English
Not seeing, and regretting not obtaining the fruit of happiness. Like "Hero God," etc., should be connected as per the literal meaning. Then, the Bhagavan completely granted, such as transforming the seed of the life-essence cycle, which measures one's own life, into eight grains, blessing them as seeds of wisdom, purifying the seeds of the three doors of arrogance and evil substances, placing them on the ground, and making them sons of definite lineage, thereby eliminating worries and dwelling in great bliss. The explanation of the twenty-seventh chapter on subduing all demons is completed. At that time, at that moment, the assembly of the Great自在天 contemplated in this way, such as how many thoughts arose in the minds of the demon retinues and armies during the subduing of demons, all as per the literal meaning. "This great glorious one suppresses in various ways." These words refer to our chief being killed by Heruka, and if deceased, being trampled under the feet of the Great Wrathful One and suppressed. These praises are all as per the literal meaning. Understanding the thoughts of the retinue and giving teachings is also as per the literal meaning. At this juncture, "knowing karma," "knowing birth," etc., the arrogant one himself first violates the command's karma, and the birth taken, the karma and birth in between, and the attachment to the final karma and birth are purified. Knowing directly through supernatural powers, thereby feeling厌倦 with karma and birth, etc., should be connected as per the literal meaning. The lamentations of crying out of regret are: "Great compassionate Bhagavan Vajrasattva." etc., is a request for remembrance, as per the literal meaning. "I am a fool," these are confessions of regretting previous karma. "Flourishing and powerful karmic force," etc., is the lament of the arrogant one himself, being controlled by the five poisons and suffering greatly, pleading to become a protector, and the common lament of the great assembly of gods. "I am ignorant, foolish, with evil karma and great sin," these are the prayers of the glorious king sovereign, and the prayers of the arrogant one, both common. "Born in the desire realm Rudra due to karma," this should be understood as spoken by Naril Rudra. These should be connected as per the literal meaning. In order to go for refuge to the supreme state, the body is offered as a seat. Finally becoming humble
Chinese
这是第二十八章，关于消除痛苦。然后，金刚食肉者说道：“业之食肉者”等等，正如从自在母克罗地施瓦里的子宫中取出的智慧所说的愤怒尊一样，降伏了业之食肉者鲁扎。为了彻底切断业的习气和恶种子，做了八次呵斥，并以不同的声音连接起来，逐一呵斥“确定，确定”。“你，被自己折磨的鲁扎”等等，是教导的口诀。然后，“堆积显现之山”等等，因为错误的命令和恶行的积累而变得强大，堆积的傲慢烧毁了自己像珍宝一样的心，被邪见的火焰烧毁了。最后，“四种事物”等等，因为将四种事物用作自己的原因，所以没有首先理解事物的真如，即秘密咒语的真实含义，以及卓越的大瑜伽士的意义，因此产生了错误的观念，认为自己是卡玛。因此，即使了解了行为的字面意义，但不了解正确的观点，也没有把握住字面意义，而是混合了善与恶，做了各种各样的事情。由于盲目地遵循了导致低劣出生的业力之路，所以才出生了这么多次的鲁扎。“唉，可怜的恶业”等等，因为生起了慈悲心，所以承诺切断业力的延续。“以事物成熟的”等等，通过什么来切断呢？“在东方道路之门的世间”等等，“切断正确解脱之路”等等，确定的方向是导师的面前，或者觉悟菩提心平等之义显现之门，安住在自证之中。这是切断解脱延续的业力，突然的业力妄念过多，阻碍了对自我的执着，这三者非常难以摧毁，因此是凶猛的。因为它不让人看到如实，因为鲁扎的意识存在于一切众生的相续中。通过正确的确定智慧，“通过各自的分别智慧来观察，因为是对自我的执着，所以来源是确定的，不是从他处来的。那么，它的本质和作用是什么呢？“通过对自我的执着和自我的妄念”等等，执着于自我和所执着的境，这从一开始就是错误的。这是能力和力量的延续。
English
This is the twenty-eighth chapter, on eliminating suffering. Then, the Vajra Corpse-Eater said, "Ogress of Karma," and so on, just as the wrathful deity spoken of by the wisdom taken from the womb of the sovereign lady Krodheśvarī, subdued the Ogress of Karma, Rudra. In order to completely cut off the karmic imprints and bad seeds, he made eight reproaches, connecting them with different sounds, reproaching each one with "certainly, certainly." "You, Rudra, tormented by yourself," and so on, are instructions of advice. Then, "piled up the mountain of manifestation," and so on, because of the wrong command and the accumulation of evil deeds, greatness arose, and the piled-up arrogance burned one's own mind, which is like a precious jewel, with the fire of wrong views. Finally, "four objects," and so on, because of using the four objects as one's own cause, one did not first understand the thusness of things, the true meaning of secret mantra, and the meaning of the supreme great yogi, therefore wrong conceptions arose, seeing oneself as karma. Therefore, even though one knows the literal meaning of conduct, one does not understand the meaning of the correct view, and one does not grasp the literal meaning, but mixes good and bad, doing all sorts of things. Because of blindly following the path of karma that leads to inferior births, one has been born as Rudra so many times. "Alas, poor evil karma," and so on, because compassion arose, one promised to cut off the continuation of karma. "Of ripening into objects," and so on, by what is it cut off? "In the world of the eastern path's door," and so on, "cutting off the path of correct liberation," and so on, the determined direction is in front of the teacher, or the door where the meaning of equalizing bodhicitta arises, abiding in self-awareness. This is the karma of cutting off the continuation of liberation, the sudden karma of many thoughts interrupting, the three attachments to self are very difficult to destroy, therefore they are fierce. Because it does not allow one to see the suchness, because Rudra's consciousness abides in the continuum of all beings. Through the wisdom of correct certainty, "by examining with the wisdom of individual discernment," because it is attachment to self, the source is certain, it does not come from elsewhere. So, what is its essence and function? "Through attachment to self and the thought of self," and so on, attachment to both self and the object of attachment is wrong from the beginning. This is the continuation of power and strength.
Chinese
由于无有之故，成为轮回三门之地堕落低下的主要原因。因为它的自性是“我执”。对治法是所谓的“无我”。了悟境与心二者无别即是二种无我。如是，以明澈而不作意来摧毁。因此，知识得以掌控，是镇压蕴聚并显现解脱的殊胜方便，是斩断生死根本的利爪，是具足智慧大剑加持者，是拥有压制恶毒之力的忿怒尊，压制着阻碍菩提的三毒之树的罗睺。阿那亚。（藏文）玛哈舜亚达。（藏文，梵文天城体，Mahāśūnyatā，梵文罗马拟音，大空性）阿郭达亚南。（藏文）萨瓦巴巴姆玛当卡汝扎南。（藏文，梵文天城体，Sarva pāpaṃ mataṃ kha rucira nāṃ，梵文罗马拟音，一切罪恶，如意宝光辉）萨瓦巴巴姆喀瓦姆嘎汝扎南。（藏文，梵文天城体，Sarva pāpaṃ khaṭvāṃga rucira nāṃ，梵文罗马拟音，一切罪恶，卡杖嘎光辉）萨瓦巴巴姆阿嘎尔夏汝扎南。（藏文，梵文天城体，Sarva pāpaṃ akaraśa rucira nāṃ，梵文罗马拟音，一切罪恶，无作光辉）如是以大空性的锤子击碎，击碎有情之我，击碎执持法之我的分别念，击碎二取。因此，在《大甘露续》中说：“能取所取足交错。”等等经文得以显现。一切皆是空性不生。（藏文）等等，如是三种分别念，皆是无自性，因为不成立。因为本体是不成立的自性。仅仅是诛杀，就没有被诛杀的理由。因此，以三种邪分别念，明明没有知识却显现，以方便任运显现事业而净治，是不离大悲的。必定杀生的誓言是，不欺骗地诛杀的誓言的自性，不是显现上自己摧毁蕴聚。那么，自性是什么呢？知识与蕴聚分离，以三个字来净治，以三种方便化生为金刚萨埵之身，成为种姓决定的儿子。彼者再次降下，是殊胜誓言。意思是将他的知识再次融入先前的身体中。那样的次第如何呢？识以吽字摄持。（藏文）等等，知识明观为金刚萨埵，以根本心咒迎请，融入异熟之身。之后，与先前一样的身体安住而没有衰损，安置于三门清净之地，从而清净业障。如是降下而复起，是灌顶、立誓和事业。
English
Due to the absence of "that," it becomes the main cause of falling into the lower realms of the three doors of samsara. Because its nature is "self-grasping." The antidote is the so-called "selflessness." Realizing that the object and mind are inseparable is the two kinds of selflessness. Thus, it is destroyed by clarity and non-conceptualization. Therefore, knowledge gains control, it is the supreme method of suppressing the aggregates and manifesting liberation, it is the sharp claw that cuts off the root of birth and death, it is the blessed one with the great sword of wisdom, it is the wrathful deity who possesses the power to subdue the wicked, suppressing Rahu, the tree of the three poisons that obstructs Bodhi. Anaya. (Tibetan) Mahāśūnyatā. (Tibetan, Sanskrit Devanagari, Mahāśūnyatā, Sanskrit Romanization, Great Emptiness) Akotayanam. (Tibetan) Sarva pāpaṃ mataṃ kha rucira nāṃ. (Tibetan, Sanskrit Devanagari, Sarva pāpaṃ mataṃ kha rucira nāṃ, Sanskrit Romanization, All sins, wish-fulfilling jewel radiance) Sarva pāpaṃ khaṭvāṃga rucira nāṃ. (Tibetan, Sanskrit Devanagari, Sarva pāpaṃ khaṭvāṃga rucira nāṃ, Sanskrit Romanization, All sins, khatvanga radiance) Sarva pāpaṃ akaraśa rucira nāṃ. (Tibetan, Sanskrit Devanagari, Sarva pāpaṃ akaraśa rucira nāṃ, Sanskrit Romanization, All sins, non-action radiance) Thus, it is shattered with the hammer of great emptiness, shattering the self of the person, shattering the conceptual thoughts of grasping the self of phenomena, shattering the two graspings. Therefore, in the Great Nectar Tantra, it says: "The feet of the grasper and the grasped are intertwined." And so on, the scriptures are revealed. All is emptiness, unborn. (Tibetan) And so on, thus, the three kinds of conceptual thoughts are all without self-nature, because they are not established. Because the essence is the nature of non-establishment. Merely killing, there is no reason to be killed. Therefore, with the three wrong conceptual thoughts, although there is no knowledge, it appears, purifying by manifesting activities through skillful means, is inseparable from great compassion. The vow to definitely kill is, the nature of the vow to kill without deceiving, is not manifestly destroying the aggregates by oneself. Then, what is the nature? Knowledge is separated from the aggregates, purified with three letters, transformed into the body of Vajrasattva with three skillful means, becoming the son of determined lineage. That one is lowered again, is the supreme vow. It means merging his knowledge back into the previous body. What is that order like? The consciousness is gathered with the syllable Hūṃ. (Tibetan) And so on, the knowledge is clearly visualized as Vajrasattva, invited with the root mantra, and merged into the ripening body. After that, remaining in the same previous body without deterioration, placing it in the pure ground of the three doors, thereby purifying the karma. Thus, lowering and raising again is empowerment, vowing, and activity.
Chinese
为了交付的缘故。这个罗浪多吉的誓言。如是等等为了恢复的这个伟大的意愿。是胜者日（音译）之前的意愿。以智慧和伟大智慧的武器，诛杀三个邪恶的所化对象，也是了知具有形象的知识，将本质颠倒错乱的根本，以智慧金刚摧毁。因为没有邪恶的种子，所以在未来的时间里不会产生，因为是从一开始就精通的缘故。识不离形。等等，傲慢的知识即使被诛杀，也如先前一样，仍然是具有身体的罗刹，即使如此，也比轮回涅槃的差别大得多。因此，从诛杀后将连同身体一起安乐地安置的时候起，就没有生死的种子了。因为获得了不变的自然成就。菩提心是从超越一切边际的伟大智慧，以事业之门变成大河。是饮用了能取所取之毒的枯萎菩提树的养料。如是开示说，在邪念中死去是激发一切的甘露。傲慢者三门清净，甚至连雪山者也无法看到如实密咒的显现，因此而证悟。这样，因为血统清净，所以成为灌顶和誓言的法器。血统完全清净的第二十九品困难意义的解释完毕。然后为了确定无疑地趋向于此，以头顶抬起足轮。如是等等，傲慢者在血统清净之后，立即为了对导师本身生起信心的必要，从脚下抬起。以众多胜者和从利根心菩提传承下来，在天人世间广为人知，催动所有胜者意愿的歌词来催动。嗡。诸法自性清净故。如是等等，一切诸法本质上从边解脱的缘故。傲慢的我，也在平等的境界中远离垢染。所有胜者的意愿之最殊胜者是，救度一切众生并将其安置于安乐之中。因此，安乐逝者胜者如海般聚集，众多聚集的金刚三身财富之子，请您生起誓言之主确定的种姓。