English
Other than self-awareness, there is not even a tiny particle that exists elsewhere, so it is a relationship of oneness of self. It is also said in the instructions: "My body is boundless, and it appears as the bodies of beings." The reason for the vehicle of cause is that it is of the same lineage as the Sugata-garbha. Therefore, the essence of the Sugata, the Dharma-nature, pervades all three realms without exception. As it is said: "All these beings will become Buddhas." And: "The Sugata-garbha pervades all beings." Therefore, it shows that any being has the potential to become a Buddha. With two reasons, it is shown that all beings are of the same nature, so they are siblings. The nature of becoming a Buddha in the future. Therefore, it shows that all beings in the future have the nature of becoming a Buddha. That meaning is called a common sibling, which is the object of love and compassion. Distant siblings are: those who have long entered the Buddhist Dharma. This means those who have entered the door of the Buddhist teachings. After that, because they have the same supreme refuge, settle their minds in non-self, and have the same intention to abandon samsara and attain nirvana, they are siblings, but in relation to tantra, they are called distant. Close siblings are: those who have the same view and conduct are said to be close. This means that in view, they are the same as showing the meaning of equality, and in conduct, they are the same as having no acceptance or rejection, which is mastering tantra. In relation to the distant siblings mentioned above, these are close siblings. From the tantra of establishing vows, because the initial gate of entry, the method of practice in the middle, and the final result of accomplishment are all the same. Mixed siblings are: those who have the same father and mixed vows. This means that the father is the Vajra Master who indicates the meaning, and in the three situations of receiving empowerment, hearing the tantras, and receiving instructions in front of the same guru, they obtain the same mandala, the same vows, and the same time, so they are internally mixed. This refers to the meaning of the stage of life, and at those times, the examples shown are: the common sibling is like the inner sign, meaning that, as an example of a common sibling, just like the sign of the same family, they give each other good gifts, maintain the foundation of love and compassion, act with the four immeasurables, and even be free from suffering and possess tru
Chinese
等等，要发起具有力量的祈愿。此外，在誓言的安排中说：对待一切如同自己的孩子一样，有过错就纠正，指示善良的道路，所做的一切毫无阻碍地成就，并最终圆满，要发起这样的祈愿。亲戚是指远房兄弟的例子，如同曾祖父的兄弟等，不要让七代好亲戚不和睦，要守护生命和政权，与一切和谐相处，温顺柔和。如同进入佛法之门，就不要做与佛法相违背的事情，要守护唯一的教法。此外，在誓言的安排中说：仅仅安住在佛的教法中，对于内部和谐不要制造分裂，对于不和谐不要偏袒任何一方，不要煽动争端之人，等等，如是宣说。父亲的兄弟是指近亲的例子，如同亲近的好兄弟，如同在一个敌方调伏敌人，在一个亲友方守护亲友一样。在此，如果见修行持一致的瑜伽士们不违背密咒的誓言，就能聚集轮回的军队，兴盛逝去的方向。在誓言的安排中说：不要嘲笑有见解的人，不要扰乱有善行之人的心。兄弟也指混合的兄弟的例子。例如，同父异母的兄弟，如同一个人调伏所有的敌人，所有的人守护他，共同使用财物一样。对于在同一个金刚上师处同时受持誓言的人来说，现在抓住不放，直到成佛都不分离，是殊胜的道友。因此，如果遇到需要的时候，也要像用生命来维系一样对待。此外，在誓言的安排中说：对于兄弟姐妹，要特别建立慈爱的基础，不分离，阻止邪恶的道路，劝勉善行，发起同时获得果位的祈愿。共同的守护方法有三种，从身体的门径来说，六种中的第一种，是通过供养布施来使之欢喜，即身体的食物和财物要使之欢喜，如同糠秕一样没有吝惜。这是首先指出了所依的补特伽罗。上师和道友二人是身之誓言，即非常了解身体的守护，语言和意二者被说成是它的帮助，所以身之誓言就是境
English
Etc., to make aspirations with power. Furthermore, in the arrangement of vows, it says: Treat everyone like your own children, correct them if they make mistakes, show them the path of goodness, and may everything they do be accomplished without obstacles and ultimately be perfected. Make such aspirations. Relatives refer to examples of distant brothers, such as the brothers of great-grandfathers, etc. Do not let seven generations of good relatives be disharmonious, protect life and power, be harmonious with everyone, and be gentle and docile. Just as entering the door of Dharma, do not do things that contradict the Dharma, and protect the one and only teaching. Furthermore, in the arrangement of vows, it says: Just by abiding in the Buddha's teachings, do not create divisions among internal harmony, do not take sides with disharmony, and do not incite those who quarrel, etc., as it is said. Father's brothers refer to examples of close relatives, like close good brothers, just as subduing enemies on one enemy side and protecting relatives on one relative side. Here, if yogis who have the same view and practice do not violate the vows of secret mantra, they can gather the army of samsara and promote the direction of the departed. In the arrangement of vows, it says: Do not mock those who have views, and do not disturb the minds of those who have good deeds. Brothers also refer to examples of mixed brothers. For example, half-brothers, just as one person subdues all enemies, everyone protects him, and they share possessions in common. For those who have received vows at the same time from the same Vajra Master, now hold on and do not separate until enlightenment, they are supreme friends. Therefore, if the need arises, treat them as if you would sustain them with your life. Furthermore, in the arrangement of vows, it says: For brothers and sisters, especially establish the foundation of love and do not separate, prevent evil paths, encourage good deeds, and make aspirations to attain the fruit at the same time. The common methods of protection are three. From the perspective of the body's door, the first of the six is to please them through offerings and generosity, that is, to please them with the body's food and wealth, without stinginess like chaff. This first points out the individual who is the basis. The master and the Dharma brother are the body's vow, that is, they know the protection of the body very well. Since the two, speech and mind, are said to be its help, the body's vow is the object.
Chinese
守护之法，如从身语意三门所说。以供养物身体的食物种类和财物种类，凡是能令本尊欢喜的方法都去做，这叫做“令欢喜”。《秘密藏续》中说：“国王的统治权和自己的身体，儿子和妻子，财物的精华，极度珍爱和心满意足地供养”，等等，在所有续部中都有详细阐述。这些供养也要不被吝啬所染污，以不执著之心，像从口中吐出痰液一样地献出。第二是承侍之法，如“铺设座位”等等。为上师和殊胜道友在任何需要的地方铺设座位，背负泥泞和水沟，总而言之，所有承侍包括寝具，骑马和出行，出行时的陪伴，衣服饮食等等。无论做任何这样的事情，都要从自身出发，除了令上师欢喜之外别无他念，完全没有傲慢和自满，如同最下等的坐垫一般。所谓“应当接受”，不是指客套或感恩，而是指对于两种对境的承侍，都要从内心深处主动接受。看待上师眷属的方式：所谓上师的眷属，如果是居家者，指子孙后代，如果是出家者，指亲近的弟子等等。所谓“同样”，是指像上师一样，或者像朋友一样。不取未经允许的财物：所谓取财物等等，如果未经上师允许，以贪恋之心取走财物的各种，其异熟果报非常严重，因为会堕入恶道，所以即使是芝麻大小的东西也不能染指，对待道友也是如此。使用上师的坐垫等的过患：如床铺衣服等等，包括睡眠和起居的用具，衣服的种类，以及用具如伞和海螺等等。或者“贪恋”指贪恋鞋子，或者乘坐不洁之物，如马和妃子等等。不应享用这些是守护之法。如果享用了会有什么过患呢？据说如同拆毁佛塔一样。据说，这是五种近罪之一，罪过与此相同。
English
The method of guarding is as explained through the three doors of body, speech, and mind. Whatever methods please the deity, such as the specific types of food and wealth offered to the supporting body, are called 'pleasing.' In the Guhyagarbha Tantra, it says, 'Offer the kingdom and one's own body, sons and wives, the essence of wealth, with utmost affection and satisfaction,' and so on, which is extensively explained in all the tantras. These offerings should be made without being tainted by stinginess, and offered with a mind free from attachment, like spitting phlegm from the mouth. Secondly, the method of service is like 'laying out a seat,' etc. Laying out a seat for the lama and noble friend wherever they need to sit, carrying them over mud and streams, in short, all service includes bedding, riding a horse and traveling, accompanying them on journeys, providing clothing and food, and so on. Whatever actions are performed, do so solely to please the lama, without any arrogance or conceit, like the lowest cushion. 'One should accept' does not mean being polite or grateful, but rather genuinely and willingly accepting the service of both objects from the depths of one's heart. The way to view the lama's entourage: The lama's entourage, if they are householders, refers to their descendants; if they are renunciates, it refers to their close disciples, etc. 'Similarly' means like the lama or like a friend. Not taking wealth without permission: Taking wealth, etc., if one takes various types of wealth with attachment without the lama's permission, the karmic consequences are very severe, because it leads to falling into the lower realms, so one should not touch even a sesame seed. The same applies to friends. The fault of using the lama's seat, etc.: Like bedding and clothing, etc., including the equipment for sleeping and sitting, types of clothing, and equipment like umbrellas and conch shells, etc. Or 'attachment' refers to attachment to shoes, or riding on unclean things, like horses and consorts, etc. Not using these is the method of guarding. What is the fault if one uses them? It is said to be like destroying a stupa. It is said that this is one of the five near sins, and the fault is the same as that.
Chinese
如是。何处所说？出自《意合续》和《秘密总续》。其中也阐述了要舍弃五种低劣行为，即：殴打、杀害、偷盗、抢夺、邪淫等。殴打，如使用武器、棍棒、掌掴、拳头等。杀害，是使生命与生机分离。偷盗，是暗地里进行。抢夺，是公开的强取豪夺。邪淫，是指不如法的性行为。这些行为，即使是开玩笑或戏弄也不应做，必须彻底断除，对待朋友也应如此。这些身体的行为，在导师的仪轨中也有详细说明，身体的防护也包括避免殴打等行为，不能轻视。还有五种妙欲的供养，以及不在秘密容器中使用毒药。例如，不轻视佛母，不舍弃正直的道路，即不向后或向左行走，不轻视座位等，上师站立时自己不应坐着，避免恶行，即不在上师面前擤鼻涕、吐痰、大小便等，不在上师面前打扮，即舍弃妖娆之态，不撑伞，舍弃一切下劣之人的行为，在一切行为举止中都要对上师保持恭敬，并被教导要做到最高的敬意。同样的意义，在《誓言品》中也详细阐述了通过身语意三门令上师欢喜的方法，应当照此实行。从语言方面守护的方法，如“以语掩饰过失”等，即如果上师和道友有缺点，无论如何都要掩盖，并将功德宣扬于外。上师和朋友的仪态要相似，对于上师的观看、行走、言语和行为的缺失，以及过失的显露或污蔑，都会导致誓言的衰损，因此应当避免。对于没有过失的人强加罪名，对于有功德的人进行贬低，以及所有指责过失的言语，不要说，更不用说实际去做，即使是开玩笑或戏弄也不要说，更不用说直接指责，甚至暗示也不可以，这就是语言方面的
English
Thus it is. Where is it said? It is from the Condensed Intention and the General Secret Tantra. It also explains that five inferior behaviors should be abandoned, namely: beating, killing, stealing, robbing, and engaging in misconduct. Beating is like using weapons, sticks, palms, and fists. Killing is separating life from its vitality. Stealing is doing it secretly. Robbing is openly seizing by force. Misconduct is improper sexual behavior. These actions, even joking or teasing, should not be done; they must be completely abandoned, and the same applies to friends. These bodily actions are also explained in detail in the teacher's ritual. Bodily protection also includes avoiding beating and other actions, and should not be taken lightly. There are also offerings of the five desirable qualities, and not using poison in secret containers. For example, not disrespecting the consort, not abandoning the path of righteousness, that is, not walking backward or to the left, not disrespecting seats, etc., and when the teacher stands, one should not sit, avoiding bad behavior, that is, not blowing one's nose, spitting, urinating, or defecating in front of the teacher, not dressing up in front of the teacher, that is, abandoning seductive behavior, not holding an umbrella, abandoning all the behaviors of inferior people, and in all actions and behaviors, one should maintain great respect for the teacher, and be taught to show the highest respect. The same meaning is also elaborated in detail in the Vow Chapter, which explains the methods of pleasing the teacher through the three doors of body, speech, and mind, and should be practiced accordingly. The method of guarding from the aspect of speech, such as "concealing faults with speech," etc., that is, if the teacher and Dharma brothers have shortcomings, they must be concealed by all means, and their merits should be proclaimed to others. The demeanor of the teacher and friends should be similar. Showing the teacher's viewing, walking, speaking, and behavioral deficiencies, as well as revealing or slandering faults, will lead to the deterioration of vows, so it should be avoided. Imposing accusations on those without faults, belittling those with merits, and all words that criticize faults, should not be spoken, let alone actually doing them, even joking or teasing should not be said, let alone directly accusing, not even hinting at it. This is the aspect of speech.