Chinese
索。第四有二：名为玛赞玛当嘎，是身和相合的体性。第一是：从“那之后的来世在楞伽国”到“广为人知”之间所讲的，那之后的第二十五世，以等流果报生为鲁扎，在名为楞伽普拉的地方，投生于一个妓女的胎中，成熟了。他在那里受生，出生后九个月没有死去。那些人议论说：“这个可怜的孤儿不应该养活，否则这个地方会被玷污，应该放在母亲的腋下。”接着说，在名为毒树纳尔比的树根处，在死猪愚痴的巢穴之间，毒蛇嗔恨在那里筑巢，嘴里含着贪欲的死鸟巢穴的地方。这里是非人的居所，是产生贪嗔的地方。据说这种树在瓦拉纳西的一个地方也有，它的蒸汽和气味能使人中毒。从内在来看，成熟为我执的鲁扎，从如来藏中脱离，在我的身体的蕴堆毒树上，积累了三种毒。母亲的尸体和坟墓一起是阿赖耶识，儿子的尸体放在腋下是染污意，这是在阿赖耶识上执着为我的缘故。之后，所有的罗刹建造了母亲的尸体房，把尸体放在棺材里，然后把儿子也放在母亲的尸体腋下。那个孤儿抱着母亲的尸体，以吸吮乳房的方式获取营养，吸取脓血维持了七天的生命。之后，他开始吸吮血液，靠着七天的血液维持生命。之后，他吃掉了两个乳房，靠着十天的营养维持生命。之后，他吃光了母亲的内脏，以此为生。之后，他吃光了所有的肉，以此维持了七个月的生命。之后，那个年轻人变得强壮，靠着坟墓里的尸体为生。总的来说，虽然过去的业力大多已经耗尽，但还有剩余。过去依靠修习天神，念诵咒语，行持伟大的行为的力量，在这里变得强大。之后，他变得非常强壮，吃尸体为食，穿尸体衣服和皮肤，与坟墓里的母鬼，食肉者，饿鬼的群体，人和非人
English
So. The fourth has two aspects: named Mazan Matangka, it is the nature of body and harmony. The first is: from "In the next life after that, in the land of Lanka" to "widely known," it is shown that in the twenty-fifth life after that, as the result of completing the practice of affinity, he was born as Rudra. In a place called Lanka Pura, he was conceived in the womb of a prostitute, and his birth matured. He took birth there, and after being born, he did not die for nine months. Those people discussed, "This poor orphan should not be raised, otherwise this place will be defiled, and it should be placed under the mother's armpit." Then they said, at the root of a poisonous tree called Nalbi, between the nest of a dead pig's ignorance, a poisonous snake of hatred makes its nest, and at the root of a nest of a dead bird of desire in its mouth. This is the abode of non-humans, the place where attachment and aversion arise. It is said that this tree also exists in a place in Varanasi, and its vapor and odor can poison people. Inwardly, it matures into the Rudra of self-grasping, deviating from the Tathagata-garbha, and the three poisons accumulate on the poisonous tree of the aggregates of my body. The mother's corpse and the tomb together are the alaya, and the son's corpse placed under the armpit is the afflicted mind, because it clings to the alaya as self. Then, all the rakshasas built a corpse house for the mother, put the corpse in a coffin, and then put the son under the mother's corpse's armpit. That orphan clung to the mother's corpse, and nourished himself by sucking on the breasts, drawing pus and blood, and sustained himself for seven days. Then, he began to suck blood, and sustained himself with seven days of blood. Then, he ate both breasts, and sustained himself with ten days of nourishment. Then, he ate all of the mother's internal organs, and lived on that. Then, he ate all of the flesh, and sustained himself for seven months. Then, that youth became strong, and lived on the corpses in the cemetery. In general, although most of the past karma has been exhausted, there is still some remaining. In the past, relying on the power of practicing deity yoga, reciting mantras, and performing great deeds, he became powerful here. Then, he became very strong, eating corpses as food, wearing corpse clothes and skins, with the cemetery's demonesses, flesh-eaters, the assembly of pretas, humans and non-humans.
Chinese
众多的阎魔眷属，也因生食人尸的本性而聚集，体验到因果相符的果报，危害他人。成为尸林中所有恶毒者的主人，具有夺取他人光彩的能力，生吃活人并夺取其精气。外形极其恐怖，变得残暴。因为吃了母亲的生肉，所以被称为“玛赞玛当嘎”，人们称之为鲁特拉之名，广为人知。第二部分，从“大饿鬼”到“变得残暴”之间描述了，行为方式和力量的特殊之处，是先前念诵猛咒的因果相应的大饿鬼，其口中呼出的气息会引发热病，凡是被其触及者，都会被疾病的本源所弥漫，所有有情众生都会遭受剧烈的痛苦折磨。从鼻孔中呼出寒病，凡是被触及者，都会被寒病的本源所弥漫，处处感到痛苦。如果眼珠直视，被眼孔击中就会生病而死。如果针对某人念诵猛烈的咒语，所有人都会不由自主地被其掌控。身体巨大，颜色呈灰蓝色，用血和脂肪的滴液装饰，戴着骷髅念珠，披着用红色血涂抹的皮肤。总是饮用未完全捣碎的头盖骨碎片制成的头盖骨碗中盛满的血。头发蓬乱，呈深黑色，浓密、繁多且缠结。将血和五种感官混合物，以及脑髓、脂肪和骨髓等谷物油放入头盖骨中食用。用骨灰和人油混合大便涂抹身体，并用sro tsa an dza装饰。有些人说也用蛇和瓦苏达装饰。身体上长出鸟的翅膀，像鸟一样在天空中飞行。赤身裸体，没有遮盖，没有阻碍，像鱼一样在水中行动。凡是看到它的人，都会眼眶发直，惊恐万分，昏厥过去。身体长着猪毛，粗糙，四肢变成蛇，并用蛇装饰。指甲变成乌鸦的喙爪，凡是被抓住的众生，都会被其啃食血肉。过去生世中，由于习惯了解脱时期的度脱等，所以一心想杀死不同的众生。凡是看到它的人，都会在解脱时
English
The many retinues of Yama also gather due to their inherent nature of eating raw flesh of corpses, experiencing the corresponding result of their actions, harming others. They become the masters of all the vicious ones in the charnel grounds, possessing the power to steal the splendor of others, eating living beings alive and draining their vitality. Their appearance is extremely terrifying, becoming cruel. Because they eat the raw flesh of mothers, they are called "Mazan Matangka," and people call them by the name of Rudra, which is widely known. The second part, from "Great Hungry Ghost" to "becomes cruel," describes the manner of behavior and the special characteristics of power. The great hungry ghost, corresponding to the cause of previously reciting fierce mantras, exhales hot diseases from its mouth, and whoever is touched by it is pervaded by the source of the disease, causing all sentient beings to suffer severe pain. It exhales cold diseases from its nostrils, and whoever is touched by it is pervaded by the source of the cold disease, causing suffering everywhere. If it stares directly with its eyes, being struck by its eye sockets will cause illness and certain death. If fierce mantras are recited targeting someone, everyone will involuntarily be controlled by it. Its body is huge, with a color of ash-blue-green, adorned with droplets of blood and fat, wearing a garland of skulls, and draped in skin smeared with red blood. It always drinks blood from a skull bowl made of fragments of skulls that have not been completely crushed. Its hair is disheveled, dark black, voluminous, thick, and tangled. It eats a mixture of blood and the five senses, as well as brain marrow, fat, and bone marrow, like grain oil, in a skull. It smears its body with ashes and human fat mixed with excrement, and adorns itself with sro tsa an dza. Some say it also adorns itself with snakes and Vasudha. Wings of birds grow from its body, allowing it to fly in the sky like a bird. It is naked, without covering, without obstruction, acting like a fish in water. Whoever sees it will have wide eyes, be terrified, and faint. Its body has pig hair, is rough, its limbs turn into snakes, and it is adorned with snakes. Its nails become the beak claws of a crow, and whatever sentient being is caught by it will have its flesh and bones gnawed. In previous lives, due to the habit of understanding liberation, etc., it is determined to kill different sentient beings. Whoever sees it will be at the time of liberation.
Chinese
通过结合等方式，沉迷于聚集女性的性能力。所有众生都惊恐万分，被压制得颤抖不已。世间的母神、精灵和有神通的夜叉都向他顶礼膜拜，视他为首领。他权势的程度是：役使所有残暴者为仆、信使、侍从、次等侍从、奴隶和次等奴隶。最初观修忿怒尊时，由于没有被智慧所掌握，并且显现为违背教令的真实原因，因此，他成为了世间的主宰，一个难以驯服的强大存在，成为了统治三界的大自在天。从内在来看，染污的意根执着于阿赖耶识为自我，导致漏洞增多，五毒烦恼的力量增强，因此，所有从感觉等生起的心理活动也都与他相同。章节的名称是：在《诸佛密意汇集大经》中，第二十章阐述了从黑解脱到鲁扎之间所有不净的生命传承。第四，关于如何成为咒语产生的根源，分为两部分：通过颠倒轮回和行为领域而成为咒语产生的根源；以及通过控制三有的方式来阐述咒语产生的根源。第一部分分为两点：宣扬傲慢之词；以及如何颠倒。第一点，从“此后，又”到“宣扬”之间进行了阐述。本章讲述了真实意义。在那里出生的本质和自身应得的业力的力量是什么呢？此后，那个本质变为罗刹的恶鬼首领，由于获得了傲慢者的自身力量的伟大，发出了凶猛的声音，说道：唉玛，我就是一切的大自在天，如果存在除了我之外的自在天和领地的子民，那也将变成我的，被我控制。我就是无与伦比的伟大而强大的唯一存在，这样宣扬傲慢的语调。结合意义来看，鲁扎是内在的邪见者，他的邪教就是对三界的安排。第二部分分为两点：简要地阐述；详细地解释。第一点，从“那时”到“变得著名”之间进行了阐述。他的事业和力量
English
Through combinations and the like, he becomes engrossed in accumulating the sexual power of women. All sentient beings are terrified, suppressed, and tremble. The worldly mothers, spirits, and powerful yakshas pay homage to him and regard him as their chief. The extent of his power is such that he commands all cruel beings as servants, messengers, attendants, sub-attendants, slaves, and sub-slaves. Initially, when meditating as a wrathful deity, because he is not grasped by wisdom and appears as the actual cause of violating commands, he becomes the lord of the world, a powerful being difficult to tame, and transforms into the great powerful lord who dominates the three realms. Internally, the afflicted mind clings to the Alaya consciousness as self, causing outflows to increase and the power of the five poisons to intensify. Therefore, all mental activities arising from sensation and the like are also endowed with the same qualities as him. The title of the chapter is: In the Great Sutra of the Gathering of the Intentions of All Buddhas, the twentieth chapter explains the impure lineages of beings from Black Liberation up to Rudra. Fourth, regarding how it becomes the cause for the arising of mantras, there are two parts: becoming the cause for the arising of mantras by perverting the retinue and field of activity; and explaining the cause for the arising of mantras through the method of subduing the three realms. The first part has two points: proclaiming words of arrogance; and how it is perverted. The first point is explained from "Then again" to "proclaims." This chapter reveals the direct meaning. What is the nature of being born there and the power of one's own karmic potential? Then again, that fierce lord of the yaksha host, whose essence has become a rakshasa, having attained the greatness of his own power as an arrogant one, utters a fierce sound, saying: "Emaho! I am the great lord of all. If there are other lords and subjects besides me, they will also become mine and be subdued. I have become the sole, unrivaled, great, and mighty one!" Thus, he proclaims the arrogant tone of voice. In terms of meaning, Rudra is the internal heretic, and his doctrine is the arrangement of the three realms. The second part has two points: a brief explanation; and a detailed explanation. The first point is explained from "At that time" to "became famous." His actions and power
Chinese
成为邪见者是这样的：当鲁特拉出现在世间时，众生的状况是这样的：由于鲁特拉的迷惑，所有的知识和智慧都变得迟钝，由于恶魔的加持，作为标志的行为和所有的思想都安住在九种邪见中。由于它的控制，导致了堕落的果报。由于认为前后世和业因果的法非常空虚，因此断绝了菩提心。完全误入断灭空和虚无主义。执着于人我，完全误入常恒的常见。开始阻止正确的思想和六识，六识的意识流中断，超越了意义，完全陷入黑暗。由于嗔恨，心变得恶毒，身体变得凶暴，呼号惨叫，完全堕入地狱。邪见认为没有三宝，完全堕入无间地狱的果报。由于吝啬的控制，贪求欲望，变得悭吝，完全堕入阎罗王的世间。由于懒惰的控制，变得非常散乱，完全堕入八无暇处。由于极度愚痴的迷惑，完全堕入畜生道。由于对性行为的极度贪恋而沉醉，完全进入子宫。像这样，由于各种邪见，菩提树枯萎，心的根完全腐烂。楞伽的统治者及其鲁特拉的追随者，像这样被广泛地称为邪见者，现在仍然如此称呼。第二部分有九种：转化为断灭空，转化为执着于我，转化为开始阻止，转化为恶毒和凶暴，转化为邪见，转化为贪求和悭吝，转化为非常散乱，转化为愚痴迷惑，转化为因贪恋而沉醉。第一种是：从“过去的时候”到“道路中断”。所显示的是：在无数劫以前的迷失时期，在先前出现的名为显喜的劫中，在名为普喜的刹土中，不动的佛陀