Chinese
其次，如果其他人问你，像那些能实现所有愿望的如意宝一样，你是否拥有一些？因为你没有，所以回答说：我只是稍微赞美了满足愿望的珍宝的功德，但我自己并没有。这就像无法消除贫困一样。同样，瑜伽士如果不努力实践正确的誓言，就会失去所学之法的根基。即使赞美神圣誓言的功德，那些人也没有神圣的誓言。诸如此类的错误行为，因为难以与至高无上的神圣之地相遇，所以据说没有誓言，即使赞美功德也无法成就。这里有一个故事，说有三个男孩来学习佛法，其中两个学会了，但其中一个因为母亲 বারবার地叫他回家而没有学会。第五个部分有四个方面：展示瑜伽士应避免的堕落；讲述庇护堕落者的过错；展示即使他人是神圣的，因为没有意识到堕落，所以也不与他们交往；讲述与堕落者交往的过失。第一部分，从“瑜伽士持法”到“显现为名声”之间展示了：哪些持有神圣秘密至高佛法的神圣瑜伽士，安住于誓言，视那些誓言堕落、心怀邪见之瑜伽士为摧毁神圣秘密誓言之敌，不与那些堕落者交往，像看到罪恶一样施加惩罚，加以制裁，从其住所驱逐，并束缚其不再返回，那些在解脱之田中行事的士夫，将成为持有圣子功德的持明者。为了更接近地展示这一点，例如，在国王制定法律的地方，如果有人违背国王的命令，超越国王的法律，那么国王的臣属不会放任他，而是将他与国王的宗教法律联系起来，通过处决等方式来纠正国王命令的错误，维护国王法律的大臣这样做，是为了国王的心意。
English
Next, if other people ask you, like those wish-fulfilling jewels that can fulfill all desires, do you have some? Because you don't, you reply: I have only slightly praised the merits of the wish-fulfilling jewel, but I myself do not possess it. This is like not being able to eliminate poverty. Similarly, yogis who do not strive to practice the correct vows will lose the foundation of the Dharma they have learned. Even if they praise the merits of the sacred vows, those people do not have sacred vows. Such wrongdoings, because it is difficult to encounter the supreme sacred place, it is said that without vows, even if one praises merits, it will not be accomplished. Here is a story that three boys came to study the Dharma, two of whom learned it, but one of them did not learn it because his mother repeatedly called him home. The fifth section has four aspects: showing that yogis should avoid lapses; telling the faults of sheltering those who have lapsed; showing that even if others are sacred, one does not associate with them because one is not aware of the lapse; and telling the faults of associating with those who have lapsed. The first part, from "Yogis holding the Dharma" to "appearing as fame," shows: which sacred yogis who hold the supreme secret Dharma and abide by vows, regard those yogis who have lapsed in their vows and hold wrong views as enemies who destroy the sacred secret vows, do not associate with those who have lapsed, impose punishments as if seeing sin, sanction them, expel them from their dwellings, and bind them so that they do not return, those individuals who act in the field of liberation will become vidyadharas holding the qualities of the holy sons. To illustrate this more closely, for example, in a place where the king has made laws, if someone violates the king's orders and goes beyond the king's laws, then the king's subjects will not let him go, but will connect him with the king's religious laws, and correct the errors of the king's orders by means of execution, etc. The minister who maintains the king's laws does this for the sake of the king's heart.
Chinese
因此，就像犯了罪的臣民，在所有百姓眼中都顯而易見，以至於在全國也廣為人知一樣，瑜伽士也應如此效法。第二，從「花園裡的毒藥」到「秘密的誓言鬼」之間所說明的。因此，庇護墮落者是極大的罪過。例如，如果花園裡長出毒樹，花園的主人或管理人一旦認出是毒藥，就應立即將其連根拔起並摧毀。為什麼呢？如果不及時拔除，毒素就會在花園的食物中蔓延，導致主人等所有人因中毒而死亡。同樣地，對於那些已經墮落的有毒之人，修行禁行的瑜伽士應以強有力的方法，將其安置在無法以劫或年來計算的地方，或長期無法相遇的地方，並將其捨棄。如果有人不捨棄，而是偽裝成慈悲和信守誓言，貪圖供養，與墮落之人交往，成為他們的庇護者和幫助者，那麼他們就是秘密真言的巨大秘密誓言鬼，永遠沒有從金剛地獄中解脫的機會。如果沒有墮落，只是因為他人誹謗而受到反對，那就不算是庇護，因為根本沒有墮落。正如法王的筆記中所說。一般來說，經文中說，會出現三種誓言鬼：造成損害的誓言鬼、由業力產生的誓言鬼、由因緣轉變的誓言鬼，最後一種需要特別注意。第三，從「實際上是瑜伽」到「也不應見到」之間所說明的。那些在秘密意義上具有瑜伽，並如法行事的人，他們對於那些莊嚴地發誓，並立下深刻誓言的人，雖然有著堅定不移的守護之心，但由於記憶力和正念不足，如果沒有意識到，從根本和分支誓言中，有些分支誓言已經衰退和毀壞，即使因為分支誓言的衰退而有罪業的果報，但因為根本誓言沒有衰退，所以不會墮落。例如，就像名為「大象埃納亞」的生物，在《昆都》的舊註釋中被稱為土地守護者或勞工一樣，即使它已經死亡並變成了屍體，它的耳垢或吉旺的計算是
English
Therefore, just as a minister who has committed a crime is apparent and visible to all the people, so that it is known throughout the kingdom, so too should the yogi follow suit. Second, it is shown from "Poison in the garden" to "Is a secret oath-breaker." Therefore, to protect the fallen is a great offense. For example, if a poisonous tree grows in a garden, the owner or caretaker of the garden, as soon as they recognize it as poison, should immediately uproot and destroy it. Why? If it is not uprooted, the poison will spread to the food in the garden, causing the owner and others to die from poisoning. Similarly, for those poisonous individuals who have fallen, the yogi who practices asceticism should, with forceful means, place them in a place that cannot be reached by kalpas or years, or a place where they cannot be met for a long time, and abandon them. If some do not abandon them, but pretend to be compassionate and devoted to their vows, looking at offerings, associating with the fallen, and becoming their protectors and helpers, then they are great secret oath-breakers of secret mantras, and there is never a chance of liberation from the Vajra Hell. If one has not fallen, but is protected from opposition due to others' slander, that is not considered protection, because the root has not fallen. As stated in the Dharma Lord's notes. In general, the scriptures say that three types of oath-breakers arise: oath-breakers who cause harm, oath-breakers who are created by karma, and oath-breakers who are transformed by circumstances, the last of which needs to be particularly noted. Third, it is shown from "In reality, yoga" to "Should not be seen either." Those who possess yoga in the secret meaning and act accordingly, those who have solemnly sworn and made profound vows, although they have an unwavering intention to protect them, due to lack of mindfulness and awareness, if they are not aware, from the root and branch vows, some branch vows have declined and been destroyed, even if there is a karmic result of sin due to the decline of the branch vows, but because the root vow has not declined, one will not fall. For example, just like the creature called "Elephant Enaya," which is called a land guardian or laborer in the old commentary of the Kundu, even though it has died and turned into a corpse, the calculation of its earwax or Jiwang is
Chinese
就像做事一样，瑜伽士在没有察觉的情况下，如果意义的支分衰败而变成灰烬，那么对于其他下乘者来说，那本身就会变成神圣的，并且也能实现那个意义。虽然没有察觉的衰败果报很小，但在密咒自身之中，甚至连这些都绝对不能直接看待，甚至在梦中也不应该见到和相遇。第四个是，从“为什么牛奶”到“堕入恶趣的共同处境”之间所展示的。因此，为什么要与衰败者交往和结交朋友会产生过失呢？相似的例子是，少量的牛奶变质，就像与它混合的所有牛奶都会变质一样。意义是，一个瑜伽士如果衰败了，所有具有誓言的瑜伽士都会变得不驯服，因此所有像衰败者一样行事的人都会变成那样。那么，比丘释迦通过苦行获得了佛果，丹帕通过苦行圆满了大成就，黑色的解脱者堕入了地狱，这三者是否矛盾呢？因为前两者心中没有生起嗔恨，也没有像他们那样行事，所以不矛盾。因此，因为誓言衰败会流转轮回，依靠它的人越多，轮回就越增长。因此，所有使轮回战场获胜的邪恶瑜伽士，对于那些正确确定了大秘密究竟心髓的瑜伽士来说，必须审查那些人，然后全部谨慎地舍弃。如果装作不与经论相违背而不舍弃，与有罪者一起邪恶地行事，那么轮回的战场就会获胜。即使长期修行，也像衰败的阴影没有增长加持一样，真实的加持力量会变小，因此自己和他人所有行善的意义都很小，这样说后，会对正确的意义感到厌倦，而倾向于邪恶的法，因此所有人都行持违背誓言的业道，护法神不高兴，会出现各种不悦意的事情。因此，会妄加指责说修行佛法会变成这样，或者诽谤说没有产生功德，或者随心所欲地妄加指责，不守护誓言而进行诽谤，做了这两种行为，就会发生严厉的教诫惩罚，那也是有智慧的人。
English
Just as in doing things, if a yogi, without realizing it, has the limbs of meaning deteriorate and turn to ashes, then for other inferior vehicles, that itself becomes sacred, and it can also accomplish that meaning. Although the deterioration without realization has a small result, within the secret mantra itself, even these should absolutely not be directly looked at, and should not even be seen or encountered in dreams. The fourth is what is shown from "Why milk?" to "Falling into the common situation of bad destinies." Therefore, why does associating with and befriending those who have deteriorated cause faults? A similar example is that a small amount of milk spoils, just as all the milk mixed with it will spoil. The meaning is that if one yogi deteriorates, all yogis with vows will become untamed, so all who act like the deteriorated will become like that. Then, did the monk Shakya attain Buddhahood through asceticism, Danpak complete great accomplishment through asceticism, and the black liberated one fall into hell, do these three contradict each other? Because the former two did not generate hatred in their minds, and did not act like them, they do not contradict. Therefore, because deteriorating vows causes wandering in samsara, and the more people rely on it, the more samsara increases. Therefore, all the evil yogis who make the battlefield of samsara victorious, for those yogis who correctly ascertain the essential heart essence of the great secret, must examine those people, and then all must be carefully abandoned. If, pretending not to contradict the scriptures, they are not abandoned, and they act evilly together with the guilty, then the battlefield of samsara will be victorious. Even if practice is prolonged, just as the shadow of deterioration does not increase blessings, the power of true blessings will become small, so the meaning of practicing virtue for oneself and others is small, saying this, they will become weary of the correct meaning, and will tend towards evil dharma, so everyone will practice the path of action that violates vows, the Dharma protectors will be unhappy, and various unpleasant things will appear. Therefore, they will falsely accuse that practicing Dharma will become like this, or slander that merits have not arisen, or falsely accuse as they please, and by not guarding vows and slandering, having done these two actions, whatever severe admonishment punishment there is will also occur, and that is also for those with wisdom.
Chinese
如同本尊神祇般，拥有超越世间的见解者，自然而然地安住于慈悲之中，因此绝不会造成任何损害。然而，居住在其周围的凶恶且具强大力量的母神和空行母们，一旦见到瑜伽士行为不正，便会立即在此生处以死刑，来世则全部堕入恶道，落入大苦地狱，遭受成熟的剧烈痛苦。第二部分分为两点：阐述良善之特征；揭示良善之先行誓言。第一点，从“修持之殊胜法器”至“开启秘密之门”之间阐述。那么，何谓无误之密咒法器呢？对于那些寻求大乘秘密修持之究竟的人来说，指示殊胜方法之最上良善法器只有一个，它具有如下圣者之特征：与四种恶劣法器之特征不符，具备与之相反的圆满功德之瑜伽士是：心性柔和，具意义，有耐心，懂规矩，本性善良，对任何事物皆无执着，拥有慷慨之心，具备智慧之眼，以调伏心续之功德，以善于解脱秘密方法之钥匙，开启愚痴蒙昧的无明之门，以具见法之精要意义之智慧之眼，确信密咒如其所是之状态，远离一切边与中之圣者之行境，从而知晓进入无误之道的方便者，是心怀寂静，远离功德之树大树、我慢之毒树等烦恼念头，并且极其调顺之人。如是具器者，如经典所出，乃是如实守护殊胜誓言之圣者，具有六二之特征，安住于正直圣者之殊胜苦行，此乃守护大乘秘密誓言，持有胜者之子嗣者，因此，应向其传授密咒之隐秘和隐藏之意义的口诀。
English
Like the supreme deity, those who possess views that transcend the world naturally abide in compassion, and therefore never cause any harm. However, the malevolent and powerful mother goddesses and dakinis who dwell in their retinue, upon seeing the faults of yogis who behave improperly, will immediately punish them with death in this life, and in the next life, all will fall into the evil realms, plunging into the great hells, and experience the maturation of intense suffering. The second part is divided into two points: explaining the characteristics of goodness; revealing the preliminary vows for goodness. The first point is explained from "the supreme vessel for practice" to "opening the secret door." So, what is an unerring vessel for secret mantras like? For those who seek the ultimate in the secret practices of the Great Vehicle, there is only one supreme and excellent vessel that indicates the supreme method, and it has the following characteristics of a noble being: it does not conform to the characteristics of the four bad vessels, and the yogi who possesses all the opposite and complete qualities is: one who is gentle in nature, meaningful, patient, knows the rules, is good in nature, has no attachment to anything, has a generous heart, possesses the eye of wisdom, and with the merit of taming the mind, with the key of being skilled in the secret methods of liberation, opens the door of ignorance of delusion, and with the eye of wisdom that sees the meaning of the essence of the Dharma, is certain of the state of secret mantras as they are, the conduct of the noble being who is free from all extremes and centers, and thus knows the means to enter the unerring path, is one who is peaceful in mind, free from the great tree of the tree of merit, the poisonous tree of pride, and other disturbing thoughts, and is extremely subdued. Such a vessel is one who, as stated in the scriptures, is a noble being who truly protects the supreme vows, possesses the characteristics of six twos, abides in the supreme asceticism of an upright noble being, and is the noble one who protects the secret vows of the Great Vehicle and holds the lineage of the victorious ones, therefore, the oral instructions of the hidden and concealed meanings of the secret mantras should be transmitted to him.