Chinese
由于愚昧的黑暗遮蔽，对于真实一无所知，那些像鹦鹉学舌般行事的人，作为密咒瑜伽士，实际上是在做邪魔的工作。他们死后的果报是：转生到八大地狱中，遭受痛苦。为什么这么说呢？因为他们完全没有通过见地来领悟。他们沉溺于恶魔和罗刹的行为，自鸣得意，随心所欲地胡作非为，并因对这些行为的习气执着而变得强大。因此，在炽热和寒冷八大地狱的最底层，他们遭受着超越寿命极限的巨大痛苦，即使用金刚杵的锤击也无法让他们呻吟，他们会堕入那样的大地狱中，痛苦不堪。那是怎样的呢？在过去，曾经发生过这样的事：有些人偏离了甚深密咒，安住于强大的邪恶行为中，对那些走入歧途的怪异之人产生执着，这种强烈的习气导致他们普遍堕入充满痛苦的果报之中，就像黑色的解脱一样。第四部分，从“唉！众生”到“恶人玷污它”之间讲述了这一点。由于邪恶将事物转化为邪恶，因此对堕落感到惊讶。以“唉！”开头，那些被颠倒认知束缚的众生，不会从世间轮回中解脱。为什么呢？因为在未来，那些邪恶、心怀邪念的人会歪曲事物的真实含义，用虚伪和矫揉造作的秘密语言像鹦鹉学舌般地宣讲，并自认为这是毫无虚构、纯洁无染的秘密教义，并向他人展示。他们会扰乱秘密的殊胜之法，以邪说玷污佛语，抛弃那未被扭曲的经文，在没有真实意义的邪道上徘徊，错误的教法将会增长和兴盛。而这其中的原因并非来自其他地方，而是完全源于未能领悟殊胜密咒的深刻要义。那是怎样的呢？在无数劫之前，曾经有一位瑜伽士，名叫勇施，他没有能够将这未被扭曲的密咒传扬开来，反而因为邪见而...
English
Obscured by the darkness of ignorance, being completely unaware of the truth, those who act like parrots, as mantra yogis, are actually engaging in the work of demons. Their karmic result after death is: they will be born into the eight great hells, experiencing suffering. Why is this so? Because they have not comprehended through the view of realization. They indulge in the behavior of demons and rakshasas, being self-satisfied, acting as they please, and becoming strong due to their clinging to the habits of these actions. Therefore, in the very depths of the eight hot and cold great hells, they endure immense suffering beyond the limit of their lifespan, unable even to groan under the pounding of a vajra hammer, they will fall into such a great hell, utterly miserable. What is that like? In the past, it happened that some individuals deviated from the profound secret mantras, abiding in powerful evil actions, and developed a strong habit of clinging to those strange individuals who had gone astray, this intense habit caused them to generally fall into a suffering karmic result, like a black liberation itself. The fourth part, from "Alas! Sentient beings" to "the wicked corrupt it," explains this. Because evil transforms things into evil, there is amazement at the downfall. Beginning with "Alas!," those sentient beings who are bound by inverted perceptions will never be liberated from the cycle of existence. Why is that? Because in the future, those wicked individuals with perverse minds will distort the true meaning of things, using false and artificial secret languages to preach like parrots, and they will consider this to be the authentic, pure, and undefiled secret doctrine, free from fabrication, and they will show it to others. They will disturb the secret and sublime Dharma, defiling the Buddha's words with heresy, abandoning the uncorrupted scriptures, wandering on the false path devoid of true meaning, and erroneous teachings will increase and flourish. And the cause of this does not come from elsewhere, but entirely from the root of failing to comprehend the profound essence of the supreme secret mantra. What is that like? In countless eons past, there was once a yogi named Dpa'sbyin (Heroic Giver), who was unable to propagate this uncorrupted mantra, but instead, due to wrong views...
Chinese
具有被玷污之过失者，以其自身的恶劣知见进入并玷污，从而使自心受到玷污，成为具有邪见邪行过患之人。第五，从“我的如意”至“六邪众相续”之间所阐述的内容是：导师我的无垢教言，犹如如意宝珠般的甚深秘密真言，在行持上，以方便之门显示一切，而在见地上，甚深之实相，以心智领悟和衡量是困难的，因为这个缘故，未来之时，也会有以各种邪行而安住，因未见真实义，以邪分别之门而执着于谬误，执持其宗派的邪谬之众大量涌现，那是那个时代之后的时期。那么，各自的宗派不混杂地被阐述又是如何呢？在过去的时候，先前发生的事情是，秘密神圣之道丧失，转变为邪道，因失去正道而堕入歧途，陷入道路极其邪僻的过失中，外道之辈沉溺和执着于颠倒之见，或者与邪派观点相同的一类也有六种：因未见甚深秘密之义，以那样的方式相传并邪执。即：胜林园住者之众、怖畏部族住者之众、大经堂之众、终极宣说部族行者之众、护地者之众、母处之众，此为六种。在观点上转变为邪谬的也有六种：认为各自不同的根源，以沐浴和洁净来行持是困难的，认为以改变生计是清净的，认为经常改变鞋子和衣服是清净的，认为改变头发是清净的，认为以骨饰等是清净的，认为依靠严酷苦行是清净的，此为一类邪众。在第八品中说：认为根源行持是清净的，认为改变生计是清净的，经常改变鞋子和衣服，改变头发和装饰品，依靠严酷苦行。如是。第六，从“于何为邪”至“黑者皆愚昧”之间所阐述的内容是：对于任何所知事物的差别，颠倒地
English
That which possesses the fault of being defiled, by entering into and defiling its own evil stream of consciousness, thereby defiles its own mind, becoming someone with the fault of wrong views and wrong conduct. Fifth, what is explained from "My wish-fulfilling" to "six heretical groups continue" is: The immaculate teachings of the teacher, like a wish-fulfilling jewel, this profound secret mantra, in practice, shows all the entrances through skillful means, but in view, the profound reality is difficult to realize and fathom with the mind, because of this reason, in the future, there will also be many who abide by various wrong practices, and because they do not see the true meaning, they cling to errors through the gate of wrong discriminations, and many who uphold the tenets of that heretical group will emerge, which is the time after that time. So, how are the respective groups shown without being mixed? In the past, what happened before was that the secret sacred path was lost and turned into a wrong path, and because the right path was lost, they fell into the wrong path, and fell into the fault of wandering in a very wrong path, and the heretics were addicted to and clung to inverted views, or there were six kinds of groups with the same views as the heretical group: Because they did not see the meaning of the profound secret, they passed it on in that way and clung to it wrongly. Namely: the group of those who dwell in the victorious grove, the group of those who dwell in the fearful lineage, the group of the great monastery, the group of those who practice the ultimate proclamation lineage, the group of the earth protectors, and the group of the mother's place, these are the six. There are also six kinds of views that have turned into heresy: thinking that the different sources are difficult to practice with bathing and cleansing, thinking that changing one's livelihood is pure, thinking that constantly changing shoes and clothes is pure, thinking that changing one's hair is pure, thinking that bone ornaments and the like are pure, and thinking that relying on severe asceticism is pure, this is one kind of heretical group. In the eighth chapter it says: Thinking that the practice of the source is pure, thinking that changing one's livelihood is pure, constantly changing shoes and clothes, changing hair and ornaments, and relying on severe asceticism. Thus. Sixth, what is explained from "What is wrong?" to "All black ones are ignorant" is: Regarding the distinctions of any knowable things, in an inverted way,
Chinese
由于执着于显现，凭借使相续颠倒的力量，以颠倒的意识将颠倒的见解执为见解之首要，不进入所有正确的智慧的不错谬的见解之门，远离决定的心，稳固地安住于无明愚昧的见解，不会改变。那又是怎样的呢？在过去的时候，在执持先前发生之事的那个时候，对颠倒的见解显现为唯一而执着，以颠倒的方式放荡行事的勇士查尔卡·塔帕·纳波完全陷入愚昧。因此，讲述的时间和讲说者们如同吉祥劫一样出现。第七是，从“在此被束缚”到“独自修行”之间所表示的。无论在哪个时代，那个塔帕·纳波都被烦恼的绳索和五种束缚所束缚和捆绑。他采取了安住于自己伟大的我慢之地的手段，甚至不依赖于思维的智慧的思辨，而是被无知所压倒，就像大象被酒灌醉而完全陷入愚昧一样。一般来说，颠倒的行为有：本来就颠倒的行为和明知故犯的颠倒行为两种。前者像盲人，后者像因缘而失明的人。这是第一种。那又是怎样的呢？在过去的时候，在先前发生的那个劫中，自己执着于独自说法，以我慢之心认为没有比我更强大和更伟大的人，向他人宣说颠倒的法，因此许多倾向于颠倒的团体独自修行。第八是，从“在何处盲人”到“执持胜见五众部”之间所表示的。在时间和地点上，例如，一个天生盲人进入道路并行走时，即使他凭借思辨的意识来衡量习惯的程度并加以放弃，也只能奔向危险的道路并坠入悬崖。同样，如果不理解密咒秘密的意义，而主要执着于恶劣思辨的猜测，并以此为至上而行事，就会漂泊于歧途。那又是怎样的呢？在过去的时候，在先前发生的那个时候，无论在何处，被无明的黑暗所笼罩和束缚，安住于见解中
English
Because of clinging to appearances, by the power of causing the continuum to be reversed, with a reversed mind, holding that reversed view as the foremost of views, not entering all the gates of the correct and unerring view of wisdom, being separated from a determined mind, firmly abiding in the view of ignorance and delusion, and not changing. And what is that like? In the past, at the time of holding the events that occurred before, clinging to the reversed view as the only one that appears, the hero Charka Thapa Napo, who behaved licentiously in a perverse manner, became completely deluded. Therefore, the time of speaking and the speakers appeared like the Auspicious Aeon. The seventh is indicated by the passage from "Bound here" to "Practicing alone." In whatever age, that Thapa Napo is bound and tied by the ropes of affliction and the five bonds. He takes the means of abiding in the ground of his own great pride, not even relying on the speculation of the wisdom of thought, but being overwhelmed by ignorance, just as an elephant drunk with alcohol becomes completely deluded. In general, there are two types of perverse conduct: inherently perverse conduct and knowingly perverse conduct. The former is like a blind person, and the latter is like someone blinded by circumstances. This is the first. And what is that like? In the past, in that aeon that occurred before, he clung to being a solitary speaker of Dharma, and with an arrogant mind, thinking that there was no one stronger or greater than himself, he taught perverse Dharma to others, so many groups inclined to perversion practiced alone. The eighth is indicated by the passage from "Where the blind" to "The five groups holding supreme views." In whatever time and place, for example, when a blind person from birth enters a road and walks, even if he measures the degree of habit with a speculative mind and abandons it, he can only run on a dangerous road and fall into a cliff. Similarly, if one does not understand the meaning of the secret mantras and mainly clings to the speculation of evil speculation, and acts by taking this as supreme, one will wander into wrong paths. And what is that like? In the past, at that time that occurred before, wherever one is seized and bound by the darkness of ignorance, abiding in view
Chinese
坚持苦行最高的五部派也出现了，比如国王授与。而且是从大众部中分出五派：西山部，东山部，雪山部，常语部，出世部这五部。从附属于方比量和秘密大方便所产生的粗暴苦行，从根本戒律和执持苦行最高而分出的有坏聚见，边执见，邪执见，殊胜见，自苦行最高见这五部。坏聚与边执，邪执与殊胜见，自之苦行最高执，以宗派相同故，称五部。如是说。第九是，无圣教瑜伽。从那里到，说者四部派。这样说到。没有真实决定的圣教，以三摩地来行瑜伽，自己没有真实的法，不逞强，而为他人说法和宣说，以及以邪行之根本的恶劣罪人，安住于疯狂的苦行，主要行勇猛苦行等也有很多。那又是怎样的情形呢？在过去的时候，在以前的时代里，也曾有不以圣教和道理衡量，没有很好考察的随便胡说的内里分出四部，比如比丘天授等也可以算在内。那就是一切有部，大众部，上座部，善比部。邪派也说，于何有知说者见，如是不见者，此从何有转变见，于何有非有非不见，我死此生即涅槃。这样说。第三和第五算作一个。第十是，无意义住。以及，入七部派。这样说到。在总是欢笑的地方，没有领悟意义的意图而努力和严谨地虚度光阴，以及对于金银的铸像和泥土等的形象执着于此，没有以正确的方法把握，作为所缘的相
English
The five schools that hold asceticism as supreme also arose, such as King Prāmaṇa. Moreover, from the Mahāsaṃghika school, five schools branched out: the Western Mountain School, the Eastern Mountain School, the Snow Mountain School, the Sarvāstivāda School, and the Lokottaravāda School. The practice of harsh asceticism, which arose from the adjunct of directional comparison and the great secret means, and the divisions that arose from the fundamental precepts and the holding of asceticism as supreme, are the view of the perishable aggregate, the view of extremes, the wrong view, the superior view, and the view of one's own asceticism as supreme, these five schools. The perishable aggregate and the holding of extremes, the wrong view and the superior view, the holding of one's own asceticism as supreme, are known as the five schools because of their common lineage. Thus it is said. The ninth is, "Yoga without scripture." From there to, "The four schools of speakers." This is how it is shown. Without the scripture of true certainty, practicing yoga with samādhi, and without true Dharma in oneself, not being arrogant, but speaking and proclaiming Dharma to others, and dwelling in the asceticism of a madman, a vile sinner at the root of wrong conduct, mainly practicing fierce asceticism, etc., also occur in many ways. And what is that like? In the past, in that former time, there were also four schools that arose from within those who spoke randomly and nonsensically without measuring by scripture and reason, and without proper examination, such as the monk Devadatta. These are the Sarvāstivāda School, the Mahāsaṃghika School, the Sthavira School, and the Saṃkrantivāda School. The heretics also say, "See the one who says there is knowledge, likewise, the one who sees there is not, this one sees what has changed from what, in what is there neither being nor non-being, when I die, this life is extinguished." Thus it is said. The third and fifth are counted as one. The tenth is, "Dwelling without meaning." And, "The seven schools of entry." This is how it is shown. Striving and being diligent in dwelling in a state of oblivion without the intention of realizing meaning in a place of constant laughter, and clinging to the images of gold and silver castings and clay, etc., without grasping them with the right method, as the object of focus.