Chinese
在自性之中的大明点，所有显现为二的诸法，因为不执着于各自的相状，所以在究竟的自性中完全合一的意义的殊胜之处，被说为数字的基础，其相状不可计数。无论做了白色善业还是黑色恶业，在此，作为原因的业和作为结果的异熟果报的部分，虽然在各自不混淆的情况下显现为错乱，但在平等的状态中没有作为业的认识，因此没有异熟果报，因为对行为没有执着，就像未被造作的比喻虚空一样，因为在自性中没有偏袒，所以说是平等的伟大誓言。如是宣说。证悟如是之义的智慧，平等性智之王，因为成了轮的主宰，所以完全没有了分别区分业的种种差别相状，并且本体上没有成立。为什么呢？因为以智慧滋养一切法，从获得自己的自性中，就在那样的自性中显现，而不是通过其他所用、能用、所作的不同来获得，因为是自性大智慧的誓言，所以是五种真实的大誓言的意义。第十一个，从“大小便”到“是誓言”之间所说，是对依止秘密语者们的开示。如果通达见解，就意指一切都会坏灭。穿着沾染大小便的衣服，这里衣服的象征意义是众生的身体，通过专注于 लिंग（藏文，梵文देवनागरी，转写linga，汉语字面意思：林伽）而断绝敌人的血脉，或者在那里像 लिंग（藏文，梵文देवनागरी，转写linga，汉语字面意思：林伽）一样生长的种子的血脉，如果不执着地认识到已经被切断，那么如果将重复百次，即十个十次的生，不舍弃地念诵真言，那么将那样的能力与那样的禅定相结合，安置在菩提的田地里。像这样，即使特别执着于已经真实成就的如来佛的色身，也会坏灭并脱离法身空性，因此，这被称为金刚真言的殊胜誓言。第十二个，从“欲望”到“开示”之间所说，是对低贱的母人和恶劣的令人厌恶的人的开示。如果通达法性，就意指五种无用的圣物。眼、耳、鼻、舌、身等五根所取的色、声、香、味、触等五欲享受，在法性的状态中是不具足且不分离的。
English
Within the great bindu of self-nature, all phenomena appearing as dual, because they do not fixate on their individual characteristics, the supreme essence of complete oneness in the ultimate reality is expressed as the basis of numbers, with countless aspects. Whatever white virtuous deeds or black sinful deeds are done, here, the karmic cause and the ripening result as separate parts appear as confusion without mixing; however, in the state of equanimity, there is no perception of action, thus there is no ripening result, because there is no attachment to actions. It is like the uncreated example of space, because there is no bias in its nature, hence it is said to be the great vow of equality. Thus it is declared. The wisdom that realizes such meaning, the king of knowledge of equality, having become the master of the wheel, completely lacks the various distinct aspects of differentiating actions, and is not established in essence. Why? Because all phenomena are nourished by knowledge, from the very attainment of their own nature, they are clear in that very reality, not attained through the differences of other objects, subjects, or actions. Because it is the vow of great self-nature wisdom, it is the meaning of the five genuine great commitments. The eleventh, from "excrement and urine" to "is the vow," teaches to those who rely on secret words. If the view is realized, it implies that everything will perish. Wearing clothes stained with excrement and urine, here the symbolic meaning of clothes is the body of beings. By focusing on the लिंग (Tibetan, Devanagari: लिंग, Roman transliteration: linga, literal meaning: lingam), severing the lineage of the enemy, or there, like the लिंग (Tibetan, Devanagari: लिंग, Roman transliteration: linga, literal meaning: lingam), the lineage of the seed that grows, if it is realized without fixation that it has been cut off, then if the mantra is recited repeatedly a hundred times, that is, ten times ten births, without abandoning it, then combining that power with that samadhi, placing it in the field of enlightenment. In this way, even attachment to the form body of the victorious Buddha, who has genuinely achieved such, will perish and separate from the emptiness of the Dharma body, therefore, this is called the supreme and sacred vow of the Vajra mantra. The twelfth, from "desire" to "taught," teaches to the lowly women and the vile, disgusting people. If the nature of reality is understood, it refers to the five useless sacred objects. The five objects of desire, such as forms and sounds, which are enjoyed by the five senses of eye, ear, nose, tongue, and body, are neither complete nor separate in the state of reality.
Chinese
教导说，请好好听讲。分为三：略示、广说、收摄。第一部分是，从“唉玛哦！”到“不会分开”。这部分讲述了，对于以邪恶行为和誓言期望解脱感到惊讶和惊奇，用“唉玛哦！”来引导，呼唤那些在非人中显现为具有人头和头盖骨眷属的众生。总的来说，执着于各自的誓言是错误的，因为据说这会变成堕落之门。因此，你们各自所说的这些神圣誓言，是难以解脱的束缚，被执着和分别的念头束缚，是无法解脱的誓言。这样束缚着，无论何时都无法完全解脱。为什么呢？因为即使是对正确的执着也不应安住。对于无法用正确来表达的事物，如果说这是正确的，那么说出和思考这些无法用正确来表达的事物本身也是一种束缚。如果不从这个紧密的束缚中解脱出来，就无法劈开智慧的法门锁，因此必须解脱执着的束缚。第二部分分为十个方面：黑领袖的誓言会导致恶魔的行为；古浪妇女的誓言会导致转生为众多的昆虫；毗湿奴的誓言会导致转生为屠夫；外道徒的誓言会导致堕入泥潭；有痣者的誓言会导致夺取光彩和精华；夜叉的誓言会导致走向邪命；邪淫者的誓言会导致断绝血统；猎人的誓言会导致失去记忆；依赖秘密语的誓言会导致过失；女妖、食肉女和恶心者的誓言表明会获得吸食血液气味的身体。第一部分是，从“无间”到“说是业”。这部分讲述了，将无法解脱的各自誓言与奉献结合起来讲述。根本续中堕落之门有九个，而这里显示为十六个，这是什么意思呢？与第一个结合，做无间五罪等，以及其他的
English
It is taught, please listen carefully. It is divided into three parts: brief presentation, detailed explanation, and summarization. The first part is from "Emaho!" to "will not be divided." This part speaks of being astonished and amazed at the hope of liberation through evil deeds and vows, using "Emaho!" to lead, calling out to all the assemblies that appear as retinues with human heads and skulls among non-humans. In general, clinging to one's own vows is a mistake, because it is said that it will become a gate of downfall. Therefore, these sacred vows that you have each spoken are vows that are difficult to liberate, bound by the knots of attachment and discrimination, and cannot be liberated. Bound in this way, one will never be completely liberated. Why is that? Because even attachment to what is correct should not be dwelled upon. If one says that something that cannot be expressed as correct is correct, then speaking and thinking about these things that cannot be expressed as correct is itself a binding. If one does not escape from this tight knot and liberate oneself, one will not be able to split open the Dharma gate lock of wisdom, so one must liberate the knot of attachment. The second part is divided into ten aspects: the vow of the black leader leads to the actions of demons; the vow of the Gulang woman leads to rebirth as many insects; the vow of Vishnu leads to rebirth as a butcher; the vow of the heretic leads to falling into the mud; the vow of the one with moles leads to stealing splendor and essence; the vow of the yaksha leads to going to wrong livelihood; the vow of the lustful leads to the extinction of lineage; the vow of the hunter leads to loss of memory; the vow of relying on secret words leads to faults; the vows of the ogress, the flesh-eating woman, and the disgusting one indicate that one will obtain a body that smells the scent of blood. The first part is from "Uninterrupted" to "is said to be karma." This part speaks of explaining the respective vows that cannot be liberated in conjunction with dedication. In the root tantra, there are nine gates of downfall, but here it is shown as sixteen, what does this mean? Combined with the first, doing the five uninterrupted crimes, etc., and the others
Chinese
通过摧毁不会获得解脱，这个因是成熟地狱和同因魔鬼的住所，以及堕落为罗刹的业之门，这样宣说了。第二，从“贪著的”到“有情”之间所表示的，与第二和第十结合。贪著的业或行为如果执著，由于贪著的势力而迷恋邪行，那些执著会住在胎藏的城市里，因为是那个住所的有情，所以会堕落为胎藏的虫。第三，从“何处”到“根本”之间所表示的，何处以嗔恨之心，以杀害他人的业，分离任何众生的身体和生命而杀害，那么同因的果报会堕落为屠夫等杀害众生的种类中，因此是成熟地狱痛苦的巨大根本。第四，从“胜者”到“沉没”之间所表示的，与第五结合，胜者们的意念是相好完全清净的，因此，何时对善逝胜者的面部，以头盖骨等污蔑之物，以各种各样的血肉和甘露等完全抛弃，在那时，黑业的成熟会因为没有解脱的疾病所抓住，而堕落为饿鬼，沉没在恶臭的泥潭中，成为那样的生者。第五，从“肉和”到“消失”之间所表示的，与第六结合，食用肉和血等食物是偷盗的巨大凶猛食物，像那样食用的人们的身体上，以气味为食的食香和众多虫子聚集，夺取光彩和精华，并且断绝生命，那个业成熟的结果是光彩消失，转生为饿鬼。一个手抄本中，这里有“为何如果食用那些”的偈颂。第六，从“那个”到“殊胜”之间所表示的，与第四结合，明明自己心中有如珍宝般的那个，却不给予他人珍宝等而享用，以偷盗的方式获取，因为是邪恶的行为所以是邪恶的。
English
Through destroying, one will not be liberated. This cause is said to be the door of karma for ripening hell and the dwelling of demons with similar causes, and for falling into the state of rakshasas. Secondly, what is indicated from "attachment" to "sentient being" is combined with the second and tenth. If one clings to the actions or practices of attachment, due to the power of attachment, one is deluded by wrong conduct. Those attachments will dwell in the city of the womb, and because they are sentient beings of that dwelling, they will fall into the worms of the womb. Thirdly, what is indicated from "where" to "root" is that wherever one kills others with a mind of hatred, separating the body and life of any being, then the result of a similar cause will be to fall into the category of butchers and other beings who kill living beings, and therefore it is the great root of the suffering of ripening hell. Fourthly, what is indicated from "victorious" to "sink" is combined with the fifth. The thoughts of the victorious ones are that the signs are completely pure. Therefore, when one completely abandons various kinds of flesh and blood and nectar, etc., with defiling substances such as skulls on the face of the Sugata Victorious One, at that time, the ripening of black karma will be seized by an incurable disease, and one will fall into a preta and sink into a swamp of filth, becoming such a being. Fifthly, what is indicated from "meat and" to "vanish" is combined with the sixth. Eating food such as meat and blood is a great and fierce food of stealing. In this way, on the bodies of those who eat it, many gandharvas and insects that feed on odors gather, stealing radiance and essence, and cutting off life. The result of that karma is that the radiance vanishes, and one is born as a preta. In one manuscript, there is a verse here that says, "Why, if one eats those things?" Sixthly, what is indicated from "that" to "supreme" is combined with the fourth. Even though one has something like a jewel in one's own mind, one enjoys the jewels of others without giving them, and takes them by stealing. Because it is an evil deed, it is evil.
Chinese
因为是生活的法则，这些业也是牢固的结，因此果报会堕入饿鬼道。第七，从“黑白”到“变为界”，说明了与第十二条结合，说黑白之业没有差别，然后把所有善恶都混为一谈，像赶牲口一样对待，这是因为没有真正的种姓，堕落到断种邪种中，结果会变成邪见之界，成为堕入外道的门。第八，从“善逝”到“衰退”，说明了与第十一条结合，如果对取悦善逝的仪轨和咒语事业，象征性的支分词句不纯正而作假，那么以此造罪之业的因，会导致在任何时候都感官和肢体不全，且丧失忆念的精华。第九有七种：观想忿怒本尊为自性而生为业魔，观想忿怒母为自性而生为罗刹女，观想小明妃为自性而生为肖甘的大食肉者，观想自在母为自性而生为黑夜叉女之身，观想装饰品为自性而生为丑陋婆罗门之身，观想一切所观想为自性而变为执着的橛，观想种子字为自性而生为旃檀的毒蛇等。第一，从“善逝”到“持明者”，说明了与第十三条结合，观想善逝胜者忿怒本尊之身等，并念诵咒语时，如果像忿怒本尊的威猛姿态一样伪装，像忿怒相一样显现神通变化等，有些人执着于此，并对此进行分别，长期串习，如果也变得与之相似，那么因为是执持业魔之种姓者，所以是堕入魔道的门。第二，从下面“母神凶猛”到“彼等眷属”，说明了如果对八母神科日等凶猛的姿态，执着于自己的分别念，并进行观想，那么会转生为丑陋的罗刹女和食肉女，成为楞伽地方的彼等眷属。