Chinese
或者。内里以现量了悟无我的道之门，轮回与超脱之界，或了悟之本体，一体之中三者皆具足，真实不欺，行断绝解脱道之业，以众多突发之业惑中断之我执三者是：身语意所转之生者，难以摧毁之暴者，行恶劣行之贱者。汝之作为是无二，以遮蔽如是性，故不如实显现，以鲁扎之识及安住于一切众生之相续故，无论由谁了悟而摧毁，以真实决定之智慧，以各自辨别之智慧观察后，于根源从何而来之因追根究底时，以是自我的执着之故，从自我而生，非从他处而生而确定根源。那么其本体与业如何思之时，作者执着于我，及由此所取之所取执着为我之境，及于彼二者执着之执念力大，从一开始即颠倒之三者之作为是，以能力之威势，恒常不断之精进力之加持，漂泊于轮回或恶趣之恶处，如三门堕落之首领般行事。彼之本体以是执着于我之分别念之故，对治能见境心二者无别，以了悟二无我之智慧，于虚空之状态中，明觉不分别生起之力摧毁并毁灭之。第四有四：足下踩踏而以方便度脱之，然实则无有可度脱者，为调伏所化而示现之，转移识而复降之，宣说度脱之义而生起见道。第一是，从“自在压伏”至“血鲁扎众”之间所示，因此，以智慧自在，将蕴踩于足下，并以现前度脱之大方便，及以斩断生死根本之四獠牙现前度脱之威力者，及以折磨恶毒之宝剑，以大智慧之加持者，以恒时度脱之殊胜力之光焰，幻化之大忿怒尊，斩断三毒之树。
English
Or. Within, the door of the path of directly realizing selflessness, the realm of samsara and transcendence, or the essence of realization, all three complete in one entity, truly not deceiving, performing the act of cutting off the path of liberation, the three self-grasps that interrupt with many sudden karmic thoughts are: those arising from body, speech, and mind; the violent one difficult to destroy; the vile one who engages in evil deeds. Your action is non-dual, obscuring suchness, therefore it does not reveal what is as it is, because the knowledge of Rudra and the continuum of all beings abide, therefore, no matter who realizes and destroys it, with true decisive wisdom, after examining with the wisdom that distinguishes each, when tracing the cause of where the source comes from, because it is the attachment to self, it arises from self, and the source is determined not to arise from elsewhere. Then, when thinking about what its essence and action are like, the agent grasps at self, and the object to be grasped by it is conceived as the realm of self, and the power of attachment that grasps at both is great, and the actions of the three that are inverted from the beginning are, by the power of ability, the blessing of constant and continuous diligence, wandering in samsara or the bad place of bad destinies, acting like a leader who falls into the degradation of the three doors. Because its very essence is the conceptual thought of grasping at self, the antidote sees the object and mind as inseparable, with the power of the wisdom that realizes the two selflessnesses, in the state of emptiness of the sky, clear awareness and non-conceptualization arise, destroying and demolishing it. The fourth has four: trampling underfoot and liberating with skillful means, but in reality there is nothing to liberate, it is shown for the sake of taming disciples, transferring consciousness and then descending again, explaining the meaning of liberation and generating the path of seeing. The first is, from "controlling and suppressing" to "blood Rudra assembly" is shown, therefore, with wisdom and freedom, the aggregates are trampled underfoot, and with the great means of manifest liberation, and with the four fangs that cut off the root of birth and death, the powerful one who manifestly liberates, and with the sword that torments the wicked, blessed by the great wisdom, with the radiant splendor of the supreme power of constant liberation, the great wrathful one who emanates, cuts down the tree of the three poisons.
Chinese
摧毁阻碍菩提之魔主鲁扎。阿那亚，玛哈舜亚达，阿郭达亚囊。意为：听着，以具足殊胜之相的大空性之锤，摧毁鲁扎。如是。萨瓦帕邦玛当喀鲁扎囊。意为：摧毁执着于人我的所有障碍。如是。萨瓦帕邦喀扎让嘎鲁扎囊。意为：摧毁执着于法我的分别之所有障碍。如是。萨瓦帕邦阿嘎夏鲁扎囊。意为：摧毁执着于二取的实有之所有障碍。如是。因此，于大甘露续中，以“能取所取足交错”等而显明。此教言，以能取所取颠倒见，堕入三界轮回处，若证无生法性则安乐，为解能取所取之结，四魔亦以足压制，四方大地之范围，主人以足底压制，以此切断处所之门，祈请善逝以慈悲摄受。如是等所说是否符合，应作考察。又，鲁扎三者是：第一，法我所取之分别；第二，执着于二取；第三，可与摧毁人我执之分别相连。于吉祥炽燃忿怒母续中：此外，鲁扎有三种，于外，将本无所取之境执为所取之境，是玛扎让嘎鲁扎。于内，将本无能取之心执为能取之心，是阿嘎夏鲁扎。能取所取二者，由境心增长而成立，是喀扎让喀鲁扎。此三种鲁扎亦是有情。如是。第二，从“一切皆空性”至“三昧耶”之间所诠释的，如是三者之分别，一切皆无自性，于空性中，本自安住于无生之法性中，因此，以无实体之自性，仅以金刚之器刃斩断时，即于无二中杀之，因此，以自性而杀，实无断命之事，故以此为理由。因此，三邪分别之识虽无，然显现如幻，彼即是方便之事业，显现任何事物之障碍
English
Destroy the lord of obstacles, Rudra, who obstructs Bodhi. Anaya, Maha Shunyata, Akotayanam. It means: Listen, with the hammer of great emptiness endowed with excellent aspects, destroy Rudra. Thus it is. Sarva Papam Matamkha Rudranam. It means: Destroy all the obscurations of clinging to the self of the person. Thus it is. Sarva Papam Khatramka Rudranam. It means: Destroy all the obscurations of clinging to the self of phenomena. Thus it is. Sarva Papam Akarsha Rudranam. It means: Destroy all the obscurations of clinging to the reality of grasping at both. Thus it is. Therefore, in the Great Nectar Tantra, it is revealed by "the feet of the grasper and the grasped are crossed," and so on. This scripture, by the inverted view of the grasper and the grasped, falls into the place of samsara in the three realms, if one realizes the unborn nature of phenomena, one is happy, in order to untie the knot of the grasper and the grasped, the four maras are also suppressed by the feet, the extent of the four quarters of the earth, the master suppresses with the soles of his feet, by cutting off the door of this place, please accept me with the compassion of the Sugata. Whether what is said like this is consistent or not should be investigated. Also, the three Rudras are: first, the conceptualization of the grasped self of phenomena; second, clinging to both; third, it can be connected to destroying the conceptualization of clinging to the self of the person. In the Glorious Blazing Wrathful Mother Tantra: Furthermore, there are three Rudras, externally, taking what is not an object to be grasped as an object to be grasped is Matramka Rudra. Internally, taking what is not a mind that grasps as a mind that grasps is Akarsha Rudra. The two, the grasper and the grasped, are established by the increase of object and mind, is Khatramkha Rudra. These three Rudras are also sentient beings. Thus it is. Second, from "everything is emptiness" to "Samaya" is explained, thus the three conceptualizations, all are without essence, in emptiness, originally abiding in the unborn nature of phenomena, therefore, with the nature of non-substantiality, only when cut with the weapon of the vajra, it is killed in non-duality, therefore, killing with self-nature, there is no actual killing of life, therefore, with this as a reason. Therefore, although the knowledge of the three wrong conceptualizations is absent, the appearance is like an illusion, that itself is the activity of skillful means, the obscuration of appearing in any way.
Chinese
这种净化的神奇安排，是绝不离大悲或大慈之境的誓言之最。第三，从“必定杀死”到“大净化”之间所显示的是：必定不欺骗，将分别念杀死或解脱为智慧之心的誓言的本质是：并非显而易见地像世俗之人那样杀死并摧毁尸体，而是为了不再受生而战胜了有之军队。那么，它的本质是什么呢？将与色蕴分离的识以三个字净化，以殊胜方便的三种仪轨，生起为金刚，即吉祥金刚萨埵之身，作为种姓确定的儿子，将他的识再次降下并融入先前的身体，这是以慈悲解脱的誓言之最。那它的方式是怎样的呢？将明观为金刚萨埵的识，以称为根本心咒“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的词语摄持并迎请后，将唯一的鲁扎（Rudra）降入并融入他先前的色蕴成熟之身时，如先前死去之身般安住，如仪容圆满之状，身体不损，安置于三门清净之地，从而净化业障，心念修习为大乐，安住于见道不退转之地。第四，从“起尸金刚”到“必定见到”之间所显示的是：如此降下并复起，是为了灌顶、立誓和委任事业。起尸金刚的誓言，以杀死后复苏的伟大誓愿解脱之法，是诸佛之先前的殊胜誓愿的奇妙事业之最。以智慧和大智慧的金刚之器，杀死并解脱任何颠倒之识的三类有情，其识连同色蕴，执取和能取之生灭之命，即颠倒执着的根本，在未舍弃的情况下，于自生智慧义金刚中死去并摧毁。如虚空般，没有颠倒的种子，因此也没有任何生起的时机，因为不会再受生，所以又怎么会有再次受生呢？从一开始就已清净。
English
This magical arrangement of purification is the supreme vow that never deviates from the state of great compassion or great loving-kindness. Third, what is shown from "certainly killed" to "greatly purified" is: the essence of the vow of the mind to kill or liberate the conceptualization into wisdom, without fail, is not to kill and destroy the corpse manifestly like worldly people, but to conquer the army of existence in order not to be reborn again. So, what is its essence? The consciousness separated from the form aggregate is purified by three letters, and by the three rituals of supreme means, it is generated as Vajra, that is, the body of glorious Vajrasattva, as a son of definite lineage, and his consciousness is lowered again and integrated into the previous body, which is the supreme vow of liberation with compassion. What is its manner? The consciousness that is clear as Vajrasattva is gathered by the word called the root mantra "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) and invited, and then the only Rudra is lowered and integrated into his previous form aggregate, the matured body, it remains as if it were the body that had died before, and as the appearance of complete attire, the body is not damaged, and it is placed on the pure ground of the three doors, thereby purifying the karma, and the mind is cultivated into great bliss, and it abides in the irreversible stage of the path of seeing. Fourth, what is shown from "zombie Vajra" to "certainly see" is: Thus, lowering and reviving is for empowerment, taking vows, and entrusting actions. The vow of the zombie Vajra, the method of liberation by the great vow of reviving after killing, is the supreme and wonderful activity of the previous vows of all the Buddhas. With the weapon of wisdom and great wisdom, the Vajra, the three types of beings whose consciousness has been killed and liberated, even the consciousness together with the form aggregate, the life of arising and ceasing of grasping and being grasped, that is, the root of inverted clinging, without abandoning it, dies and is destroyed in the self-born wisdom, the Vajra of meaning. Like the sky, there is no seed of inversion, so there is no time for anything to rise, because it will not be reborn again, so how can there be rebirth again? It has been pure from the beginning.
Chinese
因此，是唯一不会退转的。因此，即使降伏了傲慢的识，身体的形体没有分离，仍然像以前一样是罗刹，但也从轮回的处境中彻底解脱，超越了痛苦，因此非常殊胜，因为异熟之身和金刚之身是不相同的。因此，从降伏之后，连同蕴一起安立于不死的金刚菩提心大乐之中，从那时起就没有了生死的种子，因为获得了不变的任运成就。如此，菩提心超越了一切边际，因此空性的大智慧，无漏的实义甘露的真如，从作用的方面来说，就像大河一样，饮用了能取所取的剧毒，使枯萎的菩提树都得到了滋养。是救活在邪见中死去的所有众生的最殊胜的医生。楞伽的主人。具德金刚罗刹这样说道。那黑鲁扎的续部的所知障全部清净，三门完全清净，如实了知密咒，现证了殊胜义的实相，那是所有地方的人们都没有见过的，真实无疑地见到了。如此，证悟了无生之义后，安住于持明者的地位，续部完全清净，成为了将要宣说的灌顶和誓言的法器。品名：诸佛意总集大经中，降伏傲慢鲁扎的续部，完全清净的第二十九品解说完毕。第二，进入坛城，分为二：劝请进入和进入的次第。第一分为二：略说和广说。第一，从“此后”到“劝请”之间是略说。此品既宣说了不了义，也宣说了了义。傲慢者续部刚被调伏之后，从那个地方开始，为了获得过去修法之道，最终确定走向成佛之路，为了对导师生起信心，用头顶抬起脚轮，以惭愧和恭敬之心祈请，这样说道：胜者圆满者