English
Asking the small to expose the faults of the famous and so on. As stated in the Tantra of Practicing the Meaningful Yoga: Asking those who hold other instructions, exposing the faults of others who are famous, and those who desire whatever they believe in, even the Buddha cannot escape the ripening of karma, and it is said in the sutras that they will go to the Avici hell and become countless kalpas of beings. Therefore, one should look there. In the "Dangerous Path" it says: Whoever hides the faults of the instructions, and reveals the faults of the great speakers for the sake of boasting, will suffer for eighty thousand kalpas. So it is said. The fourth common point is the wrong path of the result: Worldly people and those who practice wrong views of bhya will not be liberated from samsara, and it is said in the sutras that they will go to the lower realms. As stated in the "Secret Essence": If definite knowledge is not born, and one does not possess the measure of self-awareness, and the characteristics of grasping and being grasped are not liberated, and one does not know where one is born, then one randomly bhya in all directions, like a blind person clinging to habit and getting lost. So it is said. The sutras say: If one speaks of hidden meanings, and only does it to satisfy one's own desires, that is deceiving body, speech, and mind. So it is said. Furthermore, it is mentioned in countless sutras, and one should look there. The nine doors of falling into the wrong path are: As stated in the "Sutra Mixture": Demons and Rakshasas, Rudras, great obstructors, and sho bhya, connected with Yakshas, heretics, and hell, are the doors of falling. Therefore, obstructing others' good intentions and actions, and falling into demonic paths with evil intentions, as stated in the "Self-Arisen Bliss Wheel": Obstructing others' good intentions is a demon, and being ignorant and stingy, one will fall into the door of the demon and wander in samsara. So it is said. Falling into Rakshasa by bhya with an angry self-nature, as stated in the sutras: The Sugata Victorious Ones recite bhya, like a trick disguised as a similar illusion, whoever manifests such signs there becomes a Rakshasa vidyadhara of karma. So it is said. And as stated in the Tantra of the "Self-Arisen Bliss Wheel": Not understanding equality, in one's own nature, practicing in the way of attachment and aversion, and wrongly practicing the five poisons at will, one will fall into the door of the Rakshasa and wander forever. So it is said. Having wrong views, and practicing attachment and aversion at will, becoming a teacher of others will lead to falling into Rudra, that
Chinese
其中说道：如果不能如实地理解，就会被其他的邪见者当作上师。自己不了解却要度化他人，就会陷入鲁特拉的门户，永远轮回。又如《决定义集宝续》中说：会造作各种邪见和恶行，自己不了解却要度化他人，就会陷入鲁特拉的门户，堕入地狱。以上所说。像血肉等随心所欲地使用，并认为有害之心是障碍，这是堕落的原因。如经中说：血肉等五大物质，如果仅仅执着于事物本身，就会执着于被血污染的鬼神所依附的身体。又如《决定义集宝续》中说：即使不理解，事业再精通，如果对积聚的供品有执着，因为自己的传承誓言而产生执着，就会堕落为障碍和乌鸦的执着。以上所说。如果将忿怒母等视为自己的传承，并将眷属和八部众划分为不同的种类，就会堕落为肖甘的境地。如经中说：如果对有相的头饰和影像加以执着，并对此深信不疑，就会因为肖甘的处所而成为凶猛的野兽。又如《决定义集宝续》中说：因为没有获得自主的禅定，所以将眷属划分为不同的种类。如果自认为伟大，想要成为眷属的首领，就会堕落为凶猛的肖甘。以上所说。如果将寂止视为自己的传承，并随意地使用贪欲，就会堕落为大神。如经中说：如果对所有的装饰和服饰加以执着，并认为自己就是那些，就会成为婆罗门、丑陋者和持明者。又如《自生乐轮》中说：因为方便道的权力出现了漏洞，所以随意地使用贪欲，如果不能把握快乐，反而执着于快乐，就会陷入大神的门户，在轮回中漂泊。以上所说。如果将金刚和自在等视为自己的传承，并因为嫉妒而堕落为夜叉。如经中说：如果将那些被业力所控制的婢女视为真实，就会堕落为黑夜叉的行列，并伤害他人的生命。又如《快乐轮》中说：如果嫉妒他人的功德，即使具备了许多的功德，如果不能认识自己的心性，就会陷入夜叉的门户，永远轮回。以上所说。会堕落为持邪见的外道，因为《彼经》中说：因为不理解和执着于我，所以自称是密咒的见解和行为。
English
It says: If one does not understand correctly and without error, one will be taught by others with wrong views. If one does not know oneself but liberates others, one will always revolve in the gate of Rudra. And from the Guhyasamaja Treasure Tantra: One commits various wrong views and wrong actions. If one does not know oneself but liberates others, one will fall into the gate of Rudra and be born in hell. It is said. Using meat and blood etc. as one pleases and regarding harmful thoughts as obstacles is a downfall. As it says in the Sutra: Meat, blood, etc., the five great substances, if one only examines them as objects, one will grasp the body of the class that takes the beings whose bodies are stained with blood. And from the Guhyasamaja Treasure Tantra: No matter how skilled one is in activities without understanding, one will be attached to the accumulation of offerings. Because of attachment to one's own lineage vows, one will fall into attachment to obstacles and crows. It is said. If one regards Krodha etc. as one's own lineage and divides the retinue and the eight classes into types, one will fall into the state of Shogam. As it says in the Sutra: Those who rely on the signs of the head and the images of the gods, whoever relies on them in this way, will become a great beast of the Shogam place. And from the Treasure of Guhyasamaja: Because one has not attained self-mastery in samadhi, one divides the retinue into classes and types. Because one desires to be great and to be the leader of the retinue, one falls into the fierce Shogam. It is said. If one regards pacification as one's own lineage and practices attachment at will, one will fall into the great god. As it says in the Sutra: Whoever attaches all ornaments and attire to this and that, will become a Brahmin, an ugly one, and a vidyadhara. And from the Wheel of Spontaneous Bliss: A hole has appeared in the power of the path of means, so by constantly practicing desire at will, if one does not grasp bliss, one will be attached to bliss. One will wander in samsara, falling into the gate of the great god. It is said. If one regards Ging and Ishvara etc. as one's own lineage and falls into Yaksha because of jealousy. As it says in the Sutra: Those who are dominated by karma, the hosts of slave girls, if one definitely shows them to be like that, one will fall into the hosts of black Yakshas and harm the lives of others. And from the Wheel of Bliss: If one is jealous of the Dharma of others, even if one is endowed with many qualities, if one does not realize the essence of one's own mind, one will fall into the gate of Yaksha and always revolve. It is said. One will fall into the heretics who hold wrong views, because it says in that very text: Because of not understanding and grasping at self, one claims to be the view and conduct of secret mantra.
Chinese
若然，不顾有情众生性命而行事，堕入外道常见断见之门而徘徊。如是说。仅在言辞上寻找漏洞，泯灭善恶之别，肆意使用贪嗔，因此堕入地狱。经中说：行于欢愉嬉戏，尽情享受欲望，将行事仅视为漏洞者，于八大热地狱中，将堕入金刚大地狱。如是说。胜义谛总集之藏中说：不觉悟而粗暴行事，以身语意而取舍，行于不善者，必堕地狱，永久流浪。如是等等所说。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等字，于自续派中，说为生于痛苦之苦中，因贪着而生于胎藏之虫等。经中说：此后，此秘密之心要，诸佛说为极大之歧途。如是说。第二个总义是障碍：业之障碍，烦恼之障碍，所知之障碍。第一个是：从无始以来积累之业的相成熟，即此生所受之业，来世所受之业，以及于其他次数所受之业。第二个烦恼障是：由无明之缘而生的五毒等烦恼。第三个是：所知不让知的障碍，以及执着于所知之义的障碍。前者是：以所知之义遮蔽其本性而遮蔽的，俱生之障碍，以及遍计所执之无明，即自己遮蔽自己，以及因邪缘而不让觉悟的障碍，这些与上述歧途相同。第二个是执着于所知之义的障碍：于见道中，因执着于所见之法，而有俱行之障碍；于修道中，因执着于甚深之法，而有俱生之障碍；于尽道中，有由势力而生的俱生之障碍。于尽道中，有由势力而生的随念之微细分，因此有习气之障碍。这些应于各自的场合中了解。第四个总义：开示证悟后修持之道有四：道之顺缘，体性，行持之方式，以及详细解说差别。道与道之差别是，于根本论中：场合之主与伴之方式。
English
If so, acting without regard for the lives of sentient beings, falling into the gate of eternalism and nihilism of non-Buddhists, and wandering. Thus it is said. Merely finding loopholes in words, obliterating the distinction between good and evil, and using attachment and aversion at will, one therefore falls into hell. The sutra says: Those who engage in joyful play and indulge in desires, and who regard actions merely as loopholes, among the eight great hot hells, will fall into the great Vajra Hell. Thus it is said. The Treasury of the Definitive Meaning says: Acting crudely without awareness, taking and rejecting with body, speech, and mind, those who engage in non-virtue will surely fall into hell and wander forever. Thus and so forth it is said. The syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) and others, in the Svātantrika school, are said to be born into suffering of suffering, and due to attachment, to be born as worms in the womb, and so forth. The sutra says: Thereafter, this secret essence, the Buddhas declared to be a great wrong path. Thus it is said. The second general meaning is obscurations: obscurations of karma, obscurations of afflictions, and obscurations of knowledge. The first is: the ripening of the accumulation of karma from beginningless time, that is, the karma to be experienced in this life, the karma to be experienced in the next life, and the karma to be experienced in other instances. The second, the obscuration of afflictions, is: afflictions such as the five poisons arising from the condition of ignorance. The third is: the obscuration of what is to be known not allowing knowing, and the obscuration of clinging to the meaning of what is known. The former is: obscuring by obscuring the very nature of the object of knowledge, the co-emergent obscuration, and the ignorance of conceptual imputation, that is, obscuring oneself by oneself, and the obscuration of not allowing realization due to wrong conditions; these are the same as the above-mentioned wrong paths. The second is the obscuration of clinging to the meaning of what is to be known: in the path of seeing, due to clinging to the seen dharmas, there is the obscuration of co-occurrence; in the path of meditation, due to clinging greatly to the profound dharmas, there is the co-emergent obscuration; in the path of exhaustion, there is a subtle part of recollection arising from force, therefore there is the obscuration of habitual tendencies. These should be understood in their respective contexts. The fourth general meaning: showing the path of practice after realization has four aspects: the conducive conditions of the path, the nature, the manner of proceeding, and the detailed explanation of distinctions. The difference between the path and the path is, in the root text: the manner of the main and the companion in the context.
Chinese
在此，主要的是被称为道。据说，作为其助伴的是条件。关于条件，《义聚》中说：“彼之条件有二支，成办条件与了知条件。”《宝鬘论》中说：“彼之条件有三支，令悟与令熟练之方便，守护自性之障碍。”因此，道有了知支、成办支，以及守护其障碍。第一，总的来说，要像经文一样详细了解经、律、论三藏，以及随之而来的理路等。具体来说，将在下面各自的章节中阐述。第二，《星算》中说：“见行坛城灌顶誓言物，以及成办事业之次第，区分密咒续。”并且，要做完全了知的七种事物。《义聚》中说：“道之支分三十二，经部基与学处基。”《宝鬘论》中说：“灌顶与誓言坛城，事业证量熟练行，地与道等置于此。”《虚空藏九法》中也这样说。那些也如《义聚》般汇集，即密咒之运用十二，成办四十，以及学处之边际十。第一，《义聚》中说：“经部十二为入门，誓言见解禅定与，所缘念诵事业与，行与所获灌顶，持明者与佛陀，决定支分如是说。”第二，“基”是十种成办，密咒人与行，成就处与念诵语，手印禅定见解与，神变等同彼意义，以十喻象征智慧处。如是说。第三，学处之边际有十种，四誓言与续解脱，守护门与驱逐与，决断与修持与，舍弃行为灌顶次第与，口诀义与简略等，瑜伽士认为学处之边际十。如是说。无论如何讲述，所有道都汇集于学处之边际十，其中第一个是誓言之基，如肥沃的土地。