English
When all appearances arise, since the mind itself is the nature, the mind is not established as any object. Therefore, the body performs actions. The appearance of the six aggregates, such as the eye seeing forms, is not established in its own nature, but is emptiness. Within emptiness, various objects of knowledge appear. Thus, the meaning of the generation and completion stages should be preceded by mindfulness and awareness, and must be continuously integrated into one's own mindstream in the three times. Third, the fault of not possessing these is: If one does not continuously remember the meaning of the generation and completion stages in the three times, how can one be considered a supreme secret mantra yogi? One cannot be. Fourth, the characteristics of a yogi who protects the vows are: In view, realizing the inseparability of the two truths; in conduct, not separating from that view; in vows, without transgression or breakage, and being a yogi connected with samadhi. Second, there are two methods for protecting the body vows, the first is the guru's vow. There are four aspects to this, the first is the number of objects to be protected beforehand: Up to the common refuge vows, it is the common guru; the one who leads in front of the vajra guru on the night of requesting empowerment is the guiding guru; the one who bestows vows and empowerment is the vow empowerment guru; the one from whom the tantric scriptures are received is the guru who liberates one's own mindstream; the one who introduces the order of the generation and completion stages is the oral instruction lineage guru. Regarding these, second, the number of examples representing the way of protecting: For the common guru, like those who are under the command of a king who has power over the land, one must respect them as not contradicting the law; for the guiding guru, one must respect them as a prince must have his seat arranged by his uncle; for the vow empowerment guru, one must respect them as a mother gives birth to one's own body; for the guru who makes up for breakages, one must respect them as a father removes one's own faults; for the guru who liberates the mindstream, one must respect them as the eye makes one see; for the oral instruction lineage guru, one must respect them as without a heart, the existence of other bodies is meaningless. Therefore, one must respect the guru in this way.
Chinese
因为是产生一切智果位的道路的导师，所以应该以高于上述例子的方式看待并尊敬。第三，守护的方法是：在自己的身语意三门中，遮掩虚假，原因是将有能力装作无能力的样子，守护没有这些，例如像常时修持本尊一样，对上师恒常生起敬信，并且在一切行为中都按照如何令上师欢喜的方式去做。第四，剩余的身体誓言总的来说明需要了解的是：守护方法的次第广说，如同在下部和共同中宣说的那样去了解。第二，兄弟的誓言有两种，第一种是与兄弟联系的差别。这些有五种，第一种是成为慈爱和悲悯的对境的总的兄弟是：虽然说大乘的观点认为三界一切都是总的兄弟，但在这里，我认为从本论自身和密宗的观点，从基、道、果三个方面来修持是合理的。其中，总的来说，虚空无边无际，它所遍布的世界也无边无际，居住在那里的无量众生，都是因为从自明觉的智慧显现的缘故。在道，瑜伽士的时期，无论显现何种外器内情，从生起次第的角度来说，都是本尊的身语意；从圆满次第的角度来说，都是觉性大自在。因为除了自显之外，其他境并非自续成立，所以是兄弟。在基位的时候，是安乐界如来藏一体的兄弟，以及在未来果位的时候，是各自独立的具有成佛自性的补特伽罗，所以是兄弟。因此，以三个理由，三界一切众生都是兄弟。对于总的兄弟这些有情，应当像保护优良的父系血统一样去守护。第二，进入教法很久的兄弟是：进入内道佛教之门，相对于近的兄弟来说，是远的兄弟。第三，称为进入密咒的近的兄弟是：进入密宗之门，见修行相同的人，被称为近的兄弟。第四，同时进入坛城的混合的兄弟是：同一个根本上师，同一个坛城。
English
Because it is the guide on the path to generate the fruit of omniscience, it should be regarded and respected in a manner superior to the above examples. Third, the method of guarding is: in the three doors of one's own body, speech, and mind, concealing falsehood, the reason being to pretend to be incapable when capable, guarding against these is to constantly cultivate devotion to the teacher, just as one constantly meditates on the yidam deity, and in all actions, to act in a way that pleases the teacher. Fourth, what remains to be understood regarding the general explanation of the body vows is: the detailed explanation of the stages of guarding should be understood as explained in the lower and common teachings. Second, there are two types of brother vows, the first being the distinctions related to brotherhood. There are five of these, the first being the general brothers who are the objects of love and compassion: although it is said that according to the Mahayana view, all three realms are general brothers, here, I think it is reasonable to practice from the perspective of the base, path, and fruit, according to this text itself and the tantric view. Among these, in general, the sky is limitless, the world pervaded by it is limitless, and the limitless sentient beings residing there are all because they appear from the manifestation of the wisdom of self-awareness. During the path, the time of the yogi, no matter what outer vessel and inner essence appear, from the perspective of the generation stage, they are the body, speech, and mind of the deity; from the perspective of the completion stage, they are the great self-nature of awareness. Because other objects besides self-appearance are not established by their own nature, they are brothers. At the time of the base, they are brothers of the same sugatagarbha in the realm of bliss, and in the future, at the time of the fruit, they are individual persons with the nature of becoming Buddhas, so they are brothers. Therefore, with three reasons, all sentient beings in the three realms are brothers. These sentient beings who are general brothers should be protected like protecting a good paternal lineage. Second, brothers who have entered the teachings for a long time are: those who have entered the door of inner Buddhism, relative to close brothers, are distant brothers. Third, the close brothers called those who have entered the mantra are: those who have entered the door of tantra, who share the same view and practice, are called close brothers. Fourth, mixed brothers who enter the mandala at the same time are: the same root guru, the same mandala.
Chinese
依靠灌顶而获得，如果融入誓言，就是融入的道友。第五，为了展示守护这些誓言的方式和象征，举例说明：对于关系疏远的道友，要像守护同一家族中的好人一样守护；对于关系亲近的道友，要像守护好兄弟一样守护；对于融入的道友，要像守护亲兄弟一样守护。道友是成就菩提的助伴，因此更要特别重视和守护。第三，共同展示守护身誓言的方法，共有四种，第一种是通过身体来守护的方法，这有六种，第一种是通过供养来使上师欢喜：通过身体供养食物和财物等力所能及之物，使上师和传授口诀的道友欢喜。例如，要像松鼠一样，毫不吝啬地使他们欢喜。第二，侍奉的方式：对于上师和传授口诀的道友，在他们居住的地方铺设坐垫，在他们出行时，在泥泞和水中背负他们，或者帮助他们分担重物等。等等，包括准备床铺、骑乘工具、穿戴衣物等侍奉的工作，都要不厌烦、不怀疑，像奴仆一样主动承担。第三，也要像对待道友一样对待上师的近亲：对于上师的亲属和近亲，也要像守护道友一样守护。第四，禁止拿取未经允许的财物：对于上师没有允许的财物和食物，如果因为贪欲而拿取，果报非常严重，会导致堕入恶道，所以即使是芝麻大小的东西也要避免沾染，并加以守护。第五，不恭敬地使用上师的坐垫等物品的过失：对于床垫、衣服、各种用具，如伞等，以及不侍奉上师，踩踏上师的身影，未经允许骑乘上师的坐骑，踩踏坐垫，如果是已婚者，则不应踩踏上师的配偶等。如果踩踏，就如同毁坏佛塔，是五种近罪之一，如《意集经》和《秘密总续》中所说。第六，即使是轻微的四种恶劣行为也要避免：殴打、杀害、偷盗、抢夺这些行为，不要说实际去做，即使是轻微的行为也要避免。
English
Having obtained empowerment through reliance, if one merges into the samaya, they are a merged Dharma brother. Fifth, to demonstrate the method of guarding these with examples of how to represent them: Distant Dharma brothers should be guarded like a good member of the same family clan. Close Dharma brothers should be guarded like good siblings. Merged Dharma brothers must be guarded like good siblings. Since Dharma brothers are companions in accomplishing enlightenment, they should be regarded and guarded with even greater care. Third, the common methods for guarding the samaya of body are shown, which have four aspects. The first is the method of guarding through the body, which has six aspects. The first is to please through offerings: By offering whatever food and wealth one can through the body, one pleases the guru and the previous Dharma friends who gave instructions. For example, one should please them without stinginess, like a squirrel. Second, the method of serving: For the lama and the previous Dharma friends, one should spread a seat where they reside, and when they travel, carry them through mud and water, or help carry their burdens, etc. The word "etc." includes preparing bedding, riding animals, and offering clothes, etc. One should undertake the work of service without dislike or disbelief, voluntarily, like a servant. Third, one should also treat the guru's relatives as Dharma friends: One must guard the guru's lineage and relatives in the same way as one guards Dharma brothers. Fourth, abandoning taking property without permission: Taking wealth and food that the guru has not given with desire and attachment has very great karmic consequences, as it is a gateway to the lower realms. Therefore, one should protect even as little as a sesame seed from being defiled. Fifth, the fault of using the guru's seat and so on carelessly: One should not step on bedding, clothes, various items such as umbrellas, etc., and the word "etc." includes not serving, stepping on the guru's shadow, riding a vehicle without permission, stepping on a saddle, and if one is a householder, one should not step on the guru's consort and so on. If one does step on them, it is like destroying a stupa, which is one of the five near sins, as stated in the Gongdü and the General Tantra of Secrets. Sixth, one must abandon even the slightest of the four inferior actions: Beating, killing, stealing, and robbing—these actions, needless to say, should not be done directly, but even the slightest action
Chinese
也不应该做。第二，从语言方面守护的方法是：从语言方面，要隐藏上师和朋友的过失，宣扬一切功德。私下议论他人是非会破坏誓言，所以要避免。没有过失却说有，捏造事实；有功德却说没有，进行诽谤等，以及挑拨离间、恶语伤人、胡言乱语、揭人短处、恶劣的玩笑等，即使在开玩笑或闲聊时，也不要稍微提及。如果是上师和朋友说的，就没有过错。第三，从意方面守护的方法是：从意方面，对于上师和朋友，不要直接承认过失而进行欺骗；把自己装作有功德的样子进行伪装；对于他人有功德心生嫉妒；用贬低他人的方式来抬高自己；评论上师和朋友的不良行为；以及贪婪地觊觎上师和朋友的财物等，即使在一刹那间也不应该去想。对于上师和朋友，首先要非常关心，心怀慈爱。第四，守护的功德是：像这样，在行住坐卧的一切行为中，都要尽力让上师和朋友高兴，对于上师的教言，即使是片言只语也不违背的瑜伽士，是不会再轮回的，这是诸佛普贤王如来所说的。在《誓言品续》中说：如果能不违背誓言而守护，就能与普贤王如来同等。这也是通过允许和禁止的区别来守护。即使违背了教言也不后悔的是：同样在《誓言品续》中说：当魔和障碍以老师的形象出现时；当老师疯癫时；当老师被酒精或邪魔控制时；当老师阻碍行善的道路，制造善行的障碍，驱使造恶业时；当老师不展示真实的教言，反而展示外道和邪见时，违背教言也不后悔，这是四种情况。对于朋友，如果诋毁善行而赞扬恶行；破坏信徒的誓言；扰乱善人的心；违背教言和誓言；对道友没有爱心而心怀怨恨；不信仰佛法和善行