English
Do not despise the glorious body of the Vajra Acharya, and do not break his commands. Food essence is the king's treasury, so it is not appropriate to poison it there. This means do not enjoy the mother of the Vajra Acharya. If you do, you will be reborn in a hell filled with iron phalluses. It is also said that this itself means not disturbing the mind of the Vajra Acharya. Do not cut off the tender shoots of precious sprouts, thereby cutting off their continuation of growth. This means do not destroy the assembly of devotees, and do not turn back their faith. Because it is difficult to digest and causes illness, the wise should never drink ordinary snow water. This means do not enjoy the consort of a yogi who practices properly. Do not drink alcohol that has deteriorated from the oral instructions, and do not fall into the views of non-Buddhists. Do not open the stamen of a lotus, and do not separate it from the moonlight. This means that for the consort of a sworn friend, do not enjoy her at any time without the permission of the friend himself, just as it is said about the ripening of karma. It is also said that oral instructions can be seduced by wealth and jewels. If you pour the nectar medicine into a cracked container that has not been carefully inspected, it will leak, which is not good. This means do not take a nameless and inauspicious woman as a consort. It is also said, do not show secret mantras to a bad vessel, if you show them, the vows will be broken. Do not burn and enjoy false appearances that have no benefit. This means do not hold unblessed and inauspicious objects. It is also said, do not mix the Dharma that is mixed by those with wrong views. Do not throw pure crystal precious eggs into the mud of a mud pit. This means do not erase the qualities of the wise that I possess. It is also said, make the view completely pure. Do not pour the milk of a white lioness into a non-precious gold vessel. This means do not show and spread secret oral instructions to the four types of bad vessels at any time. Do not burn the wish-fulfilling jewel. This means the bodhicitta of
Chinese
不应让一切心识受到不良见行和颠倒的影响和支配。还讲述了世俗菩提心。不应折断大鹏在空中伸展的翅膀。这是说，秘密的陀罗尼和方便智慧二者应始终不分离。又讲述了要使止观双运圆满。不应敲打天铁之火的火星。这是说，无论何时受到何种因缘的扰乱，瑜伽士都不应内斗。老虎和狮子的嬉戏所做的事，不应重复其业迹。这是说，不应收集和使用班禅喇嘛等他人用过的物品残余。又讲述了，用两种量度衡量的事物，之后不应改变。不应摧毁金刚大岩石所覆盖的基础。这是说，任何时候都不应占据上师金刚阿阇黎的座位，也不应亵渎法衣。又讲述了不应破坏密咒的教法。不应拆散金刚围墙或网的线条，而应将其连接起来。这是说，不应破坏界限，无论是自己还是他人。不应让燃烧木柴的灯被强风吹动。这是说，不应让禅定陷入昏沉和掉举，也不应放任散乱。不应随意切断金刚语的流水。这是说，不应让念诵和仪轨的细节受到词语错误等的影响。国王的印章不应在任何时候被移除。这是说，不应超越灌顶印记。不应从根本上推翻金刚宝藏所覆盖的城堡。这是说，不应扰乱瑜伽士的坛城眷属和队列。不应从顶髻上的如意宝上取下胜利幢。这是说，任何时候都不应减少对上师金刚阿阇黎的顶戴恭敬，这即是二十条。因此，大乘瑜伽士所修持的这些殊胜方便誓言，是那些通达大乘并具有修持能力和智慧才华的人们所应守护的誓言。
English
One should not allow all minds to be influenced and dominated by bad views and inverted thoughts. The conventional Bodhicitta is also taught. The wings of the great Garuda stretching in the sky should not be broken. This means that the secret Dharani and the two, skillful means and wisdom, should always be inseparable. It is also taught to perfect the union of Shamatha and Vipassana. The sparks of the fire of meteoric iron should not be struck. This means that no matter what circumstances disturb you, the yogi should not fight internally. The deeds done by the play of tigers and lions should not be repeated. This means that one should not collect or use the remnants of items used by others, such as the Panchen Lama. It is also taught that things measured by two measures should not be changed later. The foundation covered by the great Vajra rock should not be destroyed. This means that one should never occupy the seat of the Lama Vajra Acharya, nor should one desecrate the robes. It is also taught that the teachings of the secret mantra should not be destroyed. The lines of the Vajra fence or net should not be broken, but should be connected. This means that the boundaries should not be broken, whether it is oneself or others. The lamp that burns firewood should not be blown by strong winds. This means that one should not let the Samadhi fall into dullness and agitation, nor should one indulge in distraction. The stream of Vajra words should not be cut off arbitrarily. This means that the details of recitation and rituals should not be affected by word errors, etc. The king's seal should not be removed at any time. This means that one should not go beyond the empowerment seal. The castle covered by the Vajra treasure should not be overthrown from its foundation. This means that one should not disturb the mandala retinue and queue of the yogi. The wish-fulfilling jewel on the crest should not be removed from the top of the victory banner. This means that one should never diminish the respect and reverence for the Lama Vajra Acharya, which are the twenty points. Therefore, these special skillful means vows practiced by the Mahayana yogi are the vows that should be kept by those who have realized the Mahayana and have the ability to practice and the talent of wisdom.
Chinese
因此，为了那些具有密咒缘分的人们能够成就愿望，它成为了珍宝中的至尊。第六个是：从“经常修习的”到“努力战胜敌人”之间所阐述的内容。对于那些承诺修持，认为什么是恒常誓言的人来说，修持不应间断，从意乐和思维开始，如果经常修持，就能获得两种成就的珍宝之最胜。在禅修和修持之时，通过使三金刚成就，务必使事业的禅定之义和文字瑜伽纯净无垢，并根据情况进行金刚的教诲、橛的旋转、如鲁仲钦的旋律和舞蹈等，通过这些清净的方法，摧毁那些中断善法生命的禅定之敌，使智慧不显现，从而摧毁烦恼的浓厚睡眠。不陷入懈怠，不因安逸和精进微小而成为懒惰的基础，断绝心之所想和身语之业，生起我慢之山和傲慢，六根功能衰退，被具有七种过患的麻醉精华所压制，成为勇敢的因缘等，也应节制饮酒，适量饮用。除了用大乘密咒中著名的术语来表达之外，对于事物、相状以及任何世俗孩童的言语，甚至连暗示都不要说。一切言语都应成为那意义的秘密，只应使用术语的表达。如根本续部所说：术语的功德非常大，数量也无法思量，但总的来说有四种：不是他人的行为对象，是瑜伽士智慧的行为对象，因隐藏而接近成就，秘密的誓言不会衰退，喜欢术语的明妃们，会成为亲近和渴望的方法。因此，守护秘密的术语，不说秘密。例如，就像那些将被杀之人，在刽子手要杀死他们时，努力寻求解脱的方法一样，努力摧毁像刽子手一样的懒惰之敌，努力增长精进，这是第四点。
English
Therefore, for the sake of those who possess the fortune of secret mantras to fulfill their desires for accomplishment, it becomes the supreme of treasures. The sixth is: from "constantly practiced" to "strive to conquer the enemy," which is explained. For those who pledge to practice, considering what is a constant vow, practice should not be interrupted. Starting from intention and thought, if practiced constantly, it is the supreme of treasures that brings about two accomplishments. During meditation and practice, by accomplishing the three vajras, the meaning of karma meditation and the yoga of letters must be made pure and flawless. According to the circumstances, the vajra's teachings, the rotation of the phurba, the melodies of Rulu Tromchen, and dances, etc., should be performed. Through these purifying methods, destroy the enemies of samadhi that interrupt the life of virtue, making wisdom not manifest, thereby destroying the thick sleep of afflictions. Do not fall into idleness, and do not become the basis of laziness due to ease and small diligence. Cut off the thoughts of the mind and the actions of body and speech, giving rise to the mountain of pride and arrogance. Suppress the six senses whose functions have declined, being oppressed by the intoxicating essence that possesses seven faults, becoming the cause of bravery, etc. Alcohol should also be restrained, and consumed in moderation. Apart from expressing it with the famous terminology of Mahayana secret mantras, do not even hint at things, characteristics, or any worldly childish words. All speech should become the secret of that meaning, and only the expression of terminology should be used. As the root tantra says: The merit of terminology is very great, and the number is immeasurable, but in general, there are four types: it is not the object of others' behavior, it is the object of the wisdom of yogis, it is close to accomplishment because of concealment, the secret vow does not decline, and the consorts who like terminology will become a method of closeness and longing. Therefore, guard the secret terminology and do not speak of secrets. For example, just as those who are to be killed strive for a method of liberation when the executioner is about to kill them, strive to destroy the enemy of laziness like an executioner, and strive to increase diligence. This is the fourth point.
Chinese
第七，从“修习瑜伽的”到“制造障碍”之间，阐述了瑜伽的九种共同过失。一般来说，安住于因果乘的人们的过失是：在此，瑜伽士在修习时，消除其障碍方面的阻碍是必要的。像声闻乘一样，如果执着于苦行；像菩萨乘一样，如果执着于戒律的守护范围，这两者如果不能解脱，就会因为束缚身语意三门而变成有结缚的人，这是散乱之因，与瑜伽不相符。贪欲强烈，以及贪恋享乐，这两种；观点和行为不一致，即执着于争论之因；一般来说，仅仅是秘密地观察，以及对于乘的某一门户，在此，由于各自进入的修行方式不同而进行诽谤。这些是外道瑜伽士的四种过失。对于内道，由于思虑过多，把姐妹内部的话语外传，把外部的话语内传；不信任内道，而信任外道；前来修习后，由于本性恶劣，以身语意三门对姐妹进行短暂的损害。如果与这些人交往，就会感到厌烦，这是三种。为了阐述大乘的特殊过失：对五种妙欲贪恋强烈；心怀愚痴和沉溺于睡眠这两种；不能进入所思之义，身心低劣而沉没，以及目标不清晰而陷入昏沉这两种；对物品和食物贪婪；对秘密没有信心，因此在近修和修习上懈怠这两种；根本誓言破损；喜欢表相，因此轻浮，在外也多言；由于意识散乱过多，因此躁动且行为多，这九种，总共具有十八种过失。通晓过患的贤明的瑜伽士应该全部舍弃。为什么呢？因为这些是修习瑜伽获得殊胜成就的障碍，因为它们会阻碍瑜伽士。在此，根据自己的宗义，一切都可以视为大乘的特殊过失，在理证上也不矛盾。这些阐述也可以应用于一般的教言。
English
Seventh, from "practicing yoga" to "creating obstacles," it explains the nine common faults of yoga. Generally, the faults of those who abide in the vehicle of cause and effect are: Here, when a yogi practices, it is necessary to eliminate the obstacles on the side of obscuration. Like the Shravakas, if one clings to asceticism; like the Bodhisattvas, if one clings to the boundaries of keeping vows, if these two are not liberated, they will become bound by the three doors of body, speech, and mind, becoming entangled, which is the cause of distraction and is incompatible with yoga. Strong attachment to desire and clinging to enjoyment, these two; disagreement in view and conduct, that is, clinging to the cause of disputes; generally, merely observing secretly, and for one gate of the vehicle, here, because the practices of entering are different, they slander each other. These are the four faults of external yogis. For the internal, due to excessive thoughts, spreading internal words of sisters externally and internalizing external words; not trusting the internal but trusting the external; after coming to practice, due to bad nature, causing temporary harm to sisters through the three doors of body, speech, and mind. If one associates with these people, one will feel disgusted, these are three. In order to explain the specific faults of the Mahayana: strong attachment to the five desirable qualities; having delusion and being intoxicated by sleep, these two; being unable to enter the meaning of what is thought, being sunk due to low body and mind, and being under the influence of dullness due to unclear objects, these two; being greedy for objects and food; having no faith in secrets, therefore being lazy in approach and practice, these two; breaking the root vows; liking appearances, therefore being frivolous, and also speaking much externally; due to excessive mental wandering, therefore being restless and having much activity, these nine, totaling eighteen faults. The wise yogi who knows the faults should abandon all of them. Why? Because these are obstacles to attaining supreme accomplishment in the practice of yoga, because they obstruct the yogi. Here, according to one's own tenets, everything can be regarded as a specific fault of the Mahayana, and it is not contradictory in reasoning. These explanations can also be applied to general teachings. Eighth, "Yoga certainly," it says