Chinese
通过断除一切执着的身体、语言、意念的加持，对于在一个地方反复轮回的众生的一切痛苦，以法性平等大性的状态，用无分别的慧眼观照。任何三门痛苦的自性也如同天空的彩虹和湿气一般，对于除此之外没有其他目标的那件事，因为通达而彻底，所以将一切痛苦都自在解脱于菩提道中。善恶或者应该呵斥的行为本身，也因为没有超出利他菩提心的事业，为了阐释法性自生的大智慧自然显现，因此，由它所产生的异熟果，那三个颠倒之门，也因为本来就没有目标而驳斥，从而在金刚三性的自性中，无作无为地显现，这不是突然由道所造成的，而是本来如是的实相，不改造不造作，远离因缘的自性，在自生义的大坛城中任运成就的状态中，作殊胜的意念。像那样的意义，因为意念到本体二无别，所以对于所化众生的显现，如同诸佛对马群施加威力一般，并且不舍弃那样的事业。第四，从“秘密主”到“示现为孩童”之间所表示的意义是：当马群在玛拉雅山顶上做哨所的时候，在密严刹土中化身为丹帕金刚手尊的秘密主金刚持大士，也因为意念誓言的缘故，从身语意金刚三者不分离中，化现的殊胜之子，金刚持的庄严，大吉祥金刚童子，化现为无数的孩童形象，显现为千百万个，所有那些也像夏天的浓云一样，遍布和充满无边无际的虚空界，也降临到玛拉雅山顶上，示现为与罗刹的行为相一致的进入的方法的装束，因为对于这里什么也不阻碍，所以以与孩童的行为相一致的调伏方便的事业，将一切魔的行为领域都变成一致，从而在世间界中示现为孩童行为的幻化。
English
Having blessed the body, speech, and mind by severing all attachments, all the sufferings of beings who repeatedly wander in one place are seen with the non-discriminating eye of wisdom in the state of the great equality of Dharma-nature. Whatever the nature of the suffering of the three doors is like the rainbow and moisture of the sky, and because there is no other object besides that, because of understanding and thoroughness, all suffering is self-liberated into the path of Bodhi. Even the actions of good and evil or those that should be rebuked, because they do not exceed the deeds of altruistic Bodhicitta, in order to explain the self-manifestation of the great wisdom of Dharma-nature, the three reversed doors of the ripened fruit produced by it are also refuted because they originally had no object, thus revealing the nature of the three vajras without action or effort. This is not suddenly caused by the path, but the original, unaltered, uncreated reality, the nature free from causes and conditions, in the state of spontaneous accomplishment in the great mandala of self-arisen meaning, the supreme intention is made. Such a meaning is that because the essence is conceived as non-dual, the appearance of those to be tamed is like the Victorious Ones wielding power over a herd of horses, and that action is not abandoned. Fourth, the meaning indicated from "Secret Lord" to "shown as a child" is: When the herd of horses made a post on the top of Mount Malaya, the great Secret Lord Vajradhara, who transformed into Danpak Vajrapani in the Pure Land of Akanishta, also because of the power of the vow of intention, from the inseparable three vajras of body, speech, and mind, the supreme son of manifestation, the splendor of Vajradhara, the great glorious Vajrakumara, manifested as countless child forms, appearing as millions, all of which, like dense summer clouds, pervade and fill the endless expanse of the sky, also descending to the top of Mount Malaya, appearing as having the accoutrements of a method of entering consistent with the behavior of rakshasas, because nothing is hindered here, therefore, with the deeds of taming means consistent with the behavior of children, all the realms of action of demons are made consistent, thus manifesting the magical display of child behavior in the world.
Chinese
章节的名称是：在所有佛的意念汇集的大经中，总的来说，虽然考虑的是四种事业，但在此主要从调伏和猛烈的两种事业出发，因此一个对另一个进行劝诫，并劝勉马的军队进行部署，以及密集排列的佛陀们进行意念，金刚持劝勉金刚心髓本身，并显示各自部署事业的意义，因此，以何种方式调伏的四种事业金刚部署之章节，即第二十六品，如是详细解说。第二部分，关于实际调伏魔众有八点：显示鲁扎的眷属和活动范围；将眷属和活动范围转变为其他；妖女消除由此产生的不满想法；从事业的妖女中诞生金刚妖魔之身；鲁扎为此集结军队；调伏魔众自身的本质；发出哀嚎咒语并献上身体和眷属；献上自身标志的命之精华而得到加持。第一点是：从“此后，和谐进入”到“被称为权女贪婪者”之间所显示的内容，此章节显示的是真实意义。此后，是指攀登玛拉雅山顶，以及引导下文将要出现的内容的连接词。金刚持大士以与鲁扎和谐进入的方式，极其愤怒地显现为黑鲁嘎的化身，即化身童子的来源，以和谐进入孩童的行为之眼，如何看待所有尸陀林主的物品呢？就像这样：由业力所生的强大饿鬼，总是被四种轮回的物品，如泥潭等所控制。被恶毒所成熟的物品，鲁扎的状况是：尸骨堆积如山，头盖骨是城市的根基，巨大的深渊里有血，一是粪便，二是尿液，三是大肉，四是腿，五是脑髓及其脓液，六是脓，七是血清，八是等等，这些充满毒药、火焰和武器的泥潭，像城镇一样被深渊的边缘所环绕。其中，像居住在土地上的昆虫和蛇一样，有非常大的昆虫，空
English
The title of the chapter is: In the Great Sutra of the Gathering of the Intentions of All Buddhas, in general, although the four activities are considered, here, mainly from the perspective of the two activities of subjugation and fierceness, therefore one exhorts the other, and the armies of horses are urged to deploy, and the Buddhas arranged in dense formation contemplate, and Vajradhara exhorts Vajra Essence itself, and shows the meaning of deploying their respective activities, therefore, the chapter on the Vajra Deployment of the Four Activities of Subjugation, that is, the twenty-sixth chapter, is thus explained in detail. The second part, concerning the actual subduing of the maras, has eight points: showing the retinue and sphere of activity of Rudra; transforming the retinue and sphere of activity into others; the ogress eliminating the dissatisfaction arising therefrom; the birth of the body of the Vajra Ogre from the ogress of activity; Rudra gathering an army for this; the essence of subduing the maras themselves; uttering wailing mantras and offering body and retinue; being blessed by offering the life essence of one's own sign. The first point is: from "Then, harmonious entry" to "Known as the power-woman greedy one" is what is shown, this chapter shows the true meaning. Then, refers to climbing to the top of Mount Malaya, and is a connecting word that guides the meaning that will appear below. The great Vajradhara, in the manner of harmonious entry with Rudra, manifested as the incarnation of Heruka in extreme wrath, that is, the source of the incarnate youth, with the eyes of harmonious entry acting as a child, how does he view all the objects of the charnel ground lords? It is like this: the powerful hungry ghost born from karma is always controlled by the four objects of samsara, such as mud. The objects matured by malice, the state of Rudra is: corpses and bones piled up like mountains, skulls are the foundation of the city, in the great abyss there is blood, one is feces, two is urine, three is large meat, four is legs, five is brain marrow and its pus, six is pus, seven is serum, and eight is etc., these muds full of poison, fire, and weapons, are surrounded by the edge of the abyss like a town. Among them, like insects and snakes living on the land, there are very large insects, air
Chinese
栖息在那里的蜜蜂、大黄蜂和各种各样的熊蜂，还有许多蛇、蝎子和蜈蚣等等。飞禽类的秃鹫、乌鸦、天鹅、山喜鹊和猫头鹰群，以及猛兽类的豺狼、老虎和狮子等凶猛的野兽群所围绕。天神首领卡鲁那的女儿、妻子、母亲和姐妹们，以及世间自在天大神的母亲、姐妹、妻子和女儿们被抢夺并支配，她们是侍女、婢女和奴仆之众的主宰。二十八位等等的母神、食肉女、夜叉女、罗刹女、食肉女和吸血女们，还有以魔鬼之名行事的偷腿女。同样，以大臣身份行事的臣女，以及担任军事首领的女将，如同四方一样的军队首领女，以及如同少数军队的首领一样的部队首领女，以及使唤差遣的使女，以及充当信使的母众，各自带着自己的田地等的坐垫和武器等工具，向鲁扎请示要做什么，听从命令并按照命令居住的眷属之众，以吃吃喝喝、威风凛凛的样子，以炫耀、挑衅、威吓的姿态安住着。统治世间的罗刹女的女儿，伟大的食香女，吞噬血肉的八位食肉女，以及狮子、老虎、狐狸、豺狼和笑面女之众，以及秃鹫、乌鸦和猫头鹰面孔的眷属之众，以傲慢和威吓的姿态安住着。罗刹的近侍八大母神，即卡日玛、匝日玛、扎摩哈、贝达里、布嘎西、格斯玛日、斯玛夏尼和旃达里等等，各自带着眷属，以傲慢和威吓的母众，这些母神们以服饰、装饰和颜色等，以极其恐怖的形象安住着。墓地的土地的四位守门母神，即狱女马面母，以及面女猪面母，以及舞女熊面母，这里有些注释说是狮面母。同样，引诱女狼面母这四位大母神，掌握着邪恶之地的秘密之门，守护着鲁扎的命令之门而安住。墓地的四位女主人是四大天王的妻子，即须弥山方向的
English
Bees, bumblebees, and various kinds of wasps dwelling there, along with many snakes, scorpions, centipedes, and so on. Surrounded by flocks of birds such as vultures, crows, swans, magpies, and owls, and by ferocious beasts such as jackals, tigers, lions, and other cruel creatures. The daughters, wives, mothers, and sisters of the divine commander Karuna, and the mothers, sisters, wives, and daughters of the great powerful gods of the world, having been seized and dominated, are the mistresses of the hosts of maids, concubines, and servants. Twenty-eight or so mother goddesses, flesh-eating females, yaksha women, rakshasa women, flesh-eating women, and blood-drinking women, and also thigh-stealing women acting under the name of demons. Similarly, female ministers acting as ministers, female generals acting as military commanders, female commanders of armies like the four directions, female troop leaders like leaders of small armies, female messengers who send errands, and hosts of mothers acting as messengers, each with their own fields and other seats, weapons, and other implements, asking Rudra what to do, listening to commands, and abiding by commands, the hosts of attendants abiding in a manner of eating and drinking, fierce and intimidating. The daughters of rakshasa women who rule the world, great gandharva women, eight flesh-eating females who devour flesh and blood, and hosts of lions, tigers, foxes, jackals, and laughing-faced women, and hosts of vultures, crows, and owl-faced beings with their retinues, abide in a manner of arrogance and intimidation. The eight great mother goddesses who are close attendants of rakshasas, namely Kari Ma, Tsari Ma, Pramoha, Betali, Pukkasi, Ghasmari, Smashani, and Chandali, each with their respective retinues, the hosts of mothers in a manner of arrogance and intimidation, these mothers abiding in extremely terrifying forms with attire, ornaments, and colors. The four gate-guarding mothers of the cemetery grounds, namely the prison woman with a horse face, and the face woman with a pig face, and the dancing woman with a bear face, some commentaries here say a lion face. Similarly, the four great enticing women with wolf faces, holding the secret gates of the heretical realms, guarding the command gates of Rudra, and abiding. The four mistresses of the cemetery are the wives of the four great kings, namely, the direction of Mount Meru
Chinese
从船上抬起的姿势的，不隐瞒的四位佛母，东方为贪婪母，南方为极度贪婪母，西方为罗罗母，北方为饮血母，此四位因贪欲而陶醉，以光彩照人地安住。小明妃如何安住呢？在尸体堆积如山的尸陀林中，在颅骨堆砌的城堡中央，在以燃烧的陨铁霹雳大钉极其稳固地钉住的内部。主母，近侍之主尊，名为卓底夏瓦热玛。以颅器盛满鲜血，以及脑髓等五种谷物油料与酒混合之物，恒常亲自享用并执持而安住。其自身因贪欲而陶醉，又因贪求伴侣，故普遍被称为欲望自在母——贪婪母。内在而言，尸山颅城乃是自身的身体，血液等是其所具有的法，骨饰等是内在的装饰，发辫等同于我执，具有的心与心所，八位微细母是八个境域，八位近侍是八识聚，四位门卫是四颠倒，四位抬船母是四种我慢：愚昧的我、贪恋的我、傲慢的我、我见。她们皆以方便大智慧而得解脱。第二部分有四点：取出胎记并转化为五个深渊，于轮女处安立智慧之化身，于罗刹女腹中安立金刚罗刹，转化后安住于精华菩提心并成为摄集者。第一点是：从“鲁扎之子”至“净化为空性金刚”。此处已阐释，意在调伏。为了摧毁并掌控鲁扎的领地之众的儿子，即城镇，以盛大的九种舞蹈，为了调伏天众之首，将聚集于鲁扎之众的世间自在天大能者们纳入掌控，使傲慢者及其眷属大多分散到各自的事务中，男性们走向一处荒凉之地。修行者见此情景，从自己的住所出来时，与女性交合，为了以儿子来调伏，大吉祥金刚持嘿汝嘎的秘密主，并非真实的身相，而是化现的形象，金刚童子，因无有母亲，如从布中取出之子一般。