Chinese
母，食者的食母，喜者的喜母，大力者的罗罗饮血醉母，阎罗王的妹妹独行母，欲天的心夺母，财神的成就母，风神的风母，杀者的杀大母，火神之火母，猪之猪母，阎罗王的衰老母，自在天的种种母，水神的水天母，摩诃迦罗的黑大母，羊头红黄的羊头红黄母，罗刹瓶颈的瓶颈青黑大母，达夏格里瓦的抱腹母等如是安立。物质的灌顶是，手中给予各自一个三尖事业金刚杵。食物的灌顶是，以教令的残食口水涂抹给予。处所的灌顶是，安放在坛城边缘，事业的嘱托是，置于誓言的警戒之间，凡是后世的瑜伽士守护誓言经典的，就作为其首领和助伴，发誓要成就息增怀诛等四种事业。凡是不守护誓言，不依经典行事，行持邪见，尤其是在会供修法中，违背胜者和上师的教令，根本和支分的誓言破损，总的来说不畏惧罪恶，特别是以损害生命而从生命中退失，总的来说不做佛法的表相，特别是做世俗的表相而从表相中退失，对于将这些引入佛法的人，以誓言的惩罚来断除，嘱托而安立，也以授权来立誓。这是调伏傲慢夫妻并施加誓言的开端。之后，大吉祥者来到尸陀林主的地方观看，对尸陀林的四母作无染的结合，从中生出四个秘密大母：白母独眼如日，黄母闪电迅疾，蓝母风力强劲，黑母降伏龙族，四者出现。由于父系神祇的成分较多，所以对吉祥感到欢喜。由于非人夜叉母的成分较多，所以生出忿怒、发髻、诅咒、喜好杀戮砍杀四者。
English
Mother, the eating mother of the eater, the joyful mother of the joyful one, the Ra Ro blood-drinking drunken mother of the powerful one, the sister of Yama, the solitary wandering mother, the mind-captivating mother of the desire god, the accomplished mother of the wealth guardian, the wind mother of the wind god, the great killing mother of the killer, the fire mother of the fire god, the pig mother of the pig, the aging mother of Yama, the various mothers of the powerful one, the water goddess mother of the water god, the great black mother of Mahakala, the red-yellow sheep-headed red-yellow mother, the blue-black great bottle-necked mother of the Rakshasa, the belly-holding mothers of Dasha Griva, etc., are thus established. The empowerment of substances is: giving each a three-pointed action vajra in their hands. The empowerment of food is: giving it smeared with the remaining food and saliva of the command. The empowerment of place is: placing them on the edge of the mandala, and the entrustment of action is: placing them within the guard of vows, vowing to act as the leader and helper of any future yogi who keeps the vow scriptures, and to accomplish the four actions of pacifying, increasing, magnetizing, and subjugating. Whoever does not keep the vows and does not act according to the scriptures, practices wrong views, and especially in the context of gathering and practicing in groups, deviates from the commands of the Victorious Ones and the Lamas, breaks the root and branch vows, generally does not fear sin, and especially deviates from life by harming life, generally does not perform the signs of Dharma, and especially deviates from the signs by performing ordinary signs, then to those who introduce these into the Dharma, cut them off with the punishment of vows, entrust them, and establish them, and also vow with authorization. This is the beginning of subduing arrogant couples and imposing vows. Then, the Great Glorious One went to the place of the Lord of the Cemetery and saw, and from the undefiled union with the four mothers of the charnel ground, four secret great mothers arose: the white mother with one eye like the sun, the yellow mother with the swiftness of lightning, the blue mother with the strength of wind, and the black mother who subdues the Nagas, these four appeared. Because the paternal deity component was greater, they delighted in auspiciousness. Because the non-human Yaksha mother component was greater, four things arose: wrath, matted hair, curses, and delight in killing and cutting.
Chinese
因为没有父亲的精液，所以算作一半。秘密尸林之境，对于八种识聚，阿赖耶识算作一半。在那里，降伏了傲慢的八位神，如大自在天等。尸体的守护者是八位食肉女妖。在那些地方的所依处，各自安放自生的佛塔。那些佛塔的内部被加持为宫殿。五根被加持为五种欲妙天女。正行五种甘露被加持为大甘露。此外，心、血、水、口中的气息、鼻中的气息、工具的箭、骨头、指甲和骨灰被加持为用于修法的猛烈物品。尸林的八种装备，穿着的三件衣服，涂抹的三种涂料，佩戴的两种饰品，被加持为吉祥的八种装备。降伏了所有鲁特拉的眷属，夺取了生命的精华，立下誓言，灌顶为秘密真言的守护者。那是修法的尸林。正如经续中所说：三界迷惑的大魔，由吉祥金刚萨埵，聚集一切佛，乃至以寂静调伏不成，化为忿怒而降伏之。加持为修法之境，享用降伏之物。如是说。现在，为了展示调伏的方法，有二：以见调伏和以行调伏。如果有人想知道用什么来调伏，经中说：具有大手印。因此，以见调伏是：以智慧斩断悬崖。玛怛楞伽鲁特拉，从对外境执着为实有而生，因此，通过了解外器世界和身体没有自性，玛怛楞伽鲁特拉就被实际调伏了。卡怛楞伽鲁特拉，从对内心的执着为我而生，然而，内心没有颠倒的分别，因为了解心性本空，卡怛楞伽鲁特拉就被实际调伏了。阿嘎尔夏鲁特拉，从执着于断灭见而生，然而，在世俗谛中，一切法都显现为缘起如幻，因此，显现天神的印契坛城，并且了解那本身就是幻化的戏法永不间断，阿嘎尔夏鲁特拉就被实际调伏了。
English
Because there is no father's semen, it is counted as half. In the secret charnel ground, for the eight aggregates of consciousness, the alaya consciousness is counted as half. There, the eight arrogant gods, such as the Great Lord, were subdued. The guardians of the corpses were the eight Rakshasa sisters. In the support of those places, each placed a self-arisen stupa. The inside of those stupas was blessed as a palace. The five faculties were blessed as the five goddesses of desirable qualities. The five essential nectars were blessed as great nectar. Furthermore, the heart, blood, water, breath from the mouth, breath from the nose, the arrow of the tool, bones, nails, and ashes were blessed as fierce substances for accomplishing the wrathful ones. The eight charnel ground implements, the three clothes to wear, the three ointments to apply, the two ornaments to adorn, were blessed as the eight glorious implements. All the retinue of Rudra were brought under control, and after taking the life essence, vows were made, and empowerment was given as guardians of secret mantras. That is the charnel ground of accomplishment. As it is said in the tantras: The great demon who deludes the three realms, by glorious Vajrasattva, gathers all the Buddhas, and even by showing peace, he is not subdued, transforming into wrath and subduing that demon. It is blessed as a place of accomplishment, and the substances of subjugation are enjoyed. Thus it is said. Now, to show the three methods of taming, there are two: taming by view and taming by conduct. If one wonders by what to tame, it is taught by: 'Having the great mudra.' Therefore, taming by view is: cutting the cliff with wisdom. Matramka Rutra, arises from grasping external objects as real, therefore, by knowing that the external world and the body have no self-nature, Matramka Rutra is actually tamed. Khatramka Rutra, also arises from grasping the inner mind as self, however, there is no inverted thought in the mind, because the nature of mind is known to be empty, Khatramka Rutra is actually tamed. Akasha Rutra, also arises from clinging to nihilistic views, however, in relative truth, all phenomena appear as interdependent illusions, therefore, the mandala of the deity's mudra appears manifestly, and knowing that it itself is an uninterrupted magical display, Akasha Rutra is actually tamed.
Chinese
因此，调伏行为是指通过行为和活动产生结果。这方面通过九个方面来阐述：调伏的对治是什么，因什么而产生，由什么条件转变，成熟为什么果，属于什么种姓，业缘的行为是什么，不调伏有什么过患，调伏有什么功德，瑜伽士如何调伏。其中，调伏的对境是什么分为两种。调伏对象的先前基础可以通过前面所说的来了解。对此进行辩驳：如果恶魔母玛特朗嘎·茹扎是像以前一样真实存在，那么大吉祥已经降伏了，现在为什么还要调伏和降伏？如果以前没有调伏，那么现在压制也无法压制。如果这样问，那么也需要调伏和压制。因为恶魔茹扎也具有轮回的粗糙种子，即使只剩下一滴血肉，也会产生恶劣的习气，成为瑜伽士修行的障碍。因此，压制它，现在瑜伽士自己也是三身智慧的化身。例如，就像儿子代替父亲，或者奴隶代替主人一样。现在调伏的对境是什么分为两种。应该将对境思维为显现的和不显现的两种。显现的对境是指没有进入秘密真言的六种边际，并且行为与意义不符。因此，用方法来调伏，不要让其堕入轮回的悬崖。其中，不显现的对境是指咒师不具备秘密真言的六种边际。如经中所说：咒师的邪见是所有茹扎的首领。正如所说，由于誓言破损和低劣的见解，出生于魔障之地，并且他所修持和使用的物品之地也被抛弃，那会变成誓言魔，在那个时候会侵入所有的瑜伽士修行者。因为那是用粗糙的种子播种的，具有恶毒的火焰，因此，他的血统中三种茹扎都齐全，所以要调伏和压制他。正如经中所说：金刚萨埵说道：大菩萨，秘密主，请听。这种具有邪恶苦行和强烈痛苦的众生，不是从良好的因缘中产生的，而是从恶劣的因缘中产生的。因是：
English
Therefore, taming behavior means producing results through actions and activities. This is explained through nine aspects: what is the antidote to be tamed, what is the cause of its arising, what conditions transform it, what fruit does it ripen into, what lineage does it belong to, what is the karmic behavior, what are the faults of not taming, what are the merits of taming, and how does the yogi tame it. Among these, what is the object to be tamed is divided into two. The preliminary basis of the object to be tamed can be understood from what was said earlier. Refuting this: If the demoness Matram Rudra is as real as before, then the Great Glorious One has already subdued her, so why is there a need to tame and subdue her now? If she was not tamed before, then even if suppressed now, she cannot be suppressed. If asked like that, then it is also necessary to tame and suppress. Because the demon Rudra also possesses the coarse seed of samsara, even if only a drop of flesh and blood remains, bad habits will arise and become obstacles to the yogi's practice. Therefore, suppress it, and now the yogi himself is also an emanation of the wisdom of the three bodies. For example, it is like a son acting as a father, or a servant acting as a master. Now, what is the object to be tamed is divided into two. The object should be thought of as two types: apparent and non-apparent. The apparent object is the practice that does not enter the six boundaries of secret mantra and does not correspond to meaning. Therefore, tame it with methods and do not let it fall into the abyss of samsara. Among these, the non-apparent object is the mantra practitioner who does not possess the six boundaries of secret mantra. As it is said in the scriptures: The wrong view of the mantra practitioner is the leader of all Rudras. As it is said, due to broken vows and inferior views, he is born in the place of obstacles, and the place of objects that he has practiced and used is also abandoned, that will become a vow demon, and at that time it will invade all yogi practitioners. Because it is sown with coarse seeds and has a poisonous flame, therefore, all three types of Rudras are complete in his lineage, so tame and suppress him. As it is said in the scriptures: Vajrasattva said: Great Bodhisattva, Lord of Secrets, listen. This sentient being with evil asceticism and intense suffering is not produced from good causes and conditions, but from bad causes and conditions. The cause is:
Chinese
生起于能取所取的分别念。缘起是：错用了甚深秘密的教言。结果是：成熟为五种烦恼。种类是：轮回的种类被认为是贱种的生起者。业缘的行为是：执着于强烈的贪嗔行为。未调伏的过患是：摧毁天人的统治，颠倒了方向，使佛的净土空虚，轮回成了无依无靠的状态，佛成了亲戚关系，有对众生无益的过患。调伏的功德是：从根斩断三毒，将轮回从法界中拔出，使轮回转为法性，具有使佛的净土清净的功德。如是说。那么瑜伽士如何调伏呢？圆满了密咒的六边，通过了知享用两种资具来调伏，也就是瑜伽士们以观修具足三身四印的力量来调伏，以及将尸林之主招为实物并调伏。那么观修三身四印也是，首先我将讲述前世的故事，在过去的时候，以前的，被认为是伟大的自性，在那如来佛的经典里，这里的两句词的顺序颠倒了，但是其他的经典里是这样出现的，所以保留了原样。意思好像也可以解释为所调伏者和调伏者各自，所以请后人研究。以众生的方式以前发生过，那时一切众生，都变得非常愤怒残暴恶毒，因非常愤怒残暴恶毒，而呼救并堕落。如是说。三身是：如实性，即无分别；普现，即光明的禅定；因的禅定，即明观吽（ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，种子字）。从吽（ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，种子字）中发出和蔓延出显有轮，埃（ཨེ，Devanagari: ए，IAST: e，种子字）三角形无边无中，观想蓝色光芒交织盘旋。在那中间，从玛（མ，Devanagari: म，IAST: ma，种子字）中观想如日轮般的中心向上看。在那上面，明观燃烧的蓝色吽（ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，种子字）字，劝请：吽（ཧཱུྃ，Devanagari: हुं，IAST: hūṃ，种子字）。对于非常愤怒残暴恶毒的，用寂静是不会有利益的，用智慧方便的