English
Olvama Mahadeva, these three are heretics. The heretics have gone the path of heresy. Even if one does not understand the view of mantra, one will fall into heresy, so it is Rudra, only Rudra is the cause of the arising of mantra. Even if one does not understand the view of characteristics, one will fall into heresy. Only heresy is the cause of the arising of characteristics. Because of not understanding mantra and characteristics, everything goes astray into Rudra. Therefore, if one does not understand all mantra characteristics, it is the cause of Rudra. Gods and, samadhi, conduct should be done without error. Great gods and so on are small, desire is the great god, ignorance is Brahma, anger is fierce anger, the angry one appears in the mantra outer path, it only appears as obstacles and evil guidance, it appears as whether it is an obstacle or not, if three parts of torma are given, it is a protector. On the path of reason and characteristics, Devadatta and so on appear as the four maras. Medium ones and, in the inner path of secret mantra, Rudra, black liberation and so on appear as medium, therefore in all Buddhist vehicles, a Rudra of the path of straying will appear. Abides. Well spoken. The previously arisen Rudra who has gone astray, combine with the Sambhogakaya. [(ka)] It is believed that the desired dharma is self-continuum pure. It is believed to be an emanation. Two and, two ways of speaking [(kha)]. [(ga)] Two ways of practicing. The ultimate completion is the path of non-duality, enlightenment and the gradual path. All of this is whether the mind knows or does not know and, whether it is realized or not, it abides in the same mind. Abides in the same mind. Vajrapani Bodhisattva clearly explains to you the five noble lineages and so on. [(ka)] Is this self-continuum external Rudra true? Generally speaking, there are two views on Rudra: it is believed that mantra is used as it is literally, and cause and effect are not deceptive, so it is self-continuum or external Rudra. It is believed that attachment to self, so it is an emanation or internal Rudra. If it is not like this, if one of them is true, if the emanation is true, then the hell of sentient beings is a threatening mountain of expedient speech. It will not be true. If the self-continuum is true, it is said in the Sutra: At that time, do not think that Devadatta is someone else. In this way, in order to highlight the greatness of the Buddha, it is an emanation. From here it is also said that it appears earlier as a practitioner, and it is said in the Gongdü: Therefore, that itself is self-realization. And the gods and demons
Chinese
奇特的眷属，四大天王忆念，因为是秘密之王的拥有者，所以这与圣教相违背。因此，两者都要遵循。如此理解此论典，对于智慧广大和有见地者，显现为化身，对于狭隘者，则显现为自续，意义如同轮回一样不真实。不真实。化身中的这个茹扎，真实与否需要考察，是否成立为其中之一。两者都认为是真实的，并与智慧结合。讲述的方法，外道是自续派，而内道是如此讲述的。内外两者都是。外道的茹扎是自续派，声音是如实讲述的：[（甲）]。原因，[（乙）]条件，[（丙）]结果，这三者。[（丁）]。商议，[（戊）]决断，[（己）]降伏，这三者。[（庚）]。净除障碍，[（辛）]灌顶，[（壬）]授记，这三者。导师胜者法轮，给弟子黑僧侣讲法。[（甲）]。原因是秘密的教诫颠倒了。如实，不加以改造，如果通达了所有法的真如，就会行持不予取、非梵行、妄语、杀生这四种行为。即使安住于四种事物，也像天空不受云朵的损害一样，安住。因为瑜伽士通达见解的意义，没有损害，所以这就是殊胜的道。导师胜者法轮讲述。[（乙）]条件是弟子黑僧侣，没有如实通达意义。不知道应该行持的誓言，像声音一样行持。恶语、妄语、不予取，以及贪欲放纵。非梵行，杀害众生的生命。[（丙）]。结果是从恶趣口口相传，最终转生为业力罗刹。凭借茹扎的功德，将三界全部置于掌控之下。三世诸佛聚集在法界中商议，用什么事业才能调伏？做了前行。寂静的事业和增广的事业无法调伏，因此商议决定用威猛的事业来调伏。担心茹扎会前往林伽，[（己）]。将语自在马头明王派往。嘿热嘎亲自化现，与茹扎之母交合。将调伏者放入罗刹女的子宫中。生下化身之子后，降伏了茹扎。
English
The extraordinary retinue, the remembrance of the four great kings, because he is the owner of the supreme secret, therefore this contradicts the scriptures. Therefore, both must be followed. This is how this treatise is understood: to those with great wisdom and vision, it appears as an emanation; to those with narrow minds, it appears as self-sustaining, the meaning being as unreal as samsara. Unreal. This Rudra within the emanation, whether it is true or not needs to be examined, whether it is established as one of them. Both are considered true and combined with wisdom. The method of explanation, the outer path is the Svatantrika, while the inner path is explained in this way. Both inner and outer. The outer Rudra is the Svatantrika, the sound is explained as it is: [(A)]. Cause, [(B)] condition, [(C)] result, these three. [(D)]. Consultation, [(E)] decision, [(F)] subjugation, these three. [(G)]. Purification of obscurations, [(H)] empowerment, [(I)] prophecy, these three. The teacher, the Wheel of the Conqueror, teaches the Dharma to the disciple, the black monk. [(A)]. The cause is the secret instruction being reversed. As it is, without modification, if one understands the suchness of all dharmas, one will practice the four actions of not giving, unchaste conduct, lying, and killing. Even if one abides in the four objects, just as the sky is not harmed by clouds, one abides. Because the yogi understands the meaning of the view, there is no harm, therefore this is the supreme path. The teacher, the Wheel of the Conqueror, explains. [(B)] The condition is the disciple, the black monk, who does not truly understand the meaning. Not knowing the vows that should be practiced, he practices according to the sound. Harsh words, lying, not giving, and indulging in desire. Unchaste conduct, killing the lives of sentient beings. [(C)]. The result is transmitted from the evil realms, and ultimately reborn as a karmic Rakshasa. Through the merits of Rudra, he brings the entire three realms under his control. The Buddhas of the three times gather in the Dharmadhatu and consult, with what activity can he be subdued? He made the preliminary preparations. The peaceful activity and the increasing activity could not subdue him, therefore they consulted and decided to subdue him with fierce activity. Fearing that Rudra would go to the Lingam, [(F)]. He sent the Lord of Speech, Hayagriva, to the teeth. Heruka himself emanated and engaged in union with the mother of Rudra. He placed the subduer in the womb of the Rakshasi. Having given birth to the emanation son, he subdued Rudra.