Chinese
因为经中说：诸佛皆集于忿怒尊。二是处所圆满，如云：喜于大尸林中，于血海中央，大骷髅山之上，大火光轮之中。意思是：喜悦安住于燃烧的尸林大宫殿中，依于虚空轮的血脂之海形成，在遍满广大地区的中央，于累积骷髅的大山之上，处于智慧火焰熊熊燃烧的光轮之中。黑汝迦续中说：贪欲血海波涛汹涌，遍满广大地区的土地无边无际，累积大骷髅的山燃烧着，智慧燃烧的火焰光芒四射。三是眷属圆满，有应调伏的恶性眷属和调伏的对治眷属两种。第一种，如云：对于愚昧的自我的妄想和执着非常执着。等等。也就是说，因为这个原因，一般来说，所有众生都陷入轮回，特别是，鲁扎本身没有领悟到隐藏的秘密见解，即实相真如，秘密地实行结合解脱的行为，因此，成熟的果报是遭受无尽的寒热地狱之苦，相似的果报是观想自己是自在天，随意念诵ra la ra la等猛咒，并粗暴地实行行为，因此，出生为由饿鬼所包含的，具有鸟翅膀的罗刹，并控制了色界十二处以下的地方，然后以慈悲调伏。因此，经中说：以难胜金刚藏和先前师徒联系的力量，以慈悲视为应调伏的对象。第二种，调伏的对治眷属是：有些变成了吉祥饮血大尊，住在东方。等等，这是指五部如来的眷属。白度母众等等是指八处母。狮面母众等等是指八方母。金刚姊妹众等等是指四门母。大罗刹女人罗刹女等等
English
Because it is said in the scriptures: All Buddhas gather in the Wrathful One. Second, the perfection of the place, as it says: Rejoicing in the great charnel ground, in the center of the sea of blood, on top of the great mountain of skeletons, in the middle of the great blazing wheel. The meaning is: Rejoicing to dwell in the great palace of the burning charnel ground, formed by the sea of blood and fat relying on the wheel of space, in the center of the vast area, on top of the mountain of accumulated skeletons, in the midst of the blazing wheel of wisdom flames. In the Hevajra Tantra it says: The sea of desire and blood is turbulent with waves, the land filling the vast area is boundless, the mountain of accumulated great skeletons is burning, the flames of wisdom blaze everywhere. Third, the perfection of the retinue, there are two kinds: the retinue of evil beings to be subdued and the retinue of antidotes to subdue them. The first kind, as it says: Being extremely attached to the delusions and attachments of the ignorant self. And so on. That is to say, because of this reason, in general, all sentient beings are trapped in samsara, and in particular, Rudra himself has not realized the hidden secret view, that is, the reality of Suchness, secretly practicing the behavior of union and liberation, therefore, the ripening result is to suffer endless cold and hot hells, the similar result is to visualize oneself as Ishvara, arbitrarily reciting fierce mantras such as ra la ra la, and rudely practicing actions, therefore, being born as a Rakshasa with bird wings, included by the pretas, and controlling the places below the twelve realms of the form realm, and then being subdued by compassion. Therefore, it is said in the scriptures: With the power of the invincible Vajra Essence and the previous connection between teacher and disciple, he is regarded as an object to be subdued with compassion. The second kind, the retinue of antidotes to subdue, is: Some have become the glorious Great Blood Drinker, residing in the east. And so on, this refers to the retinue of the Five Tathagatas. The assembly of White Tara and so on refers to the Eight Place Mothers. The assembly of Lion-faced Mothers and so on refers to the Eight Direction Mothers. The assembly of Vajra Sisters and so on refers to the Four Door Mothers. The great Rakshasa woman, the human Rakshasa woman, and so on
Chinese
二十八位自在母。第四是圆满的法，从“之后，如来大金刚布置”等处开示。其意义是：调伏的方便事业非常奇妙，其中调伏男众的方法是：从如是之自性界中，化现秘密明妃，从入于等持之菩提心云中，变幻出无量愤怒尊众，示现十五大相，使一切恶毒者极度惊恐，完全惊恐。收摄愤怒尊众，再次显现为五部嘿噜嘎，当将彼等压于足下时，仍然视其为敌，说出不悦耳的粗暴恶语。大吉祥自身显现为降伏傲慢者罗刹的九头十八臂金刚食肉鬼之相，为了净化彼等恶毒者的三毒，将贪欲化为血，嗔恨化为骨，愚痴化为肉的残余尸体全部吞入口中，这是以调伏来调伏男众。以结合来调伏女众的方法是：将彼等恶毒者的妻子二十八自在母摄为己有而享用。其中，对于主尊，结合四方之主母和四门母共八位。对于四部，结合剩余的四方母各五位，从平等结合之心云中，八位处所母、八位地域母、四位门母，每一位又化现出二十八位，各自也收摄本族，布置于坛城各自的位置上，发出“啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”之声，使自在母们瞬间到达各自的处所。之后，先前吞入口中的罗刹男众位于腹中，从下门排出，沉入不净的泥潭大海中。再次将其捞起，取出愤怒的黑痣堆积者，饮尽所有污泥，使彼等傲慢者恢复记忆，获得显现分别之禅定，亲眼见到不可思议任运成就之愤怒尊坛城。之后，因极度颤抖和恐惧，发出极其沮丧的声音：成为属下，成为属下，若不精勤成为属下。等等，从那时起，他们誓愿成为属下。
Chinese
又说，以“我等之血肉”等语起舞，将各自的身体血肉献于饮血五部坛城的座垫。之后，大吉祥金刚手向诸母各赐予金刚杵，并授予金刚人母等名号之灌顶，安置于坛城之血庭。第五，时间圆满：以调伏一切之无量无数方便，于一时调伏。此即所示。意义是：彼时，将六道世界十方之所有刚强难化者，不分先后，一时调伏。如是说。此论题中，附带显示所化之必要是：于秘密之色究竟天，示现眷属集会，于心间之色究竟天成佛之时，因内脉结解开，故降伏内四魔之征相显现于外。如是说。第三，化身调伏有情之论题亦有五。第一，导师圆满：以“大雄世尊一一”所示。其义是：于每一三千大千世界，皆有大雄一一成办利生事业。如《般若波罗蜜多》之〈明咒王品〉云：“世尊以舌根遍覆三千大千世界，于彼处之堪为所化之有情，皆蒙授记无上菩提，十方世界一切皆为光明所照。”如是。又，随所化六道各自之业力显现而示现。如《幻化网根本续》云：“天界帝释为主尊，非天之中善贤首，人间调伏释迦主，饿鬼之中燃面王，旁生之中语为狮，地狱之中阎罗王。”如是。第二，眷属圆满：以“成办五道之义利”所示。其义是：非天之上部归于天，下部归于畜生。如《念住经》云：“非天、畜生、龙、畜生。”如是。又说，具体眷属有四众等。第三，处所圆满：乃是根本与上下之六道世
English
Again, it is said that by dancing with "our blood and flesh," etc., they offered their own body and blood as seats for the mandala of the five classes of blood drinkers. Then, the Great Glorious One gave each of the mothers a vajra and conferred the empowerment of names such as Vajra Human Demoness, and placed them in the blood courtyard of the mandala. Fifth, the perfection of time: By appearing with various inconceivable means of subduing all, they were subdued at one time. This is what is shown. The meaning is: At that time, all the stubborn and difficult to tame beings of the ten directions of the six realms were subdued at one time, without any before or after. So it is said. In this topic, the incidental showing of the necessity of those to be tamed is: In the secret Akanishta, when the retinue gathers and when one attains Buddhahood in the Akanishta of the heart, the signs of subduing the four inner maras appear outwardly because the inner knots of the channels are released. So it is said. Third, the topic of the Nirmanakaya subduing beings also has five aspects. First, the perfection of the teacher: It is shown by "Each Great Sage, Bhagavan." Its meaning is: In each of the three thousand great thousand worlds, each Great Sage accomplishes the benefit of beings. As it is said in the chapter on the King of Mantras in the Perfection of Wisdom: "The Bhagavan covered the three thousand great thousand worlds with the power of his tongue, and those sentient beings who were fit to be tamed in that place were prophesied to attain unsurpassed enlightenment, and all the realms of the ten directions were filled with light." So it is. Also, it appears in accordance with the karma and appearances of each of the six types of beings to be tamed. As it is said in the Root Tantra of Magical Illusion: "In the realm of the gods, Indra is the lord. Among the Asuras, Tagzang Ris. Among humans, Shakyamuni subdues demons. In the realm of the pretas, there is Burning Face. Among animals, he speaks as a lion. In hell, there is Yama." So it is. Second, the perfection of the retinue: It is shown by "accomplishing the benefit of the five realms." Its meaning is: the upper part of the Asuras is included in the gods, and the lower part is included in the animals. As it is said in the Mindfulness Sutra: "Asuras, animals, nagas, animals." So it is. Also, it is said that the specific retinue includes the four assemblies, etc. Third, the perfection of the place: It is the direction of the six realms of the base and the upper and lower worlds.
Chinese
所谓的“十地无边无际”以及“三千大千世界”等都说明了这一点。对此，上师们认为“无边无际”是法身的刹土，而“连接处和上下的六道世界的十方”指的是三千世界的千倍，即第一个千倍的排列，第二个千倍的排列，以及千倍之间的连接完全清净，这是报身刹土的尺度。他们也认为这并不矛盾。我个人认为，根据《俱舍论》所说：业的差别不可思议，地狱世界向下延伸，阎罗世界是连接处，畜生和非天向上延伸。或者说，头向上的是天界，连接处即横向的是畜生道，向下的是地狱和饿鬼道。这六道都包含在一个三千世界中。小释中说：一个三千世界有六种构成方式，被称为一个化身的刹土。众生的业力显现的刹土的排列是无边的，但在这里，《俱舍论》中说：四大部洲和日月，须弥山和欲天，梵天世界的一千倍，被称为最初的千倍。这千倍的一千倍，是中等的世间界。这千倍的一千倍，是三千世界。这样说的。第四个是正法圆满，由四种调伏方式来表示。其中，第一种是以身之大福德来调伏，即从诞生和出家等，到“能仁”为止。第二种是以心之现量来调伏，即从通达四时等，到“六大神通”为止。第三种是以不可思议的神变来调伏，即从处处身不可思议等，到“不可思议的一切，无数遍在十方显现”为止。第四种是以语之理智来调伏，分为教、证、聚三类。所有这些都是这样的：以天人和人的乘等，针对五种根性的所化，通过五乘之门进行简要的指示。无明的分别等。
English
The statements such as "the ten inexhaustible and limitless grounds" and "each of the three thousand great thousands" indicate this. In this regard, the former lamas consider "inexhaustible and limitless" to be the realm of the Dharmakaya, and "the connecting point and the ten directions of the six realms of existence above and below" refers to the thousandfold of the three thousand worlds, that is, the first thousandfold arrangement, the second thousandfold arrangement, and the connection between the thousandfolds being completely pure, which is considered the measure of the Sambhogakaya realm. They also do not see this as contradictory. I personally think that, according to the Abhidharmakosha: The distinctions of karma are inconceivable. The hell realms hang downwards. The realm of Yama is the connecting point. Animals and Asuras go upwards. Or, those who go with their heads up are the higher realms. The connecting point, that is, those who go horizontally, are the animals. Those who go downwards are the hells and pretas. These six are all contained within one three-thousandfold world. The small commentary says: One three-thousandfold world has six modes of formation, and is known as the realm of one Nirmanakaya. The arrangement of the realms of existence due to the karmic appearances of beings is limitless, but here, the Abhidharmakosha says: The four continents and the sun and moon, Mount Meru and the desire gods, a thousandfold of the Brahma realm, is considered the initial thousandfold. A thousandfold of that thousandfold is the intermediate world realm. A thousandfold of that thousandfold is the three-thousandfold world. Thus it is said. The fourth is the perfection of Dharma, which is indicated by the four modes of taming. Among these, the first is taming through the great merit of the body, that is, from birth and ordination, etc., up to "the Sage." The second is taming through the direct perception of the mind, that is, from understanding the four times, etc., up to "the six great superknowledges." The third is taming through inconceivable miraculous powers, that is, from the inconceivable body everywhere, etc., up to "all that is inconceivable, appearing countless times in the ten directions." The fourth is taming through the intelligence of speech, divided into three
Chinese
萨。为了对治八万四千种烦恼，宣说了十二万四千法蕴，广为阐述。所有这些，都以“能取和所取的分别”等，以根的次第来总结。第五个圆满具足的时间是：在《释论小品》中说：“时间的自性虽然是平等存在，但对于有缘者来说，是难得的时间。”这些讲述了产生续的四个原因之后，第二是发起缘起。在《心滴》中说：“本师开许，眷属请问。从场合发起，本师和眷属。开许和请问的缘起是什么？就是那些没有被讲述的。”这样说，本师和眷属以问答的方式，使续的意义与所化众生的智慧相契合，这是不可或缺的。像这样，聚集了话题的基础，如果不发起缘起，续的意义就不会产生。本师开许，是指本师迎接并开许，就像《摄颂》一样，我说以前广说了般若波罗蜜多的意义，现在将那些意义简略地讲述，请好好听，并记在心里。像这样，眷属请问，就像《文殊名号赞》一样，秘密主金刚手说：请宣说最殊胜的语。请示之后，从您的口中伸出美好的舌头，又长又宽。像眷属请问一样，本师和眷属以问答的方式，以那样的缘起，续的意义才得以产生，这就是发起缘起。对此进行分类，有不共的和共同的发起两种。第一种是：本师父母以共同的方式，以灌顶甚深灌顶的方式迎接眷属，以方便智慧无二的方式，发起三种话题。就像说：父亲以方便的方式抓住并发起话题，是：唉玛吙！金刚蕴的肢体是！等等，以方便的方式抓住并发起话题，以轮回涅槃的一切法在手印的坛城中成为一体的自性而感到惊奇的方式，那样讲述。眷属们看到了更殊胜的世俗谛。因为了悟到蕴、界、处等一切法都是本尊和本尊母的自性，所以成