English
O fearless of enemies, and the difference of the path of union. It is divided into two: the difference between accomplishment and non-accomplishment if the treatise is damaged; and whether the Victorious Ones༴ comprehend or do not comprehend. The first is divided into two: the lower treatise is damaged, the practitioner༴ can still accomplish, but if this is damaged, it cannot be accomplished; if this treatise is damaged, the Vajra is damaged༴ it can also become the guru of the lower. There are five on the path of seeing: the essence of qualities༴ immeasurable; realization Ku༴ manifest in Dharmata; obscurations like lamps༴ eliminated; the jewel of samsara༴ fearless; and whatever habits༴ eliminate bad desire. ༈. The eighth way of arising is the way of arising of the fame of the lineage means, which is divided into three: from then on༴ general questions and answers about the way of arising; specific; and the feet are called secret༴ collection. There are three specifics: Chapter Thirty-six, the uncreated vows for the purpose of maturing the disciples; the benefits and harms of the vows; Chapter Thirty-seven, questions and answers and good and bad conduct, Chapter Thirty-eight shows the faults and merits with history. The first has six: the actual uncreated vow; and those not included in it༴ joy, each offering their own vows; the order of offering vows; the merit of guarding with other meanings in mind; the fault of acting according to the literal meaning; and the vow reversed by the conforming words is shown as the uncreated vow. The first has three: instructions; and the collection of questions asked by Lanka; and the answer. Bhagavan༴ The order of offering vows is divided into two: briefly showing; and completely༴ explaining in detail. It has thirteen: the black leader and his entourage offer the vow to destroy others; Gulang and others from then on desire༴ the vow to practice desire; Vishnu and others from then on anger༴ the vow to kill; Yaksha and others offer the vow not to take what is given; heretics from then on the vow to distinguish good signs; the bad caste butcher and others offer the vow to eat five meats; the Rakshasa woman offers the vow to drink blood; the prostitute offers the vow to practice five objects of perversion; the bad caste vomiter and others offer the vow to practice five vow objects; women offer sexual intercourse
Chinese
成为过失，以及女妖和食肉鬼等吸血鬼，显示了母亲和令人作呕的鬼怪会摄取吸血的气味。显示秘密誓言的七种过失是：观想忿怒尊善逝如来是自续，会转生为业力罗刹；观想忿怒母是自续，会转生为女妖；观想食肉鬼母是自相的续部，会转生为肖甘的大食肉者；观想自在母的业力自在是自续，会转生为黑夜叉的身体；观想装饰品、饰物和服饰是自续，会转生为婆罗门丑陋的身体；观想一切所观想的禅定是自续，会变成执着的橛；观想根本的ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等字是自续，会转生为旃檀毒蛇等。以随顺的词语，将颠倒的誓言显示为未矫饰的誓言有两种：经部和集部等广大部。其中有三种：执着彼时彼刻等，为了救度而显示为不定。问答广说和功德。问答广说有两种：提问和从那以后回答。回答有十种：黑色的薄伽梵等导师，显示了未矫饰的五无间罪的誓言；对于妇女的贪欲，是未矫饰的贪欲誓言；对于古朗玛等，是未矫饰的行于母、姊、女的誓言；依赖于毗湿奴和秘密誓言，是未矫饰的杀生誓言；对于肖帕尔帕事物，是未矫饰的妄语誓言；对于夜叉其他道路的矫饰，是不予取的誓言；对于外道自身和邪见者，是未矫饰的邪淫誓言；对于女妖和令人作呕的誓言，是未矫饰的享用誓言物的誓言；对于食肉鬼母，是颠倒的，未矫饰的享用邪命的资具的誓言；对于有痣者，是颠倒的，未矫饰的吃五肉的誓言。功德有两种：颠倒的薄伽梵等未遮止的问答，以及先前允许，之后薄伽梵等未允许的问答。第三十七章。利益和损害与问答有两种：因为难以行持而有利益和损害，以及为了确定而提问。
English
Becoming a fault, and female demons and flesh-eating ghosts, etc. vampires, it shows that mothers and disgusting ghosts will take the body that smells of blood. The seven faults of showing secret vows are: contemplating the wrathful Sugata Victor as self-continuum, one will be born as a karmic Rakshasa; contemplating the wrathful mother as self-continuum, one will be born as a female demon; contemplating the flesh-eating ghost mother as the continuum of self-characteristics, one will be born as a great flesh-eater of Shogam; contemplating the power of the mistress of power as karmic self-continuum, one will be born as the body of a black Yaksha; contemplating ornaments, decorations, and costumes as self-continuum, one will be born as the ugly body of a Brahmin; contemplating all objects of contemplation as self-continuum of samadhi, one will become an adhering stake; contemplating the root ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) and ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) etc. letters as self-continuum, one will be born as sandalwood poisonous snakes, etc. By the word of conformity, there are two ways to show the reversed vows as uncorrected vows: Sutra and Samputa etc. extensive parts. There are three of them: clinging to that time, that moment, etc., to liberate, it is shown as uncertain. Extensive questions and answers and merits. There are two types of extensive questions and answers: asking and from then on answering. There are ten types of answers: the black Bhagavan etc. guide, showing the uncorrected vows of the five heinous crimes; for the lust of women, it is the uncorrected vow of lust; for Gulangma etc., it is the uncorrected vow of acting on mother, sister, and daughter; relying on Vishnu and secret vows, it is the uncorrected vow of killing; for Shoparpa things, it is the uncorrected vow of lying; for the Yaksha other paths of correction, it is the vow of not taking what is not given; for the heretic himself and the heretic, it is the uncorrected vow of sexual misconduct; for the female demon and the disgusting vow, it is the uncorrected vow of enjoying the vow substance; for the flesh-eating ghost mother, it is reversed, the uncorrected vow of enjoying the means of wrong livelihood; for the mole-faced one, it is reversed, the uncorrected vow of eating the five meats. There are two kinds of merits: the reversed Bhagavan etc. unanswered questions and answers, and the previously permitted, then the Bhagavan etc. unanswered questions and answers. Chapter Thirty-Seven. There are two types of benefits and harms and questions and answers: because it is difficult to practice, there are benefits and harms, and to determine, there are questions.
Chinese
回答说。利益和损害有两种：概要，以及，之后，广说。其中有两种：利益和损害总的方面，和分别的方面。第一个方面有三种：概要，何处等，广说，以及，那是什么的脚注。总集因此比分别的方面有两种：提问，和总集如此等，回答。其中有两种：不错误的道路，和错误的道路。第一个方面有两种：不错误的道路，真实的楞伽的拥有者薄伽梵等，和共同的何处等，没有以量证悟而教导。错误的道路有三种：总的没有证悟而认为密意等，行持和宣说的过失，和分别开解，以及，隐藏脚注等。分别开解有十种：隐藏杀生的罪过者，和不理解何处颠倒等，之间宣说的罪过，如字面意义何处使用等的罪过，经典哎等，掺杂的罪过，行持颠倒我的如意宝等的罪过，见解颠倒何处等，的罪过，无意义何处等，执持自己的见解为殊胜的罪过，衡量何处仅仅衡量而行持的罪过，没有教证而说等的罪过，不理解意义无意义地修习的罪过。为了决定的缘故，提问回答有两种：提问，和回答。提问有两种：简略地显示其他，和广说。其中有五种：低下者行持殊胜等，行持不成为殊胜而提问，胜义谛何者等，相同然而在世俗中需要取舍而提问，不了义何处等，不能执持为了义而提问，超出限度的所有等，行持不应作而提问，解脱何者等，的行为不应作而提问。回答有三种：概要，梵天等，广说，和脚注。楞伽广说有五种：低下的世界等，行持证悟则成为殊胜，和如是性等，不需要取舍，不了义何处乘等，不执持为了义，限度何处信解等，超出限度的行持不行持，证悟者何处殊胜等，救度并且没有证悟者不救度而显示。༈ 第三十八品。行持好坏的历史有三种：概要，之后广说，和脚注。秘密的等，广说有两种
English
Answered. Profit and harm have two aspects: the summary, and then, the extensive. Therein are two: profit and harm in general, and specifically. The first has three: summary, where etc., extensive, and what is its footnote. The collection is therefore more specific in two ways: asking, and the collection says etc., answering. Therein are two: the unerring path, and the wrong path. The first has two: the unerring path, the true owner of Lanka, the Bhagavan etc., and the common where etc., not realized by valid cognition is taught. The wrong path has three: generally not realizing the intention etc., the fault of practicing and explaining, and specifically distinguishing, and hiding the footnote etc. Specifically distinguishing has ten: hiding the sin of killing, and not understanding where inverted etc., the sin of explaining in between, the sin of using words literally where etc., the sin of mixing up the scriptures, the sin of practicing inverted my wish-fulfilling jewel etc., the sin of inverted views where etc., the sin of holding one's own views as supreme where meaningless etc., the sin of practicing only measuring where etc., the sin of saying etc. without scriptural authority, the sin of practicing meaninglessly without understanding the meaning. For the sake of determination, the question and answer have two: the question, and the answer. The question has two: briefly showing others, and extensively explaining. Therein are five: the inferior practice the supreme etc., asking whether the practice does not become supreme, the ultimate truth what etc., the same but in the conventional need to be taken and abandoned is asked, the provisional meaning where etc., cannot be held for definitive meaning, all beyond measure etc., the practice should not be done is asked, liberation what etc., the behavior should not be done is asked. The answer has three: summary, Brahma etc., extensive, and footnote. The extensive Lanka has five: the inferior world etc., practice realization becomes supreme, and suchness etc., no need to take and abandon, the provisional meaning where vehicle etc., not holding for definitive meaning, the limit where faith etc., beyond measure practice not practicing, the realized what supreme etc., saving and not realizing not saving is shown. ༈ Chapter Thirty-eight. The history of good and bad conduct has three: summary, then extensive, and footnote. Secret etc., extensive has two.
Chinese
然。 邪行之过患，历史所示；善行之功德，历史所示。 初中有二：广说与略摄。 广说有十一： 戒律我之篡改之过患，自赞毁他之过患， 不知而恼害之过患， 以师长自居之过患， 划分田地之过患， 集会之瑜伽， 积蓄资具之过患， 违背教言之过患， 盗田欺骗之过患， 因衰损而呵责之过患， 篡改戒律之过患， 依言语之平等而生贪嗔之过患， 宣扬秘密瑜伽， 嫉妒之过患， 以言语之瑜伽， 发射毒箭之过患， 无有见地而略作观待之过患。 善行之功德有二： 经与方便善巧之广说。 其中有十： 名号功德， 听闻之功德， 听闻后又， 受持之功德， 于咒语得胜， 生信之功德， 入咒语秘密， 之功德， 听闻咒语后如法行持之功德， 于咒语大秘密， 欢喜之功德， 于咒语又， 决定知晓之功德， 若能通达咒语之四句，胜于下部之供养， 大乘， 圣者之功德。 又持咒之功德， 咒语无误秘密主， 所示之功德。 ༈。 成就品第三十九。 第九，为谁而作之成就品有三： 总说， 别说， 略摄。 大秘密， 别说有二： 以提问之语， 从门径而略说， 以回答而广说。 其中有四： 成就品第三十九之作法各异等八问，乃意之作法； 以类推之第四十品，乃语之作法； 作法各异第四十一， 乃旁生二者之方便作法； 譬喻各异第四十二之答，乃身之作法。 初中有二： 广说与略。 朗嘎广说有八： 作法各异而作， 成佛， 三佛
English
And. The faults of misconduct are shown by history; the virtues of good conduct are shown by history. The first has two parts: the extensive and the concise. The extensive has eleven parts: the fault of altering the precepts, the fault of praising oneself and denigrating others, the fault of harming out of ignorance, the fault of acting as a teacher, the fault of dividing fields, the yoga of assembly, the fault of hoarding possessions, the fault of going against the teachings, the fault of stealing fields and deceiving, the fault of rebuking due to decline, the fault of altering the precepts, the fault of generating attachment and aversion based on equality of words, the fault of proclaiming secret yoga, jealousy, the fault of shooting poison arrows with the yoga of words, and the fault of briefly contemplating without a view. The virtues of good conduct have two parts: the extensive explanation of the sutra and skillful means. There are ten of these: the virtue of the name, the virtue of hearing, after hearing, the virtue of upholding, victory over mantras, the virtue of generating faith, entering the secret of mantras, the virtue of, after hearing the mantra, practicing according to the Dharma, the great secret of mantras, the virtue of joy, again in the mantra, the virtue of definite knowledge, if one can understand the four lines of the mantra, it is superior to the offerings of the lower tantras, the Great Vehicle, the virtue of the noble ones. Also, the virtue of holding the mantra, the secret lord of unerring mantras, the virtue of showing. ༈. Chapter Thirty-nine on Accomplishment. Ninth, the chapter on accomplishment, for whom it was made, has three parts: general explanation, specific explanation, and concise summary. Great secret, the specific explanation has two parts: brief explanation from the gateway of questioning, and extensive explanation through answering. There are four of these: the thirty-ninth chapter on accomplishment, the eight questions such as different actions, are the actions of the mind; the fortieth chapter of inference is the action of speech; the forty-first of different actions, is the action of skillful means of the two side-born; the answer to the forty-second of different metaphors is the action of the body. The first has two parts: extensive explanation and brief. The extensive explanation of Langka has eight parts: acting differently, becoming a Buddha, three Buddhas