English
From "realm" etc., to what is indicated by "realm of action." Its meaning has two aspects: general and specific. The first is: the noble consort and what is indicated by "realm." The five mothers are called consorts because they are the cause of generation and the place to be enjoyed, so it is said. In the time of conceptualization, the five elements generate the five aggregates, and in the time of the deities, the five families of fathers are the place to be enjoyed. Alternatively, the essence of the mother is the realm, and the essence of the father is wisdom, so the realm itself becomes the place of wisdom. It is called noble because the distinction of qualities surpasses others. It is called realm because it is the source of the sons and the cause of generating the wisdom of bliss. The second is the specific names: the mother, the realm, the rich one, is called appearance. In the time of conceptualization, if the sky is not separated, all things will not appear and disappear, so what separates is the sky. Just as in the time of the deities, the dharma realm, the sky, is the place of consciousness, she is the mother of the mind vajra, the immovable family. The mother, the eye mother, is called solid. In the time of conceptualization, it is the earth element with the characteristic of being solid and hard. In the time of the deities, she is the stable and supportive mother of the body family. Mamaki is called soft. In the time of conceptualization, it is the moist water element. In the time of the deities, she is the mother of the jewel family, whose lineage is moist and gathers qualities. White-clad mother is called warm. In the time of conceptualization, it is the hot and burning fire element. In the time of the deities, she is the mother of the lotus family, who burns the hair of conceptual grasping with the fire of wisdom. The oath Tara is called moving. In the time of conceptualization, it is the light and moving wind element. In the time of the deities, just as the wind performs the action of moving and lifting, she is the mother of the karma family, who has unobstructed action. The second is the retinue of special knowledge, which has two parts: the retinue of the prince bodhisattvas and the retinue of the subjugating wrathful ones. The first is the retinue of the prince bodhisattvas: from then on, the great enlightenment vajra seeing, etc., to the assembly that has not come, is what is indicated. That also has two aspects: general and specific. The first is: the names of the bodhisattva fathers, the great enlightenment
English
The term "Vajra" refers to the fruit of the mind of enlightenment, which is originally the mind of enlightenment, such as eye consciousness and other thoughts, and which manifests as it is, is the great enlightenment. And in the ultimate sense, there is no distinction between gods and thoughts, hence it is called Vajra. The term "consort" for the consorts is because the four realms generate four consciousnesses, and the four times are separated to generate four faculties. The second is the specific names. For the four inner minds, mentioning seeing etc. is the name of thought, because relying on the eye faculty, the eye consciousness etc. see forms etc. At the time of the deities, they are the four mind bodhisattvas: seeing is Earth Essence, hearing is Vajrapani, smelling is Space Essence, and tasting is Avalokiteshvara. For their four realms, mentioning what is to be seen etc. is the name of thought, because what is seen by eye consciousness etc. is form etc. At the time of the deities, what is to be seen is Lāsyāmā, what is to be heard is Gīrtimā, what is to be smelled is Mālemā, and what is to be tasted is Nīrtimā. For the four outer minds, mentioning the seer etc. is the name of thought, because the four consciousnesses see the four realms, and the main cause is the function of the four faculties. Those at the time of the deities are the four speech bodhisattvas: the seer is Maitreya, the hearer is Nivaranaviskambhin, the smeller is Samantabhadra, and the taster is Manjushri, which is certain. For the consorts of the four outer minds, mentioning the past etc. is the name of thought, because the four times are separated to generate the four faculties. At the time of the deities, the past time is Dhūpemā (Tibetan), धूपेमा (Sanskrit Devanagari), dhūpemā (Sanskrit Romanization), Incense Woman (literal meaning), the present time is Flower Woman, the future time is Lamp Woman, and the uncertain time is Perfume Water Woman. What are these four times? The time when both cause and effect have been enjoyed is the past, enjoying the cause but not enjoying the effect is the present, and not using cause and effect for accumulation is the future. Having cause and effect but not accumulating is uncertain in the past and future. Secondly, in the retinue of the subjugating wrathful deities, it is explained from the subjugating great Vajra Touch etc. to not being a characteristic. Among them, there are two types: common and uncommon. First, for the four deities, the subjugating great Vajra refers to, if combined with the four dharmas of the outer body, the four wrathful deities subjugate the heretics, and the inner
Chinese
如果与四个秘密的界相结合，由于能够毫不费力地摧毁对快乐的执着或对快乐的执念，因此被称为金刚。由于摧毁它们的行为比其他行为更殊胜，所以被称为大。称呼明妃们为妃子，是因为如此摧毁的对治，也不是由常断我相四者所生，而是由法性明妃的自性所生。第二，个别的名称是，提到门父四尊的触碰等，是分别念的名称。从外在来看，身体的聚集而产生触觉，触碰的所依是身体的根，触碰的对境是外境，二者相遇，通过触觉了知粗细等。从内在来看，秘密的处、根、识三者聚集而产生触觉，触碰的所依是秘密的根，方便的金刚，触碰的对境是秘密的处，智慧明妃的莲花，通过触觉而体验快乐。在天神的时候，内外二者的分别念依次清净为，饮血怒尊，马头明王，大力明王，和阎魔敌。对于那些本尊的明妃们，提到非恒常等，是分别念的名称。执着于蕴为无常，执着于痛苦的自性为我，执着于无我，执着于空性，在天神的时候，清净为，忿怒母铁钩女，绳索女，铁链女，铃女。如此眷属的量是，法界周遍且无边无际地遍布，例如，如同芝麻的团块一样，从任何地方都遍布和安住。如是说道，像那样的眷属是言语无法表达的，并且是无二无别的安住。如是显示。那分为二，周遍的量是，周遍且无边无际地遍布，如同芝麻团块被芝麻籽充满一样。众多的量是，因为无法用这个数量来表达。那些和自性无二无别地安住。༈。第二，为了调伏所化而宣说，在怒尊的开场白中也有五种圆满，第一，导师圆满，就是此处的第十五品，此后，一切如来之主，一切佛的自性，显现怒尊的坛城。
English
When combined with the four secret realms, it is called Vajra because it can effortlessly destroy both the concept of bliss as a deity and the attachment to clinging to bliss. It is called Great because the activity of destroying them is particularly superior to others. The reason for calling the consorts 'Queens' is that even such an antidote that destroys is not produced by the four characteristics of permanence, cessation, self, and characteristics, but is produced by the nature of the Dharma-nature consort. Secondly, the specific names are: mentioning touching, etc., of the four gatekeeper fathers is a designation of conceptualization. Externally, feeling arises from the gathering of the body through touch. The agent of touch is the body faculty. The object of touch is the external object. When these two meet, smoothness, roughness, etc., are experienced through tactile consciousness. Internally, touch arises from the gathering of the three: the secret place, faculty, and consciousness. The agent of touch is the secret faculty, the Vajra of skillful means. The object of touch is the secret place, the lotus of the wisdom consort, and joy is experienced through tactile consciousness. At the time of the deity, the conceptualizations of both the external and internal are purified in sequence into Wrathful Nectar-Swirling One, Hayagriva, Mahabala, and Yamantaka. For the consorts of those deities, mentioning impermanence, etc., is a designation of conceptualization: clinging to the aggregates as impermanent, clinging to the nature of suffering as self, clinging to selflessness, and clinging to emptiness. At the time of the deity, they are purified into Wrathful Hook Woman, Lasso Woman, Iron Chain Woman, and Bell Woman. Thus, the extent of the retinue is that the Dharma realm is all-pervasive and infinitely pervasive, like a sesame ball, pervading and abiding everywhere. It is said that such a gathering cannot be expressed in words and abides in non-duality. This is shown. It is divided into two: the extent of pervasiveness is that it is all-pervasive and infinitely pervasive, like a sesame ball filled with sesame seeds. The extent of multitude is that it cannot be expressed by saying 'this much'. They abide in non-duality with those and their nature. ༈ Secondly, in order to tame those to be tamed, the introduction to the Wrathful Ones also has five perfections. First, the perfection of the teacher is in the fifteenth chapter of this very text: 'Then, the lord of all the Tathagatas, the very essence of all the Buddhas, manifestly gathers the mandala of the Wrathful Ones.'
Chinese
由……所说。导师、一切如来之主、第六金刚持普贤王如来，于应调伏之罗睺面前，示现调伏者忿怒尊之坛城众，即以事业手印之身而安住。二、处所圆满者：如云“喜于大尸林，于血海之中，于大骷髅山之上，于大火聚之轮中。”所示，喜于炽燃尸林之宫殿中安住，依于虚空之坛城，血海，大千世界之大地，于累积骷髅之山王之上，于智慧火焰大火聚中安住。三、眷属圆满者：有应调伏之恶性眷属和调伏之对治眷属两种。初、应调伏之恶性眷属者：由“于我愚昧之分别念与臆测而极度执着”等至“乃至大果皆摄持”之间所示。其中有总和别两种，总的来说，由二无明使一切有情流转轮回而迷惑，即一切有情不了知无实如幻之义，为我执与常执之执着所束缚，于三界轮回中自相续而流转。注：别者，于鲁扎不解隐蔽之秘密，而于隐藏之秘密极度迷恋，以双运解脱二者粗暴行事之异熟，感受难忍之地狱痛苦，以等流果于自相续中观修天，及“扎噶拉，拉拉”等，随意念诵咒语，而生为饿鬼种类之罗刹，成为有鸟翅膀者。二、降伏对治之眷属者：如云“有些化为大忿怒饮血尊”等至“如来五部之眷属，及白母之众，”等至“八处母，大狮面等八域母，金刚行母等四门母以极度威猛之身而安住。”之间所示，及大罗刹女，人罗刹女等，二十八自在母众。四、法圆满者：其后如来大金刚
English
It is taught by... The teacher, the lord of all Tathagatas, the sixth Vajradhara Samantabhadra, in front of Rudra, who is to be subdued, manifests the assembly of the mandala of the wrathful deities who subdue, and abides in the form of the activity mudra. Second, the perfection of the place: As it says, "Rejoicing in the great charnel ground, in the midst of the sea of blood, on top of the great skeleton mountain, in the midst of the wheel of the great burning mass." It shows that he rejoices in abiding in the palace of the burning charnel ground, relying on the mandala of space, the sea of blood, the earth of the great chiliocosm, on top of the mountain king of accumulated skeletons, in the midst of the great burning mass of the fire of wisdom. Third, the perfection of the retinue: There are two types of retinues: the evil retinue to be subdued and the antidote retinue to subdue. First, the evil retinue to be subdued: From "extremely attached to the delusion and speculation of self" to "even the great fruit is taken into possession." Among them, there are two types: general and specific. In general, all sentient beings are confused by the two ignorances and wander in samsara. That is, all sentient beings do not understand the meaning of unreal and illusory, and are bound by the attachment to self and the clinging to permanence, and wander in the three realms of samsara in their own continuum. Note: Specifically, without understanding the hidden secret of Rudra, they are extremely fascinated by the hidden secret, and experience the unbearable suffering of hell as the ripening of the two unions of liberation acting violently. As the result of the same cause, they meditate on the deity in their own continuum, and recite mantras at will such as "Dragra lala," and are born as a Rakshasa of the ghost class, becoming one with bird wings. Second, the retinue of the subduing antidote: As it says, "Some are transformed into the great glorious blood-drinking one," etc., to "the retinue of the five families of the Tathagatas, and the assembly of the white mothers," etc., to "the eight place mothers, the eight field mothers such as the great lion-faced one, and the four gate mothers such as Vajra Srngama abide in extremely fierce forms." And the great Rakshasi, the human Rakshasi, etc., the twenty-eight independent mothers. Fourth, the perfection of the Dharma: After that, the great Vajra of the Tathagata