English
On the outer golden fence of the Great Blazing Wheel, starting from the east and circling around, there are four fanged ones in each of the four directions, and four winged ones in each of the four corners, dwelling with terrifying radiance. The third part is: Starting from "Then," etc., after the eight field mothers emerge, with great joy, the light of the four activities pervades all ten directions of the realms, and from the clouds of bodhicitta, the laughter of "PHAṬ" (Tibetan, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal Chinese meaning: pht) is uttered. The loving one: Vajra Lock-goer Horse-faced Mother, who does not let beings fall into samsara. The compassionate one: Vajra Face-mother Pig-faced Mother, who binds and integrates activities. The joyful one: Vajra World Lion-faced Mother, who makes vows. The equanimous one: Vajra Corpse-riser Wolf-faced Mother, who intoxicates with equanimity, and their retinues, holding hooks and other implements and various wonders, emerge. After emerging, the twenty-eight are also gathered together, dwelling in the four doors of the Great Blazing Wheel mandala with extremely terrifying forms. Here, someone asks: Are these gate mothers, who are the dwelling places of the son's mandala, generated from the independent mothers and play, and the assertion in the sadhana that they are generated from the lineage mothers and play, contradictory? It is not so, because here, subduing the arrogant ones and gathering their retinues and uniting with them is for the purpose of revealing the greatness of the union and liberation of the great method, so they play with the independent mothers. In reality, here also it is necessary to understand the play with the wisdom mother, as it is said: "From the realm of suchness." Furthermore, someone asks: Here, the twenty-eight independent mothers have only twenty daughters, is that too few? It is not so, if counting the retinues, each one has twenty-eight, totaling five hundred and fifty-six. When placing them in the mandala, because their minds are all integrated into wisdom, they are gathered together and placed one by one, so there is no fault. The fourth part is: Starting from "Then," etc., after the action of placing the mandala is completed, the parents, with the bodhicitta cloud of great joy, proclaim "PHAṬ" (Tibetan, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal Chinese meaning: pht) from the ten directions, and all the wrathful mothers become even more wrathful. All the mothers accomplished by karma also instantly go with their magical powers to their respective abodes, such as the east, and are entrusted with activities. The third part is the result of subduing in this way.
Chinese
不普遍地在各自的刹土各自显现，无有先后地同时示现。而且这部续中说：化身无数微尘，刹那顷刻自然成就。如是。另外，在秘密的色究竟天，从示现眷属众到心间的色究竟天成佛之时，精液、微尘、风三者与识一起的细微垢染，即是降伏的威力显现，外在显现为寂怒的谈资。必要是，为了未来具有法眼的人们，阻止他们误入这部续一样的鲁扎，特别是为了修行者们在圆满次第时，降伏具有时节因缘的脉和业风的运行，而缠绕于特殊的智慧脉风。此时有些人说，鲁扎是化身者吗？还是凡夫？如果是前者，说感受恶趣的痛苦是不合理的；如果是后者，因为说是夜叉的大魔，所以是欲界者。因此，他不可能控制色界，因为进入那里必须获得禅定的三摩地，而且没有与大吉祥天共同享用。如果说见面的直接调伏对象是不合理的，那么为了驳斥它，为了利益众生，如来化现为凡夫之相的那些，是有法者。你成为凡夫是必然的，因为那个承诺是合理的。具有欲望所依的圣者，是有法者。你不可能控制色界是必然的，因为你是具有欲望所依者。如果承认，那么英雄说：被无明遮蔽的人们，即使到达有顶，也会受到损害。又，见到释迦牟尼佛的众生，是有法者。你必然与释迦牟尼佛共同享用，因此承认这个标志。就像解释预言中所说的那样：如是所说的这些力量不是自续者所具有的，不要怀疑是化身。如是。如果这样，那么上面所说的被我执蒙蔽等等会造成损害吗？不会造成损害，因为后来世间会出现形象和力量相似的鲁扎自性者，是为了显示由那样的因所产生的，并且在那里。
English
Without being universal, they appear in their respective fields, manifesting simultaneously without precedence. Moreover, in this very tantra, it says: "Emanations, countless as dust motes, are spontaneously accomplished in an instant." Furthermore, when manifesting the retinue in the secret Akanishta and attaining Buddhahood in the Akanishta of the heart, the subtle impurities of semen, dust, and wind, together with consciousness, are the very manifestation of the power of subjugation, appearing externally as the basis for the discourse of peace and wrath. The purpose is to prevent future individuals with the eye of Dharma from straying into the pitfalls of a Rudra like this tantra, and especially for practitioners, at the time of the Completion Stage, to subdue the movement of the channels and karma winds that have temporal connections, and to entwine them with the special wisdom channels and winds. At this point, some say: Is that Rudra an emanation or an ordinary being? If the former, it is unreasonable to say that he experiences the suffering of the lower realms. If the latter, since he is said to be a great demon of the yakshas, he belongs to the desire realm. Therefore, it is not appropriate for him to control the form realm, because entering there requires obtaining the samadhi of meditative absorption, and because he does not share the same sphere of activity with the Great Glorious One. If it is said that it is unreasonable for those who are directly tamed by seeing his face, then to refute that: Those who appear as emanations of the Tathagata in the form of ordinary beings for the sake of sentient beings are entities. It necessarily follows that you are ordinary, because that commitment is reasonable. Noble ones who have a basis in desire are entities. It necessarily follows that you cannot control the form realm, because you are one who has a basis in desire. If you concede, then the hero says: "Beings blinded by ignorance, even if they go to the peak of existence, will be harmed." Moreover, sentient beings who have seen Shakyamuni Buddha are entities. It necessarily follows that you share the same sphere of activity with Shakyamuni Buddha, therefore acknowledge this sign. As it is said in the commentary prophecy: "These powers that have been spoken of are not possessed by those who are self-continuing; do not doubt that they are emanations." Thus, if that is the case, then does the above-mentioned "deluded by self-grasping" etc. cause harm? It does not cause harm, because later in the world, Rudras with similar appearances and powers will arise, to show that they are generated by such a cause, and there,
Chinese
而且，为了显示殊胜的对治不会被罪业所染污，如来化现指鬘者并调伏，从而彰显了方便的伟大，并且为了遮止密咒道行者的歧途，显现了善巧方便的奇妙神变。第二是：从“此后彼等”等开始，迁移处所后，那些傲慢者非常害怕，身体剧烈颤抖，内心恐惧，发出极其沮丧的哀嚎：“我们是您的奴仆，一定是您的奴仆，如果不是真心实意地做奴仆，那么愿我们这些主人的头和身体裂成一百块，心也裂成一千片，被切成碎片。身体也腐烂发臭，被诅咒之火焚烧成灰烬，来世也堕入金刚地狱，发出巨大的哀嚎。”他们如此发誓成为奴仆后，将各自的身体献给了饮血五族的坛城作为座垫。第三是：从“一切”等开始，所有傲慢之主异口同声地献出身体，并说道：“我们也献上眷属，我们的侍女、母亲、女儿和姐妹们，也献给忿怒尊的大坛城，请您享用。因为调伏恶毒者时无所畏惧，成为勇猛大神之主，荣耀黑汝嘎请您享用。”如此献上眷属后，为了成办后世瑜伽士的心愿而立誓：“恶毒的我们各自和眷属一起，对于这个忿怒尊众坛城的甚深意义，证悟者自不必说，甚至仅仅以虔诚心持诵其名号的瑜伽士，也如同天神之王和龙王头顶上光芒四射的珍宝，天神奴仆和龙族奴仆们一旦见到，如果不顶礼，头颅就会裂开，不得不恭敬，以心中没有虚伪和充满恭敬的心来接受，顶戴在头顶上并加以恭敬。这也有三种承担方式和四种看待方式，最上等的具有见地的瑜伽士视其为头顶的珍宝而承担，中等的具有禅定的瑜伽
English
Moreover, to show that the supreme antidotes are not stained by faults, the Victorious One manifested as the garland of fingers and subdued, thereby revealing the greatness of skillful means, and to prevent the straying of mantra practitioners, he displayed wonderful miracles of skillful means. The second is: starting from "Then those," etc., after moving the place, those arrogant ones were very frightened, their bodies trembled violently, their minds were terrified, and they uttered extremely dejected wails: "We are your servants, we must be your servants, if we do not sincerely become servants, then may the heads and bodies of us masters be split into a hundred pieces, and our hearts be split into a thousand pieces, and be cut into fragments. May our bodies also rot and stink, be burned to ashes by the fire of curses, and in the next life, may we fall into the Vajra Hell and utter great cries of woe." After swearing to become servants in this way, they offered their respective bodies to the mandala of the five blood-drinking families as seats. The third is: starting from "All," etc., all the lords of arrogance unanimously offered their bodies and said, "We also offer our retinue, our serving women, mothers, daughters, and sisters, to the great mandala of the wrathful deities, please accept them. Because you are fearless in subduing the wicked, you have become the lord of the great and heroic gods, glorious Heruka, please accept them." After offering the retinue in this way, they vowed to fulfill the wishes of future yogis: "The wicked ones, each of us with our retinue, what need is there to say of those who realize the profound meaning of this great mandala of the assembly of wrathful deities? Even that yogi who merely holds its name with devotion, is like the radiant jewel on the crown of the king of the gods and the king of the nagas, as soon as the servants of the gods and the servants of the nagas see it, if they do not prostrate, their heads will split open, and they cannot but respect it, accepting it with a mind free of deceit and full of reverence, placing it on the crown of their heads and honoring it. There are also three ways of bearing it and four ways of seeing it, the best yogi with insight sees and bears it like a jewel on the crown, the middling yogi with meditative concentration
Chinese
视上师如伟大的君主般敬重和承担其责任。对于那些行为举止端正的瑜伽士，视他们如伟大的迎请者般敬重和承担其责任。然而，对于那些不守誓言的瑜伽士，怎么可能视他们为惩罚的对象并承担其责任呢？正如过去的上师们所说。因此，对于那些守誓言的瑜伽士，无论他们有何需求，我们都应圆满地满足。如果我们在伟大的英雄吉祥黑汝嘎面前发誓说：如果我们不按照承诺去做，就砍掉我们的头，将我们的身体剁成碎片，让我们的心腐烂。我们说了这些古老的誓言。就这样，我们像鲁扎及其眷属一样遵守誓言，并实践了道路。其中，主要的解脱黑者，在这个劫的时期，转世为名为善护黑者的居士，成为瑜伽士的护法。在未来的劫中，他将被预言在名为被灰烬覆盖的下方世界中成佛，佛号为灰烬自在音。第四个是，从那时起等等。从那些失去味道的傲慢者那里，所有妻子、姐妹、母亲和女儿的群体，从先前被驱逐的地方，再次瞬间来到坛城前。他们都异口同声地说：我们所有的女眷和随从都将成为伟大英雄的仆人。我们祈求伟大的英雄赐予我们成就息增怀诛一切事业的加持。在被问及做什么之后，为了教法长久住世，世尊大乐吉祥黑汝嘎，赐予他们每人一个铁制的三股金刚杵作为权力的象征，并以与他们各自相应的名字，如金刚人魔女等，授予灌顶，并将他们安置在伟大坛城的外院。正如所说：没有资格进入中央，让我们留在坛城的边缘。没有资格获得精华，请将剩余的漱口水赐予我。第二个是名称：秘密等等。这部续有二十二品，其中这部愤怒
English
Seeing and bearing the guru as a great lord. Seeing and bearing those yogis who have conduct and are virtuous as great inviters. However, how is it possible to see and bear those yogis who do not abide in their vows as objects of punishment? As the previous lamas have said. Therefore, we should fulfill all the needs of those yogis who abide in their vows. If we say before the great hero, glorious Heruka: If we do not accomplish as promised, may our heads be cut off, our bodies chopped into pieces, and our hearts rot. We spoke those ancient words of oath. Thus, like Rudra and his retinue, we kept our vows and practiced the path. Among them, the chief, Tharpa Nakpo, during this present kalpa, became a lay practitioner named Lekden Nakpo and served as a protector of the yogis' dharma. In the future kalpa, he will be prophesied to attain enlightenment in the world below, which is covered in ashes, and will be known as the Buddha Ashes-Free Voice. The fourth is: From then on, etc. From those arrogant ones who had lost their taste, all the groups of wives, sisters, mothers, and daughters, from where they had been previously expelled, came again in an instant to the front of the mandala. They all spoke with one voice, saying: We, all the female attendants and retinues, will be servants of the great hero. We beseech the great hero to grant us the siddhi of accomplishing all the activities of pacifying, increasing, empowering, and wrathful deeds. After being asked what to do, for the sake of the long duration of the teachings, the Bhagavan Great Bliss Glorious Heruka gave each of them an iron vajra with three points as a symbol of power, and conferred empowerment with names corresponding to each of them, such as Vajra Human Demoness, and placed them in the outer courtyard of the great mandala. As it is said: There is no fortune to seek in the center, let us remain at the edge of the mandala. There is no fortune to receive the essence, please grant me the remaining mouthwash. The second is the name: Secret, etc. This tantra has twenty-two chapters, of which this wrathful