English
Therefore, if meaningless things are not done, merit will increase. Furthermore, objects that are not enjoyed are the main factors for obtaining supreme accomplishment, so they should be enjoyed in order to increase enjoyment. Also, the places of time are the crown of the head, the heart, the throat, the forehead, the navel, and the soles of the feet, these six places. With a mixture of nutmeg, sandalwood, nisinga, and white goat's milk, decorate in one cycle, twice at equal times, without interruption in the morning. Thus, the twenty-second body meaning, the order of learning body and speech, is explained in two parts. Now, the twenty-third body meaning, which is different from what was asked, explains the difference between relying and entering, the first of the two explanations. The explanation of the difference of relying is: Furthermore, special actions such as how to rely on the lama, and the explanation of entering itself. The term "lama" refers to the characteristics of the lama, the essence of the lama, the definition, the divisions, the order of how to rely on him, and the necessity of it, these six aspects. Among them, the characteristics of the lama are: In the Great Array it says: Of noble lineage, with a good nature, abiding in vows, broad-minded and renouncing the world, skilled and accomplished in secret mantras, skilled in the order of tantras and so on, diligently practicing and attaining accomplishment, skilled in words and meaning, this is considered to be the characteristic of a lama. The essence is to be endowed with characteristics and compassion. The definition is: Because he is the highest, he is the order to be respected; because he protects all like a mother and is omnipresent, he is called a lama. The divisions are the root lama and the branch lama. The root is empowerment, explaining the tantras, giving instructions, and now also practicing for that meaning. Now, the branch is: Based on empowerment, explaining the tantras has two qualities; giving oral instructions on top of that has three qualities; if any one of the above four is missing, it has three qualities; if two are missing, it has two qualities; if only empowerment is given and the tantras are not explained, it has only one quality. Some also say: From general to guidance, vow empowerment, making up for broken vows and liberating the stream of knowledge, the teacher of oral transmission. The order of how to rely on the lama is: Relying on him with body and speech actions that are not inverted, relying on him with faith and wisdom, in the world.
Chinese
以财物饮食侍奉上师。身语的行为是：身体供养曼扎，拂拭灰尘，做按摩，以及做上师所做的任何事情，都要让上师欢喜。做顶礼和绕转等。口头上祈请，赞颂，用悦耳的言辞表达，特别要对功德感到欢喜。以信心侍奉是：信心坚定不移，听从上师的教诲，以智慧毫不错误地理解上师的言辞，侍奉善于讲述他人功德的人。用财物和饮食等任何上师想要的东西来侍奉。如经中所说：儿女妻妾和财物，乃至王位和自己的身体，都要尽力奉献以侍奉上师。如此侍奉的必要是：断绝轮回中产生处所的因，从而进入成佛之道。灌顶是通过有相的灌顶来展示，从而净化身体的不善，生起观修本尊身相和随后的显现。无相的灌顶是依靠宝瓶和曼扎来授予，从而净化语言的不善，在语言上赋予力量，可以念诵心咒和近心咒等，并且通过成熟，力量圆满，使咒语和世间事业不颠倒。极无相的灌顶是依靠手印和关联来授予，从而净化心的不善，在观修圆满生起次第上赋予力量，使心完全成熟，从而现量体验法性。最无相的灌顶是依靠心性本来的状态来授予，从而净化身语意不同的不善，在这些方面赋予力量，从而可以观修本尊身相，进行念诵，观修圆满次第，以及使见解的意义不颠倒地成为相续的助缘。这些的必要是：使身语意完全成熟的必要。因此，灌顶的自性是认真对待所要获得的意义。定义是：因为不舍弃和接受所希望的意义，所以称为灌顶。因此，誓言的自性是：总而言之，不舍弃所要守护的对境。
English
Serve the guru with wealth and food. The actions of body and speech are: offering mandalas with the body, wiping away dust, giving massages, and doing whatever the guru does, making them happy. Perform prostrations and circumambulations, etc. Verbally make requests, offer praise, express oneself with pleasing words, and especially rejoice in their qualities. Serving with faith means having unwavering faith, listening to the guru's teachings, understanding the guru's words without error through wisdom, and serving those who are skilled in speaking of the qualities of others. Serve with whatever the guru desires, such as wealth and food. As it is said in the scriptures: "Children, spouses, and wealth are supreme, even kingdom and one's own body. Serve the guru with whatever you can gather." The necessity of serving in this way is to cut off the cause of arising in the cycle of existence, thereby entering the path to Buddhahood. Empowerment is shown through empowerment with characteristics, thereby purifying the negativities of the body, giving rise to the visualization of the deity's form and subsequent appearances. Empowerment without characteristics is conferred relying on a vase and mandala, thereby purifying the negativities of speech, placing power in speech, making it possible to recite mantras and near-mantras, etc., and through maturation, power is perfected, making mantras and worldly activities not inverted. Empowerment that is extremely without characteristics is conferred relying on mudras and connections, thereby purifying the negativities of the mind, placing power in meditating on the completion of the generation stage, making the mind fully mature, thereby directly experiencing the nature of reality. Empowerment that is most without characteristics is conferred relying on the natural state of mind, thereby purifying the different negativities of body, speech, and mind, placing power in these aspects, thereby making it possible to visualize the deity's form, perform recitations, meditate on the completion stage, and make the meaning of the view an undeviating support for the continuum. The necessity of these is the necessity of making body, speech, and mind fully mature. Therefore, the nature of empowerment is to take seriously the meaning to be obtained. The definition is: because it does not abandon and accepts the desired meaning, it is called empowerment. Therefore, the nature of the samaya is: in short, not abandoning the object to be protected.
Chinese
定义的解释是：如果违背了身语意的守护誓言，就会在地狱中燃烧，所以称为誓言。分类来说，共同的誓言是，如果行持身体的不善业，以及语言和心意的不善业，就会在地狱火的处所燃烧，所以称为誓言。内在的誓言是：不舍弃上师，无比恭敬上师；不断绝真言和手印；依止金刚铃；也受持身语意的所依。如果舍弃这些，就会在地狱中燃烧。如是说。秘密的誓言是：在《真实誓言大续》中说：不轻蔑女性，依止手印；对于上师的眷属和仆人，不断绝承侍、恭敬和供养；秘密誓言的物品，应当保密并享用；不离生起次第和圆满次第之心；祈请上师，心中忆念。如果从这些中退失，就会违背誓言。如是说。真如的誓言是：又如其中所说：根本所依的明点，任何时候都不应舍弃。自己的精华也应自己取用；饮料也应按时享用；会供和时轮的食子，瑜伽士也不应舍弃。如果违背这些，金刚的冰雹就会降落在身上。如是说。从这些好的所依中，一定会产生殊胜和共同的成就。这样，以法性清净的见解，断除欲界的痛苦；以法性无二的见解，断除色界的痛苦；依止法性现前的见解，断除无色界三种的痛苦。以执着天和人的心来修持，外境显现的错乱就会止息；以菩萨的禅定，能使内心的错乱止息。依止如来藏的修持，就能使执着身心的错乱止息，并在本初清净的智慧显现中圆满。此外，初学者的行为，会产生平凡的身体；以禁行和持风的行为，会产生血肉之躯；依止区分轮回和涅槃的行为，会成就执持三身的身体。这样依止之后，就会从这些行为中获得成就。
English
The definition is: If one transgresses the sacred vows of body, speech, and mind, one will burn in hell, hence it is called a vow. To classify, the common vows are that if one practices the non-virtues of body, speech, and mind, one will burn in the fiery realm of hell, hence it is called a vow. The inner vows are: Do not abandon the guru, honor the guru without compare; do not interrupt the mantra and mudra; rely on the vajra and bell; and also hold the supports of body, speech, and mind. If you abandon these, you will burn in hell. Thus it is said. The secret vows are: In the Great Tantra of True Vows, it says: Do not despise women, rely on the mudra; for the retinue and servants of the guru, do not interrupt service, respect, and offerings; the substances of secret vows, should be kept secret and enjoyed; do not separate from the mind of the generation and completion stages; supplicate the guru, contemplate in the mind. If you fall away from these, you will transgress the vows. Thus it is said. The vows of suchness are: Again, it says therein: The bindu of the fundamental support, should never be abandoned. One's own essence should also be taken by oneself; drinks should also be partaken of in due time; the tsok and torma of the times, should not be abandoned by the yogi. If one transgresses these, hailstones of vajras will fall on the body. Thus it is said. From these good supports, the supreme and common siddhis will certainly arise. Thus, with the view of the purity of dharmata, the suffering of the desire realm is cut off; with the view of the non-duality of dharmata, the suffering of the form realm is cut off; by relying on the view of the direct experience of dharmata, the suffering of the three formless realms is cut off. By meditating with the mind that grasps gods and humans, the delusion of the appearance of objects is stopped; with the samadhi of the Bodhisattva, the delusion of the inner mind is stopped. By relying on the meditation of the Tathagata's thought, the delusion of grasping body and mind as two is stopped, and it is perfected in this very appearance of pure wisdom. Furthermore, the actions of a beginner, will cause an ordinary body to arise; with the practice of asceticism and wind control, the body of flesh and blood will arise; by relying on the practice of distinguishing samsara and nirvana, the body that holds the three kayas will be accomplished. Thus, having relied on these, one will obtain siddhis from these actions.
Chinese
从何处生起的成就，这本身就是誓言戒律。在展示了所依的差别之后，现在第二个是展示进入之业的差别。为了进入那些，五根的识进入对境，因此，知晓显现为法性。对于内在的心，业和业的差别进入，因此，知晓心性为无生。中断和法性进入，因此，空性和光明无别。它的自性进入世俗谛，因此，业和习气的边际空尽。自显现进入空性，因此，境和识在自身解脱。他者的法性进入自身，因此，自他二无。进入身和智慧，因此，道在法性中解脱。仅仅见解进入证悟之业，以八种方式，从三界中解脱。其中，身体的进入是，靠近五蕴而进入，因此，在五身中解脱。语是从八识聚变化为八菩萨。心的进入是，外在依赖五蕴的五种进入，显现进入色，因此，执着于微尘和极微尘；感受的进入是，体验痛苦；进入名识，因此，显现为境；进入有差别的意识，因此，产生对自他的迷惑。进入作意分别的轮转，因此，产生各种心和心所。依赖中有的根的五种进入是，眼进入色，因此，执境为我；耳进入声，因此，名识了知境；鼻进入香，因此，行于业的边际；舌进入味，因此，迷惑轮转于业的边际；身进入触，因此，贪着轮转于业的边际。进入颠倒的行为，因此，接受痛苦。进入来去的进入，因此，生起烦恼的执着。进入动摇的作意，因此，显示业的差别。以半睁半闭的眼睛进入，因此，使法性不住。进入迷惑的轮回，因此，身心疲惫。那是从身体产生的十五种进入。内在进入五烦恼和近五烦恼，以及五无间罪，因此，使堕落恶趣。这样总共是三十二，也就是二根。这样身体和心的差别