Chinese
再说，第一种遍行，金刚萨埵的誓言是，空性离戏和慈爱大悲互相增广，做成味道相同而修习，每天四座，最少也要每天一次。第二种遍行，不动佛的誓言是，金刚心是慈悲，铃是语空性而修习的话，因为前者已经包含在金刚萨埵的誓言里了，所以在实修的时候，有前者就不需要这个了。但是就意义上来说，两种安立方式的第一种是，反体不同，空性和慈悲各自是不动佛的种姓，合二为一就安立为金刚萨埵的誓言。还有第二种安立方式是，缘于有情和法的慈悲所引发的菩提心，和观修世俗离戏的空性是不动佛，无缘的慈悲和证悟真谛的智慧空性合二为一就结合为金刚萨埵。显宗里能修习无缘慈悲和证悟真谛自性，只是结合于高阶的境界，但是密宗是果为道用，所以一开始就能生起。如果认为这不是真实的，只是相似的，即使认为是相似的，实际上也是相同的，所以没有相违。其他乘的真实和这里的相似，在断除过失和成就功德上，力量没有大小的差别。因为从必要性上来说，不说相似的措辞，而是真实地宣讲。两种宣讲方式也是一个要点，如果缘于二取的慈悲和离戏自修，就会偏于一边，如果做无缘慈悲，就只会生起双运，因为这里的无缘慈悲不是别的，就是明空。手印身的誓言是，观想自身和显现为本尊身。阿阇黎的誓言是，以最大的恭敬心使上师欢喜。这四种是不动佛种姓的誓言。珍宝种姓的誓言是，珍宝铁铜牛马，大象女儿国土和，贪爱的妻子自己的肉，认为是十种布施，这样说了。
English
Furthermore, the first pervasive aspect, the samaya of Vajrasattva, is to cultivate emptiness free from elaboration and loving-kindness, great compassion, mutually enhancing them, meditating on them as being of the same taste, in four sessions each day, or at the very least, once a day without fail. The second pervasive aspect, the samaya of Akshobhya, is that if one meditates on the vajra heart as compassion and the bell as speech emptiness, then since the former is included in the samaya of Vajrasattva, during the time of practice, if the former is present, this one is not needed separately. However, in terms of meaning, the first of the two ways of establishing it is that the opposite is different: emptiness and compassion each belong to the family of Akshobhya, and combining them into one is also established as the samaya of Vajrasattva. Also, the second way of establishing it is that the bodhicitta aroused by compassion focused on sentient beings and phenomena, and meditating on conventional emptiness free from elaboration, is Akshobhya; combining non-referential compassion and the wisdom of ultimate awareness emptiness into one is joined to Vajrasattva. In the Sutra system, being able to meditate on non-referential compassion and ultimate self-awareness is only joined to high-level stages, but since Secret Mantra is the path of result, it arises even from the beginning. If one thinks that it is not the actual one but a similar one, even if it is considered similar, it is actually the same in meaning, so there is no contradiction. There is no difference in the strength of the actual one of other vehicles and the similar one here in abandoning faults and accomplishing qualities. Because of the necessity, the term "similar" is not used, but it is taught as the actual one. These two ways of teaching are also one key point: if one meditates on compassion with two objects and self-meditation free from elaboration, it will come to be one-sided; if one does non-referential compassion, only union will arise, because this non-referential is none other than awareness-emptiness. The samaya of the mudra body is to meditate on oneself and appearances as the deity's form. The samaya of the preceptor is to please the lama with supreme respect. These four are the samayas of the Akshobhya family. The samaya of the Ratna family is: "Precious jewels, iron, copper, cattle, horses, elephants, daughters, lands, desired consorts, and one's own flesh, are considered the ten kinds of giving." Thus it is said, representing...
Chinese
因此，不离于在三时中布施杂物的意乐，实际上，在适当时机也尽力布施。对于轮之部，将所有饮食加持为五肉五甘露，如果可能，则依靠誓言物的丸药，并进行特殊时期的誓言勇士宴等。事业部的誓言是供养上师、本尊和三宝总集，虽然供养上师在金刚部中也有，但这些誓言可以互相兼容，因此供养上师应属于金刚和事业二者。莲花部的誓言是，如果获得能力，则必须以事业和智慧手印束缚明点，初学者也应尽力守护如石女等。这样，这些是生起次第和圆满次第二者的共同之处。获得此派灌顶者必须守护的这些，实际上虽然世俗谛为主，但也是圆满次第胜义谛誓言的基础。胜义谛圆满次第的誓言是：金刚萨埵部修持不变的安乐和具足一切殊胜双运；不动部的金刚心誓言是不变的安乐，铃语誓言是不坏之声，手印身誓言是学习使身体显现为空色。上师的誓言是：除了因具障者之证悟差别而产生的信敬高低之别外，形式是相同的。宝生部的誓言是将十气束缚于中脉，毗卢遮那部的誓言是将五蕴精华和五根精华转化为无漏，不空成就部以暖相和乐欲燃起拙火，从而明点融化和逆转，使安乐的蕴界和根境感到满足，无量光部的誓言是依靠空色大手印修持融乐不变。那么，这些大多是初学者无法修持的，应该如何受持呢？不必那么害怕，一般来说，仅仅受持明妃六法的戒律，就是圆满次第的誓言。
English
Therefore, one should not be separated from the intention to give miscellaneous offerings in the three times, and in reality, one should give as much as one can when the time is right. For the wheel family, all food and drink are blessed as the five meats and five amritas, and if possible, one should rely on the pills of samaya substances, and perform special times of samaya hero feasts, etc. The samaya of the karma family is to offer to the guru, yidam, and the Three Jewels in general, although offering to the guru is also present in the vajra family, these samayas can be compatible with each other, so offering to the guru should belong to both the vajra and karma families. The samaya of the lotus family is that if one gains the ability, one must bind the bindu with the karma and wisdom mudras, and beginners should also try to protect as much as possible, such as a barren woman. Thus, these are common to both the generation stage and the completion stage. These that must be protected by those who have received empowerment in this system are actually mainly conventional truth, but they are also the basis for the ultimate truth samaya of the completion stage. The samaya of the ultimate truth completion stage is: for the Vajrasattva family, to meditate on unchanging bliss and the union of all supreme qualities; for the Akshobhya family, the vajra heart samaya is unchanging bliss, the bell speech samaya is indestructible sound, and the hand seal body samaya is to learn to make the body appear as empty form. The guru's samaya is: except for the difference in faith and respect due to the difference in the realization of the obscurer, the form is the same. The samaya of the Ratnasambhava family is to bind the ten winds in the central channel, the samaya of the Vairochana family is to transform the essence of the five aggregates and the essence of the five senses into non-leaking, and for the Amoghasiddhi family, the tummo is ignited by heat and desire, so that the bindu melts and reverses, satisfying the elements and senses of bliss, and the samaya of the Amitabha family is to practice unchanging melting bliss based on the empty form mahamudra. So, most of these cannot be practiced by beginners, so how should they be upheld? There is no need to be so afraid, in general, just upholding the vows of the six consorts is the samaya of the completion stage.
Chinese
這些不一定非要修持。因為僅僅為了讓初學者入門而受戒是不需要的。這些內容是受戒的隱藏含義，並非字面意思。如果是與上師灌頂相關的戒律，那麼這些內容是需要承諾的。因為為了獲得圓滿次第的戒律，即使是初學者也必須遵守這些具有決定意義的誓言教導。因此，並非在未達到高層次之前就不能或不需要修持。也就是說，在空性和慈悲這兩種法類中，要修持其所緣。束縛五大元素的氣，就能束縛十氣。如果修持與四喜明點束縛相應的法門，就能成就毗盧遮那佛的誓言；修持與母續堅固相應的法門；依止各種境的甘露，就能成就不空成就佛的誓言。如果修學三種強迫性的行爲，就能成就阿彌陀佛的誓言。修持空性之身，就能成就手印身；修持寶瓶氣，就能成就鈴語；修持不動三者合一，也能成就金剛心的誓言。如果修持強迫性的行爲和空性之身這二者，以增長的方式相互交替，就能成就金剛薩埵的誓言。總之，只要修持那些具有決定意義的共同和不共同的因緣，並以虔誠之心領受各自的決定意義即可，因此並非非常難以修持。其他的，如不離誓言和飲食誓言等，一般來說對生起次第的修行者很重要，但如果沒有條件，生起次第的修行者也可以用心意來觀想。對於圓滿次第的修行者來說，那些並不重要，所以也不需要過分強調，也不要輕視。可以根據實際情況盡可能地修持，或者僅僅用心意觀想也是可以的。主要的是修持等持的誓言金剛瑜伽，並且在後得行爲中持續不斷地培養那份體驗，這樣所有的修持誓言都包含在其中了，這裡就不需要詳細闡述了。在修持行爲的支分時，有大小乘共同的行爲，以及大乘不共同的行爲，以及經部
English
These do not necessarily have to be practiced. Because taking vows solely for the purpose of introducing beginners is not necessary. These contents are the hidden meanings of taking vows, and are not literal meanings. If it is a vow related to the higher empowerment, then these contents are to be promised. Because in order to obtain the vows of the completion stage, even beginners must abide by these definitive vows of teaching. Therefore, it is not that one cannot or does not need to practice before reaching a high level. That is, in the two categories of emptiness and compassion, one should meditate on their objects. Binding the winds of the five elements will bind the ten winds. If one meditates on the corresponding method of binding the bindus of the four joys, one will accomplish the vow of Vairochana; practice the method corresponding to the steadfastness of the mother tantra; relying on the nectar of various realms, one will accomplish the vow of Amoghasiddhi. If one learns the three forceful actions, one will accomplish the vow of Amitabha. Meditating on the empty form will accomplish the mudra body; meditating on vase breathing will accomplish the bell speech; meditating on the union of the three unmoving ones will also accomplish the vow of the vajra heart. If one meditates on the forceful actions and the empty form, alternating between increasing and decreasing, one will accomplish the vow of Vajrasattva. In short, it is sufficient to practice the common and uncommon causes and conditions of those definitive meanings, and to receive their respective definitive meanings with devotion, so it is not very difficult to practice. Others, such as the vows of non-separation and the vows of food, etc., are generally important for practitioners of the generation stage, but if there are no conditions, practitioners of the generation stage can also contemplate with their minds. For practitioners of the completion stage, those are not important, so there is no need to overemphasize them, nor should they be despised. One can practice as much as possible according to the actual situation, or it is also good to simply contemplate with the mind. The main thing is to meditate on the vow of samadhi, the Vajra Yoga itself, and to continuously cultivate that experience in post-meditation activities, so that all the vows of practice are contained within it, and there is no need to elaborate here. In the context of practicing the limbs of conduct, there are common practices of all vehicles, both great and small, as well as the uncommon practices of the Mahayana, and the Sutra
Chinese
對於這兩種灌頂各自的共同之處，此處無法詳盡闡述。是僅如引導文的字面所示，僅提及章節標題？還是稍微擴展，講授一兩堂佛法課？應根據具體情況而定。密宗獨有的行為是，即是前面剛才所說的誓言。特別是圓滿次第究竟意義的誓言是：修持實義金剛瑜伽，斷除一切禪定障礙，專注修持而不散亂。身語意三者及其一切資具，都匯集於唯一有助於禪定的行為。如果按照續部的說法和地位來略作闡述，則有四金剛的行為、六種姓的行為、十波羅蜜多的行為，共三種。第一種是：日夜從明點中流出白色之流，即不斷絕摩摩格。對於眼等，如高古拉等，每天都要進行擴展，但偶爾也不會食用其他肉類。自身種姓安住於地的諸神，以語之清淨身，修持五甘露。心中融入空性，達到味等同性，性行為不在生殖器中進行。如是說道。在世俗諦中，獲得能力的瑜伽士飲用五種令人陶醉之物，食用五種肉，食用五甘露，依止五部佛母。在勝義諦中，它們的意義依次是：鍛鍊菩提心的力量，阻止五根的氣和分別念，在脈輪中以氣的結合來束縛明點，將心平等地安住在空性上。第二種是：必須對金剛種姓的人進行殺生，即使是對劍也是不真實的言語。對於寶生部，必須盜取他人財物，對於至高蓮花部，也必須搶奪他人的妻子。酒和燈以及諸佛和善良的處所，都必須在輪上守護。所有年輕女子等，即使是對彎刀，也不會詆毀虛空的蓮花。為了眾生的利益，必須佈施包含財物的身體，你不要守護。種姓之子啊，你會變成佛，除此之外，是無邊無際的。