Chinese
在不观想修习和以慈悲利益众生时，以慈悲利益众生的处所是什么？还有，哪一类众生特别成为慈悲的对象呢？这样问道。秘密主回答说：兰卡的君主，就像“是这样的”等等。圣者问道，诸法的自性，如先前所说，本来就是佛性。即使没有观想的对象，胜义谛的修习和慈悲的对象，也不会不观想众生。或者，无论以何种方式进行意行，都不会超出法性平等的意义，以不异于业的方式，无论意行与何种门相违，都不会与一切门和众生的想法相违背，这样作了两次开示。为什么呢？因为利益有情是伟大的誓言。因为本来成佛，所以没有需要利益的，认识到一切有情都已获得圆满成佛，这是大慈悲的缘故。因为胜义菩提心就是自己的心性，所以知道不需要进入殊胜的意境，知道没有立即进入的必要。因为这本身就是安住，所以要知道已经进入，这是教导的缘故。兰卡的君主，就像这样：进入殊胜意境者，比深奥更深奥。因此从根本上作出决断。这些话是为了知道它的方法和显示近处的必要性，就像这样：对于如实之法，谁能进入殊胜的意境？已经进入者，比已证得的共同智慧的深奥还要殊胜，因为智慧深奥者，为了从根本上认识那如是的体性而作出了决断。不应传授密咒的四个对象是：异生、外道、小乘者，以及新进入大乘密咒者。为什么呢？因为那也是完全圆满的。即使没有行为，它的自性也是利他的。因为是其他的，所以要利益谁呢？这些也都是在大平等任运成就的状态中，完全圆满，没有任何差别，不在一起的行为各自存在。
English
When not contemplating practice and benefiting beings with compassion, what is the place for benefiting beings with compassion? And which kind of beings especially become the object of compassion? Thus he asked. The Lord of Secrets replied: O Lord of Lanka, like "it is so" etc. The noble one asked, the nature of all dharmas, as previously stated, is inherently Buddha-nature. Even if there is no object of contemplation, the practice of ultimate truth and the object of compassion, one will not fail to contemplate beings. Or, in whatever way one performs mental activity, it will not go beyond the meaning of the equality of Dharma-nature, and in a way that is not different from karma, no matter what door the mental activity contradicts, it will not contradict all doors and the thoughts of beings, thus he gave two teachings. Why is that? Because benefiting sentient beings is a great vow. Because one is inherently enlightened, there is no need to benefit, and realizing that all sentient beings have already attained complete enlightenment is the reason for great compassion. Because the ultimate Bodhicitta is one's own mind-nature, one knows that there is no need to enter a special state of mind, and one knows that there is no need to enter immediately. Because this itself is abiding, one should know that one has already entered, this is the reason for the teaching. O Lord of Lanka, it is like this: Whoever enters a special state of mind is deeper than the profound. Therefore, make a decision from the root. These words are for knowing its method and showing the necessity of proximity, it is like this: For the Dharma as it is, who can enter a special state of mind? One who has already entered is more profound than the profundity of the common wisdom that has been attained, because the one whose wisdom is profound has made a decision in order to fundamentally recognize the nature of suchness. The four objects to whom the secret mantra should not be taught are: ordinary beings, non-Buddhists, Hinayana practitioners, and those who have newly entered the Mahayana mantra. Why is that? Because that is also completely perfect. Even if there is no action, its nature is altruistic. Because it is other, who should be benefited? These are also in the state of great equality, spontaneously accomplished, completely perfect, without any difference, actions that are not together exist separately.
Chinese
即使没有。这四个地方的自性见行利益功效小而弱。因此，在这里如果用大乘的甚深见行来一起宣说，人们不会理解而且会诽谤，因此会堕落，所以不要放在一起，以外在的行为相适应来做有益之事。凡是与意义相违背的，从那里面产生的存在之物，就像乌龟头上长出的东西一样。像这样，如果有人违背密宗的教义，并且誓言破损的财物，就像乌龟头上有的如意宝一样，不要与危险的事物联系在一起。誓言破损之物罪过很大，所以要抛弃，不要联系，要像大海阻隔一样，无边无际地抛弃。那有什么必要呢？从《普贤瑜伽续》中，教义没有破损，所以不要与清净的瑜伽士，以及没有破损，内心腐烂而破损的人交往。如果有人因为情面和贪欲，与破损和腐烂的人交往，就会违背密宗大乘的誓言之义和教义。如果想法不一致，危险很大，就会有受到惩罚的过失。如果从那里面产生了那个，至尊怙主对那个没有那个。没有领悟的人，绳索断了。意思是说，如果从那个人那里产生了破损，与那个朋友受到了惩罚，那么就没有其他可以依靠的智慧来救护他了。如果没有领悟见地的意义，那么无论行持什么善事，都会变成金刚地狱。那么，别人破损会传染给没有破损的人吗？这部经的誓言品中说，例如，瘦弱的骡子毁坏了母马的畜群，一滴腐烂的牛奶滴入没有腐烂的牛奶中，就会全部腐烂。因此，自己也因为违背了誓言而造作了罪业。那么，是否完全禁止破损之义呢？为了谁的意义而变成什么呢？微小的微小乃至微小以上。意思是说，如果善根是为了谁的破损之义而转变，那么善的白法微小的一切，从微小以上乃至一切广大以下，都要像磨东西一样，不要错过意义，要努力去做。心
English
Even if there is not. The nature, views, and practices of these four places have small and weak benefits and effects. Therefore, if the profound views and practices of the Mahayana are taught together here, people will not understand and will slander, thus falling into ruin. Therefore, do not put them together, but rather do beneficial things by adapting to external behavior. Whatever is contrary to the meaning, the things that arise from that, are like something growing on a turtle's head. Like this, if someone violates the teachings of the tantras and the wealth of broken vows, like the wish-fulfilling jewel on a turtle's head, do not associate with dangerous things. The substance of broken vows has great faults, so it should be abandoned and not associated with. It should be abandoned as if separated by the ocean, without end. What is the need for that? From the "All-Good Yoga Tantra," the doctrine has not been broken, so do not associate with pure yogis, and those who have not been broken, but are broken by inner decay. If someone, because of face and greed, associates with broken and decayed people, they will violate the meaning and doctrine of the vows of the Great Vehicle of Secret Mantra. If the thoughts are not in agreement, the danger is great, and there will be the fault of being punished. If that arises from that, the supreme protector does not have that from that. The rope of the one who has not realized is cut. It means that if damage arises from that person, and that friend is punished, then there is no other wisdom to rely on to protect him. If the meaning of the view is not realized, then no matter what virtuous deeds are performed, they will turn into the great Vajra Hell. So, can the brokenness of others be transmitted to those who are not broken? In the chapter on vows in this scripture, it says, for example, a thin and scabby mule destroys a herd of mares, and if a drop of rotten milk is poured into milk that is not rotten, it will all rot. Therefore, one has also committed sins by breaking the vows. So, is the meaning of brokenness completely forbidden here? For whose sake does it become what? The smallest of the small, even above the small. It means that if the root of virtue is transformed for the sake of whose brokenness, then all the small white dharmas of virtue, from above the small to below all the great, should be done diligently, like grinding something, without missing the meaning. Heart
Chinese
由于拥有伟大的主，感到高兴，所以要放弃平均的苦行。乞丐和喜欢乞讨的人，以乞讨为生的行为等。这是大乘密宗瑜伽士所说。对于以乞讨为生的声闻，以及属于此类喜欢乞讨的人，还有经部等以乞讨为生的行为，要将他们各自归于自己的部派和群体中，不要视为供养处，而要特别作为怜悯的对象。对于世间人因福德大小而乞讨的乞丐，也应如此看待。药物、谷物和精华等，以及成为精华之最胜者。这是指五种药物等，五种谷物等，五种树脂，五种精华等，以及五种珍宝等，将它们研磨成细粉混合，倒入大江、器皿中的水或大湖等中，如法加持圣众和众生，以无所执着之心，慷慨布施。发誓作为谁的依处，医治疾病，学习什么，修行僧院，建立并作为最佳的住所，进行时轮金刚的供养布施。这是大乘行者发誓并承诺作为谁的功德之塔，医治没有远近之分的病人，建立学习书写阅读的僧院，进行法行之僧院，建立禅修之僧院并给予极大的尊重，时时塑造法轮，进行广大的荟供，供养圣众，以及向众生广行布施等五事。对于谁出现殊胜的教证，要依止所有的语之佛塔。这是指对于谁获得了殊胜的教证，那个人就要将语之佛塔，即深奥的经书，全部收集起来，依止它，向他人讲述，进行恭敬供养，广泛地听闻和思考，进行阅读等事业。那么，这有什么功德呢？像这样，依靠经书，谁的智慧之流会增长和明晰，这就是殊胜的智慧之因。因此，对于如此确定的行为不会改变
English
Because of having a great lord, being happy, one should abandon the average asceticism. Beggars and those who like to beg, the practices of living by begging, etc. This is what the Mahayana secret mantra yogi says. For the Shravakas who live by begging, and those who belong to this category who like to beg, and the Sutrantikas, etc., who live by begging for alms, one should assign them to their respective sects and groups, and not regard them as places of offering, but especially as objects of compassion. Those beggars in the world who beg because of the magnitude of their merit should also be regarded in the same way. Medicines, grains, and essences, etc., and those that have become the most excellent of essences. This refers to the five medicines, etc., the five grains, etc., the five resins, the five essences, etc., and the five precious things, etc., which are ground into fine powder, mixed, and poured into a great river, water in a vessel, or a great lake, etc., and properly blessed for the noble ones and beings, and given generously with a mind free from attachment. Vowing to rely on whom, healing diseases, learning what, practicing monasteries, establishing and regarding as the best dwelling place, performing the offering and charity of the Wheel of Time. This is the Mahayana practitioner vowing and promising to be the merit stupa of whom, healing patients without near or far, establishing monasteries for learning writing and reading, performing Dharma practice monasteries, establishing meditation monasteries and giving great respect, shaping the Wheel of Dharma from time to time, performing vast tsog offerings, offering to the noble ones, and giving vast charity to sentient beings, etc., are the five things. For whom the supreme teachings arise, one should rely on all the stupas of speech. This means that for whomever has obtained the supreme teachings, that person should collect all the stupas of speech, that is, the profound scriptures, and rely on them, tell them to others, perform respectful offerings, listen and contemplate extensively, and perform reading and other activities. So, what are the benefits of this? Like this, relying on the scriptures, whose stream of wisdom will increase and become clear, this is the cause of supreme wisdom. Therefore, such determined behavior will not change.
Chinese
以清净的瑜伽行者宣说佛法，布施经卷，依靠他人引导，这样的瑜伽行者，其真实的智慧将无限显现。通过串习和使之串习，为了使那（智慧）更为殊胜。这些话的意思是，通过先前已经习惯的禅定，以及后来熟悉和使之习惯，为了净化和清除存在于阿赖耶识中的所有障碍，专门对禅定的所缘境进行修习，对于许多应修习的对境，通过反复串习禅定本身作为对境的技巧，从而达到成就，所以应当这样做。圆满转动殊胜法轮，修习自续观胜慧。意思是成为大法轮的施主，修习自己和他人的心续，并以胜观来观察证悟。肖冈险道与肖冈路，消除不适与诸损害，转动无量慈悲轮。意思是消除肖冈猛兽的险道和不适之路，以及一切损害，使伟大的慈悲永不间断。布施之轮永不断绝。意思是财物布施、身体布施、无畏布施和佛法布施。其中，第一种布施包括儿子、女儿、土地，乃至王位。第二种布施是血肉、头颅和手足。第三种布施是从损害的延续中救护，从生命的障碍中救护，以及从轮回的悬崖中救护。第四种布施是宣说佛法、给予经卷和为堪布作授记，这些都永不间断。水或土或虚空，火或如是风等。意思是等等，对于五大元素，建造许多身骨舍利塔并供养，制作许多舍利像并建造，不间断地进行供养。遮止无间罪业。意思是等等，不被五无间罪的恶业所染污，阻止（恶业）的方法是身心粉碎如尘，以意迎请诸佛菩萨的无量云，自己也化身如尘埃般众多，在每一个（化身）面前都以恭敬的姿态安住，以实物或意念供养，对于所造作的令人厌恶的恶业，以后悔之心忏悔。焚烧令诸佛欢喜之业的木柴