Chinese
转变。讲述随行使用的轮，断除年景显现的方法，这是承诺。因为对那没有生起欲望，所以称之为无我之行。也就是不特意拿取别人的财物，自己拥有的也不刻意丢弃，连同努力。那是身体的行为，要和那二者的界限不分离。不特意寻求由邪欲产生的行为。自己拥有的，也不因粗略的需求而舍弃。不矫揉造作，也不努力追求。如果对吝啬者的财物生起欲望并接受，也不要执着于此，要布施给上师等。或者将那财物食物等执着地增加，然后布施给他人。通过这些次第，特别地展示了行为。现在展示第二种，由特别的誓言产生：不诽谤其他持咒者金刚持的身体。如果用武器等击打，死后三世会堕入地狱。对于金刚上师的兄弟，立刻会堕入金刚地狱。不能高攀，如果做了高攀的事情，会变成强大的饿鬼。对于上师和兄弟，七世会转生到众生地狱。瑜伽士不间断自己本尊的咒语和手印。即使在紧急情况下没有这样做，也会受到咒语的惩罚。即使看到其他宗派的恶行也不诽谤。如果诽谤，会变成到处游荡的饿鬼。或者不舍弃共同大乘的宗派，不修行外道教义。特别是，即使在梦中也不诽谤自己的朋友和上师。如果在梦中出现，也要立即忏悔。如果实际做了，更不用说，要忏悔百千次。如是，在请问的二十种身义中，转变，在行为的轮中分为两种来展示。现在，从请问中转变的第二十一种身义，展示誓言和戒律，首先通过两种方式展示，展示誓言和戒律的特殊所依：无论做什么积资的支分，都要像供养上师和佛陀一样。
English
Transformation. It is promised to explain the wheel of incidental conduct, which cuts off the appearance of the year. Because desire does not arise for that, it is called selfless conduct. That is, one does not deliberately take the wealth of others, nor does one deliberately abandon what one has, along with effort. That is the activity of the body, and one should not be separated from the boundaries of those two. One should not deliberately seek actions arising from perverse desires. One should not abandon what one has due to rough needs. One should not be artificial, nor should one strive to achieve. If one develops desire for and accepts the wealth of a miser, one should not be attached to it, but should give it to the lama and others. Or, one should increase that wealth and food with attachment and then give it to others. Through these sequences, conduct is particularly demonstrated. Now, the second, arising from special vows, is shown: one should not slander the bodies of other mantra holders, Vajra holders. If struck with weapons, etc., one will fall into hell for three lifetimes after death. For a Vajra master's brother, one will immediately fall into the Vajra Hell. One should not climb too high; if one does something that climbs too high, one will become a powerful hungry ghost. For the master and brothers, one will be reborn in the hell of sentient beings for seven lifetimes. A yogi should not interrupt the mantra and mudra of his own yidam. Even if one does not do so in an emergency, one will be punished by the mantra. Even if one sees the evil deeds of other sects, one should not slander them. If one slanders, one will become a wandering hungry ghost. Or, one should not abandon the common Mahayana sects, and one should not practice non-Buddhist doctrines. In particular, one should not slander one's friends and masters even in dreams. If it appears in a dream, one should confess immediately. If one actually does it, needless to say, one should confess hundreds of thousands of times. Thus, in the twenty bodily meanings of the inquiry, transformation, is shown in two divisions in the wheel of conduct. Now, the twenty-first bodily meaning of the transformation from the inquiry, showing vows and precepts, is shown first through two ways, showing the special basis of vows and precepts: whatever branch of accumulating merit one does, one should offer it as one would to the lama and the Buddha.
Chinese
应当这样做。如果上师不在，也应在心中观想。然后用内外供品供养神圣的佛法，即经藏、律藏和论藏。之后供养自己的本尊神。然后供养戒律清净的僧众。然后供养金刚空行母们。同样地，也供养善逝、珍宝、莲花和事业的空行母们。然后供养具有世间力量和能力者。然后对于众生，如人类等，不断地进行会供或者法轮和供养。并且不要错过每年的时节、每月的时节和自己的时节。像这样，讲述了誓言和戒律的特殊所依。 现在，第二部分讲述了必须实践从瑜伽中获得的誓言和戒律：当见到具有功德的上师时，要顶礼膜拜，并献上曼荼罗，供养鲜花，并绕行。用偈颂赞颂他，用内外秘密供品供养，并圆满七支供。此外，因为女人之中有很多空行母的化身，所以不要诽谤她们。对于她们所做的各种不悦的行为，因为那是为了给予成就，所以不要对她们怀有敌意，应当念诵“阿啦啦吼”。因为自己的身体是本尊神，所以不要诽谤，应当恭敬侍奉。应当恒常依止本尊神。还有，修习密咒者应当在夜晚观想坛城的法轮。之后念诵咒语。然后观想本尊神或者根本手印和誓言手印，金刚铃杵应当是真实不虚的。然后修习圆满次第。具有信心的众生不要破坏会供。如果破坏，将会转生为饿鬼口中轮回的身体。还有，不要扰乱住在寺庙里的寂静的禅修者，戒律清净的比丘，以及具有善意的修行者的心。如果扰乱，将会转生为非天之身，然后获得夜叉的身体，最终前往地狱。因此，瑜伽士应当安住于：身依声闻的戒律，语依经藏，意依密咒的戒律，特别是安住于密咒的誓言中。如是说。
English
This should be done. If the Lama is not present, one should visualize him in one's mind. Then, offer outer and inner offerings to the sacred Dharma, namely the Sutras, Vinaya, and Abhidharma. After that, offer to one's own Yidam deity. Then, offer to the Sangha who definitely possess pure morality. Then, offer to the Vajra Dakinis. Likewise, offer to the Sugatas, Jewels, Lotuses, and Karma Dakinis. Then, to those who possess worldly power and abilities. Then, to beings such as humans, one should continuously perform Tsog or Mandalas and offerings without interruption. Also, one should not miss the yearly seasons, monthly seasons, and one's own seasons. Thus, it explains the special support of vows and precepts. Now, the second part explains that one must practice the vows and precepts obtained from Yoga: When seeing a Lama who possesses qualities, one should prostrate, offer a Mandala, offer flowers, and circumambulate. Praise him with verses, offer outer and inner secret offerings, and complete the seven-branch practice. Furthermore, since there are many forms of Dakinis among women, do not slander them. For the various unpleasant behaviors they perform, since it is to bestow Siddhi, do not harbor animosity towards them, and one should recite "Ālālaho". Since one's own body is the Yidam deity, do not slander it, and one should respectfully serve it. One should always rely on the Yidam deity. Also, the practitioner of mantras should contemplate the Mandala's wheel at night. After that, recite the mantra. Then, meditate on the deity or the root Mudra and the Samaya Mudra, the Vajra and Bell should be truly authentic. Then, practice the Completion Stage. Sentient beings with faith should not break the Tsog. If broken, one will be reborn in the body of a preta wandering in the mouth. Also, do not disturb the minds of peaceful meditators residing in monasteries, monks with pure morality, and practitioners with virtuous intentions. If disturbed, one will be reborn as an Asura, then obtain the body of a Yaksha, and ultimately go to the hell realms. Therefore, a Yogi should abide in: body relying on the precepts of the Shravakas, speech relying on the Sutras, mind relying on the precepts of the Secret Mantras, and especially abide in the vows of the Secret Mantras. Thus it is said.
Chinese
从那之外转变的第二十一个身体意义，为了开示誓言和律仪，分为了二部分来开示。现在是从所问之外转变的第二十二个身体意义，为了开示身语修习的次第，以二部分来开示的第一个部分。真实开示身语的修习是：此外，身和语和心修习的次第应当讲述。这是它的意思。身体的行为，通过二十一种勇猛的拙火风息修持来完成。通过这些，在适当的时候，语应当完全禁断。也就是不与他人杂语，这样空行母不会聚集，有好好给予的必要。因为遮止了自己的言说，所以有在相续中生起法性不可言说之义的必要。因为没有所说之物，所以一切法的边际都会止息。心首先要观察从哪里产生，现在住在哪里，最后要到哪里去，要观察和分析。那些次第进入的行为是，次第而行。这样真实开示了身语的修习。现在是第二部分，身体行为的次第，是开示瑜伽士的住处。其他众生的身体行为和尺度，意思是，自己风息运行的尺度和特征，是要了解其他众生的过失和功德。身体上经常涂抹冰片和红白檀香混合的涂料，有身体的元素平衡的必要。要在头顶、心口和脚底涂抹。诃子粉末和蜂蜜、红糖、蜂蜡混合，做成豌豆大小的丸子，七个或五个，每天早上服用。如果不嚼碎服用，七年内就会断除对食物的执着。还有，对于脉搏跳动的地方，用白檀香做成小点，在每月初三或十五做，是生起无分别的殊胜方法。那样放置是事业差别的行为。骨头的念珠，一半像项链一样，全身用红白骨头做成的念珠装饰，在手脚踝处缠绕，会被空行母们加持，要那样悬挂，在尸陀林的地方做一到两年。世间事业的行为，一切没有实物
English
The twenty-first body meaning, which is transformed from that, is divided into two parts to show the vows and precepts. Now, the twenty-second body meaning, which is transformed from what was asked, is to show the order of body and speech practice, the first part of which is shown in two parts. The actual teaching of body and speech practice is: Furthermore, the order of body, speech, and mind practice should be explained. That is its meaning. The practice of the body, through twenty-one kinds of fierce forceful wind holding practices, should be completed. Through these, at the appropriate time, speech should be completely cut off. That is, not mixing words with others, so that dakinis will not gather, and there is a need to give well. Because one's own speech is blocked, there is a need for the meaning of the unspeakable nature of reality to arise in the continuum. Because there is nothing to be said, the limits of all phenomena will cease. The mind must first examine where it comes from, where it is now, and where it will ultimately go, examining and analyzing. Those actions that enter gradually are done gradually. Thus, the actual practice of body and speech is shown. Now the second part, the order of body actions, is to show the place of the yogi. The body actions and measures of other beings, meaning the measure and characteristics of one's own wind movement, is to understand the faults and qualities of other beings. Always applying camphor and a mixture of red and white sandalwood to the body is necessary to balance the elements of the body. It should be applied to the crown of the head, the heart, and the soles of the feet. Haritaki powder mixed with honey, brown sugar, and beeswax, made into pills the size of peas, seven or five, should be taken every morning. If taken without chewing, attachment to food will be cut off in seven years. Also, for the places where the pulse beats, making small dots of white sandalwood, done on the third or fifteenth of each month, is a supreme method for generating non-conceptualization. Placing them in that way is an action of different activities. A rosary of bones, half like a necklace, and the whole body adorned with rosaries made of red and white bones, wrapped around the ankles and wrists, will be blessed by the dakinis, and should be hung in that way, in a charnel ground for one to two years. The actions of worldly activities, all without substance.
Chinese
因此，如果不做无意义的事情，善业就会增长。此外，不享用的物品，是获取殊胜成就之主要因素，因此应该享用，这样才能增长受用。还有，时间的处所是头顶、心间、喉咙、前额、肚脐、脚底这六处。用肉豆蔻、檀香、尼辛格和白母羊奶混合的涂抹物，以装饰在一轮中，用相等的时间两次，在早晨不间断地进行。如是，第二十二个身体意义，将身语的修学次第分为二而宣说。现在，与所问不同的第二十三个身体意义，宣说依靠和进入的差别，以二者宣说之第一，宣说依靠的差别是：此外，如何依止上师等特殊行为，以及宣说进入本身。所谓上师，有上师的特征、上师的本体、词义、分类、如何依止的次第、以及其必要性等六个方面。其中，上师的特征是：在《大庄严经》中说：种姓高贵，心性善良，安住于律仪，心胸宽广，舍弃世间，精通且通达密咒，精通续部等的次第，勤奋修持且获得成就，通晓词句和意义，这被认为是上师的特征。本体是具足特征且具有慈悲心。词义是：因为是至高无上者，所以是应恭敬的次第；因为如母亲般救护一切且普遍存在，所以称为上师。分类有根本上师和支分上师。根本上师是灌顶、讲解续部、给予教言，以及现在也为了那个意义而修持。现在是支分上师：在灌顶的基础上，讲解续部则具足二者；在其上给予口诀则具足三者；以上四者中，缺少任何一个则具足三者；缺少二者则具足二者；仅仅灌顶而未讲解续部则只具足一者。有些人也说：从一般到引导，誓言灌顶，弥补破损和解脱知识之流，口诀传承的导师。如何依止上师的次第是：以身语的行为不颠倒地依止，以信心和智慧依止，在世间