Chinese
执着和，见解和宗乘的门仅仅隐瞒，对一个人的上师和见解行持方式不一致，进行诽谤和，这些是瑜伽外道的过失啊。内道者，在道友之间把外面的话拿到里面说，对内道者不倾心而对外道者倾心，到修行的地方后，道友自性恶劣，相处令人厌烦，对道友以三门进行损害，做短暂的事情，这是第三个。为了显示大乘的过失之门。贪欲迷醉沉溺贪婪和，无信根本戒律衰败飘荡者。这些是对五欲贪执很大，心迷醉是愚痴和睡眠二者，想法身心低劣沉溺不明显被昏沉所控制二者，对财物食物贪婪执着很大和，对念诵修行懈怠没有信心和，根本的誓言衰败和，心飘荡喜欢相和，意识多而散乱傲慢，行为秘密在外宣说很大和九个，总共加起来具有十八个。知道过患的瑜伽士全部都要舍弃。那是因为什么呢？那是因为这是瑜伽殊胜成就的障碍，是魔鬼的缘故啊。这个是经典，全部都是大乘本身的过失之门，从道理上讲没有相违背。讲解这些可以放在共同教言的范畴里。瑜伽 निश्चित 进入者。进入大乘瑜伽行持 निश्चित 会出现五魔，为了断绝持续的正确的意义的缘故，按照字面意思来连接。对治菩提心殊胜者。五魔本身不执着于显现而证悟。瑜伽财富上摧毁的敌人，以方便善巧调伏。等等，调伏瑜伽圣者的七财的四个敌人是，怎么样调伏呢？谁的瑜伽自性被改变，从如实者本身衰败改变。瑜伽士谁如果自性秘密增长，懒惰等等被改变的话，从等持的意义如实者没有错误本身衰败改变，因为行为被玷污而成为有罪过而著名，和雅嘎相等同，所有的人都征收赋税变成嘎隆。
English
Attachment and, views and the gate of the vehicle are merely concealed, disagreeing with the guru and views and practices of one person, slandering and, these are the faults of external yogis. As for the insiders, they take external words inside among the Dharma siblings, not trusting the insiders but trusting the outsiders, and after coming to the place of practice, the nature of the Dharma siblings is bad, it is sad to be with them, and they harm the Dharma siblings with the three doors, doing short-lived things, this is the third. In order to show the faults of the Great Vehicle's gate. Desire, intoxication, drowning, stupor, greed, and, faithless, root vows decayed, wandering. These are greatly attached to the five desires, and the mind is intoxicated, which is ignorance and sleep, both, the thought, body, and mind are inferior, drowning, unclear, controlled by stupor, both, greatly greedy and attached to wealth and food, and, lazy in recitation and practice, without faith, and, the fundamental vows decayed, and, the mind is wandering, liking signs, and, being distracted by many perceptions, arrogant, and, the secret actions are greatly spoken outside and nine, adding up to a total of eighteen. All yogis who know the faults must abandon them. Why is that? That is because this is an obstacle to the attainment of the supreme accomplishment of yoga, it is a demon. This is the scripture, all of which are the faults of the Great Vehicle itself, and there is no contradiction in terms of reason. Explaining these can be placed in the category of common teachings. Yoga निश्चित enterer. Entering the practice of Mahayana Yoga निश्चित, five demons will appear, for the sake of cutting off the continuous correct meaning, connect according to the literal meaning. Antidote, supreme Bodhicitta. The five demons themselves realize without clinging to appearance. The enemy that destroys the wealth of yoga, subdue with skillful means. And so on, subduing the four enemies of the seven treasures of the noble yogi is, how to subdue? Whose yoga nature is changed, decays and changes from the truthful one himself. If a yogi's nature secretly increases, and laziness and so on are changed, then from the meaning of Samadhi, the truthful one does not err himself, decays and changes, because the behavior is defiled, it becomes famous as sinful, and is equated with Yaga, and all the people levy taxes and become Galong.
Chinese
是敌对的。不被它控制。以低劣的见解和粗暴放荡的行为，抛弃法则，做出与此相反的行为。像这样粗暴的行为是见解和行为的放荡，因此，这样做的人们抛弃了这个教言，做出与此相反的行为，将见解和行为的错误教言与不符合教言的行为混合在一起，这样的行为不会对两者都有利，所以是放荡的敌人。难以逾越的金刚苦行誓言。像这样极其需要守护的誓言是金刚大乘的誓言。因为没有全部接受，所以没有成为空性，没有步伐，因为摇摆不定而遗忘，就不会产生邪恶的果实。例如，就像树木的根腐烂一样，变成了产生严厉惩罚的敌人。真正地修习它。像这样，在毫不错误地修习密咒的教言和进行事业的时候，如果对于这样的人没有那些确定的无量诀窍，因为无法获得果实，所以会再次变成错误的敌人。瑜伽士在修习瑜伽时。像这样，瑜伽士们按照大瑜伽的教言进行修习时，夺取和摧毁不共的圣财七宝的四个敌人，以精通于遣除和摧毁这些敌人的瑜伽士的见解智慧，不让这四个过失的敌人控制，从而遣除它们。在开示见解的誓言中，为了在此开示自性见解的誓言，这三有显现的刹土，确信是清净的刹土。像这样，完全解脱三有的意旨是，三界显现的一切，从原始以来就是解脱了边际的自性。因为认识到是圆满正等觉的刹土而获得确信，并将其融入心性中，将三界的九地同时清净，引导至成佛的道上，这是被称为胜者的刹土的殊胜之处，没有比这更殊胜的了。为了开示欲望享用奇妙供养的见解，这些欲望享用的供养之聚。像这样，以五种欲望享用供养的无量事物，在伟大的平等性中自然圆满，这就是会供的供养。
English
It is hostile. Not being controlled by it. With inferior views and rude, dissolute behavior, abandoning the law and acting contrary to it. Such rude behavior is the dissoluteness of view and conduct, therefore, those who do so abandon this teaching and act contrary to it, mixing the erroneous teachings of view and conduct with actions that do not conform to the teachings, such actions will not benefit both, so they are the enemies of dissoluteness. The inviolable Vajra ascetic vow. Such extremely guarded vows are the vows of the Great Vajrayana. Because they are not all accepted, they do not become emptiness, there are no steps, and because of wavering and forgetting, evil fruits will not arise. For example, just as the roots of trees rot, they become enemies that produce severe punishments. Truly practice it. Like this, even when meditating on the unerring teachings of secret mantra and performing activities, if such a person does not have those definite and immeasurable instructions, because they cannot obtain the fruit, they will again become erroneous enemies. Yogis practicing yoga. Like this, when yogis practice according to the teachings of Great Yoga, the four enemies who seize and destroy the uncommon sacred wealth, the seven treasures, with the wisdom of the yogi who is skilled in dispelling and destroying these enemies, without letting these four enemies of faults control, thereby dispelling them. In the teaching of the vows of view, in order to teach the vows of self-nature view here, these realms of the three existences are surely pure realms. Like this, the intention of completely liberating the three existences is that all that appears in the three realms is, from the beginning, the nature of liberation from the limits. Because of recognizing it as the realm of perfect and complete enlightenment, gaining confidence and integrating it into the mind, purifying the nine grounds of the three realms simultaneously, and leading them onto the path to Buddhahood, this is the excellence of the realm called the Victorious One, and there is nothing more excellent than this. In order to teach the view of offering wonderful enjoyments of desire, these gatherings of offerings of desire and enjoyment. Like this, the immeasurable things offered with the five desires and enjoyments, naturally complete in the great equality, are the offerings of the Tsog.
Chinese
伟大的瑜伽士成就菩提的殊胜因缘，是伟大供品的集合。以无二的方式取悦三世诸佛和三界众生，不执着于味道，这是奇妙的供养。为了展示轮回安住之力的观点，这些轮回的坟墓之地，这些伟大的安乐之地，确实是伟大的安乐之地。如果将三界轮回之地的坟墓的这些显现，如实地证悟为伟大的安乐，那么不需寻觅和修持，即是胜者的居所，是伟大的宫殿。因此，以诸法如实地、不错误地、不颠倒地、不造作地对待，便能从边际中解脱，安住于无所寻觅的广大法界平等性中，无需特别作为，便已获得安住之力，成为圆满成就的佛地。什么是六转五之见？“一切之根为五大毒。”等等，一切轮回法的基础是五毒：愚痴、贪欲、嗔恨、我慢、嫉妒。如果自知自生，如实地证悟到其自性本已解脱边际，自然成就为五智，那么就不需从他处寻觅五智的甘露，因为了知安住于自知中的五毒，不需造作即自然生起，不见而见，即是瑜伽之五眼之最胜，是具足自知智慧之眼和般若之眼。这些楞伽之主，是殊胜的秘密誓言。等等，呼唤士夫聚集，先前所说是大乘誓言，不向四种容器宣说，是神圣的，因为是胜者教诫守护的语言，所以名称本身即成就。对于这些人，哪些瑜伽士不会改变心意，安住于何处，那便是瑜伽士。如果有人想知道誓言的基础是什么样的例子，就像肥沃的土地一样，应如字面意义般地理解。如果违犯了誓言，将堕入八大热地狱。
English
The great cause for yogis to attain enlightenment is the collection of great offerings. By pleasing the Buddhas of the three times and all beings of the three realms in a non-dual way, without attachment to taste, it is a wonderful offering. In order to show the view of the power of abiding in samsara, these graveyard places of samsara, these places of great bliss, are indeed places of great bliss. If these appearances of the graveyard, the place of samsara in the three realms, are realized as the great bliss itself, then without seeking or practicing, it is the abode of the victorious ones, the great palace. Therefore, by treating things as they are, without error, without inversion, and without fabrication, one can be liberated from the extremes and abide in the great equality of the Dharmadhatu, which is beyond seeking, without having to do anything special, and thus attain the power of abiding and become the spontaneously accomplished ground of Buddhahood. What is the view of six turning into five? "The root of everything is the five great poisons." And so on, the basis of all samsaric dharmas is the five poisons: ignorance, desire, hatred, pride, and jealousy. If one realizes, through self-awareness and self-origination, that their essence is inherently liberated from the extremes and spontaneously accomplished as the five wisdoms, then one does not need to seek the great nectar of the five wisdoms from elsewhere, because by knowing that the five poisons that abide in self-awareness arise naturally without being fabricated into the five wisdoms, seeing without seeing is the supreme of the five eyes of yoga, and it is shown to be the eye of self-aware wisdom and the eye of prajna. These lords of Lanka are the supreme secret samaya. And so on, calling upon the gathering of individuals, what was said earlier is the Mahayana samaya, which is not to be taught to the four types of vessels, it is sacred, because it is the word that the victorious ones have instructed to be guarded, therefore the name itself is accomplished. For these, whichever yogis do not change their minds, wherever they abide with certainty, that is the yogi. If one wonders what kind of example is the basis of samaya, it should be understood literally, just like fertile ground. If the samaya is broken, one will fall into the eight great hot hells.
Chinese
再次传承。谁是楞伽的主人？谁是堕落者？像这样召唤，从这部续部的正文中出现了五种堕落：誓言在任何方面都是平等的等等。根本和支分堕落是真实的。伴随堕落是指堕落与誓言混合或伴随的任何情况。由于朋友的偏袒而无力堕落的行为是附带堕落。然而，瑜伽士们也因为偶尔发生堕落而非常谨慎和努力。那么，是否有可能恢复它们呢？就像颜色的绘画、金银的容器破碎和蜡烛熄灭一样，因为有恢复的方法。因此，弥补它的方法，五种方式将被解释。弥补的方法被特别地承诺。行为、物质、欲望和禅定，以及其本身。这些与堕落的原因在数量上是相符的。行为是通过五种方式来弥补的。如果通过实践来弥补五种行为堕落，那该如何做呢？完全的重大堕落是念诵五百万和三千万。根本堕落是五千万和三百万。支分堕落是五千和三百。伴随堕落是五百和十三。附带堕落是五十和三。数字的差异在于区分了弥补的难易程度。物质是通过五种珍宝来弥补的。从种姓的誓言中，对哪位五种姓的上师，用失去的财富来供养誓言。正如根本续部所说：如果菩提心的誓言破裂，就弥补愚痴种姓的誓言。邀请贱民种姓的上师，不隐瞒罪过，忏悔一千次。用黄金等贵重物品，用失去的财富来供养誓言。修习菩提心，学习和听闻续部。如果金刚的誓言破裂，就弥补嗔恨种姓的誓言。邀请屠夫种姓的上师，不隐瞒罪行，忏悔一百万次。用水晶等贵重物品，用失去的财富来供养誓言。努力修习禅定。如果珍宝的誓言破裂，就弥补傲慢种姓的誓言。邀请国王种姓的上师，不隐瞒罪行，忏悔八万
English
Again, the transmission. Who is the lord of Lanka? Who is the fallen one? Having summoned thus, from the text of this tantra, five kinds of downfalls occur: vows being equal in all aspects, and so on. Root and branch downfalls are substantial. Accompanying downfall refers to any situation where downfall is mixed with or accompanied by vows. Actions that lead to downfall involuntarily due to partiality towards friends are incidental downfalls. However, yogis are also very cautious and diligent because downfalls occasionally occur. So, is it possible to restore them? Just as the painting of colors, the breaking of gold and silver vessels, and the extinguishing of a candle, there is a way to restore them. Therefore, the means to make amends for it, five ways will be explained. The means of making amends is specifically promised. Action, substance, desire, and samadhi, and its very nature. These are numerically consistent with the causes of downfall. Action is accomplished through five means. If one makes amends for the five action downfalls through practice, how should it be done? The complete major downfall is to recite five million and thirty million. The root downfall is fifty million and three million. The branch downfall is five thousand and three hundred. The accompanying downfall is five hundred and thirteen. The incidental downfall is fifty and three. The difference in numbers lies in distinguishing the ease or difficulty of making amends. Substance is made amends for with five kinds of jewels. From the vows of the lineage, to whichever of the five lineage gurus, offer the lost wealth to the vow. As the root tantra says: If the bodhicitta vow is broken, make amends for the vow of the ignorance lineage. Invite a master of the outcaste lineage, do not conceal faults, confess a thousand times. With precious substances such as gold, offer the lost wealth to the vow. Cultivate bodhicitta, study and listen to the tantra. If the vajra vow is broken, make amends for the vow of the hatred lineage. Invite a master of the butcher lineage, do not conceal sins, confess a million times. With precious substances such as crystal, offer the lost wealth to the vow. Diligently practice meditation. If the jewel vow is broken, make amends for the vow of the pride lineage. Invite a master of the king lineage, do not conceal sins, confess eighty thousand