Chinese
就像在这个时代，烦恼或三毒五毒的根源和与之相关的，堆积如山的习气，劝请以教令来调伏，用金刚忿怒的巨槌彻底摧毁的时刻 निश्चित 已经到来了。这样商议。第五是，从“佛”开始，到“弘扬佛法”为止。这样宣示。意思是说，为了断除嫉妒者，佛的事业种姓或青年种姓的首领，种族和眷属的聚会之主们，一致同意进行教令商议。这里也有五个明显的方面：什么样的因果，从我执的狭隘心胸中滋生的巨大毒素增长，被无法解脱的难忍之病所缠绕，死于常断的境界，堕入绝境成为尸体。所化众生的本质是颠倒错乱，迷失正道的盲人。调伏的必要性是，为了以智慧忿怒的奇迹所产生的炽热光芒的力量，摧毁轮回的黑暗，劝请以教令来调伏。一切智智者的行境，从密严净土法界中，一切胜者如海般聚集，从大智慧金刚忿怒的状态中，忿怒尊的奇迹如云般密集，以与鲁扎自身融合的游戏，以类似于孩童的姿态，以猛烈的显现行为，如果不以方便法门来枯竭蕴含巨大毒素烦恼的海洋，那么，在这里行慈悲是否与时机相符呢？因为不相符，所以在法性大悲中，为了在这个时代行持与时机相符的慈悲誓言，轮回的四种事物在此并非要舍弃，而是要通过修行来转化为自解脱，弘扬殊胜佛法的光明，秘密的誓言。这样商议。因此，在这些教令商议中，从藏地显示了所化众生的本质和什么样的因果，它的行境对其他众生有害，调伏的必要性，以教令来调伏等六个方面。
English
Just as in this era, the root of afflictions or the three poisons and five poisons, and the mountain of accumulated habits that are associated with it, the time has definitely come to urge the subjugation with the decree, and to completely destroy it with the great hammer of Vajra Wrath. Thus they deliberated. The fifth is, starting from "Buddha" and ending with "Spread the Dharma." Thus it is declared. It means that, in order to cut off the jealous ones, the leaders of the Buddha's activity lineage or the youth lineage, the lords of the lineage and the assembly of retinues, unanimously agreed to conduct a decree deliberation. Here, too, there are five clear aspects: What kind of cause and effect, the great poison that grows from the narrow mind of self-grasping, is afflicted by an unbearable disease from which there is no liberation, dies in the realm of permanence and annihilation, and falls into the abyss, becoming a corpse. The nature of the beings to be tamed is a blind person who wanders in a reversed manner and loses the right path. The necessity of taming is to destroy the darkness of samsara with the power of the blazing light that arises from the miraculous power of wisdom wrath, urging the subjugation with the decree. From the realm of Akanishta Dharmadhatu, the realm of activity of the all-knowing wise ones, all the victorious ones gather like an ocean, and from the state of great wisdom Vajra Wrath, the miracles of the wrathful deities are dense like clouds. With the play of merging with Rudra himself, in a manner similar to the appearance of a child, with fierce manifest actions, if the ocean containing the great poison of afflictions is not dried up by skillful means, then, is it appropriate to show compassion here? Because it is not appropriate, in the compassion of Dharmata, in order to keep the sacred vow of compassion that is appropriate for this time, the four things of samsara are not to be abandoned here, but to be transformed into self-liberation through practice, spreading the light of the supreme Dharma, the secret vow. Thus they deliberated. Therefore, in these decree deliberations, from Tibet, the nature of the beings to be tamed and what kind of cause and effect are shown, its activity is harmful to other beings, the necessity of taming, and taming with the decree, etc., are implicitly indicated in six aspects.
Chinese
应当像以各种方式清楚解释的那样去理解。同样，所解释的五种烦恼也与所说的相符。像这样进行五种方式讨论的原因是，正如所说：无边无际的诸佛，每一位都显现为五种。种姓、智慧、身等，以五种方式救度众生。虽然不执着于一和多，但凭借虔诚、慈悲和愿力，对于无数众生，像对待独子一样恒常关怀。不感到疲倦、沮丧和遗忘，像虚空边际一样恒常安住。具有不变的身体、语言和意念。因为已经说了这些等等。章节的名称是：在《诸佛意合大经》中，于以法殊胜的色究竟天处，大圆满聚集的胜者们，关于调伏鲁扎进行各种讨论的章节，即第二十四品之解释。第三，关于决断讨论分为三：显示不能以息增来调伏，认识到以威猛来调伏，认识之后决断讨论的实际内容。第一，从“如是聚集”到“返回”之间显示，此章节显示了不了义。如是，大聚集的讨论完全结束，在决断之后，为了进入调伏的事业，考虑以四种事业中的哪一种来调伏的时机已经到来，为了辨别这些的必要，比丘能胜童子已经证悟菩提心，名字转为金刚萨埵或金刚藏，因为以誓言的力量成为特别的对治，从其光芒的加持中，化现能胜自在或释迦能胜，诸如来完全吩咐化身说，能胜自在，现在是观察调伏鲁扎事业的时候了，以寂静的事业，如实以真谛的加持，以火焰焚烧鲁扎轮回的五蕴，以真言来遮止，并策励真实的菩提心，如此下令完全吩咐后，化身能胜自在于尸林
English
It should be understood as explained in various clear ways. Similarly, the five afflictions that are explained also correspond to what is said. The reason for engaging in discussions in five ways like this is, as it is said: The boundless victorious ones, each appearing as fivefold. Lineage, wisdom, body, etc., liberate beings in five ways. Although not fixated on one and many, through devotion, compassion, and the power of aspiration, for countless beings, they constantly care like for an only child. Without feeling weary, discouraged, or forgetful, they constantly abide like the edge of the sky. Possessing unchanging body, speech, and mind. Because these and other things have been said. The title of the chapter is: In the Great Sutra of the Union of the Intentions of All Buddhas, in the Akanishta realm that is superior through Dharma, the chapter on the great assembly of victorious ones who have gathered completely, discussing in various ways the taming of Rudra, which is the explanation of the twenty-fourth chapter. Third, the section on deciding the discussion is divided into three: showing that it cannot be tamed by peaceful and increasing means, recognizing that it is tamed by forceful means, and after recognizing it, the actual subject of deciding the discussion. First, from "Thus assembled" to "return" is shown, this chapter shows the provisional meaning. Thus, the discussion of the great assembly is completely concluded, and after the decision, in order to enter into the activity of taming, considering which of the four activities to tame with, the need to distinguish these, the monk Unconquerable Youth has attained the essence of enlightenment, and his name has become Vajrasattva or Vajragarbha, because by the power of the vow he has become a special antidote, from the blessing of his light, an emanation of Unconquerable Lord or Shakyamuni appears, and all the Tathagatas completely instruct the emanation, Unconquerable Lord, now is the time to examine the activity of taming Rudra, with the peaceful activity, as it is, with the blessing of truth, the five aggregates of Rudra's samsara are burned by flames, stop it with true words, and encourage the true essence of enlightenment, after ordering in this way, the emanation Unconquerable Lord in the charnel ground
Chinese
现在的主人傲慢的那位的孩子，作为处所之眷属显现，以业果之法，莫作不善之业，以真实柔和之语，宣说一切寂静之语后，尸林之主拍手并发出“坎”声，说了这句无法调伏的话语：“小家伙，你无法调伏我。以前我作为夜叉的军队首领，施予他人损害，实际上是鲁扎自己的身体，名为玛当嘎鲁扎猛烈者，那时像你这样的人出现了很多，加入我的教法吧！我的命令也不听从，现在我怎么会听你的呢？去那里享受你自己的苦行吧！”这样训斥后，作为魔的本体，总的来说，泥潭、箭、粗暴的语言、迷惑的女子四者完全降伏，这在布鲁夏语中是“放”或者“投掷”的意思。这里四种事物都是应舍弃的，因此将它们的行为投向释迦牟尼佛，就像是无垢的胜者，清净种姓的圣者亲自陷入对恶物的思考一样，然后返回，就像返回一样显现在鲁扎的面前。他知道用寂静和增益都无法调伏，所以这样讲述。第二部分是，从“那时”到“无所缘而逝”之间所讲述的内容是：那时，如来，所有胜者，又劝请所有佛的莲花种姓和部的化身，一切慈悲之主，圣观世音自在，所有胜者之主的法性，意义之身，莲花部的种姓继承和执持者，法王或君主，拥有所有语言意义的无量光佛金刚法，以慈悲之眼守护和照看所有应调伏者，您以自在的种子字啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）中显现的极其威猛的忿怒尊之形象，以语自在马头或喉咙之面容，镇压和调伏傲慢的鲁扎，或者以马头之面容镇压，即头顶上的马
English
Now, the child of that arrogant master appeared as part of the retinue of the place. With the law of karmic cause and effect, he spoke words of truth and gentleness, saying, "Do not commit unwholesome deeds," and then spoke of the peace of all. Then, the lord of the charnel ground clapped his hands and made a "Kan" sound, and spoke these untamable words: "Little one, you cannot subdue me. In the past, when I was the leader of the Yaksha army, inflicting harm on others, I was actually the body of Rudra himself, known as the fierce Matamga Rudra. At that time, many like you appeared and joined my doctrine! I did not listen to my orders, so how could I listen to you now? Go there and enjoy your own asceticism!" After scolding him in this way, as the essence of demons, in general, the mud pit, arrows, harsh words, and the four deceiving women completely subdued him. In the Brusha language, this means "to release" or "to throw." Here, all four things should be abandoned, so directing their actions towards Shakyamuni Buddha is like the stainless victor, the noble one of the pure lineage, personally engaging in contemplation of evil things, and then returning, appearing before Rudra as if returning. He knew that he could not be subdued by peace or increase, so he spoke in this way. The second part is what is taught from "Then" to "departed without object": Then, the Tathagata, all the victors, again urged the lotus lineage and the emanations of all the Buddhas, the lord of all compassion, the noble Avalokiteshvara, the Dharma nature of all the lords of the victors, the meaning body, the lineage successor and holder of the lotus family, the Dharma king or lord, the Amitabha Vajra Dharma, who possesses all the meanings of language, protects and watches over all those to be tamed with compassionate eyes. You, from the seed syllable Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) of power, show the form of the extremely fierce wrathful deity, with the face of the lord of speech, Hayagriva, or the face of the throat, suppress and subdue the arrogant Rudra, or suppress with the face of Hayagriva, that is, the horse on the top of the head.
Chinese
由于您极力劝说，拥有马头之面的尊者请您压制鲁扎，听闻之后，化现为金刚马头，以极其可怖之身显现于尸林之主的位置，发出威吓的笑声哈哈，喜悦的笑声嘿嘿，以威力的镇压 ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），以身语意摄伏 ཧུ་ལུ་ཧུ་ལུ་ཧུ་ལུ་ཧཱུྃ་（藏文：ཧུ་ལུ་ཧུ་ལུ་ཧུ་ལུ་ཧཱུྃ་，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），发出响亮刺耳的马鸣声。从那以后，妖魔的眷属们全都惊恐万分，变得畏缩不前。然而，尸林之主鲁扎却以其本性自大的傲慢之声，宣称：鲁扎玛扎玛ra扎。身体极度扩张，傲然挺立，却未被压服。鲁扎再次告诫马头明王：喉咙，以前像你这样的人也无法压服我。你并非以“杰”来驯服我，而是安住在你自己的位置上吧。说完，便拍手作响，再次被四种魔物完全击败，鲁扎如前一样不净，因此清净种姓的圣者马头明王也心生疑虑，心想或许会退回。然而，如来显现以威力摄伏之相，犹如虚空般无有垢染，为了以忿怒调伏，并未退回，而是再次以布鲁夏语说“嘿”，停留在那里。鲁扎以其本性吞噬了被称为“匝姆”的布鲁夏语，将其作为食物。如来之自在者与此相合，如他所愿般进入，或者说降临于其中。之后，如来马头明王将头部的马头从鲁扎的头顶取出，将脚从他的脚底取出，并高呼金刚 ཧཱུྃ་（藏文：ཧཱུྃ་，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），马头明王的身躯遍布各处，鲁扎的身体也遍布各处。他无法忍受，发出了痛苦的哀嚎声：啊扎玛哦！请尽快行动，救度我吧！发出了悲痛的呼喊。之后，如来清净了他（鲁扎）的业障，使他与积资道平等，并使他从痛苦中解脱，唯有安乐，将鲁扎从头顶取出，置于虚空之中。
English
Because you were urged to subdue Rudra with the face of the horse-headed one, having heard this, he manifested as Vajra Hayagriva, with a great and terrifying body, appearing in the place of the lord of the charnel ground, uttering a terrifying laugh, haha, a joyful laugh, hihi, and suppressing with power HRIH (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, literal Chinese meaning: 啥), subduing with body, speech, and mind HULU HULU HULU HUM (Tibetan: ཧུ་ལུ་ཧུ་ལུ་ཧུ་ལུ་ཧཱུྃ་, Sanskrit Devanagari: हुँ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: 吽), emitting a loud and piercing horse-like sound. From then on, the retinues of demons were all terrified and shrank back. However, Rudra, the lord of the charnel ground, with his inherent arrogant and haughty voice, proclaimed: Rudra Matra Mara Tra. He expanded his body greatly and stood tall, but was not subdued. Again, Rudra himself admonished Hayagriva: Throat, even those like you have not subdued me before. You have not tamed me with 'Je,' but rest peacefully in your own place. Having said this, he clapped his hands, and again, being completely defeated by the four demonic entities, Rudra remained impure as before. Therefore, the noble Hayagriva of the pure lineage became doubtful, thinking that he might retreat. However, the Tathagata, showing the aspect of subduing with power, like the sky without defilement, did not retreat in order to tame with wrath, but again, saying 'Hen' in the Brusha language, remained there. Rudra himself swallowed the Brusha word called 'Dzam,' making it his food. The lord of the Tathagatas, in accordance with this, entered as he pleased, or descended into it. Then, the Tathagata Hayagriva took the horse head from the top of Rudra's head, and his feet from the soles of his feet, and exclaimed Vajra HUM (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुँ, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: 吽), the body of Hayagriva spread everywhere, and Rudra's body also spread everywhere. He could not bear it and uttered a cry of pain and despair: Ah Tsa Ma O! Please act quickly and liberate me! He uttered a cry of anguish. Then, the Tathagata purified his (Rudra's) karmic obscurations, making him equal to the path of accumulation, and freeing him from suffering, only with bliss, took Rudra from the top of his head and placed him in the sky.