Chinese
念诵“让某某屈服于我，吽”以此来抛掷。上面经文的咒语是“嗡 纳玛 萨曼塔 布达 南 布迪 吽，让某某屈服于我，吽”，以此来抛掷。其他如上文所示。然后，为了说明朵玛的材料，说：“铜粉和谷物都用红色，做成朵玛来征服。”这意味着，在修行的时候，把铜粉和谷物等所有的朵玛都做成红色，献给事业之神，祈求：‘请您成就这降伏的事业！’无论要降伏谁，都能被降伏。然后，为了说明如何在坛城中进行，说：“在母众的坛城中，对于贪欲事业的伟大者们，通过征服而在法界中嬉戏。”意思是，火的坛城是半月形的，在红色的坛城中，清晰地观想降伏之神，通过其光芒聚集对贪欲有信心的众生，并征服他们，盖上菩提心的印章，这就是在法界中嬉戏，即胜义谛。物质等差别是世俗谛，即降伏的事业。然后，为了说明猛烈的行为，说了“世界界限是无边的”等等。在这个世界界限中，对于极其凶恶的众生，施加猛烈的行为，这意味着对于极其凶恶且持邪见的众生，不能通过寂静来调伏，而要施加猛烈的行为来调伏。那么，在何处进行呢？说是“在一脚处或尸林中”，应与上面所说的特征结合起来。恶劣种姓的食腐肉者等，不可触碰者的执持，这指的是，在修行的时候，恶劣种姓的食腐肉者指的是屠夫种姓，在进行猛烈行为的修行时要展示出来。不可触碰者指的是寡妇，她是凶恶的执持者，在事业的时候放在左边。“我安住于金刚忿怒尊”，这意味着，自己安住于薄伽梵金刚童子之身，坛城中的诸神也都是深蓝色，愤怒地张开嘴，咬着牙齿。然后是火炉的...
English
Recite "Let so-and-so be subdued by me, Hūṃ" and cast with it. The mantra of the above scripture is "Oṃ nama samanta buddha nāṃ pudi hūṃ, let so-and-so be subdued by me, Hūṃ," and cast with it. The rest is as shown above. Then, to explain the materials for the torma, it says, "Copper powder and grains, all red, make the torma to conquer." This means that during practice, all the tormas, such as copper powder and grains, are made red, offered to the কর্ম deity, and prayed: 'Please accomplish this act of subduing!' Whoever is to be subdued will be subdued. Then, to explain how to do it in the mandala, it says, "In the mandala of the assembly of mothers, for the great ones of the কর্ম of desire, by conquering, frolic in the realm of reality." It means that the fire mandala is crescent-shaped, in the red mandala, clearly visualize the deities of subduing, gather beings who have faith in desire through their rays, and conquer them, sealing them with the seal of bodhicitta, which is frolicking in the realm of reality, i.e., the ultimate truth. The distinctions of materials, etc., are the conventional truth, i.e., the act of subduing. Then, to explain the fierce action, it says, "The world realm is boundless," etc. In this world realm, apply fierce conduct to extremely wicked beings, which means that for extremely wicked and wrongly viewing beings, it is not possible to subdue them with peace, but to subdue them by applying fierce conduct. So, where should it be done? It is said, "In a one-legged place or in a charnel ground," which should be combined with the characteristics mentioned above. Evil lineage, carrion eaters, etc., the grasping of untouchables, this refers to, during practice, evil lineage carrion eaters refer to the butcher lineage, which should be shown during the practice of fierce action. Untouchables refer to widows, who are fierce holders, placed on the left during the action. "I abide as Vajra Krodha," which means that one abides as the Bhagavan Vajrakumara himself, and the deities of the mandala are also dark blue, angrily opening their mouths and biting their teeth. Then the stove...
Chinese
为了阐释母续，要用颅骨装饰黑色三角形坛城，如是说。忿怒火炉是三角形的，颜色涂成黑色，每一面长二十指，深十指，周围有三指高的边缘，宽度是高度的两倍，即三指。在其外围要设置三指宽的区域，中央的开口处用颅骨环绕。颅骨外围放置九尖金刚杵、弓箭、三尖矛、战斧、卡杖嘎以及所有恶性武器，外围坛城则用红色颜料环绕。然后，为了说明杀生的原因，说要用铁或黑色木材，或带刺的木材，或人骨橛。制作铁橛，材料可以是天铁、陨铁、门闩金、杀生矛尖、杀生战斧，共五种。或者，黑色木材指的是毒木，用带刺的木材制作橛。如果没有，就用带毒刺的木材制作橛。人腿骨橛等的顶端要做成三角形，在修法期间使用一个，在事业期间则要插三个，如是说。这些是从身语意三方面提取的橛。关于插橛的位置和方法，以及如何区分三摩地的次第等，都已说明。然后，为了说明智慧坛城和迎请智慧火神，说：迎请青黑色三角形燃烧的诸神众，为了调伏傲慢。如是说。为了降伏和款待青黑色交融的智慧本尊众，迎请他们，将誓言坛城融入，进行平等愤怒的供养，将供品给予事业之神和护法，并委以任务。此外，为了说明点火和摩擦木的顺序，说要用带刺的木材。用带刺的木材制作，长度为四指，粗细减半，要用从根部生出的恶性木材制作。
English
In order to explain the Mother Tantra, it is said that the black triangular mandala should be decorated with skulls. The wrathful fire pit is triangular in shape. The color is painted black, each side being twenty fingers long. It is ten fingers deep, surrounded by a three-finger-high rim. The width is twice the height, which is three fingers. Outside of that, an area of three fingers wide should be set up. The central opening is surrounded by skulls. Outside the skulls, place a nine-pointed vajra, a bow and arrow, a three-pointed spear, a battle-ax, a khatvanga, and all kinds of malignant weapons. The outer mandala should be surrounded with red pigment. Then, in order to explain the reason for killing beings, it is said to use iron or black wood, or thorny wood, or a human bone stake. Make an iron stake, the material can be meteoric iron, meteorite iron, door bolt gold, a spear tip for killing beings, a battle-ax for killing beings, for a total of five kinds. Alternatively, black wood refers to poisonous wood, use thorny wood to make the stake. If not, use wood with poisonous thorns to make the stake. The tip of the human leg bone stake, etc., should be made into a triangle. One is used during the practice period, and three are inserted during the activity period, as it is said. These are the stakes extracted from the body, speech, and mind. Regarding the position of inserting the stake and how to insert it, and how to distinguish the stages of samadhi, etc., have been explained. Then, in order to explain the wisdom mandala and the invocation of the wisdom fire god, it is said: Invoke the blue-black triangular burning deities, in order to subdue arrogance. It is said. In order to subdue and entertain the wisdom deities of blue-black mixture, invoke them, merge the samaya mandala, make an equal and wrathful offering, give the offerings to the action deities and protectors, and entrust them with tasks. Furthermore, in order to explain the order of kindling the fire and the friction wood, it is said to use thorny wood. Make it with thorny wood, four fingers in length, half the thickness, and it should be made of malignant wood that grows from the root.
Chinese
观想坛城，通过摇动四面旗帜，使母夜叉的四蹄不由自主地生起，对于忿怒事业而言，就是咒语。引导时，观想手持锤子、宝剑、战斧等器物驱赶追逐。稳固之后，开始修持，念诵达到数量后用于事业。在进行事业时，出现空性景象。不佩戴尸陀林的布。以灌顶的方式进行火供。通过激发咒和驱逐咒来完成。火供结束后，将其隐藏放置在门槛下。之后，观想将其送往南方阎罗王的境地，这是转移处所的诀窍。之后，当出现验相时，将物品转化为本尊。这是驱逐的诀窍。 为了展示有不可思议的成就，如经中所说：“所有不可思议的成就，所有众生不可思议的意念，所有调伏的方法，都显现为不可思议的成就。”意思是说，诸佛的身语意所显现和成就的不可思议的成就，以及六道众生所具有的不可思议的意念，为了以调伏或和谐的方式引导他们，诸佛的身语意显现出不可思议的成就。 为了进一步展示这些成就的显现是在清净的境界中自然成就的，如经中所说：“从平等法界的自性中，事业的差别超越了算计，在无为的境界中自然成就。”意思是说，从平等无二的自性中，显现出一切内外现象，事业的差别超越了计数。所有这些都是从原本未被造作、超越言语概念的境界中自然成就的，这就是未被造作的胜义谛。每种成就的调伏程度，都是在世俗谛中以二元对立的方式理解的。世尊普贤如来如是说。为了展示事业的次第，这是事业次第的章节。在广泛解释的《甘露滴》中，这是关于二谛的解释的第十一章。之后，虽然还说了事业的次第等等，但是如果不守护这些誓言，就不会成就果。
English
Meditate on the mandala. By waving the four banners, the four hooves of the Rakshasi arise involuntarily. For wrathful activities, it is the mantra. During the guidance, visualize holding a hammer, sword, battle-axe, and other implements to drive and chase away. After stabilization, engage in practice, complete the number of recitations, and apply it to the activity. During the activity, the appearance of emptiness arises. Do not wear the charnel ground cloth. Perform the fire offering in the manner of empowerment. Accomplish it through the inspiring mantra and the expelling mantra. After the fire offering is completed, hide and place it under the doorstep. Afterward, visualize sending it to the realm of Yama, the Lord of Death, in the southern direction. This is the key instruction for transferring the location. Then, when signs appear, transform the substances into deities. This is the key instruction for expulsion. To demonstrate that there are inconceivable accomplishments, as it is said: "All inconceivable accomplishments, all inconceivable thoughts of beings, all methods of taming, manifest as inconceivable accomplishments." This means that the inconceivable accomplishments manifested and achieved by the body, speech, and mind of the Buddhas, and the inconceivable thoughts possessed by the six types of beings, in order to guide them in a taming or harmonious manner, the body, speech, and mind of the Buddhas manifest inconceivable accomplishments. To further demonstrate that the manifestation of these accomplishments is spontaneously accomplished in a pure state, as it is said: "From the very nature of the equality of the dharmadhatu, the distinctions of activities transcend calculation, spontaneously accomplished in the state of non-action." This means that from the very nature of equality and non-duality, all external and internal phenomena arise, yet the distinctions of activities transcend counting. All of these are spontaneously accomplished from the state of being originally unconditioned and beyond verbal concepts, which is the unconditioned ultimate truth. The extent of taming of each accomplishment is understood in a dualistic manner in the relative truth. Thus spoke the Bhagavan Samantabhadra. To show the order of activities, this is the chapter on the order of activities. In the extensively explained "Nectar Drop," this is the eleventh chapter on the explanation of the two truths. After that, although the order of activities and so on are also mentioned, if these vows are not kept, the result will not be achieved.
Chinese
为了阐释那个，因此说了“从那时起，世尊”等等，说了这个秘密誓言。所谓“不违越故为誓言，以如是言词阐述了觉悟调伏之誓言，无阐述于法界中不动摇”这样说了。从这里开始宣说了共同誓言，埃玛欧（ཨེ་མའོ་）是惊叹之词，惊叹什么呢？惊叹身语意之誓言，包括根本和支分。所谓“于种种邪分别不可思议者”，对于众生邪分别的不可思议之想法，为了调伏那些想法，阐述了那么多包括根本和支分的誓言，对于法性的意义的自性来说，是没有阐述的，于真实之界中不动摇。无二之智慧，乃以真言调伏之大者，是无守护之大守护。所谓“此乃誓言金刚”，上面所说的无二智慧即是誓言，那为什么呢？因为不会变异。那即是金刚，因为不会被有相之事物所摧毁。身语意之誓言，成就之后没有坏灭之时限。所谓“身语意之誓言”，身的誓言是所有显现为身的，即是如来之身，如果对好坏、长短等进行分别，就是诽谤如来之身，即是违犯了身的誓言，不应该那样做。语的誓言是所有显现为声音的，即是如来之语，如果对声音好听与不好听等进行分别，就是诽谤如来之语，即是违犯了语的誓言，不应该那样做。意的誓言是无二的，是远离戏论的。如果对它进行有无的判断，那就是诽谤，违犯了意的誓言，应该安住于原本未作和超越言语的状态中不动摇。如此成就身语意之誓言，是没有坏灭之时限的，因此说成就了就没有坏灭之时限。身语意之誓言在三时中原本就存在，因此说金刚誓言是连续不断的。
English
In order to explain that, it was said, "From that time on, the Bhagavan," and so on, and this secret samaya was spoken. The so-called "Samaya is so called because it is not transgressed. The samaya of realization and subduing is explained in such words. There is no movement in the realm of non-elaboration," was spoken. From here onwards, the general samaya is spoken. Emaho (ཨེ་མའོ་) is a word of wonder. What is the wonder? It is a wonder at the samaya of body, speech, and mind, including the root and branches. The so-called "various wrong thoughts are inconceivable," for the inconceivable thoughts of sentient beings' wrong thoughts, in order to subdue those thoughts, so many samayas including the root and branches are explained. For the essence of the meaning of the nature of reality, there is no elaboration. There is no movement in the realm of reality. The non-dual wisdom is the great subduer by mantra, the great protector without protection. The so-called "This is the samaya vajra," the non-dual wisdom mentioned above is the samaya. Why is that? Because it does not change. That is the vajra, because it cannot be destroyed by things with characteristics. The samaya of body, speech, and mind, once accomplished, has no end of destruction. The so-called "samaya of body, speech, and mind," the samaya of body is all appearances as body, which is the body of the Tathagata. If one distinguishes between good and bad, long and short, it is a slander of the body of the Tathagata, which is a violation of the samaya of body, and should not be done. The samaya of speech is all that appears as sound, which is the speech of the Tathagata. If one distinguishes between pleasant and unpleasant sounds, it is a slander of the speech of the Tathagata, which is a violation of the samaya of speech, and should not be done. The samaya of mind is non-dual, it is free from elaboration. If one judges it as existent or non-existent, it is slander, a violation of the samaya of mind. One should remain unmoving in the state of being originally uncreated and beyond expression. To accomplish the samaya of body, speech, and mind in this way, there is no end of destruction. Therefore, it is said that once accomplished, there is no end of destruction. The samaya of body, speech, and mind has always existed in the three times, therefore it is said that the vajra samaya is continuous.