English
After transforming into a form, reciting the essence of power, HRĪḤ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, literal Chinese meaning: shā), if you listen to the continuation of power, then listen! After saying this, Rudra himself clapped his hands, making the sound "Tai Kha," and after clapping and making the sound "Kan," he admonished, "Throat, may you also enjoy well!" Therefore, the Hayagriva also said "Tag Kho," which in the Brusha language, in Tibetan would become "believe," because believing that power cannot control, so again "Jen No." This is also Brusha language, meaning "gone again." It means that, in reality, before Hayagriva recited the sound of HRĪḤ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, literal Chinese meaning: shā), and was subdued by power, but I said words that you cannot control him, so he returned to his place. The so-called "fourteen heavens," according to the scriptures, are twenty-one or twenty-two, considering the nine worldly realms as one, plus the ten past realms and the three realms of the three bodies, a total of fourteen, it is heard that the glorious Vajra Essence or Vajrasattva residing in the fourteenth realm is unparalleled. Below that, also place under my power, gather all "Ubla," that is, power, "Jen Ren," that is, become retinue. It is the sound of "kill." Thus proclaiming, regarding it as the unparalleled great and powerful sole one. Fifth, from "How, how" to "become" indicates that, however, whatever the black liberation is, when it becomes black Rudra, at that time, the first teacher of the Auspicious Aeon, the Youth Difficult to Conquer, attained the fourteenth supreme realm, and in the place where the Bodhi tree is, became the Suchness of the glorious Vajrasattva. The attendant Danpa of the Auspicious Aeon, at that time, became the great powerful and perfect king's representative, the noble person named Vajradhara. The time of maturation of the Rudra master and servant is said to be the same, this is because the relationship between karma and compassion is valued, generally speaking, the time of maturation is not the same. However, when existing as a cause, there is a distinction between before and after, but after obtaining the fruit, there is no such saying. Below, the exhortation that is spoken is especially mentioned in these two, which is also the meaning of this. The title of the chapter is: In the great sutra of the gathering of the minds of all Buddhas, the field of taming, the black realm of Rudra's behavior is vast.
Chinese
这是显示行为方式的章节，第二十二章节已经很好地解释完毕。第四卷结束。第二，以对治力调伏魔众，分为三部分：调伏魔众之前的准备工作；实际调伏魔众；进入咒语之门后获得灌顶。第一部分分为四个方面：劝请神通；商议决议；决议的确定；任务的分配。第一部分分为两个方面：概括性地展示；详细地解释。第一部分是：从“此后”到“如是传闻”之间展示，此章节展示了需要引导的鲁扎与业和慈悲相关的诸佛看到后，开始调伏的方式，因为调伏的对治力显现的因缘会显现。此后，十方四时的诸佛，因为本体是相同的，所以在何处存在本质菩提，都以同一味道的意念聚集，为了劝请住在难胜青年本质菩提和丹帕多吉持明大成就者，各自的身体消失在空性中，没有从真如中移动，使真如显现在圣人难胜青年本质菩提和丹帕大成就的本质中，以意义之语，空性之声在空性中显现，诸佛、难胜青年和金刚持明本体无别，自己劝请自己。实际如何劝请呢？圣人比丘难胜金刚藏或丹帕金刚持明，您没有调伏与需要调伏者相关的鲁扎，或者没有净化众生的相续，没有圆满清净刹土的事业，为什么想要现证菩提呢？因为没有从法身显现色身。诸佛的事业，没有以猛烈事业的所有支分圆满佛陀的事业，为什么想要现证菩提呢？因为没有从色身显现五部。还没有显现愤怒尊等众多不同的化身
English
This is the chapter showing the manner of conduct, the twenty-second chapter has been well explained. End of Volume Four. Second, subduing the maras with antidotes, divided into three parts: the preliminary actions to subduing the maras; the actual subduing of the maras; entering the gate of mantra and obtaining empowerment. The first part is divided into four aspects: urging miraculous powers; making deliberations; deciding on the deliberations; assigning tasks. The first part is divided into two aspects: showing in brief; explaining in detail. The first part is: from "Then" to "Thus it is said", this chapter shows how the Buddhas related to karma and compassion, seeing Rudra who needs to be guided, begin to subdue, because the causes and conditions for the antidote of subduing to arise will appear. Thereafter, all the Buddhas, the Tathagatas of the ten directions and four times, because their essence is the same, gather with the same intention wherever the essence of Bodhi exists, in order to urge the invincible youth essence Bodhi and Danpa Dorje Holder, who are perfect in great accomplishment, in harmony. Their respective bodies disappear into emptiness, without moving from suchness, making suchness appear in the essence of the holy being Invincible Youth Essence Bodhi and Danpa's essence of great accomplishment, with the word of meaning, the sound of emptiness appearing in emptiness, the Buddhas, Invincible Youth, and Vajra Holder being of the same essence, urging themselves. How is the actual urging done? Holy being, monk Invincible Vajra Essence or Danpa Vajra Holder, you have not subdued Rudra related to those who need to be subdued, or have not purified the continuum of beings, have not perfected the activities of the pure land, why do you want to manifest complete enlightenment? Because you have not manifested the form body from the Dharma body. The activities of the Buddhas, not having perfected the deeds of the Buddha with all the limbs of fierce activity, why do you want to manifest complete enlightenment? Because you have not manifested the five families from the form body. You have not yet manifested many different emanations such as wrathful deities
Chinese
为什么想要现证菩提呢？因为五部没有做有情的事情。因此，不是现证成佛的时候，因为这三者已经成熟，所以才劝请。从那被称为劝请的声音中，听到劝请后，从精华菩提和大勇圆满的空性中，发出这样的声音：‘诸位如来，以何种意义的意趣和必要，使净土的事业得以圆满？同样，以何种佛的事业，以及如何使之显现为种种不同？’就这样，请问如何做这三种劝请。第二部分有三：劝请从法身显现色身而显现；劝请从色身显现五部而显现；劝请五部做有情的事情而做事情。第一部分有两个：劝请而如是做；显示其功德。第一部分有三个：劝请于如是之自性定，作为显现之基础，从而如是做，并附带回答；劝请于慈悲之定，作为胜者之母，从而做，并附带回答；劝请于因之定，生起身，从而做，并附带回答。第一部分是：‘又一切’，直到‘分别的因’，这样说。这样显示：又一切胜者安住于精华菩提的真如中，从劝请殊胜方便的三种方式劝请，在所说的最初，也从真如门劝请等五种，所说的第一个，劝请从安住于真如中显现。劝请金刚藏以真如之定的方式，这样说。这一章的劝请者是十方的一切如来，回答者是难胜童子化现为金刚萨埵，以及丹帕化现为金刚手，要知道这些。此外，大空性远离生灭，不动的自明之体如虚空，不被分别所动摇，在广大的安乐中，作为法身，真实逝去，证得自身利益的事业究竟，所以生
English
Why is it that one wishes to attain perfect enlightenment? It is because the five families have not accomplished the benefit of sentient beings. Therefore, it is not the time to manifest Buddhahood, and because these three have matured, they are urged. From what is known as that urging, having heard the urging, from the essence of enlightenment and the great, courageous, complete emptiness, this is said: 'O Tathagatas, by what meaning of intention and necessity does the activity of the pure realms become complete? Likewise, by what activity of the Buddhas, and how does it become manifest in various ways?' Thus, it is asked how to do these three urgings. The second part has three: urging the manifestation of the form body from the Dharma body, and thus manifesting; urging the manifestation of the five families from the form body, and thus manifesting; urging the five families to do the benefit of sentient beings, and thus doing. The first part has two: urging to do so accordingly; showing its qualities. The first part has three: urging the samadhi of suchness as the basis of appearance, thus doing so with an answer; urging the samadhi of compassion to be the mother of the victors, thus doing so with an answer; urging the samadhi of the cause to generate the body, thus doing so with an answer. The first part is: 'Again, all,' from 'the cause of conceptualization,' so it is said. This shows: Again, all the victors abide in the suchness of the essence of enlightenment, urging by the three methods of supreme means, in the beginning of what is said, also urging from the door of suchness, etc., the first of the five that are said, urging to manifest from abiding in suchness. Urging Vajragarbha by way of the samadhi of suchness, thus it is said. The prompter of this chapter is all the Tathagatas of the ten directions, and the respondent is the invincible youth transformed into Vajrasattva, and Danpa transformed into Vajrapani, know this to all. Furthermore, the great emptiness is free from arising and ceasing, the unmoving, self-luminous essence is like space, unmoved by conceptualization, in the state of great bliss, as the Dharma body, having truly passed away, having attained the ultimate accomplishment of one's own benefit, therefore, born.
Chinese
大士您成就意义，利他之行不以处所为限，本体不以心识思量之法界，如是之性于任何皆无执着，于未造作之大性中，以大悲力，显现为八十一正念等种种，作为调伏所化之方便，请您成办此事！如是劝请之声响起。对此，安住于菩提心性之圣士亦如是回应：于无所缘之大无念状态中，恒常于一切时显现为无迁变之性。若以执着而生起分别念或空性之念，则难以摧毁顽固之大妄念。因此，那远离高下之如是性，大无念，远离一切所缘，任运成就之状态，乃是八十一正念等之因之本体，圆满具足，何需生起分别念？如是作答。如是，从如是性中响起应允之声。如是劝请，乃是从胜者圆满之法性中生起，而回应，则是从圣士之法性中生起，并承诺应允，圆满亦随之相应。第二，从“又，一切”至“生起之母”之间所说。又，从一切胜者之如实性中响起如是之声：从普现三摩地中生起大悲，如是劝请。无有智慧之障蔽，光明照耀，从无边虚空界之精华中，显现本初光明之本体，乃是诸法之根本。以心之自性圆满具足之普现自光大悲，成办一切有情之利益，乃是周遍一切生起之慈悲之母，因此，请您从无量无尽之有情中，培育胜者之种姓，使彼等成为佛子，并以大悲令其成熟，如是普现三摩地劝请道。
English
Great being who has accomplished the meaning, your actions for the benefit of others are not limited by place, and the essence is the Dharmadhatu that cannot be conceived by the mind. Suchness has no attachment to anything, and from the state of great non-fabrication, by the power of compassion, it appears in various forms such as eighty-one correct thoughts, and becomes the cause of the means to tame the trainable. Please accomplish this! Thus, the sound of urging to arise was heard. In response, the holy being who dwells in the nature of the essence of enlightenment said this: In the state of great non-conceptualization without object of meditation, it is always clear as the unchanging nature at all times. If a thought or emptiness arises from being grasped by attachment, then it is difficult to destroy the stubborn great delusion. Therefore, that suchness that is free from superiority and inferiority, the great non-conceptualization, the state of being spontaneously accomplished free from all objects, is the essence of the cause of eighty-one correct thoughts and so on, completely complete, so what is the need to generate thoughts? Thus answered. Thus, the promise to arise from suchness itself is heard. In this way, the urging arises from the Dharma nature of the victorious complete, and the answer also arises from the Dharma nature of the holy being, and the promise is made, and the complete also corresponds accordingly. Second, from "Again, all" to "Mother of arising" is shown. Again, from the reality of all the victorious ones, this sound arises: From the Samadhi of Universal Manifestation, generate compassion, thus urging. Without the obscuration of wisdom, the light shines brightly, and from the essence of the boundless space realm, the essence of primordial light is revealed, which is the root of all dharmas. The great compassion of the self-light of universal manifestation, which is fully possessed by the nature of the mind, accomplishes the benefit of all sentient beings, and is the mother of compassion that pervades all arising. Therefore, please cultivate the lineage of the victorious ones from the immeasurable and endless sentient beings, make them become the sons of the Buddhas, and ripen them with great compassion, thus the Samadhi of Universal Manifestation urges.