English
Because it is the law of life, these karmas are also firm knots, therefore the fruition will fall into the preta realm. Seventh, from "black and white" to "becomes a realm," it explains that in conjunction with the twelfth, it says that there is no difference between black and white karma, and then all good and evil are mixed together and treated like livestock. This is because there is no true lineage, falling into the lineage of broken and evil seeds, and the result will become a realm of evil views, becoming a gate to falling into heresy. Eighth, from "Sugata" to "decline," it explains that in conjunction with the eleventh, if the symbolic branch sentences of the rituals and mantra activities that please the Sugata are impure and falsified, then the cause of the karma of committing sins will lead to incomplete senses and limbs at all times, and the essence of memory will be lost. Ninth, there are seven types: Meditating on the wrathful deity as one's own nature leads to being born as a karma demon; meditating on the wrathful mother as one's own nature leads to being born as a rakshasi; meditating on the small bright consort as one's own nature leads to being born as a great flesh-eater of Shogam; meditating on the powerful mother as one's own nature leads to being born in the body of a black yakshini; meditating on ornaments as one's own nature leads to being born in the body of an ugly Brahmin; meditating on all that is meditated upon as one's own nature leads to becoming an attached stake; meditating on the seed syllable as one's own nature leads to being born as a poisonous snake of sandalwood, etc. First, from "Sugata" to "Vidyadhara," it explains that in conjunction with the thirteenth, when meditating on the body of the Sugata Victorious Wrathful Deity, etc., and reciting mantras, if one pretends to be like the fierce posture of the Wrathful Deity, and manifests magical transformations like the wrathful appearance, etc., some people cling to this and discriminate against it, and if they become similar to it through long-term practice, then because they are holders of the lineage of karma demons, it is the gate to falling into the demon realm. Second, from below, "Mother Goddess fierce" to "their entourage," it explains that if one clings to one's own discriminations about the fierce posture of the eight mother goddesses Kori, etc., and meditates on them, then one will be reborn as an ugly rakshasi and a flesh-eating woman, becoming their entourage in the land of Lanka.
Chinese
也会转生为八种罗刹女。第三，从“相”到“恒常转变”之间所说，如同悉达等具有相的头饰的瑜伽士一样，如果有人确定地观想自己成为那样的人，那么五蕴不会压倒他，他会转生为肖冈地方的狮虎等大型野兽，并恒常地在那地方轮回，因此这是堕落为肖冈大野兽之门。第四，从“业”到“伤害”之间所说，如同业力强大的女仆众的主宰二十八母一样，如果有人确定地观想自己成为那样的人，那么他会变成黑夜叉女的眷属，并且会伤害其他众生的性命，因此这是堕落为二十八夜叉女之门。第五，从上面“装饰和服饰”到“肢体出现”之间所说，如果有人观想自己成为拥有尸林装束等装饰和舞蹈等所有忿怒尊的服饰的人，那么他会因为大象皮而堆积愚痴的田地，田地的悬崖是尸林之主，老虎皮裙掀起嫉妒的风暴，蛇串燃起嗔恨的火焰等等，因此这是堕落为有意义的大神之门，也就是相似因的势力。由于习惯于观想自己是三头六臂等形象，因此会转生为三头畜生和拥有婆罗门丑陋身体和种姓等形象，并且会成熟为出现多手龙和鳄鱼以及鱼等肢体。第六，从“禅定”到“巨大”之间所说，如果有人观想自己成为神和宫殿等一切禅定和分别念，却没有被无所缘抓住，那么他会变成对任何事物都分别执着和贪恋的巨大木钉，因此这是堕落为鲁扎之门。第七，从“阿”到“巨大障碍”之间所说，如果有人将未生之字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），和心间的字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等一切根本字，都各自视为相
English
Also, one will be born as eight types of ogresses. Third, as indicated from "characteristics" to "constantly changes," like the yogis with headdresses of characteristics such as Siddha, if one definitely contemplates oneself as such, the aggregates will not overwhelm one, and one will be born as lions, tigers, etc., in the Shogam region, and will constantly wander in that place, thus this is the gate of falling into a Shogam great beast. Fourth, as indicated from "karma" to "harms," like the twenty-eight powerful mistresses of the assembly of karma-powerful maidservants, if one definitely contemplates oneself as such, one will become a retinue of black Yaksha women and will harm the lives of other beings, thus this is the gate of falling into twenty-eight Yaksha women. Fifth, as indicated from above "ornaments and attire" to "limbs appear," if one contemplates oneself as having all the ornaments such as cemetery attire and the attire of wrathful deities such as dances, then one will accumulate fields of ignorance with elephant skin, the cliff of the field will be the lord of the cemetery, the tiger skin skirt will stir up a storm of jealousy, the snake garland will ignite the fire of hatred, etc., thus this is the gate of falling into a meaningful great deity, which is the power of the similar cause. Because of being accustomed to contemplating oneself as having three heads and six arms, etc., one will be born as three-headed animals and those who hold the ugly bodies and castes of Brahmins, etc., and it will mature into the appearance of many-armed dragons, crocodiles, fish, etc. Sixth, as indicated from "meditation" to "becomes great," if one contemplates oneself as all the meditations and thoughts of gods and palaces, etc., without being grasped by the non-object, then one will become a great stake of grasping that discriminates and clings to anything, thus this is the gate of falling into Rudra. Seventh, as indicated from "A" to "great obstacle," if one considers the unborn letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal meaning: none), and the heart letter Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal meaning: Hum), etc., all the root letters, each as characteristics,
Chinese
如果考察那个传承并进行禅修，就会堕落成破旧佛塔里的众生和旃檀树上的毒蛇等，因此，对色蕴的分别念是不可摧毁的巨大障碍，这是随行瑜伽的论典。在《胜三摩地经》中也有详细的阐述。第十是关于血等。从“血等”到“执着”之间讲述的是，这与第七、第八、第九结合，如果对血和肉等五种大物质仅仅执着于事物本身，并执着于自己的传承而贪恋，就会变成吸食血腥气味的鬼怪，并且会执着于那种鬼怪，因此是堕入巨大魔障之门。第三是从下面“因此结”到“所说”之间讲述的是，因为那个过失如此之大，所以对各自誓言的执着难以解脱，这个坚固的结是痛苦的重担，如同无法从三界解脱的障碍。像那样颠倒错乱的恶见之障蔽使智慧之眼失明，以致于将自己的觉性，如同如意宝珠般的心性法尔，遗失并毁灭在常断二见的恶见之中。如是说。第六有二：略说和广说。第一是从“聚集的众”到“断绝而哭泣”之间讲述的是，从那以后，聚集的那些人因为执着于各自的见解、行为和誓言，而被分别念的疾病所困扰。听到那个意义后，虽然先前没有错误地宣说了各自的誓言，但后来却遗忘了，认识到行为颠倒后，惊呼“唉呀”，说幻化之主先前所显示的顺应，欺骗了我们。说完之后，后悔实行了错误的行为，断绝而哭泣。第二有三：为了解脱执着而显示不定，详细解释提问的回答，如此显示的功德。第一是从“彼时彼刻”到“因此我说一切法无有定”之间讲述的是，导师吉祥宣说，那时因为行为传承颠倒而痛苦哭泣。
English
If one examines that lineage and meditates, one will fall into beings in dilapidated stupas and poisonous snakes on sandalwood trees, etc. Therefore, the conceptualization of the skandha of form is an indestructible great obstacle, which is the treatise of following yoga. It is also extensively explained in the Sutra of Supreme Samadhi. The tenth is about blood, etc. From "blood, etc." to "attachment" is explained, which is combined with the seventh, eighth, and ninth. If one is attached to the five great substances such as blood and flesh only as things themselves, and clings to one's own lineage and is greedy, one will become a ghost that smells the odor of blood, and one will be attached to that kind of ghost. Therefore, it is the gate to falling into great demonic obstacles. The third is from below, from "Therefore, the knot" to "said." Because that fault is so great, the attachment to one's own vows is difficult to untie. This firm knot is a heavy burden of suffering, like an obstacle that cannot be liberated from the three realms. Such a perverse and chaotic obscuration of evil views blinds the eye of wisdom, so that one's own awareness, the nature of mind like a wish-fulfilling jewel, is lost and destroyed in the evil views of permanence and annihilation. Thus it is said. The sixth has two parts: a brief explanation and a detailed explanation. The first is from "the assembled crowd" to "crying with cessation." From then on, those who gathered were afflicted by the disease of conceptualization because they were attached to their own views, behaviors, and vows. After hearing that meaning, although they had previously declared their respective vows without error, they later forgot them, and realizing that their actions were reversed, they exclaimed, "Alas!" saying that the compliance previously shown by the lord of illusion had deceived us. After saying that, they regretted practicing the wrong behavior and cried with cessation. The second has three parts: showing uncertainty in order to liberate attachment, explaining the answers to questions in detail, and the merits of showing it in this way. The first is from "at that time, at that moment" to "therefore I say that all dharmas are without certainty." The teacher, Glorious One, declared that at that time, they were suffering and crying because the lineage of action was reversed.
Chinese
在那时，当二者合为一体的时候，世尊说道：‘诸位种姓之子，各自用自己的心去观察先前所造之业的相续。’这样教诲之后，那些聚集的众人，各自观察自己的业的相续是什么样的，当他们观察时，所有的业的相续都像镜子里的影像一样显现在觉知中，他们正确地认识到这是一种像突发污垢一样的遮蔽。楞伽之主，他们想要不错谬地领悟这个道理，于是向世尊祈请道：‘唉玛唎，世尊，我们已经确定我们的誓言已经变成了邪恶的苦行，因此生起了对不错谬之因的渴望，请将这些变成真正的苦行。’他们以想要获得真正意义的方式请求解脱之法，并且，‘如何才能在不违背各自誓言的情况下行持呢？’他们以执着的方式请求安住于各自的誓言中，‘请将之变成法性的苦行。’虽然认识到是错误的，但由于没有脱离执着，所以他们以领悟的方式请求将誓言变成神圣的。那么，这究竟是为了什么目的呢？因为我们执着于各自错误的苦行之誓言，所以祈请您解脱我们。’而且，一切法都如幻象一般，因为体性不确定，所以可以转变成任何事物，因此是可以解脱的。密咒大乘之门，因为焚烧一切邪恶的障碍，所以就像劫末之火一样。同样，因为它有广阔的空间，所以就像天空一样；因为它毫无取舍地承载一切，所以就像大地一样；因为它具有强大的散布力量，并且没有固定的形态，所以具有可以显现为任何事物的殊胜方便，所以就像大风一样。因此，那些错误的分别念之众，既能被净化，又能被容纳，既能正确地生起，又能被散布，所以通过四种比喻的方式，请求领悟不舍弃任何显现而不确定的法。不仅如此，那些导师、佛陀、世尊们，是拥有像大海一样众多方便之蕴的主人。因此，我们各自不同的意乐之想法
English
At that time, when the two became one, the Blessed One said: 'Oh, sons of noble families, each of you should examine the continuum of actions previously done by your own minds.' After instructing in this way, those assembled crowds, each examined what their own continuum of actions was like. When they examined, all the continua of actions appeared in awareness like reflections in a mirror, and they correctly recognized this as an obscuration like a sudden stain. Lord of Lanka, wanting to understand the meaning without error, they requested the Blessed One: 'Emaho, Blessed One, we have found certainty that our vows have become wrong asceticism, therefore, desire has arisen for the meaning of the unerring cause, please make these into true asceticism.' They requested the method of liberation in the way of wanting to obtain the true meaning, and, 'How can we practice without violating our respective vows?' They requested to abide in their respective vows in a clinging way, 'Please make it the asceticism of the nature of reality.' Although recognizing it as wrong, because they were not separated from attachment, they requested to make the vows sacred in the way of realization. So, what exactly is the purpose of this? Because we are attached to and cling to the vows of our respective wrong asceticism, we pray that you liberate us.' Moreover, all phenomena are like illusions, because the nature is uncertain, so it can be transformed into anything, therefore it can be liberated. This door of the Great Vehicle of Secret Mantra, because it burns all evil obscurations, is like the fire at the end of an eon. Similarly, because it has vast space, it is like the sky; because it carries everything without acceptance or rejection, it is like the great earth; because it has great scattering power and no fixed form, it has the supreme means to appear as anything, so it is like the great wind. Therefore, those assemblies of wrong conceptualizations can be purified and accommodated, can arise correctly and be scattered, so through the way of four similes, they requested to understand without abandoning any phenomena that appear but are uncertain. Moreover, those teachers, Buddhas, Blessed Ones, are the masters of the multitude of methods like an ocean. Therefore, the different thoughts of our respective inclinations