Chinese
成熟的果实品尝 在力量耗尽的尽头，以先前相似的因的果实作为连接，于楞伽布里地方，转生为夜叉所摄持的具鸟翼罗刹，除了色界的五净居天之外，统摄了所有欲界色界，成为危害众生的事业的鲁扎，他即是与不可胜金刚藏成为一体，并以先前师徒的因缘之力，成为了所化之机。这些也是，从“于我愚昧的分别”开始，到“以慈悲调伏”之间。第二是，有些化为吉祥饮血大尊，以这些等等为首的四部眷属，以及白色的众会，以这些等等为首的八位秘密明妃，以及狮面母的众会，以这些等等为首的八位恭敬明妃，以及金刚姊妹众等等为首的尸林四门守护，以及大罗刹女、人罗刹女，以这些等等为首的二十八自在母。第四是教法，难以调伏的猛烈所化之机，以猛烈事业的方式进行调伏的事业。又是如何调伏的呢？在《释论小注》中说：如何调伏的方式有六种，大殊胜自身与暴怒散乱者，金刚嗔怒、金刚罗刹与，金刚暴怒、怖畏暴怒。虽然说了六种，但在此按照论师世亲的观点，以十四种意义来解释。也就是，寂静部六者自身显现为暴怒大殊胜的等持而入定，是等持的幻变一。之后从如是性之界中化现秘密明妃，进行双运，生起所有坛城的因，生起菩提心，是大殊胜大乐坛城二。那时念诵吽吽吽 毗湿婆跋折罗等等，是所有显现为对治的暴怒众的因，所有这些念诵的幻变三。因是心之云，缘是咒语，从中出现无数的暴怒散乱者，是化身神变的幻变四。以其威力加持，外面世间的界震动。
English
The fruit of maturation is tasted. At the end of the exhaustion of power, connected by the fruit of previous similar causes, in the land of Lanka Puri, he was born as a Rakshasa with bird wings, possessed by Yakshas, and controlled all the realms of desire and form except for the five pure abodes of the form realm, becoming a Rudra of actions that harm sentient beings. He himself became one with the invincible Vajra Essence, and through the power of the previous connection as teacher and disciple, he became a being to be tamed. These are also from "deluded thoughts of self" to "being subdued by compassion." The second is that some become glorious great blood drinkers, with the four classes of retinues headed by these, and the white assembly, with the eight secret consorts headed by these, and the assembly of the great lion-faced mother, with the eight respectful consorts headed by these, and the Vajra sister assembly, etc., with the four charnel ground gatekeepers headed by these, and the great Rakshasi, the human Rakshasi, with the twenty-eight powerful mothers headed by these. The fourth is the teaching, the fierce beings who are difficult to tame are tamed through fierce activities. And how are they tamed? In the "Small Commentary," it says: "The way to tame is sixfold: the great supreme one himself, and the wrathful, the scattered one, Vajra Hatred, Vajra Rakshasa, Vajra Wrathful, and Terrifying Wrathful." Although six are mentioned, here, according to the view of the teacher Vasubandhu, it is explained with fourteen meanings. That is, the peaceful six themselves enter into the samadhi that appears as the wrathful great supreme one, which is the magical display of samadhi 1. Then, from the realm of suchness, a secret consort is manifested, and by engaging in union, the cause of generating all mandalas, the arising of bodhicitta, is the great supreme enjoyment, the great mandala 2. At that time, reciting "Hum Hum Hum Vishva Vajra," etc., is the cause of all the wrathful hosts that appear as antidotes, all these recitations are the magical display 3. The cause is the cloud of mind, and the condition is the mantra, from which countless wrathful and scattered ones arise, which is the magical display of emanation and miraculous power 4. Through its power and blessing, the external world realm is shaken.