Chinese
上师说：以具足种姓决定、具有智慧行。能与事业和慈悲相遇，以自性艰难的业力，如以毒攻毒一般。因此，这里有三种：以发愿的威力所化现的和，以所化众生的威力所化现的和，以调伏者业的威力如何化现的。那是与所化众生的想法心意相合的智慧，就像去到各种鲜花盛开的岛屿一样，美丽且与心意相合。这在第二十三章到第二十六章之间阐述。第三，从定中生起智慧的鲁扎：正如其中所说：先前执着的习气清净，如过去时代先前发生的一样，上师开示消除转变，因财物而相信后悔。首先消除所化众生的执着，成为见自心精髓之因，现在立即显现。对于一切上师尊长，欢喜并以供养恭敬承侍。因此，这里有三种：以调伏者猛烈的力量忆起前世的业，从而从定中生起智慧；以猛烈的哀嚎咒语的力量断绝痛苦，从而从定中生起智慧；以灌顶和猛烈口诀的加持，觉性体验增长，从而从定中生起智慧。那是由于定的体验增长，就像去到大海的岛屿一样，所看到的一切都像是珍宝。这在第二十七章到第三十章之间阐述。第四，将觉性安住于本然的鲁扎：如果证悟，就是不造作的自性，如水的波浪般没有差别。显现什么都是自心，无生且本体不变，没有造作。如果生起顺和不顺的感受，远离能和所的二者，见到本体是明亮的智慧，没有先后，即是如是。因此，这里有三种：将自性不造作地安住于本然，将状态不改变地安住于本然，将相不依赖地安住于本然。那是觉性显现为明亮智慧的智慧，就像士夫自己具有的相好自己不知道，在镜中显现而清楚地看到一样。这在第二十九章到第三十一章之间零散地阐述。第五，不造作任
English
The Lama said: With a lineage that is certain and possesses wisdom. Able to encounter activity and compassion, through the karmic power of difficult nature, like curing poison with poison. Therefore, here are three: the one manifested by the power of aspiration, the one manifested for the sake of those to be tamed, and how the one who tames manifests through the power of karma. That is the wisdom that accords with the thoughts and minds of those to be tamed, like going to an island of various flowers, beautiful and in accordance with the mind. This is explained from the twenty-third to the twenty-sixth chapters. Third, Rudra arising as wisdom from Samadhi: As it says therein: The habitual tendencies of previous attachments are purified, as happened in the past, the Lama clarifies and eliminates transformation, believing in regret because of wealth. First eliminate the attachments of those to be tamed, becoming the cause of seeing the essence of one's own mind, now immediately appearing. To all Lamas and masters, be pleased and respectfully serve with offerings. Therefore, here are three: Remembering past karma through the fierce power of the tamer, thereby arising as wisdom from Samadhi; cutting off suffering through the power of fierce lamenting mantras, thereby arising as wisdom from Samadhi; increasing the experience of awareness through the blessings of empowerment and fierce instructions, thereby arising as wisdom from Samadhi. That is because the experience of Samadhi increases, like going to an island in the ocean, everything seen appears as precious jewels. This is explained from the twenty-seventh to the thirtieth chapters. Fourth, Rudra placing awareness in its natural state: If realized, it is the un fabricated nature, like waves of water, without difference. Whatever appears is one's own mind, unborn and unchanging in essence, without fabrication. If harmonious and disharmonious feelings arise, being free from both cause and condition, seeing the essence is clear wisdom, without before or after, it is suchness. Therefore, here are three: placing nature un fabricated in its natural state, placing the state unchanging in its natural state, placing characteristics without dependence in its natural state. That is because awareness dawns as wisdom of clear wisdom, like a person not knowing his own marks and signs, appearing in a mirror and seeing clearly. This is scattered and explained from the twenty-ninth to the thirty-first chapters. Fifth, un fabricated spontaneou
Chinese
由那（种子字）成就的鲁扎，如《道歌》所说：无论智慧如何显现，自生自显本性如此。对于见解通达、习惯的修行者来说，身语意三门的事业没有偏颇。因此，得到传承加持。这里有三种：实相不造作而任运成就，显相不造作而任运成就，果不造作而任运成就。这是因为精要菩提心显现，一切法在法界的虚空中显现。这由第三十一章阐述。这指的是从最初鲁扎迷失到最终果显现之间的过程，将此处的意义全部联系起来解释。无论如何解释这两种方式，虽然自性安住于本智，但由于将显现执着为我，五毒烦恼生起，属于两者的界限，从业力生起忿怒尊的身之种子，念诵命咒，显现力量。首先，念诵“རུ་ལུ་རུ་ལུ་བྷྱོཿ (藏文），रुलु रुलु भ्योः (梵文天城体），rulu rulu bhyoḥ (梵文罗马拟音），催破，催破，敬礼！”，鲁扎自身比以前变成三个头、六只手、四条腿，呈现出极其愤怒的形象，变得更加强大。吉祥大尊胜金刚罗刹也像他一样，现出三个头、六只手、四条腿。夺取身体的力量，以智慧的加持，将显现的形象变成种子字“ཧཱུྃ (藏文），हुं (梵文天城体），hūṃ (梵文罗马拟音），吽）”的本体，以无二金刚大智慧的力量控制了他的语言，念诵轮回的五个种子字“རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོཿ (藏文），रुलु रुलु हुं भ्योः (梵文天城体），rulu rulu hūṃ bhyoḥ (梵文罗马拟音），催破，催破，吽，敬礼！）”，夺取了他的语言化身，使鲁扎自身的语言能力丧失。然后，尸陀林的怙主再次念诵“ར་ལ་ར་ལ་བྷྱོཿ (藏文），रल रल भ्योः (梵文天城体），rala rala bhyoḥ (梵文罗马拟音），摧毁，摧毁，敬礼！）”，以其力量变成九个头、十八只手。在那里，勇士尊胜至尊也现出九个头、十八只手，彻底斩断了鲁扎的化身。在那里，尸陀林怙主再次念诵“ཧུ་ལུ་ཧུ་ལུ་བྷྱོཿ (藏文），हुलु हुलु भ्योः (梵文天城体），hulu hulu bhyoḥ (梵文罗马拟音），震撼，震撼，敬礼！）”，变成五个头、十六只手。吉祥大尊胜罗刹也像鲁扎一样，现出五个头、十六只手，在那里也斩断了他的语言表达，使其丧失。
English
The Rudra accomplished by Na (seed syllable): As it says in Lamsong: However clear the awareness may be, the self-born, self-appearing nature is just as it is. For the person who is accustomed to seeing and realizing, the actions of the three doors are without bias. Therefore, one is endowed with the blessings of transmission. Here, there are three: the reality is spontaneously accomplished without fabrication, the appearance is spontaneously accomplished without fabrication, and the result is spontaneously accomplished without fabrication. This is because the essence of Bodhicitta manifests, and all phenomena appear in the sky of the Dharmadhatu. This is explained in chapter thirty-one. This refers to the process from the initial straying of Rudra to the final manifestation of the result, applying the meaning of this passage to the entirety of the explanation. In either of these two ways of explaining, although the nature abides as primordial wisdom, due to clinging to appearances as self, the five poisons of affliction arise. From the element belonging to both, the seed of the body that arises as a wrathful deity of karma is spoken, and power is manifested. First, by explicitly uttering "རུ་ལུ་རུ་ལུ་བྷྱོཿ (Tibetan), रुलु रुलु भ्योः (Sanskrit Devanagari), rulu rulu bhyoḥ (Sanskrit Romanization), Shatter, shatter, homage!", Rudra himself transforms from before into three heads, six arms, and four legs, taking on an extremely wrathful form, and becomes more powerful. The glorious Great Lord, the victorious Vajra Rakshasa, also makes himself into the same form, with three heads, six arms, and four legs. Seizing the power of the body, and with the blessing of wisdom, he transforms the appearance into the essence of the syllable "ཧཱུྃ (Tibetan), हुं (Sanskrit Devanagari), hūṃ (Sanskrit Romanization), Hum)", and by the power of the great indivisible Vajra wisdom, he controls his speech, uttering the five seed syllables of samsara "རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོཿ (Tibetan), रुलु रुलु हुं भ्योः (Sanskrit Devanagari), rulu rulu hūṃ bhyoḥ (Sanskrit Romanization), Shatter, shatter, Hum, homage!", thus seizing the emanation of his speech and causing Rudra himself to lose the power of his speech. Then, the Lord of the charnel ground again utters "ར་ལ་ར་ལ་བྷྱོཿ (Tibetan), रल रल भ्योः (Sanskrit Devanagari), rala rala bhyoḥ (Sanskrit Romanization), Destroy, destroy, homage!", and by its power, he transforms into nine heads and eighteen arms. There, the heroic victorious supreme one also manifests nine heads and eighteen arms, and definitively cuts off the emanation of Rudra. Again, there, the Lord of the charnel ground again utters "ཧུ་ལུ་ཧུ་ལུ་བྷྱོཿ (Tibetan), हुलु हुलु भ्योः (Sanskrit Devanagari), hulu hulu bhyoḥ (Sanskrit Romanization), Shake, shake, homage!", transforming into five heads and sixteen arms. The glorious Great Lord, the victorious Rakshasa, also manifests five heads and sixteen arms, just like Rudra, and there also cuts off his verbal expression, causing him to lose it.
Chinese
完成了。关于这一点，有些范本中有八个头，但实际上，据说这个和五个头是顺序颠倒的。在那里，墓地之主说：“第四个，哈拉哈拉贝（藏文：ཧ་ལ་ཧ་ལ་བྷྱོཿ，梵文天城体：，梵文罗马拟音：hala hala bhyoḥ，汉语字面意思：哈拉哈拉贝）。”于是，二十一个头变成了四十二只手。此外，金刚食肉魔也像鲁特拉一样，有二十一个头和四十二只手。在这里，那个种子字再次切断了说话的语言能力。此外，鲁特拉自己说：“第五个，拉里拉里贝（藏文：ར་ལི་ར་ལི་བྷྱོཿ，梵文天城体：，梵文罗马拟音：rali rali bhyoḥ，汉语字面意思：拉里拉里贝）。”于是，身体变得无限巨大，头和手无数，将疾病的劫难猛烈地降下，并从身体中射出各种恶毒的武器。至尊金刚食肉魔也像那样使鲁特拉拥有无限的头和手。他夺走了他的语言，使语言的化身中断了。例如，就像某人被割掉舌头，血流满面一样，他非常醉倒并倒下了。显然，他们使结合道和命运平等。第二部分是，从“一切之主”到“嬉戏并消化”。这表明，从那以后，轮回和涅槃的一切之主，大威德金刚食肉魔，说了“萨玛雅 吼（藏文：ས་མ་ཡ་ཧོ་，梵文天城体：，梵文罗马拟音：samaya ho，汉语字面意思：萨玛雅 吼）”这个誓言坚定的咒语，并宣布了誓言。鲁特拉在过去的时间里，在一切欢乐的劫难中，当变成黑色解脱时，一起进入秘密之门，通过信仰接受誓言，由于与事业和慈悲相关联的力量，生命的控制者无法忍受，不敢走向错误的道路，而是面向伟大的忿怒尊，生起渴望和信仰。用燃烧的三叉戟卡杖嘎直接击打并杀死了他，摧毁了鲁特拉的本质，并以何种殊胜的方法来控制他呢？通过舞蹈的手印来嬉戏。吃肉，饮血，咀嚼骨头，并将三种毒供养为祭品。肢解并砍断四肢，取出所有心脏和感官。取出所有内脏并吞入口中，消化在身体的腹部中。将皮肤巧妙地披在身上。用头骨做碗。他还将他的八件墓地装备作为胜利的英雄标志的装饰，从而净化了所有烦恼。
English
Completed. Regarding this, some versions have eight heads, but in reality, it is said that this and the five heads are in reverse order. There, the lord of the cemetery said, "The fourth, hala hala bhyoḥ (藏文：ཧ་ལ་ཧ་ལ་བྷྱོཿ，梵文天城体：，梵文罗马拟音：hala hala bhyoḥ，汉语字面意思：Hala Hala Bhyoḥ)." Then, the twenty-one heads became forty-two hands. Furthermore, Vajra Rakshasa also made Rudra have twenty-one heads and forty-two hands, just like him. Here, that seed syllable again cut off the power of speech. Furthermore, Rudra himself said, "The fifth, rali rali bhyoḥ (藏文：ར་ལི་ར་ལི་བྷྱོཿ，梵文天城体：，梵文罗马拟音：rali rali bhyoḥ，汉语字面意思：Rali Rali Bhyoḥ)." Then, the body became immeasurably large, with countless heads and hands, sending down the kalpa of disease violently, and emitting various malicious weapons from the body. The noble Vajra Rakshasa also made Rudra have infinite heads and hands like that. He stole his speech, causing the emanation of speech to cease. For example, just like someone whose tongue is cut off and bleeds, he became very drunk and fell down. It is evident that they made the path of union and fortune equal. The second part is from "Lord of All" to "playing and digesting." This shows that from then on, the Lord of all of samsara and nirvana, the great terrifying glorious Vajra Rakshasa, spoke the mantra of firm commitment, "Samaya Ho (藏文：ས་མ་ཡ་ཧོ་，梵文天城体：，梵文罗马拟音：samaya ho，汉语字面意思：Samaya Ho)," and declared the commitment. Rudra, in the past, in the kalpa of all joy, when he became black liberation, entered the secret door together, accepted the commitment with faith, and due to the power associated with action and compassion, the controller of life could not bear it and did not dare to go the wrong path, but faced the great wrathful one, generating longing and faith. He struck and killed him directly with the burning trident khatvanga, destroying the essence of Rudra, and by what supreme method did he control him? He played with the dance mudra. He ate flesh, drank blood, chewed bones, and accepted the three poisons as offerings. He dismembered and cut off limbs, extracting all hearts and senses. He pulled out all the entrails and swallowed them into his mouth, digesting them in the belly of his body. He skillfully wore the skin on his body. He made a bowl out of the skull. He also made his eight cemetery implements into ornaments of the victorious hero's insignia, thereby purifying all afflictions.