Chinese
守护之理。关于这一点，在《精细开示》中说：谎言和欺骗、粗暴的语言，以及闲聊，任何时候都不应做。不要像对待无用的东西一样丢弃马粪。如果秘密地讲述道理，就会失去力量。要讲述功德，说悦耳的话语。不要说闲言碎语等等。守护意念，就是守护意念中的虚伪、嫉妒等等。依靠意念之门，对上师和道友进行欺骗和虚伪，以及想要获得自己的利益的嫉妒，想要贬低其他人的吝啬之心和怀恨在心的心，以及对财物的贪婪之心，即使是短暂的，像弹指一瞬间也不应该有。简而言之，要以不退转的信心，从内心深处关怀和帮助的角度去爱护，这就是守护心的方法。此外，在《精细开示》中说：贪欲、嗔恨、愚痴、傲慢和嫉妒，不要产生这五毒之心。不要恶意地看待他人，要以尊重的心对待。要像对待父母和本尊一样对待他人。永远不要中断关怀之心。这就是进入菩提心咒。这些都要以正念和正知来守护，不要忘记，这就是自己的本性。这些在什么时间段以什么方式存在于相续中呢？在最初的有漏时期，要穿戴盔甲来守护。接近加行道时，就像水流向低处一样，进入精进的自性。从无漏到最终的道，要证悟心性，不被过失所染污，从何处到何处都成为力量。时间方面，《意合经》中说：从欲望开始到能够行动为止，都需要依赖它。以及“走向无上心髓的道友”，指的是从最初的行动到最终的道。从功德的角度来说，积累资粮就是指行为等等。以令上师和道友欢喜的行为，如实地修持事物。此外，为了使他们欢喜，供养食物、财物和身体，以及无论做什么，都要让上师和道友欢喜，绝不能违背他们的意愿。即使是细微之处也不违背的瑜伽士，就是进入了佛陀的境界，不会再退转轮回，这是普贤王如来所说的。此外，在《誓言安排》中说：誓
English
The way of guarding. Regarding this, in the "Detailed Explanation" it says: Lies and deceit, harsh language, and idle talk should never be done. Do not discard horse dung as if it were useless. If the teachings are spoken secretly, their power will be diminished. Speak of virtues and say pleasant words. Do not engage in idle chatter, and so on. Guarding the mind means guarding against deceit, jealousy, and so forth in the mind. Relying on the door of the mind, deceiving and being dishonest with the lama and friends, and jealousy that desires to obtain one's own benefit, miserliness that desires to belittle others, resentment, and greed for wealth, even for a short time, not even for the duration of a snap of the fingers, should not be done. In short, with unwavering faith, cherish and love from the perspective of deeply caring and helping, this is the method of guarding the mind. Furthermore, in the "Detailed Explanation" it says: Desire, hatred, ignorance, pride, and jealousy, do not generate these five poisons of the mind. Do not think badly of others, but treat them with respect. Treat others like your parents and yidam. Never interrupt the continuity of caring. This is entering the Bodhicitta mantra. These should be guarded with mindfulness and awareness, without forgetting, this is one's own nature. At what time and in what way do these exist in the continuum? In the initial contaminated time, protect by wearing armor. Approaching the path of joining, like water flowing downwards, enter into the nature of diligence. From the uncontaminated to the final path, realize the nature of mind, and without being stained by faults, from where to where does it become strength? Regarding time, the "Intentional Gathering" says: From desire until the ability to act, it is necessary to rely on it. And "the friend who goes to the supreme essence" refers to from the initial action to the final path. From the perspective of qualities, accumulating merit refers to conduct and so forth. Practice things as they are with conduct that pleases the lama and friends. Furthermore, to please them, offer food, wealth, and body, and whatever you do, make the lama and friends happy, and never go against their wishes. The yogi who does not violate even the slightest thing has entered the realm of the Buddha and will not regress into samsara, as said by Samantabhadra. Furthermore, in the "Arrangement of Vows" it says: Vow
Chinese
仅仅通过口述就能生起所有本尊的身相。事业咒是由于策励本誓而转变为事业，即bhyi sha badzra krodha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）忿怒尊散乱的显现，以及taka hana daha paca等等，所有策励本誓的词语，那么，所作的词是什么呢？是四手印。如《彼性显示之誓言及业》等所说。此论中的四手印是：意为本誓之语的手印，业意为增损事业之手印，法意为语法的法手印，以及总摄之义的身即大手印等四种。其中，在解释身手印时也有四种：无生是法身，无灭是色身。其中，无生是法身，远离一切相的戏论。也就是说，对于一切法都加以印持且不可逾越，因此是手印。无灭是色身，分为两种：果位任运成就的善逝身，以及道位所成办的色身。其中，果位任运成就是指报身和化身的差别，寂静与忿怒无量，是身手印的显现。道位有两种：禅定清净的色身，显现于瑜伽士的禅定中；以及作为象征的影像身。其中有四种：塑像、铸像、绘画和坛城。语法的法手印有两种：无生是语法的法手印，以及不灭之语。无生是指一切佛的自性，法身远离戏论，可以衡量。不灭分为两种：所说之义的语，以及能说之词的语。义是指内外一切法，由于存在于文字轮的脉络中，因此以名称的体性，各自的能量不灭地进行表达，所以被称为语法的法手印。能说分为两种：任运成就的果位语，以及调伏所化的道位语。果位语是指法身的语，如虚空等五种。调伏所化有两种：思维法的手印，观修文字等。
English
Merely through verbal expression, all deities' forms can be generated. The action mantra transforms into activity by urging the samaya, such as bhyi sha badzra krodha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) the wrathful one's scattered manifestation, and taka hana daha paca, etc. All words that urge the samaya, what are the words that perform? They are the four mudras. As it is taught in "The Samaya and Action that Show Thatness," etc. The four mudras in this text are: the samaya-word mudra, action meaning the increasing and decreasing action mudra, dharma meaning the speech-dharma mudra, and the condensed meaning is the body itself, the great mudra, and these four. Among these, in explaining the body mudra, there are also four: unborn is the dharmakaya, and unceasing is the rupakaya. Among these, unborn is the dharmakaya, free from all elaborations of characteristics. That is, it seals all dharmas and is unsurpassable, therefore it is a mudra. Unceasing is the rupakaya, which has two aspects: the spontaneously accomplished fruition, the Sugata's body, and the rupakaya that accomplishes the path. Among these, the spontaneously accomplished fruition refers to the distinctions of the sambhogakaya and nirmanakaya, infinite peaceful and wrathful forms, appearing as the body mudra. On the path, there are two: the pure rupakaya of samadhi, appearing in the samadhi of yogis, and the image body that symbolizes. Among these, there are four: embossed, cast, painted, and the mandala of colored powders. The speech-dharma mudra has two aspects: unborn is the speech-dharma mudra, and unceasing speech. Unborn refers to the nature of all Buddhas, the dharmakaya, free from elaboration, which can be measured. Unceasing has two aspects: the speech of meaning, the object to be expressed, and the speech of words, the expression. Meaning refers to all inner and outer dharmas, because it exists in the context of the wheel of letters, therefore, by the nature of names, each power expresses without ceasing, so it is called the speech-dharma mudra. Expression has two aspects: the spontaneously accomplished fruition speech, and the speech of the path that tames. The fruition speech refers to the speech of the dharmakaya, such as the sky, and the five, etc. Taming the object has two aspects: the mudra of thought-dharma, meditating on letters, etc.
Chinese
观想瑜伽字和心间等。口诵法印是所有语言的行为，即念诵咒语、赞颂和祈请等。这也属于三种咒语的范畴，因此咒语和手印的结合是语之誓言。心之誓言有两种：任运成就果的心和清净道的心的。第一种有三种：无生、无灭和无别。其中，无生是法界完全清净的智慧。无灭如明镜、个别分别念和事业成就。无别是平等性智。道有三种：意念誓言手印、行为誓言手印和象征誓言手印。意念是心智慧勇识，以及观想心之形象。行为是轮等任何所作之物的本体。象征是持有金刚铃、金刚橛等。如上所示，将无生分为身语意，是从远离边际的自性，一切法的本体自然安住的角度而言，法身即是；从不灭的角度而言，如虚空般的语；从觉性离境自生智慧显现的角度而言，是具足一切最胜的空性大界，即法界智慧。放射和收摄事业手印，因为仅仅是不灭，所以不与无生结合。这也是任运成就果的事业手印，以及所化有情道的事業手印。第一种有四种：恒常持续生起慈悲，自性自然生起，与对境相遇时生起，以及通过祈请和祈祷而生起慈悲。所化之手印有两种：意念事业手印和行为事业手印。意念是禅定的放射和收摄，即从种子字、心之形象、身和念珠放射光芒，激发圣者的心续，以及利益众生等。行为是实际的身体姿势和手势，在结任何手印时，向右赞颂三次，向左贬低三次。
English
Meditating on the syllables of yoga and from the heart center, etc. Verbal Dharma seals are all actions of speech, such as reciting mantras, praising, and requesting. This also falls within the category of the three mantras, so the combination of mantra and mudra is the speech vow. The mind vow has two aspects: the mind of spontaneous accomplishment of the fruit and the mind of the purifying path. The first has three aspects: unborn, unceasing, and undifferentiated. Among these, unborn is the wisdom of the completely pure Dharmadhatu. Unceasing is like a mirror, individual discrimination, and accomplishment of actions. Undifferentiated is the wisdom of equality. The path has three aspects: the intention samaya mudra, the action samaya mudra, and the symbolic samaya mudra. Intention is the mind of wisdom, the heroic mind, and meditating on the image of the mind. Action is the actual substance of whatever is done, such as the wheel. Symbolic is holding the vajra bell, the phurba, and so on. As shown above, the division of unborn into body, speech, and mind is explained from the perspective of the essence free from extremes, the basis of all dharmas naturally abiding as the Dharmakaya itself; from the perspective of unceasing, speech like the sky; from the perspective of the manifestation of awareness, the self-arisen wisdom free from objects, it is the great emptiness possessing all supreme aspects, that is, the Dharmadhatu wisdom. The radiating and gathering activity mudra, because it is only unceasing, is not combined with the unborn. This is also the activity mudra of the spontaneously accomplished fruit and the activity mudra of the path for those to be tamed. The first has four aspects: constantly and continuously generating compassion, naturally arising from its own nature, arising when encountering an object, and generating compassion through supplication and prayer. The mudra for those to be tamed has two aspects: the intention activity mudra and the action activity mudra. Intention is the radiating and gathering of samadhi, that is, radiating light from the seed syllable, the image of the mind, the body, and the mala, inspiring the mindstream of the noble ones, and benefiting sentient beings, etc. Action is the actual bodily posture and hand gestures. When performing any mudra, praise three times to the right and disparage three times to the left.
Chinese
于三处安住。之后将事物束缚于空中解脱，于心间收摄等四种。第一是生起之基，飘动之相与六种混合等。彼等之余蕴，成办自他一切义利即是事业。又事业四种任运成就等五种，于一切时处皆应结合。如是基道果一切法摄为四印，了知其与自明无别，且不离彼等，是为殊胜修持，故名语之誓句修持。总的来说，手印的定义应知为不变之义，不离之义，安立之义，执持之义。又，一切显现是身大印，无自性之语是法之印，无别是意誓句之印，所作所为是业之印。如是瑜伽士之理所明者，四印无别也。又，若于此处日间修持，具分别念者于三摩地时观想本尊之身是大手印，观想字句与念诵咒语是语法的印，观想心间之标识或于心间观想是意誓句之印，三摩地之余势皆是事业之印。彼等之修持方式是自之三门本尊之，等等。瑜伽士自身之身语意三与本尊之身语意，以咒三与四印无别结合，于三时中以四种行仪恒常屡屡作三摩地之念诵，及作咒之念诵，是为无上果之陀罗尼所摄持，是为不退转决定之入门。所示修持之量是，极好者等，极好之上者如河水般无间断修持，或极好之中者日三夜三即六座，或极好之下者一日即一面一次观修。又，仅心不散乱于三摩地，自然念诵，故恒常不散乱是为誓句之口诀。中等者，中等之极好者