English
Visualizing Bo (བོ) etc. as one's own nature, and dividing into retinues and factions, one will fall into a fierce Rakshasa. The Sutra says: "Those with false titles and appearances, who can truly discern them? They belong to the fierce race of Rakshasas' abode." Also, from "The Treasury of Definitive Meaning": "Because one has not attained independent Samadhi, due to sins, one divides into retinues and factions. Desiring to be great with retinues, one falls into the fierce Rakshasas." Thus it is said. Visualizing peace as one's own nature, and indulging in attachment, one will fall into a great deva. The Sutra says: "All ornaments and attire, who establishes them as such? They are the lineage of ugly Brahmin bodies." Also, from "The Wheel of Self-Arisen Bliss": "Opening a gap in the path of means, indulging completely in desire, clinging to bliss not grasped by view, one falls into the gate of great devas, wandering in Samsara." Thus it is said. Visualizing Ging (གིང་) and Wangchuk Ma (དབང་ཕྱུག་མ་) etc. as one's own nature, and falling into Yakshas due to jealousy. The Sutra says: "The assembly of servant girls with the power of karma, if one ascertains them as such, one will fall into the assembly of black Yakshas, harming the lives of others." Also, from "The Wheel of Bliss": "By being jealous of others' virtues, even if one possesses many qualities, if one does not realize the essence of one's own mind, one falls into the gate of Yakshas, constantly wandering." Thus it is said. Falling into heretics due to wrong views. It says in the same text: "Not realizing the truth and clinging to self, claiming to be the view and practice of secret mantra, mercilessly cutting off the lives of sentient beings, one falls and wanders in the gate of eternalism and nihilism of heretics." And so on. Merely opening a gap in words, distinguishing between virtue and vice, and indulging in attachment and aversion, one will fall into hell. The Sutra says: "Those who act in joy and pleasure, indulging in all desires, merely making this their scope of action, will fall into the great Vajra Hell among the eight great burning hells." Also, from "The Treasury of Definitive Meaning": "Acting crudely with uncomprehending karma, because of taking with body, speech, and mind, those who engage in non-virtuous actions will surely go to hell, wandering forever." Thus it is said. Likewise, visualizing letters such as Hūṃ (ཧཱུྃ，梵文：हूँ，罗马转写：hūṃ，汉语字面意思：吽) etc. as one's own nature, one will be reborn as a venomous snake, and due to attachment, one will be reborn as a worm in the womb, and so on. The Sutra says:
Chinese
因此，胜者说，这个秘密的精华，是容易出错的地方。如是说。 障碍是：业的障碍、烦恼的障碍和所知的障碍。 第一种是：从无始以来积累的业的异熟果，即此生所受之业、来生所受之业和在其他次数中所受之业。 第二种是：由无明的缘故产生的五毒等烦恼。 第三种是：不让所知成为所知的障碍1和执着于所知之义的障碍2。 前者是：所知1，即遮蔽其真实本性的俱生无明和遍计所执的无明，也就是自己遮蔽自己，以及由于邪缘而不让证悟的障碍。由于上述的那些错处，遮蔽了正确的意义，不让证悟。 第二种是：执着于见道2以上的证悟之义而产生的障碍。在见道中，由于执着于所见之义，产生了遍计所执的障碍；在修道中，由于执着于修习，产生了俱生之障碍；在尽道中，由于自然产生的微细的等持和后得，产生了习气的障碍。 应当根据各自的道位来了解这些。 象征基、道、果之义。《普集觉性灯》中，指示道之错处和障碍的章节，第十五品。 第四，指示证悟后修持之道，分为四部分：道的顺缘、本体、行进的方式和各自的差别之广说。 道和道的顺缘有什么区别呢？ 经续中说：“境之主与友之理。”因此，成为境之主者称为道，而作为其助伴者则称为顺缘。 此外，道是指将见等一切汇集起来而行进者，而顺势而上的则称为道的顺缘。 其中的顺缘，在《义总集》中说：“彼缘支分有二，成办之缘与知之缘。”以及在《宝饰》中说：“彼之顺缘有三支，令证悟与串习之方便，守护安住之障碍。”
English
Therefore, the Victorious Ones say that this secret essence is a place where it is easy to err. So it is said. The obscurations are: the obscuration of karma, the obscuration of afflictions, and the obscuration of knowledge. The first is: the ripening of karma accumulated from beginningless time, which is karma to be experienced in this life, karma to be experienced in the next life, and karma to be experienced in other lifetimes. The second is: afflictions such as the five poisons, caused by ignorance. The third is: the obscuration1 that does not allow the knowable to be known, and the obscuration2 of clinging to the meaning of what is known. The former is: the knowable1, which is the co-emergent ignorance that obscures its true nature, and the imputed ignorance, which is self-obscuring, and the obscuration that does not allow realization due to wrong causes. Because of those errors mentioned above, it obscures the correct meaning and does not allow realization. The second is: the obscuration of clinging to the meaning of realization up to the path of seeing2. In the path of seeing, because of clinging to the meaning of what is seen, there is the imputed obscuration; in the path of meditation, because of clinging to meditation, there is the co-emergent obscuration; and in the path of exhaustion, there is the subtle part of equipoise and subsequent attainment that arises naturally, which is the obscuration of latent tendencies. These should be understood according to their respective stages of the path. Representing the meaning of the ground, path, and fruition. From "The Lamp of the All-Encompassing Awareness," the chapter on showing the errors and obscurations of the path, the fifteenth chapter. Fourth, the teaching on the path of practice after realization is divided into four parts: the conditions of the path, the essence, the manner of proceeding, and the detailed explanation of the individual distinctions. What is the difference between the path and the conditions of the path? The main text says, "The manner of the main and the friend in the situation." Therefore, one that becomes the main in the situation is called the path, and that which acts as its helper is said to be the condition. Also, the path is that which proceeds by gathering all such as view, and that which goes along with it is also called the condition of the path. The conditions are: In the "Collected Meanings" it says, "These conditions have two branches: the accomplishing condition and the knowing condition." And in the "Precious Ornament" it says, "Its conditions have three branches: the means of realization and familiarization, and protecting the obstacles to abiding in the natural state."
Chinese
因此，道路的认知支分、修持支分以及守护其障碍。第一，通常要像经典一样详细了解经、律、论三藏，以及随之而来的学问等等。特别是，从下面开始，将从各自的章节中进行阐述。第二，如《斯帕卡》所说：“以见行、坛城、灌顶誓言，以及事业修持的次第，来区分密咒续部。”因此，要对完全了解的七种事物进行阐述。《义类集》中说：“道路的支分三十二，经和基础以及修习的究竟。”《庄严经》中说：“灌顶和坛城、誓言和事业、证悟程度、串习行、地和道，都安立于此。”如是宣说了九次第。那些也如《义类集》一样汇集，其中有密咒的十二种运用方法1，修持的十种基础2，以及修习的十种究竟3。第一，如《义类集》所说：“经是十二种入门，誓言、见解、禅定和，对境、念诵、事业和，行持以及所获灌顶，持明地和佛地，是决定性支分。”如是宣说。第二，基础是十种修持和，密咒名称和行持和，成就处所和念诵声，手印、禅定、见解和，神通等，那些意义，以十种比喻来象征，是智慧处所。如是宣说。第三，修习的究竟是十种，誓言基础和续部解脱和，门汇集和超度，决断和修持和，舍弃处和行持和，灌顶次第和，口诀意义和简略等，瑜伽士认为是修习的十种究竟。如是宣说，如上所述，意义完整地汇集成修习的十种究竟。其中，第一，以誓言把握基础，就像肥沃的田地一样。《总集经》中说：“共同和特殊超胜的誓言。”因此，共同的誓言是：良好地实行人的法度，声闻的戒律，菩萨的律仪等等，如经典一样守护，不改变意义的一切都要断除，改变意义的一切都要修持。誓言之界中说：誓
English
Therefore, the cognitive branch of the path, the practice branch, and the protection of its obstacles. First, in general, the three pitakas of sutra, vinaya, and abhidharma, and the learning that follows them, etc., should be understood in detail as in the scriptures. In particular, from below, it will be explained from each of their respective chapters. Second, as it says in "Spar Khab": "Distinguish the tantric continuums by view, conduct, mandala, empowerment, and the order of accomplishing activities." Therefore, it should be explained for the seven things that are completely understood. It says in "Condensed Meaning": "The branches of the path are thirty-two, sutra and basis and the ultimate of practice." And in "Ornament": "Empowerment and mandala, vows and activities, the degree of realization, habitual practice, ground and path, are established here." Thus, it is explained from the nine sections. Those are also gathered as in "Condensed Meaning", in which there are twelve methods of using mantras 1, ten bases of practice 2, and ten ultimates of practice 3. First, as it says in "Condensed Meaning": "Sutra is the twelve entrances, vows, views, meditation, object, recitation, activities, conduct, and the empowerment to be obtained, the vidyadhara ground and the buddha ground, are the definitive branches." Thus it is said. Second, the basis is ten practices and, mantra names and conduct and, the place of accomplishment and the sound of recitation, mudra, meditation, view and, miraculous powers, etc., those meanings, symbolized by ten metaphors, are the place of wisdom. Thus it is said. Third, the ultimate of practice is ten kinds, vow basis and continuum liberation and, door collection and transcendence, determination and practice and, place of abandonment and conduct and, empowerment order and, oral instruction meaning and summary, yogis consider it to be the ten ultimates of practice. Thus it is said, as mentioned above, the meaning is completely gathered into the ten ultimates of practice. Among them, first, grasping the basis with vows is like fertile land. It says in "Collected Sutra": "Common and special surpassing vows." Therefore, the common vows are: to practice human customs well, the discipline of the shravakas, the vows of the bodhisattvas, etc., to protect them as in the scriptures, to abandon everything that does not change the meaning, and to practice everything that changes the meaning. It says in the realm of vows: Vow
Chinese
总而言之，首先，舍弃一切无意义之事，实践一切有意义之事。如是说。特殊的誓言是，根本誓言有五条，支分誓言有二十五条，应如经论广知。额外的誓言是，从誓言的虚空中说：“恒常安住于额外的意义中。”因此，对于证悟一切法皆为二取不着的自显现之意义，不散乱地进行修持。大圆满是，守护无有勤作、唯一任运成就的誓言。意义总集中说：“所依乃是誓言，意义是安住于守护身语意三门，根本和支分等等，守护和成办即是它本身。”如是说。通过听闻和思维来解脱续部，就像解开獐子的绳索或解开锁链一样，是说以上所说的具相上师，通过身语意三门令其欢喜，如经论一般地进行听闻和思维，从而断除怀疑和增益，从不了解的束缚中解脱出来，对于一切所知都能无碍地行进。如《狮子吼》中所说：“譬如解开獐子的绳索，通过解脱听闻和思维之门，一切知之续流皆得解脱，无碍地行进，听闻和思维解脱续流极为重要。”像从一切门径比较三次，像蜜蜂寻找蜂巢一样，是说通晓外道和顺世外道，以及一切乘的见行等，最终证悟自己宗派的无错谬之义。如彼中所说：“譬如蜜蜂寻找蜂巢，通过比较一切见行之门，为了证悟无错谬之彼，比较诸门极为重要。”以卓越的智慧来辨别四种，就像到达高山之巅一样，是说以智慧通达一切法而不愚昧，特别是精通心的本性，并且成为卓越者。如彼中所说：“譬如到达高山之巅，智慧到达高山之巅，精通一切并且卓越地辨别，精通意义极为重要。”以次第的力量行进，就像王子流落为乞丐后被拥立为国王一样，是说从道和证悟上，由于越来越增上的力量所产生的，外、内、密灌顶等等