Chinese
果。地狱的痛苦以一半的时间缩短了。总之，这里对于鲁扎有两种观点。一种是密咒按照字面意思使用，对因果不虚产生怀疑，即自续部或者与外面的鲁扎结合。另一种是考虑到执着于我，即与化身或者内在的鲁扎结合。如果这两种方式都不真实，那么哪一种是真实的呢？如果像化身一样的一种是真实的，那么众生地狱本身也是真实义还是恐吓呢？对于不理解意义的人来说，也会变成没有。如果像自续部一样的一种是真实的，那么经部中说：那时那刻，魔天是其他，不要一起显示。因此，为了突出佛陀的伟大，化身也不真实。这里说：通通王的拥有者怎么做呢？因此，两种都应该被接受。不理解就是自续部，理解就是化身。外面的鲁扎是从秘密的道路错误中产生的，内在的鲁扎是无明。从那饿鬼出现开始，到业的结合以及不给予而取走的异熟粗糙，逐渐或者缓慢地，那恶的习气变薄。以及转生为业的罗刹的时候，以前的罪过的势力与恶的习气结合。因此，转生为罗刹的原因是，观修忿怒尊也是，观修具有两种，即仪轨和智慧的身，大手印。观修显现而自性空性的意义菩提心，但是不这样理解，以嗔恨观修自续部的忿怒尊，因此与此结合。自己的体性是，饿鬼的大罗刹非常凶猛残暴。外貌像饿鬼一样瘦弱，体性变成了业的大罗刹，语言粗暴，身体丑陋，种类被认为是寻香的种类，类别上被归为旁生。显示了两种畜生种类。一个身体有一百个头，即一个身体有一百个头。一百个头口渴而喝，饥饿而吃，一个身体的肚子里装不下，因此无法消化而痛苦。各种各样的头，即那些头也喜欢吃老虎和狮子等。
English
fruit. The suffering of hell is shortened by half the time. In short, here there are two views on Rudra. One is that the mantra is used literally, and there is doubt about the infallibility of cause and effect, that is, the Svatantrika or combined with the external Rudra. The other is considering attachment to self, that is, combined with the incarnation or the inner Rudra. If neither of these two ways is true, then which one is true? If one like the incarnation is true, then is the hell of sentient beings itself the true meaning or intimidation? For those who do not understand the meaning, it will also become nothing. If one like the Svatantrika is true, then the Sutra says: At that time, the demon god is other, do not show them together. Therefore, in order to highlight the greatness of the Buddha, the incarnation is also untrue. Here it says: What does the owner of Tongtong King do? Therefore, both should be accepted. Not understanding is Svatantrika, understanding is incarnation. The external Rudra arises from the error of the secret path, and the inner Rudra is ignorance. From the appearance of that hungry ghost, to the combination of karma and the coarse ripening of taking what is not given, gradually or slowly, that evil habit becomes thinner. And when reborn as a karma Rakshasa, the power of previous sins combines with evil habits. Therefore, the reason for being reborn as a Rakshasa is that meditating on the wrathful deity is also, meditating on the body with two, namely ritual and wisdom, Mahamudra. Meditating on the meaning of appearance and emptiness of nature, Bodhicitta, but not understanding this way, meditating on the wrathful deity of Svatantrika with hatred, therefore combining with this. One's own nature is, the great Rakshasa of the hungry ghost is very fierce and violent. The appearance is thin like a hungry ghost, the nature has become the great Rakshasa of karma, the language is rough, the body is ugly, the species is considered to be the Yaksha species, and the category is classified as animals. Two kinds of animals are shown. One body has a hundred heads, that is, one body has a hundred heads. A hundred heads are thirsty and drink, hungry and eat, and cannot fit in one body's stomach, so they cannot digest and suffer. Various heads, that is, those heads also like to eat tigers and lions, etc.
Chinese
的头啊。一百个身体只有一个头，意为有一百个身体，却被一个头吞噬，无法计算和理解的痛苦。各种各样的身体，意为那些身体里有蛇和熊等贪吃的身体。显示了鲁特拉本身。许多肢体，意为像牛一样的四足动物的肢体，像鸟一样的两足动物的肢体，像骡子一样的多足动物的肢体，像蛇一样的无足动物的肢体，各种各样的肢体，意为有蹄子的，有爪子的，有些像手掌一样的，有些像普通动物的肢体一样没有蹄子和爪子的。手持各种各样的凶器，意为卡唐，金刚杵，盾牌，卡塔，矛，轮子，莲花，光木，弓箭，飞矛，宝剑，短棍，胜幢，旗帜，雷，冰雹，流星，雷石等凶器。无数的眷属，无数的胁迫者，各种各样的恐怖形象，所有的眷属众，都出生在业力相同的方向。例如，就像世尊被魔众显示恐怖形象一样。发出各种各样的恐怖声音，意为用鬼的声音使勇士胆怯，身体瘫痪或弯曲。༈。显示了以业力的方式伤害他人的方式，即用形象、声音、气味和气息使一切都感到恐惧。形象丑陋的像苦行者，声音难听的像鬼说话，气味难闻的像檀木树，气息像疾病的云一样形成，使一切众生都汗毛竖立。极其恐怖的黑风，意为从鼻孔里发出使众生极其恐怖的黑风，像夏季的雨云一样浓密。寒冷和炎热的气息使十方都混乱，意为风和寒冷的疾病，血液和胆汁炎热的疾病，从气息的蒸汽中产生，使十方众生的疾病都混乱和扰乱。四百零四种疾病侵袭，意为疾病的四个根源是：风，胆汁，痰，混合。
English
The head of. One hundred bodies with one head, meaning having one hundred bodies, but being devoured by one head, the suffering that cannot be calculated or understood. Various bodies, meaning those bodies also contain snakes and bears, etc., bodies that are gluttonous. Rudra himself is shown. Many limbs, meaning limbs like a four-legged animal like an ox, limbs of a two-legged animal like a bird, limbs of a multi-legged animal like a mule, limbs of a legless animal like a snake, various limbs, meaning those with hooves, those with claws, some like palms, and some like ordinary animal limbs without hooves and claws. Holding various kinds of cruel weapons, meaning Katang, Vajra, shield, Kata, spear, wheel, lotus, light wood, bow and arrow, javelin, sword, club, victory banner, flag, thunder, hail, meteor, thunderstone, etc., cruel weapons. Countless retinues, countless oppressors, various terrifying images, all the retinue assembly, all born in the same direction of karma. For example, just as the Lord was shown terrifying images by the assembly of demons. Proclaiming various terrifying sounds, meaning making the hero timid with the voice of a ghost, making the body paralyzed or bent. ༈. Showing how to harm others through the application of karma, that is, making everything shudder with form, sound, smell, and breath. The ugly image is like an ascetic, the unpleasant sound is like a ghost speaking, the unpleasant smell is like a sandalwood tree, the breath forms like a cloud of disease, making all beings' body hair stand on end. Extremely terrifying black wind, meaning the black wind that emanates from the nostrils and terrifies beings, as thick as summer rain clouds. The cold and hot breaths confuse the ten directions, meaning wind and cold diseases, blood and bile hot diseases, arising from the steam of breath, confusing and disturbing the diseases of beings in the ten directions. Four hundred and four diseases attack, meaning the four roots of disease are: wind, bile, phlegm, mixture.
Chinese
四百种疾病是：一百种由风引起，一百种由痰引起，一百种由胆引起，一百种由集合引起。它们会降临在众生身上。以使人迷醉和衰弱的力量。无论击中谁，都会使身体的感官迷醉，使心灵的记忆衰退。以这样的力量，能控制哪些呢？龙族，即国王统治土地，贱民统治火，愚人统治水，婆罗门统治风，贱民统治毒药，以及住在外面的海洋和岛屿上的众生。非天族，即须弥山内部的非天之王，如长鼻修迦等。天族，即六欲天：四大天王，三十三天，焰摩天，兜率天，乐变化天，他化自在天，以及三十三天的天神首领卡鲁纳被降伏。梵天族，即一般而言，色界十七处中，初禅的三处是：梵众天，梵辅天，大梵天。这是因为他们从轮回的烦恼、争端和愤怒中解脱出来，所以称为梵天。光明，即二禅的三处是：少光天，无量光天，极光净天。这是因为他们自身具有光明，并且远离日月的作用。善增，即三禅的三处是：少善天，无量善天，遍净天。这是因为福德的善根增长，所以称为善增。大果天以下都被控制了。四禅的三处是：无云天，福生天，大果天。这是因为他们比其他人有更大的善果，所以称为大果天。总的来说，三界是：欲界，色界，无色界。欲界有二十处。其中，恶趣十处是：八热地狱，八寒地狱，合起来算作八个，饿鬼和畜生两个，共十个。善趣十处是：人间的四大部洲，四大天王及其眷属共五个，三十三天共六个，焰摩天共七个，兜率
English
The four hundred diseases are: one hundred caused by wind, one hundred caused by phlegm, one hundred caused by bile, and one hundred caused by aggregation. They descend upon sentient beings. By the power of causing intoxication and decline. Whomever it strikes, it intoxicates the senses of the body and weakens the memory of the mind. With such power, what can be controlled? The Naga race, that is, the royal race ruling the land, the outcastes ruling fire, the ignorant ruling water, the Brahmins ruling wind, the Domba ruling poison, and those who dwell in the outer oceans and islands. The Asura race, that is, the Asura king Shudkana with the long snout, etc., inside Mount Meru. The Deva race, that is, the six desire realms: the four great kings, the thirty-three, Yama, Tushita, Nirmāṇarati, Paranirmita-vasavartin, and the leader of the thirty-three gods, Karuṇa, was subdued. The Brahma race, that is, in general, among the seventeen abodes of the form realm, the three abodes of the first dhyana are: Brahma-parisadya, Brahma-purohita, and Maha-brahma. This is because they are free from the afflictions, disputes, and anger of samsara, so they are called Brahma. Light, that is, the three abodes of the second dhyana are: Parittabha, Apramanabha, and Abhasvara. This is because they have light in their own bodies and are free from the actions of the sun and moon. Virtue-increase, that is, the three abodes of the third dhyana are: Parittasubha, Apramanasubha, and Subhakrtsna. This is because the roots of virtue of merit increase, so it is called Virtue-increase. The Great-fruit and below are all controlled. The three abodes of the fourth dhyana are: Anabhraka, Punyaprasava, and Brhatphala. This is because they have greater virtuous results than others, so it is called Great-fruit. In general, the three realms are: the desire realm, the form realm, and the formless realm. The desire realm has twenty abodes. Among them, the ten evil realms are: eight hot hells, eight cold hells, counted together as eight, pretas and animals, two, totaling ten. The ten good realms are: the four continents of the human realm, the four great kings and their retinues, totaling five, the thirty-three totaling six, Yama totaling seven, Tushita
Chinese
十一和八。十二欢喜和九。他化自在和十。色界处所十七者是：第一禅有：梵天，梵天的前导，大梵天三种。第二禅有：少光，无量光，极光三种。第三禅有：少善，增善，无量善三种。第四禅是：无云，福生，大果三种。另外还有：无想天，无热天，善现天，色究竟天，以及下方的天神。无色界有四处生处：虚空无边生处，有非有非无生处，以及什么都没有的生处。总的来说，在这些之中，鲁扎控制了大果以下的所有。或者说，控制了上方的天神世界，中间的人类世界，下方的龙族世界三种。无想天等净居天的第五位天神是圣者的其他住所，因此无法控制。那是先前依靠的力量。那是鲁扎。所谓先前依靠的力量，那是以前在名为一切安排的劫中，在名为极乐的净土中，有一位名为图卡格西龙努的导师比丘，他精通密宗大乘佛法。在那里，那个地方有一位名叫寇卡亚的施主，他有一个儿子名叫塔巴纳波纳。有一个儿子名叫塔巴纳波纳。他带着名叫丹帕的仆人，向格西龙努请教佛法。格西说：现在就随心所欲地享用，如果来世有成佛的佛法，就请教吧。格西考虑到究竟的意义，回答说有，并说道：如实性若不加修饰，四种事物安住其中，犹如天空中的云彩消散，瑜伽本身就是神圣的道路。塔巴听了很高兴，说：好啊！是的！赞叹啊！方法太伟大了！于是塔巴在那里做了比丘，仆人丹帕做了沙弥。他们去了那里。在那里，塔巴纳波如实地理解了声音，随心所欲地享用四种事物，杀生，不予而取，随心所欲地行不净行，修习愤怒的本性。仆人如实地理解了意义，说不是这样的。在那里，主人和仆人不和。
English
Eleven and eight. Twelve joys and nine. Others transform pleasure and ten. The seventeen abodes of the form realm are: In the first dhyana, there are: Brahma, Brahma's attendant, and Great Brahma, three. In the second, there are: Little Light, Clear Light, and Immeasurable Light, three. In the third dhyana, there are: Little Virtue, Increased Virtue, and Immeasurable Virtue, three. The fourth dhyana is: Cloudless, Merit-born, and Great Fruit, three. Furthermore, there are: Non-Great, Non-Afflicted, Highly Visible, Abundant Appearance, and the gods of Akanistha. In the formless realm, there are four spheres of rebirth: the sphere of infinite space, the sphere of neither perception nor non-perception, and the sphere of nothingness. In general, among these, Rudra controls all below Great Fruit. Alternatively, he controls the three realms: the upper realm of gods, the middle realm of humans, and the lower realm of nagas. The fifth god in the pure abodes, starting with Non-Great, is another abode of the noble ones, so it cannot be controlled. That is the power of previous reliance. That is Rudra. The so-called power of previous reliance is that, in the past, in the kalpa called "All Arrangement," in the pure land called "Manifestly Joyful," there was a teacher-monk named Thubka Zhonnu, who was skilled in the Dharma of the Great Vehicle of Secret Mantra. There, in that region, there was a householder named Koukaya, who had a son named Tharpa Napo Na. There was a son named Tharpa Napo. He took a servant named Danpak and asked the monk Thubka Zhonnu for Dharma. The monk said, "Now, enjoy yourself as you please. If there is a Dharma of enlightenment in the next life, then ask." The monk, considering the ultimate meaning, replied that there was and said: If suchness is not adorned, even if the four elements are fixed, like clouds clearing in the sky, that very yoga is the sacred path. Tharpa was delighted and said, "Good! Yes! Praise! The method is great!" Then Tharpa became a monk there, and the servant Danpak became a novice. They went there. There, Tharpa Napo understood the sound as it was, and enjoyed the four things as he pleased, killing, taking what was not given, engaging in unchaste conduct as he pleased, and meditating on the nature of wrath. The servant understood the meaning as it was and said that it was not so. There, the master and servant disagreed.