起魔的旗帜，遮蔽武器的云，布下魔的幻化之网，发出“梭”和“恰”的声音后，（开始）攻击。金刚马的军队以金刚桩的力量，以神变迅速的奔驰力量，激励所有忿怒尊大乘行者，以断绝奔驰的马之奔驰歌声。赫利，娇媚者，勇士，恐怖者，欢笑和斥责和制造恐怖者，慈悲，威严和寂静等等，身体的实物彻底变化，燃烧的舞蹈手印镇压自在天。赫利，陶醉者。