Chinese
从“如是”等至“安置于坛城之外”之间所说，即彼等降伏事业极为殊胜。首先，以息灭来调伏男性，即从如是之法界中，化现秘密之母法界自在母，进入等入，从菩提心云中，生起愤怒奔放之众，令恶毒者惊恐昏厥。收摄愤怒众，显现为五部嘿汝嘎。将恶毒者踩在脚下，仍然视其为敌，说出凶狠之语，于是大吉祥再次显现为鲁扎面前的降伏者金刚食肉魔，九头十八臂之相，为了净化恶毒者的三毒，将贪欲之血、嗔恨之骨、愚痴之肉的形态，剩余无余地吞入口中，此为以息灭来调伏男性。其次，以怀摄来调伏女性，即摄持彼等恶毒者的妻子二十八自在母，四部愤怒尊各五位，大吉祥之身上缠绕八位，平等交合，从处所门母处，每一位又化现二十八位，各自也摄为一部，安置于坛城的各个方位，发出“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸）之声，二十八自在母于顷刻间回到各自的位置。然后，将先前吞食的鲁扎男性从下门排出，沉入不净之泥海中。生起殊胜之子堆积之肉团，吞噬所有污泥，彼等恶毒者恢复记忆，获得分别显现之定，亲眼见到不可思议任运成就之愤怒尊坛城之面容。然后，惊恐畏惧，以沮丧之声表示成为属下。“成为属下”等语，以及“我等之侍从”等，从舞蹈等，将自身之血献于饮血五部坛城之座。然后，大吉祥赐予手中金刚杵，并授予金刚姐妹等名称之灌顶，命其为取食残食之事业的掌管者，安置于坛城之血池中。第五，时间圆满具足，即彼时十方世界，从“如是”等至“调伏”之间
English
From "Thus," etc., to "placed outside the mandala," it shows that their subduing activities are extremely wonderful. First, subduing the males by pacification: From the realm of suchness, the secret mother, the rich woman of the realm, emanates and enters into equipoise. From the clouds of bodhicitta, a crowd of wrathful ones arises, causing the wicked to be terrified and faint. The wrathful assembly is gathered, and they appear as the five families of Herukas. The wicked ones are trampled underfoot, but they still see them as enemies and speak fierce words. Then, the Great Glorious One again appears in the form of the subduer, the Vajra Rakshasa, with nine heads and eighteen arms, in front of Rudra. In order to purify the three poisons of the wicked ones, he consumes the forms of desire-blood, hatred-bone, and ignorance-flesh, without leaving any remnants in his mouth. This is the subduing of the males by pacification. Secondly, subduing the females by attraction: The twenty-eight powerful women, the wives of those wicked ones, are brought under control. Five wrathful ones from each of the four families, and eight clinging to the body of the Great Glorious One, are equally united. From the gatekeepers of the places, each one emanates twenty-eight more. Each of them is also gathered into one family and placed in their respective positions in the mandala. The sound "ཕཊ་"(Tibetan, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: pēi) is proclaimed, and the twenty-eight powerful women are instantly transported to their respective places. Then, the Rudra males who were previously swallowed are expelled from the lower gate and plunged into a sea of impure mud. The supreme son, a heap of flesh, arises. By swallowing all the mud, those wicked ones regain their memory and attain the samadhi of discriminating appearance, directly seeing the face of the spontaneously accomplished wrathful mandala. Then, terrified and frightened, they declare in a dejected voice that they are subjects. The words "becoming subjects," and "our attendants," etc., from the dances, offer their own blood to the seat of the blood-drinking five-family mandala. Then, the Great Glorious One gives the vajra into their hands, bestows the empowerment of names such as Vajra Sister, and appoints them as the stewards of the task of taking leftovers, placing them in the blood chamber of the mandala. Fifth, the perfection of time: At that time, the ten directions of the world, from "Thus," etc., to "subdued."
Chinese
地示。意思是同时调伏十方世界的所有恶人。实际上，在秘密的下界，当导师眷属从心间的下界成佛时，外在会显现这样的征兆。第三，关于化身调伏众生的开端，也有五种圆满。第一是导师圆满。这在第三品中提到。从“然后，所有如来……”到“从心金刚中出现……”，以及“每一位大能仁薄伽梵……”都表明了这一点。这是为了利益每一个三千大千世界，因为每一位能仁都会根据所化六道众生的不同显现，而显现为六种形象。如幻化上师所说：“在天界，是百施之主；在非天界，是善索之线；在人间，是降伏魔军的释迦之主；在饿鬼界，是燃口者；在畜生道，自称为狮子；在地狱，是业力阎罗之主。”第二是眷属圆满。“利益五道众生”表明了这一点。一般来说，眷属五道是：实际上是天人和人类两种，加上三种恶道，共五种。通过这些，也包括了非天。因为非天有五种：上部属于天，下部属于畜生，所以是五道。具体来说，眷属有四种等等。第三是处所圆满。“包括了娑婆世界和上下六道世界无边无际的十方”等表明了这一点。头朝上的是去往高处的众生，头朝下的是去往地狱和饿鬼道的众生，横着的是娑婆世界，即畜生道。这六者包含在一个三千世界中。一千个这样的世界称为小千世界，一千个小千世界称为中千世界，一千个中千世界称为大千世界。这些都是化身所调伏的刹土。第四是法圆满。“通过四种调伏方式”表明了这一点。第一种是通过伟大的福德身来调伏，从诞生到示现涅槃等能仁的事迹表明了这一点。这也表明了能仁的八种事业，即每一个百亿赡部洲都有如此之多的调伏至尊化身。
English
Ground instruction. It means to subdue all the wicked beings of the ten directions' worlds at once. In reality, in the secret lower realm, when the teacher and retinue attain Buddhahood from the lower realm of the heart, such signs appear outwardly. Furthermore, concerning the basis for the incarnate body's taming of beings, there are also five perfections. The first is the perfection of the teacher. This is indicated in the third chapter of this very text. From "Then, from all the Tathagatas..." to "emerging from the vajra of the heart...", and "Each of the great sages, the Bhagavat..." indicates this. It is to benefit each of the thousand-fold great thousand worlds, for each of those sages appears in six forms according to the perceptions of the beings to be tamed in each of the six realms. As it is said in the Magical Illusion Master: "In the realm of the gods, he is the lord of a hundred offerings; in the realm of the asuras, he is the line of good threads; for humans, he is the lord Shakya who subdues the demons; in the realm of the pretas, he is the one with the burning mouth; in the animal realm, he speaks as a lion; in hell, he is the lord Yama of karma." The second is the perfection of the retinue. "Benefits the beings of the five realms" indicates this. Generally, the retinue of the five realms are: actually the two, gods and humans; and the three lower realms, making five. By the force of these, the asuras are also included. Because there are five types of asuras: the upper type is included with the gods, and the lower type is included with the animals, thus there are five realms. Specifically, the retinue has four aspects, and so on. The third is the perfection of the place. "Including the Srelzhi and the six worlds above and below, the boundless and limitless ten directions," and so on, indicate this. Those who go upwards with their heads raised are the higher realms. Those who go downwards are the hells and pretas. Those who go sideways are the Srelzhi, that is, the animals. These six are contained within one thousand-fold world. A thousand of these are called a small thousand worlds. A thousand small thousand worlds are called a medium thousand worlds. A thousand medium thousand worlds are called a great thousand worlds. These are the fields of those to be tamed by the incarnate body. The fourth is the perfection of the Dharma. "Through the four methods of taming" indicates this. The first is taming through the great merit of the body, which is indicated by the deeds of the sage, from birth to showing nirvana, and so on. This also shows the eight deeds of the sage, that is, in each of the hundred million Jambudvipas, there are so many supreme emanations of those who tame.
Chinese
由于以符合一切生起的方式来显示，所以说示一个的行持，就能知晓一切的行持。从我们导师的角度来说，在兜率天成为圣者白幢，以五种观察来观察，在母羊年水上月（藏历五月）的十五，以象的形象进入到作为母亲的幻化母，安住在布萨戒的胎中。几乎十个月圆满时，在铁猴年萨嘎月的初七，星宿降临王的时候，在蓝毗尼园，从母亲的右肋无有产道污垢地诞生。像学习文字等一样地做，精通工巧处，战胜了释迦族的技艺。拥有娑栖摩妃嫔及其八万四千眷属，二十九年住在王宫里。之后，舍弃家庭，在清净的佛塔前出家。之后，在尼连禅河边六年苦行，身体变得非常消瘦，村里的女子乐施女用千牛的乳汁做成精华，与蜂蜜混合后供养，饮用之时，身体像擦拭过的金柱一般。之后，以大丈夫的姿态前往菩提伽耶，从卖草的吉祥那里乞得草，作为坐垫。在菩提树下结跏趺坐，三十五岁时，木马年萨嘎月的十五黎明，依靠第四禅，断除了包括习气在内的一切二障，通达了一切所知，现证圆满正等觉。在那之前的十五夜晚，从眉间放出光芒等方式降伏了魔众。成佛后七周内没有说法，梵天和帝释天劝请后，在瓦拉纳西从五比丘开始，初转法轮四谛法，在鹫峰山等地中转法轮无相法，在广严城等地后转法轮真实义决定法，如此转了三次法轮。在舍卫城降伏了外道，刚成佛时，身体升高到七棵多罗树的高度等神变。
English
Because it shows in accordance with the manner of accomplishing all occurrences, by mentioning the conduct of one, it becomes known as the conduct of all. Speaking from the perspective of our teacher, he took birth as the holy White Banner in the abode of Tushita, observed with the five sights, and on the fifteenth of the Water Upper Month (Tibetan fifth month) of the Female Sheep year, in the form of an elephant, entered the womb of the mother Mayadevi, who was abiding in the uposatha vow. When almost ten months were completed, on the seventh of the Saga month in the Iron Monkey year, when the star descended upon the King, in the Lumbini Grove, he was born from the right side of his mother without the impurity of the womb. He acted as if learning letters and so forth, became proficient in the crafts, and defeated the Shakyas with his skill. He took possession of the consort Sa-tsho-ma and her entourage of eighty-four thousand, and resided in the palace for twenty-nine years. Then, he renounced his household and went forth at the pure stupa. Then, by the bank of the Nairanjana River, he practiced austerities for six years, and his body became extremely emaciated. The village girl Lek-kye-ma offered him the essence of a thousand cows' milk, mixed with honey, and as he drank it, his body became like a polished golden pillar. Then, in the manner of a great being, he went to Bodh Gaya, and having begged grass from the grass seller Tashi, he made it into a seat. He sat in the lotus posture under the Bodhi tree, and at the age of thirty-five, on the dawn of the fifteenth of the Saga month in the Wood Horse year, relying on the fourth dhyana, he abandoned all the two obscurations, including their imprints, and comprehended all knowable things, thus manifestly and perfectly awakening. On the night of the fifteenth before that, he subdued the maras by means of emitting rays of light from between his eyebrows and so forth. After becoming a Buddha, he did not teach the Dharma for seven weeks. Then, urged by Brahma and Indra, in Varanasi, beginning with the five disciples, he first turned the wheel of Dharma of the four truths, in Vulture Peak Mountain and so forth, he turned the middle wheel of Dharma of no characteristics, and in Vaishali and so forth, he turned the final wheel of Dharma of the definitive meaning, thus turning the three wheels of Dharma. In Shravasti, he subdued the non-Buddhists, and immediately after becoming a Buddha, his body rose to the height of seven tala trees, and so forth, were miracles.
Chinese
并且广弘佛法。最终，在八十一岁时，于铁龙年萨嘎月的十五日，在嘉域草地的地方，双娑罗树的根部，以金刚般的姿势示寂，进入涅槃，并示现了无数的舍利等神变，为了彰显释迦牟尼佛身之事业的殊胜功德，胜过其他，故以身之大福德调伏众生。这些都源于大福德的力量，并且见到这些的所化有情也因此而变得具有大福德。第二，以心之现量调伏：从“通达四时”等，到“具有六神通”之间进行了阐述。诸佛具有无碍通达的智慧，能够忆念众生的前世，知晓来世、现在世和不确定的世，即通达四时的神通。能够知晓他人一切心念的神通。能够见到无远近之别的色法，以及一切死亡和转生的眼之神通。能够听到一切声音，无论大小的耳之神通。能够随所化众生的意愿，示现各种化身，成就事业的神通。以无漏神通无论如何行持都不受沾染的漏尽神通。这六种神通跟随在智慧之后，是通达之义。第三，以不可思议之神变调伏：从“处处身不可思议”等，到“显现”之间进行了阐述。这也是为了调伏所化众生，如天人国王等，以及同类、寂静、忿怒、微细等各种化身不可思议，并且以符合各自语言的声音宣说佛法之语不可思议，这些都是神变之行。第四，以言语之理调伏：从“一切也都是这样”等，到“究竟”之间进行了阐述。其中也通过总说、广说和总结三个方面进行了阐述。五种根性的天人、声闻缘觉、菩萨，以及注释中，根据所化众生，阐述了五乘的次第。这一切都源于言语的表达，因此是调伏所化众生的不可思议的法门。