English
Manifestation, then the lord of all Tathagatas, the essence of all Buddhas. That's the first. The second is the place: the great charnel ground that is difficult to endure, delighting in the great charnel ground, in the center of the ocean of blood, on top of the great mountain of skeletons, in the center of the wheel of the great blazing fire. That's the second. The third is the retinue: the retinue of the wicked to be subdued and the retinue of the antidote of the subduer. The first is: Rudra with his retinue. What is the cause of straying there? In general, the two ignorances cause all sentient beings to wander in samsara, but in particular, Rudra: in the past, at the time of the beginning of the eon of creation, when he was born in black liberation, the invincible youth said: If the suchness is not corrected, even if one practices on the four objects, it is like a cloud in the sky, this is the path of supreme yoga. As it was said, practicing as the words were, with the maturation of straying, in the hot and cold places of hell, he experienced twelve thousand great eons, and then for six great eons he was born as a hungry ghost, and after the power of the maturation of the fruit was exhausted, with the connection of the fruit of the previous cause, in the land of Lanka, he was born as a Rakshasa with bird wings, gathered by the hungry ghost, except for the five pure abodes of the form realm, he controlled all the realms of desire and form, and became the Rudra of karma who harms the assembly of beings. He is the invincible Vajra Essence, and became the object to be subdued by the power of the connection as teacher and disciple in the past. They are also, from "the delusion of self" to "being subdued by compassion." The second is: some become the glorious Great Blood Drinker, etc., this is the retinue of the four castes. The assembly of white-clad ones, etc., these are the eight secret daughters. The assembly of the great lion-faced ones, etc., these are the eight respectful daughters. The assembly of Vajra sisters, etc., these are the four charnel ground gatekeepers. The great Rakshasi, the human Rakshasi, etc., these are the twenty-eight empowering mothers. The fourth is the teaching: subduing the difficult-to-tame, fierce beings to be tamed through fierce activities.
Chinese
是行事业。又是如何调伏的呢？在《释小》中说：如何调伏之自在有六种，即大胜自身与暴怒散乱者，金刚嗔怒与金刚罗刹，金刚暴怒与怖畏暴怒。虽说是六种，但此处依寂天论师的观点，以十四种意义来解释。也就是，寂静部六种姓自身于暴怒大胜中显现的等持入定，是等持之神变1。之后，从如是之法界中化现明妃，行双运，生起一切坛城之因菩提心，是胜乐大坛城2。彼时，念诵“吽 吽 吽 比夏瓦 瓦日拉”等，是能显现一切对治之暴怒众，彼等一切是念诵之神变3。从因心云和缘咒语中，生出无数的暴怒散乱者，是化身神变之神变4。以彼等之威力加持，外器世界震动等有十五种大相，内于道人之心上，生起五种资粮道加行道之等持，获得动摇、证悟、串习之三种体验，是加持之神变5。外器震动等，内暴怒众之不悦意法皆显现，彼时，使一切恶毒者昏厥，是法显现之神变6。之后，彼等所化之暴怒众，以五部饮血尊父尊母等摄持，于各自部族相应之方位，将彼等傲慢者作为座垫而安住，是胜于前者之化身，故为大化身坛城7。之后，彼等傲慢者忿怒而说粗暴语，彼等之对治为金刚罗刹，显现九头十八臂八足，诛杀彼等之蕴身而吞食，是事业稀有之体性8。如是诛杀男众后，将彼等之妻自在母与侍从众等摄为眷属，是摄眷属之神变9。大胜自身于自在母之面容上，五部之大怖畏尊五者全部圆满显现，是完全
English
It is to accomplish deeds. Moreover, how are they subdued? In the commentary, it says: "The empowerment of how to subdue is sixfold, namely, the great supreme one himself, the wrathful and chaotic one, the vajra of anger, the vajra rakshasa, the vajra wrathful one, and the terrifying wrathful one." Although it is said to be sixfold, here, according to the view of the teacher Sgegpa, it is explained with fourteen meanings. That is, the peaceful six lineages themselves, being in meditative absorption appearing as the wrathful great supreme one, is the magical display of meditative absorption 1. Then, from the realm of suchness, emanate the secret consort and perform union, generating the mind of enlightenment, the cause of creating all mandalas, is the great mandala of great enjoyment of the supreme one 2. At that time, reciting "Hum Hum Hum Vishva Vajra" and so on, is the cause for all the wrathful hosts of antidotes to appear, all of which are the magical display of recitation 3. From the cause, the cloud of mind, and the condition, the mantra, countless wrathful and chaotic ones emerge, which is the magical display of emanation and miraculous power 4. Through the power and blessing of that, outwardly, the world trembles, and there are fifteen great signs, and inwardly, in the mind of the practitioner, the five samadhis of the accumulation and preparation stages arise, and the three experiences of gaining movement, attainment, and familiarity become manifest, which is the magical display of blessing 5. Outwardly, the environment trembles, and inwardly, the unbearable dharmas of the wrathful hosts appear everywhere. At that time, all the malicious ones are made to faint, which is the magical display of the appearance of dharmas 6. Then, those emanated wrathful hosts are gathered together with the five families of blood-drinking fathers and mothers, and those arrogant ones are made into seats in the direction corresponding to their respective families, which is a great emanation mandala 7, because it is superior to the previous emanation. Then, when those arrogant ones become wrathful and speak harsh words, as an antidote to that, Vajra Rakshasa appears with nine heads, eighteen arms, and eight legs, and slaughters their aggregates and consumes them in his mouth, which is the essence of wonderfully accomplished activity 8. In that way, after slaughtering the male ones, the consorts of those, the powerful mothers, along with the hosts of servants, are brought under control, which is the magical display of gathering retinues 9. The great supreme one himself, on the face of the powerful woman, all five of the great terrifying ones of the five families completely appear, is completely
Chinese
圆满的坛城十个。五部主尊有八母，四部与五五交合嬉戏，是摄受眷属的神变事业。在无二中嬉戏的心云中，二十忿怒母坛城具有奇妙之处，每一个都显现为二十八。各自也归摄于各自的部族中，圆满了安立于坛城的事业后，将诸自在母遣回各自的处所，是奇妙聚的坛城。之后，将傲慢者从下门放出，沉入不净的泥潭中。再次嗅闻后，取出忿怒尊的血叠或誓言物甘露湿合剂，饮尽所有的泥潭，并进行灌顶，从而获得不可思议任运成就的等持，并且见到不可忍受的炽燃大身。那时，以不可思议的调伏方便，于一瞬间调伏了世间所有的傲慢者。他们极其颤抖和恐惧，放弃誓言，献上身体作为坐垫，异口同声地献上眷属，这是事业的果实，将傲慢者安置于其位。之后，诸母再次聚集于坛城中，获得成就后，手中给予金刚并命名，安置于坛城的外院，这是事业的果实，将眷属系于誓言。这些由“如来大金刚布置”等以下内容宣说。此处穿插的辩论解答是：有些人说，此处所说的鲁扎是凡夫还是化身？如果是前者，因为说是夜叉罗刹大魔，所以是欲界。他摄受色界是不合理的，因为在那里修行必须获得禅定的等持，并且没有与大吉祥者共用行境，所以亲见真实现前调伏的对境也是不合理的。如果是后者，那么说感受恶趣的痛苦等是不合理的。回答是：在欲界的所依上获得圣位，以及往昔不可思议的业力之威力是不可思议的。即使是欲界，摄受色界也不矛盾。勇士说：众生因无明而盲目，即使到达有顶，
English
There are ten complete mandalas. The five main deities have eight mothers, and the four classes engage in play by intertwining five by five, which is the activity of miraculous manifestations of gathering retinues. From the mind-cloud of playing in non-duality, the twenty wrathful mother mandalas, with wonders, each appearing as twenty-eight. Each is also gathered into its own class, and after completing the act of placing them in the mandala, the goddesses are sent back to their respective places, which is the mandala of a collection of wonders. Then, the arrogant ones are released from the lower gate and plunged into the impure mire. Again, after smelling them, the wrathful one extracts the blood-stacked or samaya substance, the moist mixture of nectar, and drinks all the mire, and by bestowing empowerment, the samaya-spontaneous accomplishment of samadhi is attained, and the unbearable great body of blazing is seen. At that time, with inconceivable methods of taming, all the arrogant ones of the world are tamed at once. They trembled and were terrified, abandoned their vows, offered their bodies as seats, and unanimously offered their retinues, which is the fruit of the activity, placing the arrogant ones in their places. Then, the mothers gathered again in the mandala, and upon receiving accomplishments, vajras were given into their hands and names were given, and they were placed in the outer courtyard of the mandala, which is the fruit of the activity, binding the retinue to the samaya. These are taught by what follows, such as "The Great Vajra Arrangement of the Tathagatas." Here, the interspersed debate and answer is: Some say, is the Rudra shown here an ordinary person or an emanation? If the former, because it is said to be a great yaksha rakshasa demon, it is of the desire realm. It is unreasonable for him to subdue the form realm, because to go there one must attain the samadhi of meditative concentration, and because he has not shared the field of activity with the Great Glorious One, it is also unreasonable for him to become an object of taming by actually seeing the reality. If the latter, then it is unreasonable to say that he experiences the suffering of the lower realms, etc. The answer is: Because attaining the state of an Arya on the basis of desire, and the power of the wonderful deeds of the past are inconceivable. Even if it is desire, it is not contradictory to subdue the form. The hero said: Beings are blinded by ignorance, even having gone to the peak of existence,
Chinese
因为据说获得了禅定。因为没有获得禅定也是不确定的。如果见到大吉祥金刚需要在一个行境中行持，那么见到释迦牟尼的所有众生都需要与释迦牟尼在一个行境中行持等等，这太过分了。对于第二种观点的回答是：像示现平凡的身体和感受痛苦一样，不确定是感受自相的痛苦还是平凡的。为了众生的利益，如来化现为平凡的身体，以及为了让众生厌离而化现地狱世界等等，这些也同样是不确定的。那么，这里应该如何安立呢？我认为是追随大秘密主金刚手之后，承认是化身。注释《授记》中说：应当了知是如来自己示现的方式。那么，这有什么必要和密意呢？是为了遮止自续派的过失，以及显示伟大的威力的程度的必要，并且解释为在内部调伏四魔的标志在外部示现。文中说：如前所说的这些威力不是自续所具有的，不要怀疑是化身。即使这样，以“对自我愚昧”等也会造成损害，不会造成损害。因为后来在世间会出现形象和威力相似的自在天，显示是由这样的因产生的。至尊集经中说：过去的时候如先前一样，未来的时候也会出现。因此，为了显示殊胜的对治不会被罪业沾染，化现为胜者的指鬘者而进行调伏，从而引出方便的伟大，并且为了遮止密咒道的过失，善巧方便不会被神鬼所吞噬。还有，当嘿汝嘎与明妃嬉戏而化生子的时候，有些人说：每个嘿汝嘎与八个或五个明妃相拥抱的时候，是轮流拥抱呢？还是像寂静的火供中那样，“前后左右各两位，三头七位明妃拥抱”，像这样同时嬉戏呢？不是像这两种拥抱的方式，注释《现观》中说：每个母神也与如来一一结合。
English
Because it is said that one obtains samadhi. Also, it is uncertain whether one has not obtained it. If seeing the Great Glorious One requires engaging in a single field of activity, then all beings who see Shakyamuni would need to engage in the same field of activity as Shakyamuni, which is excessive. The answer to the second point is: Just as showing an ordinary body and experiencing suffering does not necessarily mean experiencing suffering in its own right or being ordinary. For the sake of sentient beings, the manifestations of the Tathagatas appearing as ordinary bodies, and manifesting the hell realms to make sentient beings weary, are also uncertain in the same way. So, what should be established here? I believe that following the great secret lord Vajrapani, I acknowledge that it is an emanation. The commentary "Prophecy" says: It should be understood that it is the Tathagata himself who shows the manner. So, what is the need and intention for this? It is to refute the faults of the Svatantrika school, and to show the extent of the great power, and it is explained that the signs of subduing the four maras internally are shown externally. It says: These powers as described above are not possessed by the Svatantrika, do not doubt that it is an emanation. Even so, it is not harmed by "being deluded about self," etc. Because later in the world, Rudras with similar appearances and powers will appear, it is shown that they are produced by such a cause. The Tantra of the Great Supreme Gathering says: In the past, as it was before, in the future it will also appear. Therefore, in order to show that the supreme antidotes are not tainted by faults, he emanates as the garland of fingers of the Victorious One and subdues, thereby bringing out the greatness of the means, and in order to refute the faults of the mantra path, the skillful means are not devoured by demons. Also, when the Herukas play with the consorts and emanate sons, some say: When each Heruka embraces eight or five consorts, do they embrace in turn? Or, as in the peaceful fire offering, "Two in front, two in back, two on the sides, three heads, seven consorts embrace," do they play together at the same time like this? It is not like these two ways of embracing, the commentary "Abhisamaya" says: Each mother also unites with each Tathagata.