Chinese
而且，烦恼如尘埃般众多，清净之法的门也应如是众多。行事者的差别也是，化身无数微尘。从时间的角度来说，刹那之间自然成就。也就是说，不像小乘那样需要千年的寿命，而是一刹那间自然成就。从总摄一切的角度来说，一切无余皆是身语意。如是说，轮回和涅槃的一切法，本来就存在于身语意的自性中。像那样的坛城，行事者的差别也是，身语意的自性大。也就是，吉祥普贤王如来。为什么呢？因为能自在地驾驭它。吉祥普贤王如来。身语意的化身之光芒也是无边无际的缘故，称为普遍，也就是六道世界的十方。如此普遍之后又做了什么呢？说了身语意的明点大 ཧོཿ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，将它们安立于地，并使之无别，真是太稀奇了。吉祥秘密藏续的如实决定中，以金刚歌而欢喜的章节，第十四品圆满了。 具有能取和所取分别念的众生们，因为不了解隐蔽的秘密，而执着于隐藏的秘密，对因果感到迷惑，以粗糙的有之种子抛掷，在三恶道中流转安住的那些众生，又因为先前执着于隐藏的秘密，以连接之加持力，能自在摄受所有的人和天神，这是执着于隐藏秘密的力量。一切智者见到之后，为了以大悲调伏他们，从那以后，以“如来一切之主”等，以智慧神变大幻化的十二支分，宣说了忿怒本性的坛城极度散发光芒的这一品，之后阐释了行为的意义。那么，是怎样的佛陀薄伽梵呢？薄伽梵吉祥普贤王如来，是如来一切之主，佛
English
Moreover, afflictions are as numerous as dust particles, and the doors of pure Dharma should also be as numerous. The difference in those who act is also that emanations are countless atoms. From the perspective of time, it is naturally accomplished in an instant. That is to say, it is not like the Lesser Vehicle, which requires a thousand years of life, but is naturally accomplished in a single instant. From the perspective of encompassing everything, everything without exception is body, speech, and mind. Thus it is said that all the dharmas of samsara and nirvana inherently exist in the nature of body, speech, and mind. In such a mandala, the difference in those who act is also that the nature of body, speech, and mind is great. That is, the glorious Samantabhadra. Why? Because it can freely control it. Glorious Samantabhadra. The emanations of body, speech, and mind are also limitless, hence it is called universal, that is, the ten directions of the six realms. After being so universal, what did it do? It said that the bindus of body, speech, and mind are great HOḤ (藏文, देवनागरी, Romanization, Literal meaning), establishing them on the ground and making them inseparable, which is truly wonderful. In the definitive ascertainment of the glorious Guhyagarbha Tantra, the fourteenth chapter, which delights with the Vajra Song, is complete. Those beings with the conceptualizations of grasping and being grasped, because they do not understand the hidden secret, cling to the secret that is hidden, are confused about cause and effect, and throw the coarse seed of existence, those beings who wander and dwell in the three lower realms, again because they previously clung to the hidden secret, through the power of connection, are able to freely gather all humans and gods. This is the power of clinging to the hidden secret. After the all-knowing one saw this, in order to subdue them with great compassion, from then on, with "Lord of all Tathagatas" and so on, with the twelve branches of the great magical display of wisdom, this chapter of the mandala of wrathful nature radiating intensely was proclaimed, and then the meaning of the action was explained. So, what kind of Buddha Bhagavan is it? The Bhagavan glorious Samantabhadra is the Lord of all Tathagatas, the Buddha.
Chinese
是诸法的自性。如是说，从金刚乘之门成佛的一切如来之主。为何呢？因为是诸佛的总集。从经部等门成佛，为何不是诸佛的自性呢？因为是智慧之身。那是薄伽梵的差别。差别者是何呢？成为法身之影像，薄伽梵吉祥普贤王如来是也。之后示现忿怒尊之坛城，那又是为何示现呢？因为“于我愚昧之分别”等如是说，于我愚昧即是无明，于因和果以及如是性，业和业之果愚昧。如是性是真实义。因和果是缘起。业和业之果是善恶之种子。因无明，果如何亲近成办呢？以执持内在之识的分别，对外境之相执取的分别而显现耽著，以智慧所行之真实道中观，亦远离无所缘之义，如是说。彼以何亲近成办呢？于邪义所覆之秘密和隐藏之口诀不解，而显现执著于语秘密和文字隐藏之秘密，以无明于因和果愚昧，以粗猛抛掷有之种子，取轮回之蕴，于无间之极热地狱等中生。彼等地狱一切皆具由业力所损害之轮，如是亦说，复活和黑绳，众合压榨和嚎叫二者，热和极热，其他还有大地狱。如是说。其中复活之损害为何呢？刀剑香琅水刀和，指甲矛短槌和，轮金刚利刃一，弓和绳矛等是也。复活是十种损害。斧和锛锯和，铁鹫燃黑绳。地基和槌蹲伏。转轮和压榨和山。
English
Is the very nature of all phenomena. Thus it is said, the lord of all Tathagatas who attain Buddhahood through the Vajrayana path. Why is that? Because it is the embodiment of all Buddhas. As for attaining Buddhahood through the Sutra Pitaka and other paths, why is it not the very nature of all Buddhas? Because it is the body of wisdom. That is the distinction of the Bhagavan. What is the distinguished one? Having become the image of the Dharmakaya, it is the Bhagavan, the glorious Samantabhadra himself. Then, he manifests the mandala of wrathful deities. Why does he do that? Because it is said, "Delusion about self, and so forth." Delusion about self is ignorance, being deluded about cause and effect, suchness, actions, and the results of actions. Suchness is the true meaning. Cause and effect are interdependent origination. Actions and the results of actions are the seeds of virtue and non-virtue. If the cause is ignorance, what fruit is closely accomplished? By the conceptualization of grasping the internal consciousness, clinging to the appearance of external objects, one becomes attached to the imputed. The true path of the Middle Way, which should be practiced with wisdom, is also devoid of the meaning of having no object of focus. Thus it is said. What does that closely accomplish? Without understanding the secret hidden by false meanings and the concealed instructions, one becomes attached to the secret of words and the secret hidden in letters. Because of ignorance, being deluded about cause and effect, having cast the coarse seed of existence, taking the aggregates of samsara, one is born in the uninterrupted, extremely hot hells, and so forth. All those hells are endowed with wheels that harm due to the power of karma. Thus it is also said: Revival and Black Line, Combination Crushing and Howling Two, Hot and Extremely Hot, There are also great hells. Thus it is said. What is the harm of revival? Swords, spears, water knives, fingernails, short spears, hammers, wheels, vajras, sharp points, bows, ropes, spears, and so on. Revival is ten harms. Axes, adzes, saws, iron vultures, burning black lines. The ground and the hammer squat. The wheel, the crushing, and the mountain.
Chinese
然后是山谷森林等，同样是大小不一的哭喊声。坑洞、铁器、罪恶，热和三种容器，明亮的木器、锅和陶罐一样盛满。无尽的恐惧，然后舌头被钉住。拉着木车，击打和攀爬，五大害处是无间地狱。像这样极其可怜的众生，因为粗重的业障成熟，稍微减轻，就在那时去世了。又因为先前隐藏的秘密显露，以及造作各种不善业，由先前的有之种子连接，在女神乌玛的子宫里，从大自在天的种子变成了业之大鲁扎，住了十个月。然后从乌玛的阴道出来，以什么样的形象和本质存在呢？经文中广说。像这样，调伏他的对治是什么呢？先前依靠的力量，一切智者看到后，这样说道。宝积经中也说：国王净饭产生信心的力量，就像具寿阿难一样。寂静不能调伏的大傲慢，调伏的力量在吉祥饮血尊那里。那为什么呢？因为没有领悟隐藏的秘密，以及显露隐藏的秘密的缘故，以及寂静不能调伏的，用猛烈的行为来惩罚。极其圆满的诸佛坛城，以大金刚布置，为了将蕴、界、处全部自性圆满清净地布置成佛的坛城。像这样，那些也是具足方便和智慧的本尊，是幻化网。或者因为调伏的缘故，吉祥饮血尊的坛城本身安住于幻化之自性，是大幻化金刚布置的幻化网。那么，仅仅调伏这三千世界吗？还是也调伏其他的呢？为了显示调伏六道三有之主大鲁扎等的调伏大傲慢之威严，这样说道。
English
Then the mountain valleys and forests, likewise, were filled with cries, both loud and soft. Pits, iron implements, sins, heat, and the three kinds of vessels, bright wooden vessels, pots, and earthenware jars were filled to the brim. Unending terror, and then the tongue was nailed down. Pulling wooden carts, striking, and climbing, the five great harms were those of the unremitting hell. Such utterly wretched beings, because of the maturation of their coarse karmic obscurations, were slightly relieved, and then they passed away. Again, because of the power of revealing previously hidden secrets, and because of engaging in various non-virtuous deeds, connected by the seed of previous existence, in the womb of the goddess Uma, from the seed of the Great Powerful One, they became the great karmic Rudra, and remained for ten months. Then, emerging from Uma's vagina, in what form and essence did he exist? It is extensively explained in the scriptures themselves. Like that, what is the antidote to tame him? Seeing that the power relied upon previously was all-knowing, he spoke thus. Also in the Jewel Heap Sutra, it says: The power of King Śuddhodana generating faith is like that of the venerable Ānanda. The power to tame the great arrogance that cannot be tamed by peaceful means resides in the glorious Blood Drinker. Why is that? Because of not understanding the hidden secrets, and because of revealing the hidden secrets, and because what cannot be tamed by peaceful means is punished by violent actions. All the mandalas of the utterly perfect great deities are arranged with the great vajra, in order to arrange the aggregates, elements, and sense bases, all perfectly pure in their own nature, into the mandala of the deities. Thus, those too are only deities endowed with skillful means and wisdom, the net of illusion. Or, because of the power of taming, the mandala of the glorious Blood Drinker itself abides in the nature of illusory manifestation, the net of illusion arranged with the great illusory vajra. Does it only tame this three-thousandfold world? Or does it also tame others? In order to show the majesty of the great arrogance of taming the great Rudra, lord of the six realms and the three existences, and so forth, it is said.
Chinese
诺。向外，也包括剩余。为何向外呢？因为，所有如来的身、语、意金刚之主，薄伽梵吉祥普贤，具有方便与智慧的大喜乐，为了调伏极其强大的，进入名为忿怒尊之王坛城大云遍布幻化网之王的等持。一切网之王，故为网之王。是对忿怒尊坛城显现聚集所作的表示。因此称为薄伽梵。薄伽梵吉祥饮血尊，关于其降伏和具有的意义是什么呢？这是所说之义，以大幻化十二支调伏四魔军，或具有六种殊胜功德。那又是什么呢？首先，胜义菩提心之自性，吉祥普贤作为因之自性而存在，由此进入忿怒尊之王云遍布的等持，以及如是性法界母生起，以及彼之菩提心云中，出现如尘埃般多的忿怒尊坛城，由此之加持力，大自在天等一切昏厥，并且调伏他们之后，化为三头六臂四足，欢喜地安住于大尸陀林中，之后又是大慢者等昏厥醒来，以暴怒之心发出恶毒的幻化，为了诛杀说粗暴恶语者，又是五部饮血尊合一，并且合一之后，安住于九头十八臂。诛杀大暴怒者等，之后将包括虚空在内的世间界，化为一粒芥子般大小，并且掌控所有鬼女，之后又以调伏之威力，显现为五部怖畏金刚，之后又是所有吉祥大饮血尊，都欢喜地进入嬉戏坛城云生起的等持。念诵“嗡啊吽 班匝 扎贝夏 阿啦啦 吼（藏文：ༀ་ཨཱཿཧཱུྃ་བཛྲ་པྲ་བེ་ཤ་ཨ་ལ་ལ་ཧོཿ，梵文天城体：ओम् आः हूँ वज्र प्र वेश आ ल ल होः，梵文罗马拟音：om ah hum vajra pra be sha a la la hoh，汉语字面意思：嗡啊吽 金刚 入 进入 啦啦 吼）”，鬼
English
No. Outward, also including the remainder. Why outward? Because, the lord of the vajra of body, speech, and mind of all the Tathagatas, the Bhagavan glorious Samantabhadra, possessing great joy of skillful means and wisdom, in order to subdue the extremely powerful, entered the samadhi called the king of the mandala of the wrathful ones, the great cloud pervading, the king of the net of illusion. The king of all nets, therefore the king of nets. It is a representation of the manifest gathering in the mandala of the wrathful ones. Therefore, it is called Bhagavan. Bhagavan glorious Heruka, what is the meaning of his subjugation and possession? This is the meaning of what has been said, subduing the four Maras with the twelve branches of great illusion, or possessing six excellent qualities. What are they? First, the nature of the ultimate Bodhicitta, glorious Samantabhadra existing as the nature of the cause, and from that, entering the samadhi of the cloud pervading the king of the wrathful ones, and the arising of the Suchness Dharmadhatu Mother, and from the cloud of that Bodhicitta, the appearance of as many wrathful mandalas as dust particles, by the blessing of which, all such as the great Ishvara faint, and after subduing them, transforming into three heads, six arms, and four legs, joyfully abiding in the great charnel ground, and then again the great arrogant ones and others awaken from their faint, and with a fierce mind, emit evil illusions, in order to slay those who speak harsh and cruel words, again the five families of Herukas unite into one, and after uniting, abide in nine heads and eighteen arms. Slaying the great fierce ones and others, and then transforming the world realm, including space, into the size of a mustard seed, and controlling all the demonesses, and then again by the power of subduing, appearing as the terrifier of the five families, and then again all those glorious great Herukas, joyfully entering the samadhi of the arising cloud of the play mandala. By reciting "Om Ah Hum Vajra Pravesha Ala La Ho (藏文：ༀ་ཨཱཿཧཱུྃ་བཛྲ་པྲ་བེ་ཤ་ཨ་ལ་ལ་ཧོཿ，梵文天城体：ओम् आः हूँ वज्र प्र वेश आ ल ल होः，梵文罗马拟音：om ah hum vajra pra be sha a la la hoh，汉语字面意思：嗡啊吽 金刚 入 进入 啦啦 吼)", the