Chinese
在……旁边，建造了所有母亲的尸体房，把尸体放在尸体箱里，然后放在那里，儿子也放在母亲尸体的旁边。那个孤儿抓住母亲的尸体，吮吸乳房，吸出了血清，以此维持了七天的生命。然后，他吮吸血液，以此维持了七天的生命。然后，他吃了两个乳房，以此维持了十天的生命。然后，他吃光了母亲的内脏，以此为生。然后，他吃光了肉，以此维持了七个月的生命。然后，那个年轻人变得强壮，靠墓地的尸体为生。然后，他变得非常强壮，以尸体为食，穿尸衣和皮肤，墓地的女妖、食肉者、饿鬼和非人类的众多群体也生吃了人类尸体的肉，凭借自然的力量聚集在一起。他成了墓地所有恶毒者的主人，生吃那些夺取他人光彩的人，夺取光彩，变成了一个极其可怕的凶残形象。因为他生吃了母亲的肉，所以他被人们普遍称为“玛赞玛当嘎”。第二，关于他的身体和力量的特征，是极其恶毒和残暴等等，各种各样的头颅。如金刚橛续中所说：“凶残罗刹有十个头，有存在的饿鬼，愚痴聋哑的畜生，焚烧的地狱，说话的人类，马和骡子，蛇，猪和豺狼等十个。”就像这样。此外，还有使人陶醉和衰弱的力量。正如所说：“如果人被毒药击中而必死无疑，念诵猛烈的咒语钉，一切都会被控制。”巨大的身体呈现灰蓝色，用血液和脂肪的斑点装饰。戴着头骨念珠。披着用红色血液染红的皮肤。总是喝装满血液的头骨碗。头发是棕黑色的，燃烧着，散发着污秽。吃谷物、酥油和头骨作为食物。用灰烬、朱砂和墨装饰身体。身体上长出鸟的翅膀，像鸟一样在天空中飞行。赤身裸体，不受阻碍，像鱼一样在水中行动。任何看到他的人，都会眼花缭乱，感到恐惧和昏厥。
English
Near the... , a corpse house for all mothers was built, and the corpse was taken into a corpse box and placed there, and the son was also placed next to the mother's corpse. That orphan grabbed the mother's corpse and sucked on the breast, drawing out serum, and thus sustained himself for seven days. Then, he sucked blood, and thus sustained himself for seven days. Then, he ate both breasts, and thus sustained himself for ten days. Then, he ate all of the mother's entrails, and thus he lived. Then, he ate all the flesh, and thus he sustained himself for seven months. Then, that youth grew strong and sustained himself with the corpses of the cemetery. Then, he became very strong, eating corpses as food, wearing corpse clothes and skins, and many groups of cemetery ogresses, flesh-eaters, pretas, and non-humans also ate the raw flesh of human corpses, and by the power of their nature, they gathered together. He became the master of all the wicked ones of the cemetery, eating alive those who steal the glory of others, stealing their radiance, and became an extremely terrifying and cruel figure. Because he ate the raw flesh of his mother, he is widely known by the name "Mazan Matangka." Secondly, regarding the characteristics of his body and power, he is extremely vicious and cruel, and so on, with various heads. As it says in the Vajrakila Tantra: "The fierce Rakshasa has ten heads, there are pretas of existence, foolish, deaf, and dumb animals, burning hells, speaking humans, horses and mules, snakes, pigs and jackals, and so on, ten." Just like that. Furthermore, there is the power to intoxicate and debilitate. As it is said: "If a person is struck by poison and is certain to die, by reciting the fierce mantra nail, everything will be brought under control." The huge body has an ashen blue-gray color, adorned with spots of blood and fat. Wearing a garland of skulls. Wearing skin stained with red blood. Always drinking from a skull bowl filled with blood. The hair is brownish-black, burning, and emitting filth. Eating grains, butter, and skulls as food. Adorning the body with ashes, cinnabar, and ink. Bird wings grow on the body, so he acts like a bird in the sky. Naked and unimpeded, he acts like a fish in the water. Anyone who sees him will have their eyes dazzled, feel fear, and faint.
English
Pa. The body has coarse pig hair, and the limbs become snakes. Adorned with snakes. The nails become the beak and claws of a garuda, and the body that is caught rots. Due to past habits, it aims to kill all beings. Aims to gather the power of women. All beings are terrified, suppressed and tremble. The mothers of the world, beings, and powerful yakshas pay homage to him and see him as the chief. All the cruel ones are enslaved as servants, messengers, slaves, sub-slaves, maids, and sub-maids, and he becomes the great sovereign who controls everything. He proclaims words of arrogance, as it is said in the twenty-first: Emaho! The great sovereign of all is me, and if there is no me, there will be other sovereigns and retinues, and that will also become mine, I am the incomparable great and powerful one. He proclaims these, and imposes nine wrong views such as the extinction of emptiness, and distorts everything. Then, he controlled the three realms, as it is said in the twenty-second, including the Naga race, rakshasas, gods, and all the movements of the asuras, are under his control. Therefore, he has gone on the wrong path, the sprout of Bodhi is cut off, and it becomes like a dark night. Second, the basis of the great glory of the subduer is the third argument, which is the action of how to subdue. In short, just like the power that was relied on before, this is an examination of the text. Here, some people think that this vehicle of secret mantra is not recent, and for each liberated life, there are countless kalpas, until the end is not tamed. Danbhag is a great accomplished being, because he ultimately abides on the path. As it is said: Whatever is the black liberation, when it matures into Rudra, whatever difficult youth is the essence of Bodhi, there, it becomes the suchness of Vajrasattva. When Danbhag exists, then, at that time, the great accomplished being is called Vajradhara. If someone says that, it is not possible, because for those who are attached to wrong thoughts, it seems that there are countless kalpas, but ultimately in the samadhi of the path
Chinese
因为依靠的只有一个。因此，调伏方便的事业广大，有语、义三者：所调伏者先行的加行，调伏魔的真实，以及事业的结尾进入密咒之门而获得果位。第一是如大经第二十三品那样，发动调伏魔的奇妙变化；第二十四品那样，对于调伏进行商议决断；第二十五品那样，由谁调伏进行商议；第二十六品那样，进行事业的安排。这些是此续的现观的自在，在意义上是第三个三摩地的次第的真实。对此有十二个论义，第一是“如来大金刚布置”等，因为显示忿怒尊的三摩地，所以如现观一样与实修相结合。对此有三：修习三种三摩地，修习坛城的三摩地，以及事业次第的三摩地。第一有二：三种三摩地总的安立，以及三种三摩地各自的自性之显示。第一有五：确定为三种的理由，确定它们的次第，如何修习的体性，由此不相违背的方面应舍弃什么，以及获得什么果位。第一是所知的一切法确定为三种真谛，并在那里确定之后，修持它而确定为三种三摩地。第二是确定首先修习如是性，因为是开启和产生后续三摩地的因或基础。如六次第中所说：“胜义一切之因故，殊胜之因最初修。”因此。确定在中间修习一切显现，因为是连接的三摩地。 उसी में कहा गया है: 连接的三摩地，慈悲不动摇，因此显示如是性之后。因此。确定在外部修习因三摩地，因为确定为三种三摩地，并且说另外两种首先和中间修习，而且是所依的宫殿和能依的本尊生起的因。那么因三摩地是果的三摩地的
English
Because there is only one reliance. Thus, the activity of methods for subduing is vast, having three aspects: speech, meaning. These are: the preliminary application for those to be subdued, the actual subduing of the demons, and the conclusion of the activity, which is entering the gate of mantra and obtaining the fruit of empowerment. The first is like the twenty-third chapter of the Great Sutra, which initiates the miraculous transformations of subduing demons; the twenty-fourth chapter, which deliberates and decides on subduing; the twenty-fifth chapter, which deliberates on who will subdue; and the twenty-sixth chapter, which arranges the activities. These are the actual order of the third samadhi in terms of the realization of this tantra. There are twelve topics in this, the first being "The Tathagata's Great Vajra Arrangement," etc., because it shows the samadhi of the wrathful deities, so it is combined with practice like the Abhisamaya. There are three aspects to this: meditating on the three samadhis, the samadhi of meditating on the mandala, and the samadhi of the order of activities. The first has two aspects: the general establishment of the three samadhis, and the explanation of the individual nature of each of the three samadhis. The first has five aspects: the reason for determining them as three categories, the certainty of their order, the characteristics of how to meditate on their essence, what to abandon as contradictory aspects, and what fruit to obtain. The first is that all knowable phenomena are determined as the three truths, and after being established there, they are practiced, and thus determined as the three samadhis. The second is the certainty of meditating on Suchness first, because it is the cause or basis for opening and generating the subsequent samadhis. As it is said in the Six Successive Stages: "Because it is the cause of all ultimate truth, the superior cause is meditated on first." Therefore. It is certain that all appearances are meditated on in the middle, because it is the connecting samadhi. From that very text: "The connecting compassion is unwavering, therefore it shows after Suchness." Therefore. It is certain that the causal samadhi is meditated on externally, because it is determined as the three samadhis, and it is said that the other two are meditated on first and in the middle, and also because it is the cause of generating the supporting palace and the supported deity. So, the causal samadhi is the samadhi of the fruit.
Chinese
会变成等持。如果说是从前两个产生的，那是不周遍的。因为其他的等持是从先前的等持产生的果，但也是产生后来的等持的因，就像现在的种子一样。第三是体性或相三个方面：破斥他宗，安立自宗，以及遣除对此的诤论。第一，有些人说，等持的体性是空性。还有些人说，是不动摇、无分别、无所缘等等，这些都不合理，因为周遍于正行圆满次第。第二，自宗是，对以理智确定之义，远离戏论，安住在忆念之境中的东西。如是说：‘以如是之等持，获得无上之果，是执持远离戏论之相。’第三，戏论寂灭是否周遍于正行圆满次第？如果不周遍，那么修习圆满次第就没有必要了，因为戏论没有止息。承许这个理由，如果戏论没有止息，那么圆满次第就会变得没有意义，这是周遍的，就像迷惑的心一样，不能如愿。如果周遍，那么这二者的差别就没有必要了。如果周遍，就没有第一个过失。如果不周遍，那么这二者就没有差别，因为在生起清净显现的生起次第和圆满次第之前，为了摧毁不清净的心和世间粗大的分别念，修习戏论寂灭就是那个等持。为了摧毁生起次第的少许有相的过失，修习戏论寂灭就是无相圆满次第。一切等持的体性，是以不证悟如是性为理由，对众生的大悲没有止息。因等持的体性是，心无分别的形象在文字上显现。第四，所断除的是，第一个等持断除执著各种事物的分别念，第二个断除执著空性一边的执著，最后一个断除真实轮番的分别念。最后，果是，如果对这三个等持串习到究竟，那么三身就会显现。对此，有些人认为下面的生起次第和圆满次第都是
English
It will become samadhi. If it is said to arise from the previous two, that is not pervasive. Because other samadhis are the result of arising from the previous samadhi, but they are also the cause of generating the later samadhi, just like the current seed. The third is the three aspects of essence or characteristics: refuting other's views, establishing one's own views, and eliminating disputes about them. First, some people say that the characteristic of samadhi is emptiness. Others say that it is immovability, non-discrimination, non-objectification, etc., which are not reasonable, because they are too pervasive in the main practice of the Completion Stage. Second, one's own view is that whatever is separated from elaboration of the meaning established by reason and abides in the substance of mindfulness. As it is said: 'With the samadhi of suchness, obtaining the supreme fruit is to hold the characteristic of being separated from elaboration.' Third, is the cessation of elaboration pervasive in the main practice of the Completion Stage, or not? If it is not pervasive, then there is no need to practice the Completion Stage, because elaboration has not ceased. Accepting this reason, if elaboration has not ceased, then the Completion Stage will become meaningless, which is pervasive, just like a deluded mind, it cannot be as desired. If it is pervasive, then the distinction between the two is not necessary. If it is pervasive, there is no first fault. If it is not pervasive, then there is no difference between the two, because before generating the pure appearance of the Generation Stage and the Completion Stage, in order to destroy the impure mind and the coarse conceptual thoughts of the world, practicing the cessation of elaboration is that samadhi. In order to destroy the slight fault of having characteristics in the Generation Stage, practicing the cessation of elaboration is the non-characteristic Completion Stage. The essence of all samadhis is that, with the reason of not realizing suchness, the great compassion for sentient beings does not cease. The essence of the cause samadhi is that the image of the mind without separation appears in writing. Fourth, what is to be abandoned is that the first samadhi abandons the conceptual thoughts of clinging to various things, the second abandons the clinging to one side of emptiness, and the last abandons the conceptual thoughts of alternating truths. Finally, the result is that if one becomes completely familiar with these three samadhis, then the three bodies will manifest. Some people think that the following Generation Stage and Completion Stage are all