Chinese
并且能征服所有魔障等。行息灾业，能在此世和来世获得最上的受用，眷属圆满。行增益业，能在此世和来世增长财富和光辉。行怀柔业，能在此世和来世获得最上的安乐。这些是巨大的福德资粮，了知不住于无相，乃是巨大的智慧资粮。因此，应了知大手印的意义，并恒常修持四种事业。这是从多种摩诃瑜伽续部中宣说的。即使只修持从任何一尊本尊生起的法，也能获得无数不可思议的成就。这也是从多种续部中宣说的。《圣妙方便索莲花鬘》中，第四十章是关于修事业的利益。 此坛城的特征是：这是摄集大权的坛城。其中，坛城的基础做成圆形，意思是法界无有戏论。轮的轮辐要做成有棱角的，安住在圆形的基础之内，意思是法界虽然无有戏论，但通过加持，能显现出本尊、佛母、忿怒尊、忿怒母、使者等，以及自身所发出的光芒。另一种解释是，法界虽然没有分别念，但能自然成就遍知一切的智慧。边缘做成四方形，意思是能掌控十方世界的一切有情和无情，是大乐增长的象征。坛城中央的佛母面朝外，意思是佛母是法界自性的加持，菩萨能亲见法界自性。五位菩萨面朝内，意思是能亲见法性。其他菩萨面朝外，意思是法性在一切处，并非如土石般顽固，而是具有智慧，而且菩萨的自性也与法界无别。其他佛母面朝内，意思是智慧和一切事物皆无分别念，与法界自性相应，而且法界自性与智慧无别。另一种解释是，菩萨
English
and all demons and the like will be subdued. By performing the karma of pacifying, one will obtain the supreme enjoyment and a complete retinue in this life and the next. By performing the karma of increasing, one will increase wealth and splendor in this life and the next. By practicing the karma of subjugating, one will obtain the supreme bliss in this life and the next. These are great accumulations of merit, and the knowledge of not abiding in the absence of characteristics is a great accumulation of wisdom. Therefore, one should understand the meaning of the Great Seal and constantly engage in the four karmas. This is explained in many Maha Yoga Tantras. Even if one practices a single deity arising from any source, the countless accomplishments are inconceivable. This is also explained in many tantras. In the Noble Method of the Hook, Garland of Lotuses, the fortieth chapter is on the benefits of accomplishing karma. The characteristics of this mandala are: This is the mandala of gathering great power. The base of the mandala is made circular, which means the Dharmadhatu is without elaboration. The spokes of the wheel should be made with corners and placed inside the circular base, which means that although the Dharmadhatu is without elaboration, through blessings, deities, goddesses, wrathful deities, wrathful goddesses, messengers, and so on, and the meaning of radiating oneself. In another way, although the Dharmadhatu is without conceptualization, the meaning of spontaneously accomplishing the omniscient wisdom that knows everything. The edge is made square, which means controlling all the sentient and insentient worlds of the ten directions, and it is the meaning of increasing great bliss. The goddess in the center facing outward means that the goddess is the blessing of the essence of the Dharmadhatu, and the bodhisattva sees the essence of the Dharmadhatu closely. The five bodhisattvas facing inward means seeing the nature of reality closely. Other bodhisattvas facing outward means that the nature of reality is everywhere, not inert like earth and stone, but endowed with wisdom, and the very word that the nature of the bodhisattva is not different from the Dharmadhatu. Other consorts facing inward means that wisdom and all things are without conceptualization, corresponding to the essence of the Dharmadhatu, and the very word that the essence of the Dharmadhatu is not different from wisdom. In another way, the bodhisattva
Chinese
向外观看，是使一切器情世界皆为己用的意思。心母向内观看，是使一切器情世界皆归于己的意思。勇父和明妃内外互相观看，是使之欢喜的同义词。忿怒尊和忿怒母的眼珠向外观看，是摧毁和调伏外境事物和敌对者等的意思。其中，法界譬如日轮。智慧的智慧譬如太阳的光芒。其加持譬如温暖和炎热。摧毁和调伏外境事物和敌对者等，譬如植物生长和燃烧。明妃和勇父是证悟法界自性的意义，显现于法界。本尊和勇父是见到显现于法界之意义。法界自性显现和见到的加持是，自性地摧毁事物和敌对者的自性，调伏于融入法界，是忿怒尊和忿怒母自然而然成就四种事业，以慈悲守护所依之义。守护世间等，是加持使者般安住。另一方面，是世间大力天神和大威力天女聚集为眷属的象征。吉祥八物是，即使对一切都拥有支配权，享用轮回，也不会被烦恼束缚，即使行于寂灭，也不会变成小乘寂灭一味，任何事物都无法压制，故为吉祥。其中，吉祥结是，因具有智慧的智慧而吉祥。法轮是，支配方便，转法轮而吉祥。如意宝是，因具有取之不尽的宝藏而吉祥。莲花是，不为轮回所染的吉祥。伞是，不为烦恼所遮蔽而吉祥。宝瓶是，因具有殊胜美味而吉祥。海螺是，因圆满一切敌对者而发出声音的吉祥。双鱼是，以救度五道众生和所有恶趣的慈悲，善巧方便的吉祥。四大洲是五部之加持，或对五道众生。
English
Looking outwards means to control all container and content worlds. The Mind Mother looking inwards means to gather all container and content worlds into oneself. The Hero and Consort looking at each other internally and externally is a synonym for pleasing. The wrathful deity and wrathful mother's eyeballs looking outwards means to destroy and subdue external objects and adversaries, etc. Here, the Dharmadhatu is like the disc of the sun. The wisdom of knowledge is like the clear light of the sun. Its blessing is like warmth and heat. Destroying and subduing external objects and adversaries, etc., is like plants growing and burning. The goddess and hero are the meaning of realizing the nature of the Dharmadhatu, appearing in the Dharmadhatu. The deity and hero are seeing the meaning appearing in the Dharmadhatu. The blessing of the Dharmadhatu's nature appearing and seeing is that the nature of things and the nature of adversaries are spontaneously destroyed, and subdued to be integrated into the Dharmadhatu, which is the wrathful deity and wrathful mother naturally accomplishing the four actions, and the meaning of protecting the support with compassion. Protecting the world, etc., is like the blessing residing as a messenger. On the other hand, it is a symbol of the worldly great powerful gods and great powerful goddesses gathering as retinues. The Eight Auspicious Symbols are that even though one has dominion over everything and enjoys samsara, one will not be bound by afflictions, and even if one practices nirvana, one will not become a one-sided Shravaka's peace, and nothing can suppress it, so it is auspicious. Among them, the glorious knot is auspicious because it possesses the wisdom of knowledge. The wheel is auspicious for controlling the means and turning the wheel of Dharma. The precious jewel is auspicious because it possesses an inexhaustible treasure. The lotus is auspicious because it is not tainted by samsara. The umbrella is auspicious because it is not shaded by afflictions. The vase is auspicious because it possesses supreme flavors. The conch is auspicious for sounding the sound by fulfilling all adversaries. The fish is auspicious for skillful means with compassion to liberate sentient beings of the five paths and all the lower realms. The four continents are the blessings of the five families, or for the sentient beings of the five paths.
Chinese
如来藏自性之显示，乃是行持彼等慈悲之语。另一方面，是统摄一切之义。其中，主尊与主母及其眷属五五尊，什么也不做。二十位菩萨与菩萨母，视一切如独子。如是，以慈爱的力量，忿怒尊与忿怒母及其眷属，对于内外一切事物，犹如猎人见鹿一般。如是，以嗔恨的力量，将一切融入法界。若能如是，即使享用轮回之法，也是大受用，不会被烦恼束缚。如是成就者，即是贪欲。法界自性本自隐秘，即是嫉妒。法性无戏论，即是愚痴。法性如是超越三界，即是慢。其中，主尊眷属五尊之加持，虽然遍及一切，但最接近的是从中央到前方，头顶以上到后方末端，颈部以下。不动佛眷属五尊之加持，是右手和右肋。宝生佛眷属五尊之加持，是左手和左肋。无量光佛眷属五尊之加持，是从左脚到腰部以下。不空成就佛之加持，是从右脚到右腰以下。一切忿怒尊与忿怒母，如各自种姓之加持。如是，五部眷属，每一部又化为五五部，行持坚固之事者，皆是金刚部。行持温暖之事者，皆是宝生部。行持湿润之事者，皆是莲花部。行持行动之事者，皆是事业部。彼等平等之中，真实安立者，是如来部。一切自性之人的眷属五尊之加持，是中央所化现的一切。无有坚固自性者，是广大眼，眷属五尊之加持。无有温暖自性者，是嘛嘛格，眷属五尊之加持。无有湿润自性者，是白衣母，眷属五尊之加持。无有生起自性者，是度母，眷属五尊之加持。若行持利益之事
English
The display of the Tathāgatagarbha's own nature is the word for acting on those compassions. On the other hand, it is the meaning of encompassing everything. Among them, the main deity and the main consort, along with their retinue of five each, do nothing. The twenty Bodhisattvas and Bodhisattva mothers are like an only child to all. Thus, with the power of love, the wrathful deities and wrathful mothers, along with their retinue, towards all objects of outer and inner, like a hunter seeing a deer. Thus, with the power of hatred, they unite everything into the dharmadhātu. If one can do so, even if one enjoys the Dharma of samsara, it is a great enjoyment, and one will not be bound by afflictions. Thus, the accomplished one is desire. The nature of the dharmadhātu is naturally secret, which is jealousy. The nature of Dharma is without elaboration, which is ignorance. The nature of Dharma thus transcends the three realms, which is pride. Among them, the blessing of the main deity's retinue of five is all-pervasive, but the closest is from the center to the front, from the top of the head to the back end, and below the neck. The blessing of the retinue of five of Akshobhya is the right hand and the right rib. The blessing of the retinue of five of Ratnasambhava is the left hand and the left rib. The blessing of the retinue of five of Amitābha is from the left foot to below the waist. The blessing of Amoghasiddhi is from the right foot to below the right waist. All the wrathful deities and wrathful mothers are like the blessings of their respective families. Thus, the five retinue families, each family transforms into five each, all those who perform solid actions are the Vajra family. All those who perform warm actions are the Ratna family. All those who perform moist actions are the Padma family. All those who perform moving actions are the Karma family. Among them, the one who is actually established is the Tathāgata family. The blessing of the retinue of five of all self-natured people is all that transforms in the center. The one without a solid nature is the vast eye, the blessing of the retinue of five. The one without a warm nature is Māmakī, the blessing of the retinue of five. The one without a moist nature is White-robed Mother, the blessing of the retinue of five. The one without a arising nature is Tārā, the blessing of the retinue of five. If one performs beneficial actions
Chinese
勇敢者是勇士。同样，无自性的是勇士母。因此，明智者是忿怒尊和忿怒母。对于此，收摄和舒展也都要像那样做。所有内外之法也都要像那样恒常。在《圣妙方便套索莲鬘》中，大自在摄集坛城品是第四十一品。 如是，吉祥遍照佛所宣说。无数金刚童子众皆随喜，如是赞颂道： 吽，如劫末之火般燃烧者， 光芒聚集放射的虚空中， 安住着忿怒尊和忿怒母， 身形不定变化之相。 吽，发色绀黑结发者， 向上盘旋于有顶燃烧， 不悦的忿怒皱纹怒目视， 乃是调伏邪见之相。 吽，以獠牙紧咬上下齿， 乃是断绝生死之相， 身语意之加持力， 显现种种不同之法器。 吽，慈悲加持如云般浓厚， 慈爱的光芒如闪电般变幻， 威猛的吼声如雷般震响， 降下如雨般的大力化身。 吽，往昔之大誓愿， 乃是寻觅魔障之争端， 乃是对治障碍之胜利， 调伏所有魔军， 摧毁一切障碍， 赐予具誓者成就。 吽，以大悲加持力， 请加持于我， 祈请加持我之殊胜意乐， 令其成就。 吽，盘旋且饰以盘旋之物， 心之法性无有身形， 乃是超越音声之结合， 是离于思虑之智慧。 吽，向摧毁三有之神顶礼！ 向任运安住于平等性中之忿怒尊顶礼！ 向以忿怒享用之尊顶礼！ 向作金刚交合之尊顶礼！ 如是赞颂。 融入其心间，隐没不见。 共同行持，显现之事业， 任何具智慧之士， 无论说何种语言， 一切皆是密续之义。 在色究竟天无上胜妙处， 怙主大自在者， 转动金刚法轮时， 宣说了密咒之王。
English
The brave one is the hero. Similarly, the one without inherent existence is the heroine. Thus, the wise ones are the wrathful deities and wrathful goddesses. For that, gathering and scattering should also be done in that way. All outer and inner phenomena are also always like that. From the Noble Method of the Lasso Garland of Lotuses, the chapter on the Great Empowerment Gathering Mandala is the forty-first. Thus spoke the glorious Vairochana. Hundreds of thousands of Vajra youths rejoiced and praised as follows: Hūṃ, you who blaze like the fire at the end of an eon, In the midst of the expanse where rays of light gather and radiate, Reside the wrathful deities and wrathful goddesses, Whose forms are not fixed but change in appearance. Hūṃ, with hair of dark blue color in dreadlocks, Coiled upwards and blazing at the peak of existence, With uneven, wrathful frowns and angry gazes, Are the signs of subduing wrong views. Hūṃ, with fangs gnashing together, Is the manner of cutting off the root of birth and death. The blessings of body, speech, and mind, Appear as various kinds of implements. Hūṃ, the blessings of compassion are thick like clouds, The rays of loving-kindness change like lightning. The roar of power resounds like thunder, The great power of emanations falls like rain. Hūṃ, the great commitment of the past, Is to seek great disputes with the maras, Is to make great victories over obstacles, Subduing all the armies of maras, Destroying all the obstacles, Granting attainments to those who keep their vows. Hūṃ, with the blessings of great compassion, Bless me, I pray that you bless my superior intentions, So that they may be accomplished. Hūṃ, coiled and adorned with coiled ornaments, The nature of mind has no form, It is the union beyond sound, It is the wisdom beyond thought. Hūṃ, I prostrate to the deity who destroys the three realms! I prostrate to the wrathful one who dwells spontaneously in equanimity! I prostrate to the one who enjoys with wrath! I prostrate to the one who makes the vajra union! Thus praised. Having entered into his heart, he became invisible. The actions that arise from cooperative activity, Whatever person with that awareness, Whatever sound is spoken, All of that is called Tantra. In the supreme and excellent place of Akanishtha, When the Great Lord of Self, Turns the Wheel of Vajra, He spoke by spreading the power of mantra.