Chinese
仅仅对于这一点在此特别说明，即使加入不颠倒的教法，也仍然安住于颠倒的见解中。像这样习惯于极其颠倒的见解，会导致众生堕入无间大地狱。之后，如果从百道中再次出现而转生为人，也会断绝解脱菩提圣道的显现。第六，从“过去”到“杀戮摧毁”之间所说的是：过去的时候，在以前的极乐世界出现的黑解脱，偏离了自明大本体，自性普光明界，本体不变大常无为的密意，如来语录内续珍宝的定解，以众生自在罗刹的形象，以前变成鲁扎的时候，所有众生都因对欲望的极度渴望，贪恋自己的财物，吝啬他人的财物。像这样，由于对欲望的极度渴望，吝啬和贪恋自己的财物，会堕入饿鬼世界阎罗王的境界。之后，即使他再次出现而变成人，也会变得非常干瘦、贫穷和困苦，因饥渴的极度折磨，为了食物和财富而互相残杀，从而脱离解脱。第七，从“过去”到“三劫”之间所说的是：过去的时候，在以前的极乐世界出现的比丘解脱，偏离了觉性大本体，无勤任运成就，大常不变的密意，如来语录内续珍宝的定解，以众生的傲慢罗刹的形象，以前变成鲁扎的时候，所有众生都因与低劣的种姓结合和懒惰放逸而极度懈怠散乱。像这样，由于极度散乱的懈怠，会导致堕入八无暇之处，成熟异熟。之后，从那里出来再次出现而转生为人，也会被无数的三劫从正道中延缓。或者被处所、时间和自性这三者从秘密的意义中延缓。
English
It is specifically stated here that even entering the non-inverted teachings, one still dwells in inverted views. Thus, being accustomed to extremely inverted views causes beings to fall into the great hell of uninterrupted suffering. Then, if they reappear from hundreds of paths and are born as humans, the very appearance of the noble path of liberation and enlightenment will be cut off. The sixth point, indicated from "past" to "killing and destroying," is that in the past, the Black Liberation who appeared in the realm of Manifest Joy deviated from the definitive understanding of the self-aware great essence, the spontaneously luminous realm of nature, the unchanging, great, constant, and unconditioned secret teachings of the Tathagata's precious inner tantras. In the form of a Rakshasa, a lord of beings, when he previously appeared as Rudra, all sentient beings were extremely tormented by desire, coveting their own possessions and being stingy with the wealth of others. Thus, being extremely tormented by desire, being stingy and coveting one's own possessions, one falls into the realm of the preta world, the realm of Yama. Then, even if that same being reappears as a human, they become extremely emaciated, impoverished, and destitute. Being extremely tormented by hunger and thirst, they kill and destroy each other for food and wealth, thus being separated from liberation. The seventh point, indicated from "past" to "three kalpas," is that in the past, the Bhikshu Liberation who appeared in the realm of Manifest Joy deviated from the definitive understanding of the self-aware great essence, the effortlessly accomplished, great, constant, and unchanging secret teachings of the Tathagata's precious inner tantras. In the form of a Rakshasa of pride, when he previously appeared as Rudra, all sentient beings were extremely distracted by laziness due to associating with inferior castes and engaging in slothful activities. Thus, due to extremely distracted laziness, one falls into the eight states of unfreedom, ripening into unfavorable results. Then, having emerged from that and reappearing as a human, one is delayed from the correct path for countless three kalpas. Alternatively, one is delayed from the secret meaning by the three—place, time, and nature.
Chinese
也这样说了。第八，从“过去”到“道路也会断绝”之间所表示的是：在过去的时候，以前在极乐世界出现过的比丘解脱，由于偏离了自知自性大平等无有取舍的自生恒常法性，未造作的密意，如来语录内续珍宝的定解，以行者的首领暴恶的形象，在以前的时代玛赞玛当嘎出现的时候，一切有情都对善恶业果极其愚痴和迷惑。像这样极其愚痴和迷惑的缘故，就会堕落到愚痴黑暗的生处畜生道中。之后，他再次出现，虽然生到天界，但是三宝的显现和正确的道路也会断绝。第九，从“过去”到“全部都出名了”之间所表示的是：六种偏离的情况，在过去的时候，以前在称为普喜的劫中出现过的比丘解脱的时候，偏离的基础是觉性自生之智慧大乐意义光明无漏未造作的体性不变的恒常殊胜的密意，如来语录内续珍宝的甚深秘密没有如实理解，偏离的事物以行者的君主夜叉罗刹大魔的形象成熟为鲁扎，在以前的时代出现的时候，偏离的威力在那时出现的一切有情，都对二二交合的性行为极其贪恋而沉醉。像这样偏离的威力的过患，由于极其贪恋而沉醉，就会成熟堕落到胎儿的城市中。从邪僻偏离的因缘一致的盲目依附，从那之后再次出现，之后也因为以前串习的行为，被欲望的火焰普遍燃烧，所以脱离了解脱的境地。据说所有世界都普遍变成了那样。在总结的时候所表示的心之根本词句，在广说的时候因为普遍周遍，如果分别宣说就会变成不同，所以没有宣说。
English
It is also said that way. The eighth, from "past" to "the path will also be cut off" indicates that in the past, the monk Tharpas, who appeared in the Pure Land of Manifest Joy in the past, deviated from the self-knowing, self-nature, great equality, without acceptance or rejection, the self-born, constant Dharma nature, the uncreated secret intention, the definitive understanding of the inner tantra jewel of the Tathagata's teachings, and in the form of a violent leader of the traveling group, when Mazan Matangka appeared in the past, all sentient beings were extremely ignorant and confused about the good and bad paths and their fruits. Because of such extreme ignorance and confusion, they will fall into the realm of ignorance and darkness, the animal realm. Then, when he appears again, even if he is born in the heavenly realm, the appearance of the Three Jewels and the correct path will be cut off. The ninth, from "past" to "all are famous" indicates that in the case of the six deviations, in the past, when the monk Tharpas appeared in the past kalpa called Kunda, the basis of deviation is the awareness, the self-born wisdom, the great bliss, the meaning of luminosity, the stainless, uncreated, unchanging essence, the constant and supreme secret intention, the profound secret of the inner tantra jewel of the Tathagata's teachings was not understood as it is, the object of deviation matured into Rudra in the form of the ruler of beings, the great Yaksha Rakshasa demon, when it appeared in the past, the power of deviation caused all sentient beings that appeared at that time to be extremely attached to and intoxicated with the act of sexual intercourse of two and two. Because of the fault of the power of deviation, being extremely attached and intoxicated, they will mature and fall into the city of the womb. From the perverted and deviating cause, the blind attachment, from then on, it appears again, and afterwards, because of the actions previously practiced, it is universally burned by the fire of desire, so it is separated from the state of liberation. It is said that all realms have universally become like that. The root words of the mind, which are indicated in the summary, are not mentioned in the extensive explanation because they are universally pervasive, and if they are explained separately, they will become different.
Chinese
总而言之，鲁扎变成了具有自性和不具有自性的两种堕落。众生变成了具有自性的堕落。章节的名称是：在《诸佛意合大经》中，通过讲述鲁扎时代的历史，而名为“已逝过去之章”，即第二十一章的详细解释。一般来说，为了纠正自续派的错误，以及为了调伏四魔的目的，有时诸佛也会化身为魔。因此，这一章可以从详细解释的角度进行如此讲解。 第二，以如何掌控三有来显示咒语产生的原因为五：通过掌控罗刹来显示咒语产生的因；通过掌控天神之众来显示咒语产生的因；通过掌控所有天人动摇来显示咒语产生的因；显示声闻之最和马头金刚都无法调伏；显示为了必要目的，上师和侍从获得解脱的时机相同。 第一部分有三：降临到罗刹的住所；罗刹醒悟到被击败，从而再次被压制；罗刹之主命令眷属去追求，从而被掌控。 第一部分是：从“此后”到“听闻”。这一章显示了直接的意义。此后，秘密主说道：楞伽之主啊，如此，那个强大的夜叉，对于掌控了多少人世间的伟大而感到骄傲和自负。唉！世间有谁比我更强大？有谁啊？他自言自语，并且听着世间有谁比他更伟大，嫉妒地想要掌控并占为己有。因此，据说当时这个就是据说世间有三百个小岛屿中的一个。楞伽地区的城镇，红色可可海滩之岛。手掌伸向天空形状的山脉，马拉雅山，根部是金子，顶端是天铁，横向有八十由旬的山顶。从那里，楞伽的统治者，罗刹之王，名为具智慧方便者。成为了佛陀化身，名为释迦牟尼佛的弟子的那个人，具有非凡的力量和技能。
English
In short, Rudra became both the fall with self-nature and without self-nature. Beings became the fall with self-nature. The title of the chapter is: In the Great Sutra of the Union of All Buddhas' Intentions, by narrating the history of the time of Rudra, it is called "The Chapter of the Past," which is the detailed explanation of the twenty-first chapter. In general, in order to correct the errors of the Svatantrika school and for the purpose of subduing the four maras, sometimes the Buddhas themselves also manifest as maras. Therefore, this chapter can also be explained in this way from the perspective of detailed explanation. Second, there are five ways to show that mantras arise as a cause by controlling the three realms: showing that mantras arise as a cause by controlling rakshasas; showing that mantras arise as a cause by controlling the assembly of gods; showing that mantras arise as a cause by controlling all movements of gods and humans; showing that even the best of the Shravakas and Hayagriva could not subdue them; showing that for the sake of necessity, the time for the master and servant to attain liberation is the same. The first part has three: descending to the abode of the rakshasas; the rakshasas awakening to being defeated, thus being suppressed again; the chief of the rakshasas commanding the retinue to desire, thus being controlled. The first part is: from "Then" to "heard." This chapter shows the direct meaning. Then the Lord of Secrets said: Lord of Lanka, thus, that powerful Yaksha, being arrogant and conceited about the greatness of having controlled as much of the human world as he has. Alas! Who in the world is greater than me? Who is there? He says to himself, and listening to who in the world is greater than him, jealously wanting to control and take possession. Therefore, it is said that at that time this was one of the three hundred islands said to be in the world. The town of Lanka, the island of the red Koka beach. The mountain with the shape of a hand reaching into the sky, Mount Malaya, the root is gold, the top is sky-iron, the peak is eighty yojanas wide. From there, the ruler of Lanka, the king of rakshasas, named the one with wisdom and means. The one who became a disciple of the Buddha's incarnation, named Shakyamuni Buddha, possessing extraordinary power and skill.
Chinese
宣说。第三，从“罗刹之王”到“执持”之间所说的是：罗刹之王，楞伽的统治者，智慧方便具足者，为了鲁扎的历史和三个必要而乐于预言，此乃属于鬼类之子，名为贪欲者。毁灭并控制除了证悟无分别智慧、法性或佛陀之外的一切，震撼三界，是邪恶的聚会之主。这个特殊的被调伏者无法被其他人调伏，其对治由诸佛世尊所作，化身秘密主金刚手调伏后，安置于殊胜的决定，因为是正确预言者。因此，凭借秘密真言殊胜的决定，伟大的大乘稀有之法必将在世间出现。如果我们也成为他的仆人，就能见到金刚藏佛的面容，并获得秘密真言殊胜的决定，所以一定要渴望于此！如此训诫后，罗刹众心生欢喜，不舍弃自己首领所说之话，因此渴望如此。所有罗刹都成了罗刹鸟翅者的仆人，大家都说：我们也像大自在天一样渴望！如此说道，将首领视为殊胜，他们被执持为眷属。内在而言，鲁扎是自我的执着，因此他也控制了积聚道，因此积聚道的智慧及其眷属无法超越他，即使专注于无分别智慧，贪着、作意、羞耻和惭愧等一切都成了自我执着的眷属。第二部分有三个方面：控制首领，控制眷属，以及同时控制首领和眷属。第一部分，从“此后，又”到“显现为八”之间所说的是：此后，又是罗刹鸟翅者，当时罗刹的首领，名为玛当嘎鲁扎者，夸耀着傲慢的伟大，有什么比我更伟大？谁是？鲁扎玛扎玛拉扎，如此发声，天神的首领玛当
English
declares. The third, from "King of the Rakshasas" to "held" indicates that the King of the Rakshasas, the ruler of Lanka, the one endowed with wisdom and means, is happy to prophesy for the sake of Rudra's history and three necessities. This is said to be a son belonging to the class of spirits, called the desirous one. Destroying and controlling everything except the non-conceptual wisdom, the Dharma nature, or the Buddha, shaking the three realms, he is the lord of the assembly of the perverse. This particular being to be tamed cannot be tamed by others, its antidote is made by the Buddhas, the Bhagavat, and after being tamed by the emanation Secret Lord Vajrapani, it is placed in a supreme determination, because it is a correct prophesier. Therefore, by means of the secret mantra's supreme determination, the great Mahayana's rare Dharma will surely appear in the world. If we also become his servants, we will see the face of the Vajradhara Buddha, and we will obtain the supreme determination of the secret mantra, so we must desire this! After such admonition, the assembly of Rakshasas rejoiced, not abandoning what their leader said, and therefore desired so. All the Rakshasas became servants of the Rakshasa bird-winged one, and everyone said: We also desire like the great Ishvara! Thus they spoke, holding the leader as supreme, and they were held as retinue. Inwardly, Rudra is self-grasping, therefore he also controls the accumulation path, so the wisdom of the accumulation path and its retinue cannot transcend him, even if they focus on non-conceptual wisdom, attachment, attention, shame, and embarrassment, etc., all become the retinue of self-grasping. The second part has three aspects: controlling the leader, controlling the retinue, and controlling both the leader and the retinue simultaneously. The first part, from "Then again" to "appears as eight" indicates that then again, the Rakshasa bird-winged one, at that time the leader of the Rakshasas, known as Matangka Rudra, boasted of the greatness of arrogance, what is greater than me? Who is it? Rudra Matra Maratra, thus uttering the sound, the leader of the gods, Matang