English
For the affairs of "Na", it is the gate of empowerment; Khenpo and Acharya show the gate of empowerment of ignorance of past affairs. The so-called "Vow Empowerment" is that the empowerment master gives the inner and outer vows in order, and bestows all the empowerments that match the capacity of the root. To make up for broken vows means to go beyond keeping vows. If vows are violated, it is called broken. If the Bodhicitta and speech vows expire, it is called broken, and other vows that are not performed according to the ritual are called violations. Here it says that the merit of the vows of the supreme vehicle is that if they are violated, they can be perfected by making amends. Therefore, one needs to confess in front of the witness, so it is called the Acharya who makes up for broken vows. Liberating the lineage of knowledge means that after listening to the profound teachings of the scriptures, one can easily and freely master the inner and outer dharmas, which is called liberating the lineage. Compared to ordinary people, the lineage of knowledge is fundamentally pure. The so-called oral instruction teachings are the intent of the generation stage and the completion stage, that is, the profound meaning of the oral instructions that are small in content but great in meaning, simple in method but difficult to estimate, is covered by the profound teachings of the Sugata. In this way, for those who show the meaning of the child, because they have become the guide of learning, they are called Acharyas. These also apply to the above five, so there are six. The number of metaphors symbolizing the meaning is: like a king who rules the country, uncle, mother, father, and eyes, looking at it as if it is more important than the heart. This is a metaphor for the respect of ordinary Acharyas. For example, the subjects or retinue who enjoy the kingdom of the king do not violate the law, abide by the law, and offer prostrations and offerings at the three times. Similarly, the Acharya of the cause vehicle should not violate the teachings of the Three Jewels, which are like the law, not go beyond the ten virtues and the four Brahmaviharas, keep the two vows that have been promised, benefit sentient beings with love and compassion, and not go beyond the prostrations and offerings at all times. The so-called uncle is a metaphor for the guiding Acharya. In a country with royal law, the uncle is the one who guides the person to the throne, so one should respect, lay out seats, serve, and perform prostrations and honorifics without violating the royal law. Here
Chinese
此外，对待传戒的堪布，也要像对待国法一样，如戒律中所说，以身语意三门令其欢喜。母亲是灌顶阿阇梨的例子，就像拥有国法的母亲们聚集在一起，使王子身体健康、力气增长、充满力量，成为国法的支柱一样，誓言灌顶的阿阇梨依次给予誓言和灌顶，净化容器和所依，使其成为像国法一样的，能够容纳一切智的生起次第和圆满次第的容器。父亲是弥补过失的阿阇梨的例子，如果违反国法而受到惩罚，父亲会想办法从中解救，用财物等使国王高兴，从而减轻罪责，使其再次符合国法。因此，就像对待父亲要恭敬承侍一样，弥补过失也要通过忏悔来弥补，从而确定其为像国法一样的大乘种姓。也要让讲经说法者高兴。眼睛是使智慧相续解脱的阿阇梨的例子，就像依靠眼睛可以传递内外一切行为一样，使智慧相续解脱者也能辨别轮回和涅槃的取舍，以及道的勤奋和努力，并衡量果的本体。因此，眼睛非常珍贵，要像守护和不离眼睛一样，对上师也要不离敬仰，并实践守护的方法。心是口诀阿阇梨的例子。《意集经》中说：“士夫断手足，衰损亦能活，如若离心识，无有活路矣。”就像失去任何肢体都能存活，但取出心脏就无法存活一样，如果没有生起次第和圆满次第这两种口诀，无论如何努力，也只是停留在言语的层面，就像讲述甘蔗的甜味一样，无法显现果，口诀的力量至关重要。因此，要像对待心脏一样恭敬。观察剩余的方式，意思是说，宣讲的六位阿阇梨，各自以六种比喻，也应以剩余的方式看待上师们。所谓“剩余”，是指如前所述的恭敬方式。
English
Furthermore, the preceptor who bestows vows should also be pleased with body, speech, and mind, as mentioned in the scriptures of vows, just like the state law. The mother is an example of the empowerment master. Just as mothers with state laws gather together to make the prince's body strong, increase his strength, and make him powerful, so that he can be a support for the state law, the master of vows and empowerments bestows vows and empowerments in sequence, purifying the vessel and support, making it a vessel for both the generation stage and completion stage of omniscience, just like the state law. The father is an example of the master who makes up for shortcomings. If one violates the state law and is punished, the father will find a way to redeem him, pleasing the king with wealth and so on, thereby reducing the punishment and making him conform to the state law again. Therefore, just as one should respectfully serve one's father, making up for shortcomings should also be done through confession, thereby ensuring that one belongs to the lineage of the supreme vehicle, just like the state law. One should also please those who expound the scriptures. The eye is an example of the master who liberates the stream of consciousness. Just as relying on the eye can communicate all internal and external actions, the one who liberates the stream of consciousness can also distinguish between what to accept and reject in samsara and nirvana, as well as the diligence and effort of the path, and measure the essence of the fruit. Therefore, the eye is very precious, and just as one protects and does not separate from the eye, one should not separate from reverence for the guru and practice the methods of protection. The heart is an example of the oral instruction master. In the Gongdü Sutra, it says: "Even if a person's limbs are cut off, they can still live. But if the heart is removed, there is no way to live." Just as one can survive losing any limb, but cannot survive if the heart is taken out, without the oral instructions of the two stages of generation and completion, no matter how hard one tries, it will only remain at the level of words, like talking about the sweetness of sugarcane, unable to manifest the fruit. The power of oral instruction is essential. Therefore, one should revere it like the heart. The way to observe the remainder means that the six masters who teach, each with six metaphors, should also be regarded as the gurus in a remaining way. The so-called "remainder" refers to the methods of reverence as described above.
Chinese
具有一个传承的方式是，如果一位上师给予灌顶，那么他就是作为根本乘的发心和皈依的共同上师。如果出现违犯，他是弥补之处。如果请求续部，那么他就是解脱知续的完整者。如果请求口诀，那么他就是完整者。依赖于其他的引导上师，对于地方上所具有的都要重视，也有各自的显现，所以要进行研究。守护的实际方法是：身语意三门，没有虚伪和欺骗，像本尊一样恒常观想。所谓的三门，就是身、语、意三者，是前往处所，积累习气，不结合功德之门。三是数量。虚伪和欺骗，从身体方面来说，虚伪是财物付出却让人观看，身体付出却装作没有生病等等。欺骗是不失去财物的方法，身体也是，明明强壮却装作弱小。从语言方面来说，虚伪是说谎，知道却装作不知道是欺骗。这些也都是跟随身语而行的，所以称为虚伪和欺骗。没有被这些沾染是不可能的，本尊是恒常观想本尊，不退转的信心和敬仰，以及成为一切功德的来源一样。过去、现在、未来三时，行住坐卧四种行为，对于上师也要这样做，所以说恒常观想。总的来说，示现身体的誓言是：守护次第如讲解般了解。这是说，上面简略地介绍了守护的方法，详细讲解守护的次第，就像下面讲解的像朋友一样，要这样了解，这是教诲。对于道友的誓言，与二者道友相联系的差别有五种，首先是共同的道友：为了无边无际的众生的自明。所谓无边无际，是因为世界的界限和内涵的众生没有边际，所以称为无边无际。心与事物分离，自性光明，由于迷惑，一个显现为二，所以观察称为有情。这些作为所依之士的道友的觉性有两种，首先是像密咒一样为了自明。任何也不是从我之外的他者而来。所谓六道轮回的一切都是自明，没有止息地显现，并且在自明中成为一体。
English
The way to have a single lineage is that if a single master gives empowerment, then that master is the common master for the foundational vehicle of generating bodhicitta and taking refuge. If there is a violation, that master is the place for restoration. If the tantra is requested, then that master is complete in liberating the lineage of knowledge. If the oral instructions are requested, then that master is complete. Relying on other guiding masters, whatever qualities are present in the place should be valued, and there are also individual appearances, so it should be examined. The actual method of protection is: Without hypocrisy and deceit in the three doors, constantly contemplate the deity as the yidam. The three doors are the three of body, speech, and mind, which are the doors for going to places, accumulating habits, and not combining qualities. Three is a number. Hypocrisy and deceit, from the aspect of the body, hypocrisy is giving away wealth but making a show of it, giving away the body but pretending not to be sick, and so on. Deceit is like a method of not losing wealth, and the body is also pretending to be weak even though it is strong. From the aspect of speech, hypocrisy is lying, and pretending not to know when one knows is deceit. These also follow the body and speech, so they are called hypocrisy and deceit. It is impossible not to be stained by these, the yidam is constantly contemplating the deity, unwavering faith and devotion, and like becoming the source of all qualities. In the three times, the four activities of walking, standing, sitting, and lying down, one should also do the same for the lama, so it is said to constantly contemplate. In general, showing the samaya of the body is: Understand the order of protection as it is explained. This means that above, the method of protection was briefly introduced, and the detailed explanation of the order of protection is like explaining it below as being like a friend, so it should be understood, this is the instruction. Regarding the samaya of the vajra brothers and sisters, there are five distinctions related to the vajra brothers and sisters of two, the first is the common vajra brothers and sisters: For the self-awareness of limitless sentient beings. Limitless is said because the realms of the world and the sentient beings within have no limit. The mind is separate from objects, its nature is clear light, and due to delusion, one appears as two, so observation is called sentient. The awareness of these who have become vajra brothers and sisters of the basis is two, first, like mantra, for self-awareness. Whatever is not other than myself. All of the six realms of cyclic existence are self-awareness, appearing without ceasing, and being one in self-awareness.
Chinese
除了自知之外，没有其他任何微尘存在，所以是自性一体的关系。口诀中也说：我的身体是无边无际的，显现为众生的身体。因的宗义是，因为与如来藏同胞。因此，三界的一切都遍布着如来藏的法性。如经云：这些众生都将成佛。又说：如来藏遍布一切众生。因此，显示了任何众生都有成佛的可能。以两个宗义说明，一切众生的自性相同，所以是同胞。未来成佛的自性。因此，显示了未来一切众生都具有成佛的自性。这个意义被称为共同的兄弟，是慈爱和悲悯的对象。遥远的兄弟是：皈依佛法日久者。意思是，皈依佛教的教法入门者。之后，因为拥有相同的殊胜皈依处，将心安住在无我之中，以及拥有舍弃轮回和成就涅槃的相同意愿，所以是兄弟，但相对于密宗而言，则称为遥远。亲近的兄弟是：见修行相同者，被说为亲近。意思是，在见地上与显示平等性的意义相同，在行为上与没有取舍相同，这就是精通密宗者。相对于上述遥远的兄弟，这是亲近的兄弟。从誓言建立的续部中，因为最初入门的门径、中间修持的方法和最终成就的果位都是相同的。混合的兄弟是：父亲相同誓言混合者。意思是，父亲是指示意义的金刚上师，在同一个上师面前接受灌顶、听闻经续和接受口诀这三种情况下，获得同一个坛城、同一个誓言和同一个时间，所以是内在混合的。这是指生命阶段的意义，在那些时候，所显示的例子是：共同的兄弟就像内在的标志一样，意思是，以共同兄弟为例，就像同一个家族的标志一样，互相赠送美好的礼物，保持慈爱和悲悯的基础，以四无量心行事，甚至远离痛苦和拥有真