English
Sa. "Great Powerful One," and so forth. When Heruka recited the mantra above, all the prayers of the Great Powerful One and so forth, along with the retinue of Rudra, all of them, the Bhagavan, the five wrathful families, extracted from their garments something like feces. When they were on the plain, Rudra had the appearance of being immersed in a sea of impure mud, which was the remainder of previous obscurations. In order to purify these, Utcchushma-krodha arose from the garments, which is the wrathful one piled up, and drinking all the mud was the exhaustion of the remainder of the obscurations. By the blessing of empowerment in the belly, regaining memory is the manifestation of the nature of mind, that is, the manifestation of the uncontaminated. By that blessing, seeing the samadhi that distinguishes appearances is all the assembly of the mandala of wrathful ones. That is, the assembly of the five families of blood drinkers. "All of them" means that apart from the appearance of blood drinkers, no ordinary appearance is perceived. All the blood drinkers spontaneously accomplish the appearance of distinguishing appearances. Nine hundred heads, one thousand eight hundred hands, and eight hundred feet are extended without interruption in the nine spaces. Abiding in such a great blazing mandala of outer and inner is the purification of the appearance of Rudra manifesting the uncontaminated. Showing the gathering of the feet of all activities is, at that time, the ten directions of the six realms, and so forth. When the Great Supreme Heruka subdued the black Rudra of karma, male and female, with their retinue, the world is either the six like monkeys, or the six like the six kinds of beings, or the place of the six kinds of beings. The ten directions are without end. Existence is the three realms, that is, the inner essence. All is the collection of the endless, that is, the field. In that place, the powerful one who is proud in all three realms is the black Rudra of karma, who is powerful by placing the three realms on the wrong path through the power of evil deeds. All of them are all the armies of Rudra who have become the eight classes of gods, demons, and spirits. Various methods of subduing them. Here, the Great Supreme Heruka, by the meaning of being a truly complete and perfect Buddha, is equal to the sphere of reality, therefore Rudra.
Chinese
与调伏同时显现为莲花黑汝嘎，调伏了罗刹和魔的种类。显现为金刚童子，调伏了一切变成障碍的种类。显现为阎魔敌的种类，调伏了一切变成阎魔的种类。显现为金刚手，调伏了夜叉和龙的种类。显现为马头明王，调伏了罗刹和龙。显现于母续的坛城中，调伏了一切空行母的种类。显现为迦楼罗，调伏龙等等，一切同时显现。 这些也是调伏的各种方法，显现寂静、增益、怀爱、降伏的各种差别。调伏是所调伏者的显现。不可思议，这说明是调伏者的显现，无论事业的利行如何显现，都是因为法身证得了不可思议的智慧。细微的能作所作的勤作也不存在的状态中，自生的智慧如实显现，如同所调伏者的心识一般显现。例如，明镜无垢，虽然显现影像没有勤作，但因观看者的缘故，影像自然显现。因此说不可思议。 各自显现是所调伏者的显现，调伏者各自显现而调伏的体性。佛陀没有非自显现的细微勤作，也从执着自显现中解脱。因此，一个基上显现各自的显现，对于所调伏者的显现没有不了解的，了解所调伏者显现的始末一切，了解有多少。从所知能知的分别中解脱，是如实知。因此，智慧二名实一，应如是说。将所有未调伏者，一时之间使其不存留恶行，称为调伏。 傲慢者从我执中清净而立誓，将身体献为座垫。之后，他们非常恐惧，等等，降伏傲慢者后，见到分别显现，之后，清净恶业的那些鲁扎非常颤抖，是因为忆起往昔无数的业，身体颤抖，以及对大胜者的恭敬二者同时具备。恐惧是粗猛的异熟使心恐惧，从而我执从根本上清净而沮丧
English
Simultaneously with taming, appearing as Padma Heruka, he subdued the races of Rakshasas and demons. Appearing as Vajrakumara, he subdued all who had become races of obstacles. Appearing as a kind of Yamantaka, he subdued all who had become races of Yama. Appearing as Vajrapani, he subdued the races of Yakshas and Nagas. Appearing as Hayagriva, he subdued Rakshasas and Nagas. Appearing in the mandalas of the Mother Tantras, he subdued all the races of Dakinis. Appearing as Garuda, subduing Nagas, and so forth, all appeared at once. These are also various methods of taming, appearing as various distinctions of pacifying, increasing, magnetizing, and wrathful actions. Taming is the appearance of those to be tamed. Inconceivable, this explains that it is the appearance of the tamer, no matter how the activity of the action appears, it is because the Dharmakaya has mastered the inconceivable wisdom. In the state where even the subtle effort of the agent and the object does not exist, the self-born wisdom appears as it is, just like the mind of the one to be tamed. For example, in a clear mirror without stains, although there is no effort in the appearance of the image, the image appears spontaneously due to the cause of the viewer. Therefore, it is said to be inconceivable. The separate appearance is the nature of taming by the tamer appearing separately to the appearance of the one to be tamed. In the Buddha, even the subtle effort of non-self-appearance is not observed, and he is also liberated from grasping at self-appearance. Therefore, appearances appear separately on one basis, and there is nothing that is not known about the appearance of those to be tamed. He knows all the beginning and end of the appearance of those to be tamed, he knows how much. Liberation from the concept of the knowable and the knower is knowing as it is. Therefore, it should be said that the two names of wisdom are one entity. Taming is said to be making all those who are not tamed not abide in evil at once. The arrogant ones, cleansed of self-grasping, made vows, offering their bodies as seats. Then, they were very frightened, and so on, after subduing the arrogant ones, seeing the discriminating appearances, then, those Rudras who purified evil deeds trembled greatly, because they remembered the immeasurable deeds of the past, and the trembling of the body and the reverence for the Great Supreme were both present. Fear is that the mind is frightened by the coarse ripening, so that self-grasping is completely purified from the root and discouraged.
Chinese
其语调是：对过去的异熟果感到恐惧，对伟大者恭敬，以及口语的表达。作为属民侍奉。第一是为自己，第二是为他人。或者第一只是身体贫困，第二是必须奉献。如果作为属民不努力，作为属民献出后，对于必须做奴隶的下等工作努力后，违背承诺，就是违背誓言的言辞，即头和身体裂成一百块，心也裂成碎片，被剁成粉末，身体腐烂发臭，感受如心被火烧般的刺痛，来世会因此毁灭，下一世会堕入地狱，呼喊地狱的哀嚎，这是将自己的生命作为抵押。这样发誓后，为了圆满二资粮，安放在坛城的位置上。献上眷属并承诺修持瑜伽是：一切众生异口同声。像这样，所有男女都异口同声地说：我们鲁扎及其眷属的侍女是妻子。母亲姐妹女儿们，大坛城是伟大者炽燃的坛城。请享用。这是以四近侍的方式作为眷属。勇士是外内两种。神主是与一切佛无别的第六金刚持。我们各自及其眷属是献上眷属后承诺，即作为一切鲁扎之主。各自是鲁扎的眷属，八大天等各自有眷属部众和军队。誓言集合的大坛城是饮血尊。仅仅是名字。这意味着后代的瑜伽士，如果没有违背誓言，仅仅停留在生起次第上，只是持有名字而已。在那之前的所有瑜伽士，就像天龙之王头顶有宝珠一样受到尊敬。瑜伽士们也应如此恭敬地对待。身语意没有虚伪，以恭敬心接受信仰，即恭敬对待。瑜伽士们有什么需求都应成办。如果万一，或者百中有一，像现在这样没有成办，我们身心所受的惩罚就像声音一样。眷属们立誓后进行灌顶是：之后鲁扎
English
Its tone is: fear of past ripening, respect for the great, and expression of speech. Serving as subjects. The first is for oneself, the second is for others. Or the first is only bodily poverty, the second is necessarily offering. If one does not strive as a subject, after offering as a subject, if one violates the commitment after striving for the inferior tasks that slaves must do, it is the word of breaking the oath, that is, the head and body split into a hundred pieces, the heart also splits into pieces, is chopped into powder, the body rots and stinks, experiencing the stinging pain like the heart being burned by fire, this life will be destroyed because of this, and the next life will fall into hell, shouting the wails of hell, this is mortgaging one's own life. After swearing like this, in order to perfect the two accumulations, it is placed on the seat of the mandala. Offering the retinue and promising to practice yoga is: all beings with one voice. Like this, all men and women say with one voice in unison: We, the attendants of Rudra and his retinue, are wives. Mothers, sisters, daughters, the great mandala is the blazing mandala of the great one. Please enjoy. This is as a retinue in the manner of the four close attendants. The hero is both outer and inner. The lord of gods is the sixth Vajradhara, inseparable from all Buddhas. We each and our retinue are committed after offering the retinue, that is, as the lord of all Rudras. Each is the retinue of Rudra, the eight great gods, etc., each has a retinue of troops and armies. The great mandala of the assembly of vows is the blood drinker. Just a name. This means that later generations of yogis, if they have not broken their vows, merely stay in the generation stage, merely holding the name. All yogis before that are respected like the king of gods and dragons having a jewel on his head. Yogis should also be treated with such respect. Body, speech, and mind without hypocrisy, accepting faith with a respectful heart, that is, treating with respect. Whatever needs the yogis have should be accomplished. If by chance, or one in a hundred, if it is not accomplished as mentioned now, the punishment we receive in body and mind is like sound. The retinue takes vows and then empowers: then Rudra
Chinese
那些的妻子等等如其聲。先前從壇城迎請到自己的位置後，為了再次立誓，稍作片刻前來，一致地說道：我等眷屬等等如其聲，事業的成就，是對於四種事業中任何一種有權力的誓言和成就的請求。因此，自在母二十八在作為茹扎的妻子時，被稱為「斯拉」。降伏茹扎後，未被察覺地擁抱吉祥的身軀，被稱為「比莫」。之後也稍作片刻前來立誓，灌頂後安住於壇城，被稱為「布蘭莫」。之後，大勝嘿汝嘎灌頂，給予灌頂標誌三叉金剛杵，以金剛杵引導，命名為姊妹等等的名字，安住於壇城之外，是母親自己說的：中央沒有享用之分，將燃燒的壇城置於邊緣，沒有享用精華之分，剩餘的洗滌物賜予僕人。如是。從秘密的精髓，那樣的本性確定，忿怒尊具有四種方式。從自性圓滿的寂靜和忿怒二者中，忿怒尊的壇城如雲，事物在任何地方都不確定，從而降雨，生長出可供行走的莊稼一般，嘿汝嘎的意念在任何地方都不確定，顯現任何事物，從而顯現種種，是忿怒尊的壇城，三界悅意，除了忿怒尊之外一無所有。第十五品講述完畢。༈ 第十六品是，三續中的道續。十種續的本質中，為了中等根器的意義而宣說了真言，即忿怒尊的真言。如果以十二壇城來衡量，則是殊勝的等持語壇城。手印一個，有相和無相二者是共同的。也就是說，在宣說了忿怒尊自性果圓滿的壇城之後，宣說了修持那殊勝的等持語壇城的方法。所說的歷史是，從那之後等等，詞語的緊接著是第十五品之後。意義的緊接著是行者通達見地，如是安住於周遍顯現的等持，在趣入有相之時，自性任運成就的壇城之上
English
Their wives, etc., are as they sound. Having previously invited them from the mandala to their own places, in order to take vows again, they came after a short while and spoke in unison: "We, the retinue," etc., are as they sound. The accomplishment of actions is the request for vows and accomplishments regarding which of the four actions one has power over. Therefore, the twenty-eight powerful mothers are called "Slas" when they are the wives of Rudra. After subduing Rudra, embracing the glorious body without being noticed is called "Bimo." Later, they also came after a short while and took vows. Being empowered and seated in the mandala is called "Branmo." Then, the great supreme Heruka empowered them, gave the empowerment symbol, the three-pointed vajra, and, guided by the vajra, gave names such as sister. Those who are seated outside the mandala are addressed by the mothers themselves: "There is no share for the center; place the blazing mandala at the edge. There is no share for the best; give the remaining washings to the servants." Thus it is. From the secret essence, the very nature is certain. The wrathful one possesses four aspects. From the two, peaceful and wrathful, of perfected nature, the mandala of the wrathful ones is like a cloud, where things are not certain anywhere, and from which rain falls and produces crops for beings to walk on. The intention of Heruka is not certain anywhere, and from whatever arises, the proliferation is the mandala of the wrathful ones. The three realms are pleased; there is nothing apart from the wrathful ones. The fifteenth chapter is completed. ༈ The sixteenth chapter is the path tantra from among the three tantras. Among the ten topics of tantra, the mantra is taught for the sake of those of middling faculties, namely, the mantra of the wrathful ones. If measured by the twelve mandalas, it is the superior samadhi speech mandala. The mudra is one; both with and without characteristics are common. That is, having taught the mandala of the wrathful ones' nature, fruit, and perfection, the method of practicing that superior samadhi speech mandala is taught. The spoken history is, "From then on," etc. The immediately preceding words are after the fifteenth chapter. The immediately preceding meaning is that the practitioner realizes the view, and thus abides in the samadhi of pervasive manifestation. At the time of entering into characteristics, upon the spontaneously accomplished mandala of nature above