Chinese
那波拉。那些瑜伽士具有孩童般的心智，不了解意义，由于傲慢的自负，以嫉妒之心想要轻蔑他人，无论产生多少种类的恶念，所产生的恶念与劫数相等，将遭受地狱难以忍受的痛苦。如果业报耗尽，转生到安乐之处，那么，产生多少嫉妒之心，就必须经历多少劫数，才能穿上盔甲，从头开始修行。如果瑜伽士精通明智，了解意义，也像上述那样，对瑜伽士内部或不精通的人产生嫉妒的恶念，那么，他也会因为不了解意义而陷入迷惑，堕入恶趣。精通言辞而失去意义，无法从恶趣中解救自己。第二，从“瑜伽如法生起”到“自身亦如是转变”之间所讲述的内容是：对于如法具备见行之瑜伽士圣者，以粗暴的言语、武器般的言辞扰乱其心绪，以捏造的过失和诽谤功德的言辞，以偷盗和粗鲁的言语，无论以何种过失恶语相向，其业报的结果是堕入金刚地狱。即使从地狱中解脱，也会因为相似的因，以短命、多病、痛苦的方式转生。今生也会因为自己诽谤他人，而遭受同样的诽谤，从而被诅咒，心绪烦乱。第三，从“劣慧者”到“以邪术行事”之间所讲述的内容是：那些业缘浅薄、智慧低劣，不明事理而行事的瑜伽士，其根本誓言破损的过失者的自性或特征是什么呢？他们具有恶念的幻术和极大的愤怒，将善恶之事与邪术联系起来，像引诱者一样行使猛烈的行为。第三部分有三个方面：不悦的因，依赖于虚伪的行为；直接阐述不悦；揭示不悦的过失。第一，那些不了解。
English
Nāpāla. Those yogis who have the minds of children and do not understand the meaning, due to the arrogance of pride, with a mind of jealousy, want to despise others, no matter how many kinds of evil thoughts are generated, the evil thoughts generated are equal to the number of kalpas, and they will suffer unbearable suffering in hell. If the karmic result is exhausted and they are reborn in a happy place, then, as much jealousy as arises, they must experience that many kalpas before they can put on armor and start practicing from the beginning. If a yogi is proficient, wise, and understands the meaning, and also, like the above, generates evil thoughts of jealousy towards those within the yogi community or those who are not proficient, then he will also fall into confusion because he does not understand the meaning, and fall into evil realms. Being proficient in words but losing the meaning, he cannot save himself from the evil realms. Second, the content from "Yoga arises in accordance with the Dharma" to "oneself also transforms in this way" is: For the holy yogi who possesses the view and conduct in accordance with the Dharma, with harsh words, weapon-like words, disturbing his mind, with fabricated faults and slanderous words of merit, with theft and rude words, no matter what faults are spoken evilly, the result of his karma is falling into the Vajra Hell. Even if he is liberated from hell, he will be reborn with a similar cause, in a way that ripens into short life, many diseases, and suffering. In this life, he will also suffer the same slander because he slandered others, and thus be cursed and his mind disturbed. Third, the content from "Those of inferior intellect" to "acting with evil magic" is: What is the nature or characteristic of those yogis who have weak karma, inferior wisdom, and act without understanding, whose root vows are broken? They possess the illusion of evil thoughts and great anger, connect good and evil deeds with evil magic, and act violently like seducers. The third part has three aspects: the cause of displeasure, relying on false behavior; directly explaining displeasure; revealing the fault of displeasure. First, those who do not understand.
Chinese
从“如此”到“依赖于他者”之间所说的是：有些瑜伽士不了解甚深之义，变得像具有恶劣行为的孩童一样心智迟钝，不善于考察上师的特征，从而变成持有极其低劣的偏颇见解者。如龙王功德藏在第三品口诀中所说：“执持宗派，我执愚昧者，何时亦不具自解脱义。自毁他亡，欺骗者，以世俗之苦，伪装伟大。” 如是说，依靠抓住伟大的外表，从而依赖于伪装成上师的人，由于依赖恶友的缘故，自己也会变得缺乏对真正意义的信仰。这是全知至尊仁波切所说的恶劣上师和愚笨弟子二者的特征。第二，从“凡是圣洁的”到“凡是不具意乐”之间所说的是：有些瑜伽士，凡是具有神圣的见解和神圣的行为，即具有伟大的慈悲和圆满的戒律，恒常安住于忍耐，了解人类的习性，并且如实地、毫不颠倒地弘扬从这部续王中产生的伟大秘密、秘密中的极密之义的瑜伽自在者，虽然是成就伟大菩提的唯一原因。然而，对于那样的圣洁者，那些福分浅薄的人，由于不具意乐和不信仰，因此安住于不能成就秘密之义的因缘中。第三部分有三点：显示不能获得佛果的过失，讲述不能获得解脱的过失，显示走向邪道的过失。第一，从“誓言如猴子”到“真实我未见”之间所说的是：根本和支分的誓言，像猴子一样，对于繁多的行为没有意义的要点，不作特意守护，只是口头上说说，随意行事。如此行事，想要成就获得无上菩提心之佛果，无论在过去还是未来，都是绝对不可能发生的。因此，过去没有发生过，未来也不可能发生，对于真实与非真实之处完全了知，不混淆的大秘密主我，也未曾以清净的智慧
English
From "thus" to "rely on others" it is said: Some yogis do not understand the profound meaning, become like children with bad behavior and dull minds, are not good at examining the characteristics of the guru, and thus become holders of extremely inferior biased views. As the Dragon King Guna Treasury says in the third chapter of oral instructions: "Those who hold onto sects, are self-centered and ignorant, never possess the meaning of self-liberation. Self-destructive and destructive to others, deceivers, disguise greatness with worldly suffering." As such, relying on grasping the great appearance, thereby relying on those who pretend to be gurus, due to relying on bad friends, one will also become lacking in faith in the true meaning. This is the characteristic of both the bad guru and the foolish disciple as stated by the omniscient and venerable Rinpoche. Second, from "whoever is holy" to "whoever has no desire" it is said: Some yogis, whoever has sacred views and sacred conduct, that is, has great compassion and perfect discipline, constantly abides in patience, understands the habits of human beings, and promotes the great secret, the most secret meaning of the secret, which arises from this tantra king, truthfully and without inversion, the yogi master is the only cause for accomplishing great bodhi. However, for such holy ones, those who are lacking in merit, due to lacking desire and faith, therefore abide in the causes that cannot accomplish the meaning of the secret. The third part has three points: showing the fault of not attaining Buddhahood, telling the fault of not attaining liberation, and showing the fault of going to the wrong path. First, from "vows like monkeys" to "the truth I have not seen" it is said: The root and branch vows, like monkeys, for the many actions that have no meaning, without special protection, just say it verbally, and act arbitrarily. Acting in this way, wanting to achieve the Buddhahood of attaining the supreme bodhicitta, whether in the past or in the future, is absolutely impossible. Therefore, it has not happened in the past, and it is impossible for it to happen in the future. The great secret lord I, who fully knows the true and untrue places and does not confuse them, has never seen it with pure wisdom.
Chinese
因为眼睛没有看到，所以要如法行事。第二，从“成为胜者的儿子”到“不会出现在解脱的边缘”之间所说的是：作为胜者的儿子，瑜伽士善于引导正确的道路，消除不良的过失，并且具有正法，但那些不了解的人，由于嫉妒和傲慢的支配，以某种方式抛弃那位智者，诽谤他，贬低他，那人就安住在轮回的深渊中，因此堕入地狱，无论何时也不会出现在真正的解脱的边缘。第三，从“无知愚昧”到“是邪道之人”之间所说的是：追随不贤之人，渴望邪恶的行为，那些无知愚昧的低劣瑜伽士，不追随依靠甚深佛法，进入极秘密之道，必定走向至高果位的精通正道的上师，不学习他的教诲，而是贪图世俗的财物，对于以何种方式去追求，他们追随并渴望那些只关注利益的上师，那些只关注获得的人，就是进入歧途的邪道之人。第四部分有三点：导致分离的原因是追求错误的利益；有功德和无功德的人身体相似，但意义上有区别；讲述了只在言语上表达，而不追求实际意义的过失。第一，从“瑜伽的积累”到“为何要以生命为代价去追求”之间所说的是：对于那个人来说，积累殊胜瑜伽的见修行，以及以获得大菩提的利益为目的的闻法等行为，无论何时都像断了线的风筝一样，不会在智慧的思维中运行，因此不会产生。那么，什么会产生和做什么呢？对于贪恋和渴望世俗财物，以及通过欺骗和商业手段寻求的邪恶利益，他们非常渴望，即使想要获得微小的食物和财富，也会竭尽全力，甚至以生命为代价去追求。那真是安住在饿鬼道中的可怜之人啊！第二，瑜伽士
English
Because the eyes have not seen, one should act according to the Dharma. Second, what is said from "Becoming the son of the Victorious One" to "Will not appear on the edge of liberation" is: As the son of the Victorious One, the yogi is skilled in guiding the correct path, eliminating bad faults, and possessing Dharma, but those who do not understand, due to the domination of jealousy and arrogance, somehow abandon that wise person, slander him, and degrade him, that person abides in the abyss of samsara, therefore falling into hell, and will never appear on the edge of true liberation. Third, what is said from "Ignorant and foolish" to "Is a person of the wrong path" is: Following the unwise, desiring evil actions, those ignorant and foolish inferior yogis do not follow the master who is proficient in the right path, relying on the profound Dharma, entering the extremely secret path, and surely going to the supreme state, they do not study his teachings, but instead covet worldly possessions, and as for how to pursue them, they follow and desire those masters who only focus on gain, those who only focus on acquisition are those who have entered the wrong path of straying. The fourth part has three points: The cause of separation is the pursuit of wrong benefits; those with and without merit have similar bodies, but there is a difference in meaning; it speaks of the fault of only expressing in words and not pursuing actual meaning. First, what is said from "The accumulation of yoga" to "Why pursue it at the cost of life" is: For that person, the accumulation of the view, practice, and conduct of excellent yoga, and the actions of hearing the Dharma, etc., with the aim of obtaining the benefit of great Bodhi, are like a kite with a broken string at any time, and will not run in the thinking of wisdom, therefore it will not arise. So, what will arise and do? For the evil benefits of coveting and desiring worldly possessions, and seeking through deception and commercial means, they are very eager, even if they want to obtain a small amount of food and wealth, they will do everything possible, even at the cost of their lives to pursue it. That is truly a pitiful person dwelling in the realm of the great hungry ghosts! Second, the yogi
Chinese
从“圣者”到“二者等同无差别”之间所说的是：因此，为了使心不离于义，那些精通甚深见修的大德，具有无误之义者，他们的意行之自性是，譬如瓶器内的明灯，虽然光明在内显现，但他人却无法看见。同样，虽然具足了悟正智三藏之义，却像猫或盗贼隐藏爪子取物一样，将甚深之义隐藏于内，以隐秘的方式行事，向他人展示意义，因为善于方便而不显露，因此愚笨的凡夫俗子们，对他们一点也看不见，也不认为他们具有功德。譬如，这两者在意义上虽有差别，但从外表上看却变得一样，如果一位旅客身上带着珍宝的宝藏，而另一位是愚笨的，一无所有的穷人，两人同处一地，那么，这两人从外表上看，就像人一样，相同且无差别。因此，如果如是行持秘密之义，则证悟极快。第三是，从“赞叹秘密”到“与之相遇甚难”之间所说的是：因为即使口说，若不接受也无法成就。有些人普遍口头赞叹这殊胜的秘密大密咒，但自己却没有探求秘密的甚深定解。特别是口头赞叹秘密之门的等持，却没有探求意之等持的意义。同样，口头赞叹正确的见解，却没有探求正确见解的秘密意义。口头赞叹殊胜的誓言，却没有探求誓言的秘密宝藏的意义，这些作为例子的，根本上是为了顾及誓言而说的。为了更贴切地说明，譬如，有些人广泛地赞叹某一种珍宝，说它能赐予如是的所需所欲，是所有欲望功德的来源。
English
From "The Holy" to "The Two are Equal and Undifferentiated" it is shown that: Therefore, in order to keep the mind inseparable from the meaning, those great saints who are proficient in profound view and practice, who possess the meaning of being unerring, the nature of their intention and conduct is like a bright lamp inside a vase, although the light appears inside, others cannot see it. Similarly, although they possess clarity in understanding the meaning of the three secret treasuries of correct knowledge, they hide the profound meaning within, like a cat or thief hiding its claws to take things, and act in a secretive way, showing the meaning to others, because they are skilled in means and do not appear obvious. Therefore, foolish ordinary people do not see them as having qualities at all, nor do they respect them. For example, although these two have differences in terms of meaning, they become the same in appearance. If a traveler carries a treasure of jewels on his body, and another is a foolish, penniless person, and the two are in the same place, then these two appear the same as people from the outside, equal and undifferentiated. Therefore, if the secret meaning is practiced in this way, enlightenment will be very swift. The third is, from "Praising the Secret" to "It is Difficult to Meet With It" it is shown that: Because even if it is spoken, it will not be accomplished if it is not accepted. Some people generally praise this supreme secret great mantra to others, but they do not seek the profound understanding of the secret themselves. In particular, they verbally praise the samadhi of the secret door, but they do not seek the meaning of the samadhi of intention. Similarly, they verbally praise the correct view, but they do not seek the secret meaning of the correct view. They verbally praise the supreme samaya, but they do not seek the meaning of the secret treasury of samaya. Those who are examples of this are fundamentally spoken of because they are mindful of the samaya. To illustrate it more closely, for example, some people widely praise a certain jewel, saying that it bestows such needs and desires, and is the source of all desirable qualities.