Chinese
是舍弃对有情众生的损害。菩萨戒的戒律也叫做这个。因此，菩萨戒的戒律，以慈悲的力量，从根本上断除对他人的损害，所以安忍就真正确定了。第三是皈依僧众，不依赖外道。因为他们把僧众当作敌人，依赖敌人就会放弃皈依僧众，所以不依赖他们。还有康巴隆巴说：“印度有真正的外道，我们没有真正的外道。但是，留着发髻的，拿着小石子和颅骨念珠的，以及持有外道标志的，这样的人不能依赖。”正如夏惹瓦大师所说：“西藏没有建立外道宗派，但像那些被称为瑜伽士的，带着骨饰的人，大多是外道。因为他们渴望证悟，所以新旧密法无所不见。但像这样的行为举止是看不到的。从思辨到行为的论典中，结合解脱和骨饰的这些都随处可见。尼泊尔的施主只有欧德。说西藏没有外道，如果所有去当外道的人都带着很多黄金回来就好了。外道说自己是佛教最深奥的，然后收集黄金。苯教认为一切都从蛋中产生。观世音的苦行中，分别部也这样认为。所以我想这是他们的论典，但从古代的旧文献中，记载在止贡赞普时期从分别部的论典翻译而来，所以是外道的论典。苯教徒中也有很多对佛法虔诚的人，所以即使依赖和交往他们，也不一定会堕落。但要下定决心不依赖外道，学习这一点很重要。同样，通过见解来学习，即使以后生在他们之中，也会知道那是不合理的。如果与外道交往，因为恶习，以后有可能会转生到那里。外道也会用道理来驳倒你，而不是用五种东西……
English
It is abandoning harm to sentient beings. The discipline of the Bodhisattva's vows is also called this. Therefore, the discipline of the Bodhisattva's vows, through the power of compassion, completely reverses harm to others from its root, so patience is truly established. The third is taking refuge in the Sangha and not relying on non-Buddhists. Because they hold the Sangha as an enemy, relying on enemies will abandon taking refuge in the Sangha, so do not rely on them. Also, Khampa Lungpa said, "India has real non-Buddhists, but we do not have real non-Buddhists. However, those who wear hair knots, hold small stones and skull rosaries, and those who hold the signs of non-Buddhists, such people should not be relied upon." As Sharawa Chenpo said, "In Tibet, there is no established non-Buddhist sect, but those who are called yogis, like those with bone ornaments, are mostly non-Buddhists. Because they desire realization, they have seen all the new and old tantras. But such conduct is not seen at all. From speculation to the treatises on conduct, all of these, combining liberation and bone ornaments, are seen everywhere. The Nepalese patron is only Öd. Saying that there are no non-Buddhists in Tibet, it would be good if all those who went to become non-Buddhists came back with a lot of gold. Non-Buddhists say they are the most profound of Buddhism, and then collect gold. The Bonpos believe that everything arises from an egg. In the asceticism of Avalokiteśvara, the Vaibhāṣikas also believe the same. So I thought it was their treatise, but from ancient old documents, it is recorded that it was translated from the Vaibhāṣika treatise during the time of Tri Gum Tsenpo, so it is a non-Buddhist treatise. There are also many Bonpos who are devout in Dharma, so even if you rely on and associate with them, you will not necessarily fall. But it is important to make a firm decision not to rely on non-Buddhists and to learn this. Similarly, by studying through views, even if you are born among them in the future, you will know that it is unreasonable. If you associate with non-Buddhists, because of bad habits, there is a risk of being reborn there later. Non-Buddhists will also refute you with reason, rather than with five things...
Chinese
如果有人手持武器前来攻击，我们如果也这样做，为了宗派利益而互相残杀，就不能算是皈依了僧众。当博朵瓦·廓汝那宣讲《学集论》时说，如果僧众中出现“他们的宗派”和“我们的宗派”这样的说法，就不能算是佛教徒。如果说“我们的宗派”，那也就算不上佛教徒。像这样宣说这些话的塔阿姜，心中根本没有任何宗派的念头，他对此深信不疑。我以前从未听过尊者这样说。所有的学生都说，从皈依到密宗的戒律，一切都将消失。我们似乎受到了恶魔的力量或某种诡计的影响，自从穿上僧袍后，宗派观念就自然而然地产生了。然后，一旦有人看起来像个人，就像找到了主人一样，就开始说“我们自己的宗派”。对于这些宗派主义者来说，来世与僧众没有任何瓜葛。他们只想抬高自己，认为自己高人一等，目中无人。如果他们贬低他人，那么他们今生的命运只会越来越糟，这是自然规律。如果他们活得够长，死后甚至会被饿鬼所唾弃。饿鬼至少还能得到祭品。来世他们甚至听不到僧众的声音，很可能会堕入地狱。即使没有堕入地狱，也会像斯布杰和丹巴贡一样，转世成为阻碍所有修行佛法的人。未经考察是否适合出家，就随意剃度出家，组成一个个小团体，建立一个个小家庭。他们对是否皈依以及是否合适出家毫不顾忌。然后，他们又会遇到另一个和自己一样的人。其他有知识的人，甚至那些在家居士，也都与皈依有关。因此，那些有权势的人，即使走了很远的路，也与皈依有关。这一定是造作恶业的力量所致，但他们甚至不认为这是恶业。即使他们意识到了这一点，也只会稍微减轻一些，但他们仍然认为这是应该做的事情，因此他们注定要承受从准备到实际行动再到结果的所有恶果。我们这些自认为有智慧和伟大的人，将僧众划分为宗派，并执着于自己的宗派。
English
If someone comes to attack with a weapon in hand, and we do the same, killing each other for sectarian interests, then we cannot be considered as having taken refuge in the Sangha. When Potowa Koruna was teaching the Compendium of Trainings, he said that if there are statements like 'their sect' and 'our sect' among the Sangha, then they cannot be considered Buddhists. If they say 'our sect,' then they cannot be considered Buddhists either. Ta Ajang, who spoke these words, had no sectarian thoughts in his mind at all, and he was firmly convinced of this. I have never heard the venerable one say all this before. All the students say that everything from refuge to the vows of tantra will disappear. It seems that we have been influenced by the power of demons or some kind of trickery, and since wearing the robes, sectarian ideas have arisen naturally. Then, once someone looks like a person, it is as if they have found a master, and they start saying 'our own sect.' For these sectarians, there is no connection with the Sangha in the next life. They only want to elevate themselves, thinking they are superior and disregarding others. If they belittle others, then their fate in this life will only get worse and worse, which is the law of nature. If they live long enough, they will even be spat upon by pretas at the time of death. Pretas at least receive offerings. In the next life, they will not even hear the sound of the Sangha, and they will probably fall into hell. Even if they do not fall into hell, they will be reborn as someone who obstructs all those who practice the Dharma, just like Spekar and Dampa Gong. Without examining whether they are suitable for ordination, they ordain people at will, forming small groups and establishing small families. They have no regard for whether they have taken refuge or whether they are suitable for ordination. Then, they will meet another person who is just like them. Other knowledgeable people, even those who are householders, are also connected with refuge. Therefore, those who are powerful, even if they travel far, are connected with refuge. This must be the power of creating negative karma, but they do not even think it is negative karma. Even if they realize it, they will only alleviate it slightly, but they still think it is something that should be done, so they are destined to suffer all the consequences from preparation to action to result. We, who consider ourselves wise and great, divide the Sangha into sects and cling to our own sect.
Tibetan
བ་མིན་ཕུང་བར་བྱས་པ་ཡིན། མདང་ད་ནང་ཁང་གཞི་དང་ཆོས་གཞི་འགོད་པ་ལ་ཡང་དཔེ་ཚོ་ལ་སོགས་པའི་ཚོ་རིས་སུ་བཅད་པས་སྐྱབས་འགྲོ་ཐམས་ཅད་སྐྱོར་དགོས། སེམས་བསྐྱེད་དང་སྐྱེས་པ་ཡང་མེད་དེ་སྐྱེས་པ་འདྲ་བ་ཡོད་ན་ཡང་སྐྱོར་དགོས་པར་སོང་བ་ཡིན། གཅིག་དུ་བྲལ་གྱི་རིགས་པས་ཀྱང་དགོས་སར་མི་བསླེབ། རི་བོང་གི་རྭ་དང་གཡག་རྭ་སྙོམས་པས་ཀྱང་དགོས་སར་མི་སླེབ་པས། དགེ་འདུན་ལ་དགྲར་འཛིན་པ་ཡིན་ན་ཕ་ཡིན་ཡང་རུང་མ་ཡིན་ཡང་རུང༌། མཁན་པོ་དང་སློབ་དཔོན་སུ་ཡིན་ཡང་དེ་དང་འགྲོགས་སུ་མི་རུང༌། ད0ོན་ངན་གྱི་ཁ་ལ་མི་ཉན་པར་རང་རེ་འཇུར་འཇུར་བྱུང་གིན་འགྲོ། ད0ོན་ངན་ད་ལྟའི་དཔོན་ཡིན་ཏེ་དམྱལ་སྲུང་ལས་མི་སྐྱོབ་གསུངས། དེ་ལྟར་ཡིན་པས་ཤ་ར་བ་ཉིད་ཀྱིས་སྤོ་ཏོ་བ་དང་ཕུ་ཆུང་བ་ཀུན་ལ་བོན་པོ་ལ་བརྟེན་ནས་ཉེས་པ་འདི་ཡོང་ངམ་མི་ཡོང་ཞུས་པ་ལ་མཁར་ཕུ་བས་དེ་བརྟེན་པས་ཉེས་པ་དེ་མི་ཡོང༌། སྡེ་པ་ལ་བརྟེན་ནས་ཡོང༌། དེ་བས་ཀྱང་སྟོན་པ་དང་གནས་བརྟན་ལ་བརྟེན་ན་ཡོང་ཞེས་རྦད་ཀྱིས་བཅད་ནས་ལན་བཏབ་གསུངས་ཏེ། དེ་ཡང་དེ་དག་དང་འགྲོགས་སུ་མི་རུང་བྱས་ནས་ངན་ཆད་ཀྱིས་གཅོད་པའམ། མི་མཐུན་པར་འཛིན་པ་མིན། དེ་ལྟར་བྱས་ན་ཐབས་ལ་ཉེན་འབྱུང་བར་ཆ་བས། སྔོན་རང་བསམ་ཡས་ཀྱི་གླིང་གསེབ་ཏུ་མ་སྐྱེས་པ་བསོད་ནམས་ཆེ་ཟེར་བ་ལ། པུ་ཏོ་བས། རག་ཤི་ཕུ་བ་ཁོ་ན་བསོད་ནམས་ཆེ་བྱས། དཀོན་མཆོག་གི་སྒྲ་ཐོས་པས་ཐར་པའི་ས་བོན་ཐེབས་རྟེན་མི་བཞུགས་པས་དེ་ལ་བརྟེན་པའི་སྡིག་པ་ནི་བསགས། གསུངས་པ་བཞིན་དུ་ཁམས་སོ་སོར་བརྟེན་པ་ཡིན་གསུངས། དེ་ནས་བསླབ་གཞིའི་ལྡོག་པ་སོ་སོར་བགྲངས་ཀྱང་ངོ་བོའི་སྒོ་ནས་གོང་གི་གསུམ་པོ་རང་དུ་བསྡུ་བ་དེ་དག་གི་རྟེན་ལ་གུས་པར་བྱ་བ་ནི། ཁམ་པ་ལུང་པའི་ཞལ་ནས། འདི་ན་མར་འོ་སྐོལ་གྱིས་དཔྱད་ཀྱང་མ་དཔྱད་སྡིག་ཏུ་ཡང་མ་ཚོར་བར་ཉེ་མོ་བདོག དེ་བཞིན་གཤེགས་པའི་སྐུ་རིས་སུ་བྲིས་པ་དང་གཟུགས་སུ་བགྱིས་པ་ལ་བསྙེན་བཀུར་མིན་པ་སླ་ཆོས་མི་རུང་གསུངས་པ་དེ་ལ་འོ་སྐོལ་གྱིས་སླ་ཆོས་ཆེན་པོ་བགྱིས་ཏེ། ཇོ་བོ་རྗེའི་སྤྱན་སྔ་ནས་གཤེགས་བཞུད་མཛད་ཙ་ན། དོ་མོད་ཁྱིམ་ཅིག་ཏུ་འདེབས་པ་ལགས་ན་སྔོན་ལ་ཁང་པ་དེ་ཕྱག་དར་མཛད་ནས། ག་ན་ཡགས་པ་ལས་ཤིག་ཏུ་མཆོད་པ་བཤམས་ནས། སྔོན་ལ་ཐང་ཀ་འབྲི། དེ་ནས་སྐུ་ལུགས་མ་དང་མཆོད་རྟེན་ལ་སོགས་པ་བཞུགས། དེ་ནས་ཀ་པ་ལི་དང་པུ་སྟི་ལ་སོགས་པ་བཞུགས། ཀ་ཅ་ལ་སོགས་པ་དམད་ན་མར་འཇོག་གསུངས་ཏེ། འོ་སྐོལ་དྲག་པས་ཕྱམ་སྣ་ལ་འགེ
Chinese
已经变成了灰烬。昨天今天早上在奠定房屋和佛法基础的时候，也把范例等分成了组，所以所有的皈依都要念诵。发心和生起也没有，即使有像生起一样的也要念诵。用一和多的分离的道理也无法到达需要的境地。像兔子角和牦牛角一样平齐也无法到达需要的境地。如果把僧众当成敌人，不管是父亲还是母亲。堪布和导师是谁也好，都不能和他们交往。不要听信恶人的话，我们自己会慢慢地堕落。恶人是现在的官员，但他们无法从地狱的守护者手中拯救你，他们说。因为这样，夏惹瓦亲自问博朵瓦和普穹瓦所有人，依靠苯教是否会产生这种过错，喀普瓦说依靠苯教不会产生这种过错，依靠僧团会产生。比那更甚的是，依靠导师和住持也会产生，他断然回答说。也就是说，和那些人交往是不允许的，不是用恶惩罚来惩罚，也不是持有不和睦的观点。如果那样做，要考虑到方法上会出现危险。以前有人说没出生在桑耶寺（公元767-779年建成）的林中是很有福报的，博朵瓦却说只有惹协普瓦才是有福报的。听到三宝的声音，解脱的种子就会播下，因为没有安住，所以依靠它会积累罪恶。就像他说的那样，是依靠各自的界限，他们说。之后，即使分别列举了学处，但从本质上来说，是归纳为上面的三个，对于那些所依要恭敬。康巴隆巴说：“我们在这里即使研究了，不研究，也不会觉得是罪过，非常亲近。对于如来画在画像上的身体和做成的塑像，不恭敬是不允许轻视的，他们说，但我们却做了很大的轻视。当觉沃仁波切从眼前经过的时候，立刻就安置在某个房子里，所以事先要把那个房子打扫干净。在最好的地方布置供品，首先画唐卡。然后安放身像和佛塔等。然后安放嘎巴拉和经函等。如果轻视卡擦等，就放在下面”，他们说。我们因为傲慢，就盖在扁担上。
English
It has turned into ashes. Yesterday and this morning, when laying the foundation for the house and the Dharma, the examples were also divided into groups, so all the refuges must be recited. There is no arising of Bodhicitta and arising, even if there is something like arising, it must be recited. Even with the reasoning of the separation of one and many, one cannot reach the needed state. Like the rabbit's horn and the yak's horn being equal, one cannot reach the needed state. If you regard the Sangha as an enemy, whether it is your father or mother. No matter who the Khenpo and teacher are, you must not associate with them. Do not listen to the words of evil people, we will slowly fall. Evil people are the officials of the present, but they cannot save you from the guardians of hell, they said. Because of this, Sharawa himself asked Bodowa and Puchungwa whether this fault would arise from relying on Bon, and Khapuwa said that relying on Bon would not cause this fault, but relying on the Sangha would. Even more than that, relying on the teacher and the abbot will also cause it, he replied decisively. That is to say, associating with those people is not allowed, not punishing with evil punishment, nor holding discordant views. If you do that, you should consider that there will be danger in the method. Previously, someone said that not being born in the grove of Samye Monastery (built in 767-779 AD) was very fortunate, but Bodowa said that only Ragsi Puwa was fortunate. Hearing the sound of the Three Jewels, the seeds of liberation will be sown, because they do not abide, so relying on it will accumulate sins. Just as he said, it is relying on their respective boundaries, they said. After that, even if the precepts are listed separately, in essence, they are summarized into the above three, and one should be respectful to those supports. Khampa Lungpa said, "Even if we study here, if we don't study, we won't feel it is a sin, it is very close. It is not allowed to disrespect the body of the Tathagata painted in images and made into statues," they said, but we have done a great deal of disrespect. When Jowo Rinpoche passed by, he was immediately placed in a certain house, so the house must be cleaned beforehand. Arrange offerings in the best place, first draw a Thangka. Then place the body image and stupas, etc. Then place the Kapala and scriptures, etc. If you despise Kacha, etc., put them below," they said. Because of our arrogance, we put it on the carrying pole.