Chinese
那些新加入外道者、小乘者、大乘者，或者说，外道者、小乘大乘者、新加入密咒者这四种人，经中也曾说过，不要和这些人同住，不要同睡，不要一起安眠。经中这样开示说。《总集经》中说：为了让未来有实证的瑜伽士们认识并舍弃，所以才宣说了这些非为教法之所依、不堪为法的恶器，以及以四种方式概括的种种差别。诸如此类。从深入甚深法的前行来说，为了从根本上断除自心，不要和下劣乘的众生一起安眠。是这样说的。因此，按照这里所说，和不住于四个隐秘处以及声闻乘中的人相处也是可以的。第二，从“那也是完全”到“对这里有益”之间所讲的内容是：那么，那是因为什么呢？那是因为他们无论什么都完全圆满于法性平等大任运成就的自性中，所以无论什么都无有分别，不能以不相同的行为让他们各自安住。虽然像佛陀那样的事业，进入所思之境和进入慈悲之境是自性，对于有相之境，即使不努力去特意做什么，但那位大智慧的瑜伽士的心性却像太阳一样平等利益一切，所以因为是做利他之事，那么对于这四种境的自性，无论哪一个是见行能力弱小的，如果在这里直接开示大乘秘密殊胜的见行深奥之处，他们也不会如实理解，反而会因为诽谤而堕落，所以才不和他们一起，以外在的行为来适应，从而利益一切。第三，从“谁的意义”到“不是从圣者那里”之间所讲的内容是：无论哪个瑜伽士，如果他的行为和甚深密咒的经义相违背，并且从破誓言者那里得到的财物等物品，比如乌龟不回到自己的头，却来到一百个地方，那就是死亡的预兆，所以要迅速抛弃，或者像乌龟头上的如意宝珠一样，不要和危险的事物联系在一起，同样，破誓言者的物品和巨大的罪过联系在一起，要像大海一样隔开。
English
Those who newly enter the path of non-Buddhists, the Lesser Vehicle, and the Great Vehicle, or in other words, the non-Buddhists, the Lesser and Great Vehicle practitioners, and those who newly enter the Secret Mantra path—these four types of people—it has also been said in the scriptures that one should not dwell together with these people, nor sleep together, nor rest together. Thus, it was taught in the scriptures. In the Kun Dus Sutra, it says: "In order for future yogis with realization to recognize and abandon them, these non-abodes of the teachings, evil vessels, and the distinctions summarized in four ways are explained." And so on. From the preliminary practices for entering the profound, in order to cut off the mind from its very root, one should not rest together with beings of inferior vehicles. That is what it says. Therefore, according to this, it seems acceptable to associate with those who do not dwell in the four secret places and those within the Hearer Vehicle. Secondly, from "That is also completely" to "benefit here" indicates: So, why is that? It is because they are completely perfected in the nature of the spontaneously accomplished great equality of dharmata, so there is no distinction whatsoever, and they cannot be made to abide separately with dissimilar actions. Although activities like those of the Buddha, entering the realm of thought and entering the realm of compassion, are their nature, and even if they do not strive to do anything deliberately in the realm of signs, the mind of that great intelligent yogi is like the sun, equally benefiting all, so because they are doing the benefit of others, then for the nature of these four realms, whichever has a weak capacity for view and conduct, if the profound view and conduct of the Great Vehicle's secret and supreme teachings are directly shown here, they will not understand it as it is, and will fall due to slander, so they are not together, and they adapt with external behavior, thereby benefiting all. Thirdly, from "Whose meaning" to "not from the holy one" indicates: Whichever yogi, if his actions contradict the meaning of the profound Secret Mantra scriptures, and the wealth and possessions, etc., that come from those who have broken their vows, for example, just as if a turtle does not return to its own head but comes to a hundred places, it is a sign of death, so one should quickly abandon it, or like the wish-fulfilling jewel on the head of a turtle, one should not associate with dangerous things, similarly, the possessions of those who have broken their vows are associated with great faults, and one should separate them like the ocean.
Chinese
应当像砍断一样，努力精进，无止境地断绝并抛弃。那么，这是为了什么必要呢？因为要始终与未曾违背殊胜誓言的瑜伽士，即与持有誓言者亲近交往，而不要与未证悟者和破誓言者亲近，应当抛弃他们，甚至不要与他们交谈。在《总集经》中说：‘从那之中转变的用具，就像乌龟的头伸出来一样。极其愤怒的有情，应当用大海冲刷并抛弃。’第四部分分为两点：讲述罪过的真实情况；教导如何辨别罪过是否会产生。第一点，从‘如果谁’到‘不和的巨大危险会发生’之间讲述：总的来说，如果某人因为不理解意义，变得虚伪，被欲望所控制，与破戒者交往，那么就会违背密宗大乘经典的殊胜意义。与破戒者交往，会因为与想法不一致而产生破戒的惩罚，带来巨大的危险。第二点，从‘如果从那’到‘未把握则根断’之间讲述：如果与破戒者为友的瑜伽士遭受了那样的惩罚，那么能救护他的怙主，就是证悟了法性菩提心的见解，并安住于其中的无分别智慧，除此之外，没有任何其他可以救护的。因此，如果谁没有把握法性菩提心的见解的意义，那么两者都会因为破戒而受到沾染，无论行持什么善事，都将根断，堕入金刚地狱。因此，《总集经》中说：‘如果某人被业力所控制，发生了破戒的惩罚，那么怙主应降下法性之水，广行圆满和遮止的仪轨。’那么，他人是否会被破戒者所沾染呢？在这部经典的誓言部分中说：例如，一只疥疮缠身的母羊会毁掉整个羊群；一滴腐烂的牛奶滴入未腐烂的牛奶中，会使全部腐烂。同样，在那部经典的《誓言秘密殊胜品》中说：‘即使如此，也不应在梦中见到这些人。为什么呢？少量的腐烂牛奶会使全部牛奶腐烂。’
English
It should be like cutting off, diligently striving, endlessly severing and abandoning. So, what is the necessity for this? Because one should always associate with the yogi who has not violated the supreme samaya, that is, with the one who holds the vows, and not associate with those who have not realized or have broken their vows. One should abandon them, not even speaking to them. In the Kun Dus it says: 'The implements transformed from that, like a turtle's head emerging. Extremely wrathful sentient beings, should be washed away by the ocean and abandoned.' The fourth part has two points: explaining the actual faults; advising how to discern whether the faults will arise or not. The first point, from 'If someone' to 'great dangers of discord will arise' is explained: In general, if someone, due to not understanding the meaning, becomes hypocritical and is controlled by desires, associating with those who have degenerated, then they will contradict the supreme meaning of the tantric Mahayana teachings. Associating with those who have degenerated will cause the great danger of the punishment of degeneration due to disagreement in thought. The second point, from 'If from that' to 'if not grasped, the root is severed' is explained: If a yogi who befriends someone who has degenerated incurs that punishment, then the noble protector who is the refuge for them is the wisdom of non-discrimination that has realized the view of the Dharmata Bodhicitta and abides in that state. Nothing else can protect them. Therefore, if someone does not grasp the meaning of the view of Dharmata Bodhicitta, then both will be tainted by degeneration, and no matter what virtuous deeds they perform, the root will be severed, and they will fall into the great Vajra Hell. Therefore, the Kun Dus says: 'If someone is controlled by karma, and the punishment of degeneration occurs, then the protector should pour down the water of Dharmata and perform extensive rituals of completion and reversal.' So, can others be tainted by someone who has degenerated? In the section on vows in this very text, it says: For example, a mangy ewe will ruin the whole flock; a drop of rotten milk poured into unrotten milk will make it all rot. Similarly, in the chapter on the Supreme Secret of Vows in that very text, it says: 'Even so, one should not see all these in dreams. Why? A small amount of rotten milk will rot all the milk.'
Chinese
如是。瑜伽士堕落一人，所有瑜伽士皆不悦。战胜轮回战场者，所有邪瑜伽士，通达意义之瑜伽士，皆应努力断除。若不舍弃邪行，则轮回战场将获胜，真实加持力将减弱。如是等等所说。因此，与堕落者交往，亦是违背胜者之教言之业。第五有三：略说、广说、结尾。第一，从“为谁之故”至“以喜而为”之间已说明。那么，是否在此完全遮止堕落之义？若瑜伽士之善根种种堕落等，决定为自他之利益而行，则对于善之白法，从微小之微小或细小之细小，乃至广大之广大，一切如所欲乐，不浪费意义，以精进努力，具大悲心，具喜乐，舍弃舍心而修持。第二有十三：观下乘者为悲悯之境而提携，行广大水施，塑造弟子僧众形象，进行诵读，行法布施，提携大禅修者，进行转法轮，修缮道路，树立擦擦，进行忏悔，进行火供，绘制坛城，行各种善事。第一，从“乞丐”至“作为悲悯之田”之间已说明。大乘密咒瑜伽士，对于以乞讨为生的声闻，以及属于此类，喜好乞讨之独觉亦包括在内，以及依靠乞讨之福报，一生行持佛法之经部菩萨们，作为自宗之部类或团体，或者声闻之部类和独觉之团体，以及菩萨们作为僧众，不视为供养处，更应观为悲悯之门，作为悲悯之田。对于世间人以福报大小而乞讨之沙巴们，也应如是看待。第二
English
As such. If one yogi falls, all yogis become displeased. Those who conquer the battlefield of samsara, all evil yogis, yogis who understand the meaning, should all strive to abandon. If one does not abandon evil conduct, then the battlefield of samsara will be won, and the power of true blessings will be diminished. Thus, it is said. Therefore, associating with the fallen is also an act of breaking the Victor's teachings. The fifth has three parts: brief explanation, detailed explanation, and conclusion. First, it is explained from "For whose sake" to "do with joy." So, is the meaning of falling completely prohibited here? If a yogi's various roots of virtue, such as falling, are determined to act for the benefit of oneself and others, then for the white dharma of virtue, from the smallest of the small or the finest of the fine, up to the greatest of the great, everything as desired, without wasting meaning, with diligent effort, possessing great compassion, possessing joy, cultivate by abandoning equanimity. The second has thirteen parts: regarding the lower vehicle practitioners as objects of compassion and uplifting them, performing great water offerings, shaping the image of disciples and sangha, performing recitations, giving dharma donations, uplifting great meditators, performing turning the wheel of dharma, repairing roads, erecting tsa-tsas, performing confession, performing fire offerings, drawing mandalas, and performing various virtuous deeds. First, it is explained from "beggars" to "as a field of compassion." The great vehicle secret mantra yogi, for the shravakas who live by begging, and those who belong to this category, including the pratyekabuddhas who like to beg, and the sutra bodhisattvas who rely on the merit of begging and practice the dharma for a lifetime, as their own sect or group, or the shravaka's sect and the pratyekabuddha's group, and the bodhisattvas as the sangha, should not be regarded as objects of offering, but should be regarded as the door of compassion, as the field of compassion. The shabpas who beg in the world with great or small merit should also be viewed in the same way. Second
Chinese
再者，从“药和谷物”到“无执施舍”之间所讲的是：将五种药物等等、五种谷物等等、五种花草等等，以及五种精华等等的精华之类，还有五种珍宝等等的殊胜之物，仔细地研磨或磨成粉末后混合在一起，倒入大河的河道中，或者倒入器皿中的任何水中，或者倒入大湖等等之中，如理加持圣众和众生，以无执且不作意之心来布施。或者，以意念执持这五种事物各自的处所，宣说舍弃这些布施之物，经文中没有用水来解释，而是从注释和预言中出现的。第三，从“以何为依”到“法轮供养”之间所讲的是：以大乘发心，在任何善处，立誓并承诺作为供养的所依，救治无有亲疏之别的病人，以及建立学习佛法的书写和阅读的僧院，以及进行佛事活动的僧院，以及建立禅修的僧院，作为最好的住所，给予极大的尊重，并且时时建立法轮的僧院，以及广大的荟供，以及供养圣众，以及向众生广行布施，这五件事应该做。第四，从“于何处圣”到“广大事业行”之间所讲的是：无论谁，凡是能够宣说如海妙音，并且拥有诸佛如来圣教传承的人，就应该依止汇集了内外一切甚深经典的语之佛塔，对他人讲述和宣说，恭敬承侍并作为住所，用各种供品来供养，并且对这些经典的内容进行禅思和修习，诵读，以及向他人展示甚深之义等等，努力行持广大清净的善业。如《总集经》所说：‘宣说如海妙音者，应依止一切甚深经典，以讲述、恭敬承侍和作为住所，行持广大事业。’第五是
English
Furthermore, from "medicine and grain" to "unattached giving" it is said: The five kinds of medicine and so on, the five kinds of grains and so on, the five kinds of flowers and grasses and so on, and the essence of the five kinds of essences and so on, as well as the supreme things of the five kinds of jewels and so on, should be carefully ground or powdered and mixed together, and poured into the channel of a large river, or into any water in a vessel, or into a large lake and so on, and duly blessed to the noble ones and beings, and given with unattachment and non-discrimination. Alternatively, by thinking of the places of these five things, it is said that these objects of giving should be given away, but it is not explained by the word "water," but it appears in the commentaries and prophecies. Third, from "What is the basis" to "Dharma wheel offering" it is said: With the Mahayana mind, in any virtuous place, vowing and promising to be the basis of offering, healing patients without near or far, and establishing monasteries for writing and reading to study the Dharma, and monasteries for performing Buddhist activities, and establishing monasteries for meditation, as the best residence, giving great respect, and establishing Dharma wheel monasteries from time to time, and vast tsog offerings, and offering to the noble ones, and giving vast generosity to sentient beings, these five things should be done. Fourth, from "Where is the holy" to "Vast deeds are done" it is said: Whoever can proclaim the ocean of melodious sound, and has the lineage of the Buddhas' holy teachings, should rely on the stupa of speech, which gathers all the profound scriptures inside and out, and tell and explain them to others, respectfully serve and make it a residence, offer with various offerings, and meditate and practice on the meaning of these scriptures, recite them, and show the profound meaning to others, and strive to perform vast and pure virtuous deeds. As the Kun Dus says: 'Those who proclaim the ocean of melodious sound, should rely on all the profound scriptures, and by telling, respectfully serving and making it a residence, perform vast deeds.' Fifth is