English
In the supreme realm of practice, there are the uncommon, vast, and profound. Here, the principles of mantra are threefold: supreme, inferior, and auxiliary. What is their essence? It is great bliss, divine pride, and merely mantra and union. The first two are real and related to the mantra vehicle, the way of holding knowledge, and vows. The latter is not, elsewhere, it is only called a mantra practitioner. Furthermore, there are seven principles of mantra: the path of permanence, having parts, becoming distinguished, initially being truth, mostly the principle of great bliss, some being great bliss, and slightly the principle of great bliss. Although here there is something called all great bliss, it turns into the path of permanence. Intermediate summary: The distinctions of the three are essence, characteristics, and seven principles. In the past, in this snowy land, although there were many who claimed to be mantra practitioners, this is not realized, this is realized, it is the kindness of the lamas. Because this principle is not known as it is, even if one is skilled in the distinctions of sutra and tantra, one cannot completely distinguish, this is the speech of the noble ones. This is the intermediate verse. There, tantra and mantra should be distinguished, what is mantra? That is, secret mantras, and the wisdom of great bliss. What is tantra? It is its union, the collections of actions and accomplishments. The sequential division of mantra and tantra is the first. There, that very nature should be explained, that is, the tantra of cause, the tantra of means, and the tantra of result. It is also said that: Tantra is called continuity, that tantra changes into three types, the basis and essence of nature, the good distinction of the non-usurped. This is a temporary scriptural quote. Essence, main characteristic, possessing names and states, and the unchanging also gathers the causal continuum. What is the causal continuum? That is, the continuum that has come from beginningless times, the mind is naturally luminous, and the mind and mental factors, and the nature of vessel and essence, and the channels and winds, and the elements and the realm of phenomena, those are they. The main one of these is the luminous nature of the mind. What is that nature? That is, the field and,
Chinese
具有与果位之法相符的功德，自性大乐，相续不断，由法性而得，即具有四种功德。因之自性、所净之基、阿赖耶识、原始佛是异名。因是何？基是何？阿赖耶识是何？原始佛是何？因有十四种，即烦恼之因、业之因、痛苦之因，以及普 contamination 之因、器之因、精华之因、道之因、空性之因、安乐之因、双运之因、粗大之因、微细之因、极微细之因、色身二者和法身之因。基有十五种，即器清净之基、精华清净之基、受用清净之基、转变清净之基、自性清净之基、轮回之基、涅槃之基、自性之基、异名之基、究竟之基、世俗之基、胜义之基、粗大之基、微细之基和极微细之基。最初五者是从业和事业的角度，是对所净之物的区分。之后三者是对束缚和解脱的区分。之后两个两个是对真实和假立以及事物和假立的区分。最后三个是对证悟方式的区分。那么，什么是粗大之基呢？就是这九种，是对以人假立而存在的事物而言的，如旃檀、乌 উৎপལ་、莲花、红莲花、珍宝等，以及由烦恼所区分的、由业所区分的、由身体所区分的和由种姓所区分的。最初五者是以体性的方式来区分的。后面四者是以异名的方式来区分的。这里所说的阿赖耶识，就像是从经藏的规矩中出现的那样。原始佛有两种，即自性原始佛和忽然而有的原始佛。那么，这与过患和功德，以及因和果是如何关联的呢？与清醒的状态、梦的状态和深度睡眠的状态
English
Possessing the qualities that are in accordance with the Dharma of the fruit, the great bliss of self-nature, continuous and uninterrupted, obtained by the Dharma nature, that is, possessing four qualities. The lineage of cause, the basis of purification, the Alaya consciousness, and the primordial Buddha are different names. What is the cause? What is the basis? What is the Alaya consciousness? What is the primordial Buddha? There are fourteen causes, namely the cause of afflictions, the cause of karma, the cause of suffering, and the cause of complete contamination, the cause of the vessel, the cause of essence, the cause of the path, the cause of emptiness, the cause of bliss, the cause of union, the cause of grossness, the cause of subtlety, the cause of extreme subtlety, the two form bodies, and the cause of the Dharma body. There are fifteen bases, namely the base of pure vessel, the base of pure essence, the base of pure enjoyment, the base of pure transformation, the base of pure self-nature, the base of samsara, the base of nirvana, the base of self-nature, the base of different names, the base of ultimate, the base of conventional, the base of ultimate meaning, the base of grossness, the base of subtlety, and the base of extreme subtlety. The first five are from the perspective of karma and activity, which is the distinction of what is to be purified. The next three are the distinction of bondage and liberation. The next two are the distinction of reality and imputation, and the distinction of things and imputation. The last three are the distinction of the way of realization. So, what is the basis of grossness? These nine are what is said to exist by imputation to a person, such as sandalwood, উৎপལ་, lotus, red lotus, jewels, etc., and what is distinguished by afflictions, distinguished by karma, distinguished by body, and distinguished by lineage. The first five are distinguished by characteristics. The latter four are distinguished by different names. What is called Alaya consciousness here is just like what appears from the rules of the Sutra Pitaka. There are two primordial Buddhas, namely the self-nature primordial Buddha and the suddenly arising primordial Buddha. So, how are these related to faults and virtues, and to causes and effects? With the state of wakefulness, the state of dreaming, and the state of deep sleep
Chinese
以及，称作第四位之境的障碍存在，与四喜或四现相伴而存在。四气、四滴、四轮，由具垢与稍离垢与法离垢，或有漏之灌顶与无漏之灌顶与极度离漏之灌顶，产生四种姓与四续与四行与四功德与四时分与四习气之四种分别念，即：执着一切有、执着微尘、执着唯心、以及彼亦不可得。即四宗派与四部与四刹那与四喜与于四谛增益或如实了知彼等。如是，埃വം玛雅（ཨེ་ཝཾ་མ་ཡཱ་，E vaṃ māyā，E-vam maya，如是幻化）与四处与四种姓之手印清净垢染之差别，以及四身与四金刚等，如是从续部中广说出现那样，应当了知。此处何为境耶？未生起解脱分与已生起与异生道与学道与无学等之中，名为第一佛与因之续与入道者与圣者与果之金刚持。彼等之中，如何为不变耶？从前者至后者之时，自性不改变，即生与老与病与死与诸行与诸缘起与理与见真谛与入于无分别与金刚喻定亦不坏不改变。何为方便之续耶？归纳而言：灌顶誓言律仪与，定续之结合也。此五者乃方便续，即灌顶与誓言等与律仪与禅定与事业和成就之结合也。何为灌顶耶？瓶灌顶与秘密灌顶与智慧智慧灌顶与第四灌顶与世间灌顶与出世间灌顶与弟子之灌顶与不退转灌顶与庸常之灌顶与殊胜之灌顶与进入之仪轨与正行与随许与授记与升高
English
And, the obscuration called the fourth stage exists, existing together with the four joys or four appearances. From the four winds, four drops, and four wheels, from the defiled, slightly undefiled, and Dharma-undefiled, or the empowerment with outflows, the empowerment without outflows, and the empowerment completely free from outflows, arise the four lineages, four tantras, four conducts, four qualities, four time divisions, and four habitual tendencies of the four discriminations, namely: clinging to all existence, clinging to particles, clinging to mind-only, and that also being unattainable. These are the four philosophical schools, four divisions, four moments, four joys, and superimposing on the four truths or truly understanding them as they are. Likewise, E-vam maya (ཨེ་ཝཾ་མ་ཡཱ་，E vaṃ māyā，E-vam maya，Thusness Maya), the distinction of purifying defilements with the four places and four lineages of mudras, as well as the four bodies and four vajras, etc., should be understood as they appear extensively from the tantras. Here, what are the stages? Among those who have not generated the part of liberation, those who have generated it, the path of ordinary beings, the path of learners, and the non-learners, they are named the first Buddha, the continuum of cause, those who have entered the path, the noble ones, and the Vajradhara of fruition. Among them, how is it unchanging? From the former to the latter, the essence does not change, that is, birth, aging, sickness, death, all actions, all interdependent origination, reason, seeing the truth, entering into non-discrimination, and even the vajra-like samadhi does not destroy or change it. What is the tantra of means? In summary: Empowerment, vows, and precepts, and the union of the continuum of meditation. These five are the tantra of means, namely: empowerment, vows, etc., precepts, meditation, and the union of activities and accomplishments. What is empowerment? Vase empowerment, secret empowerment, wisdom-awareness empowerment, fourth empowerment, worldly empowerment, transcendental empowerment, empowerment of disciples, irreversible empowerment, ordinary empowerment, supreme empowerment, the ritual of entering, the main practice, subsequent permission, prophecy, and elevation.
Chinese
这是赞颂地基和供养等的（内容）。什么是誓言呢？从本体方面守护的誓言和修持的誓言。什么是守护的誓言呢？守护根本堕和支分堕等。什么是根本堕呢？就是那十四条。什么是支分堕呢？就是那八条或九条。不应诽谤上师，不应违背善逝之教。不应诽谤道友，不应舍弃对众生的慈爱。菩提心不应抛弃，不应诽谤自己和他人的法。不应向未成熟者宣扬秘密，不应诽谤蕴。对于清净的法应断除怀疑，对于恶毒者应舍弃慈爱。对于离名等者不应执着于此，不应使具信者的心灰心。舍弃誓言和诽谤妇女，被称为根本堕。这些不了解是不行的，应从往昔堪布的教言中了解。这是总结的偈颂。什么是遮蔽的誓言呢？三摩地和，行仪和，饮食的誓言和，不分离的资具的誓言。五部（佛部、金刚部、宝生部、莲花部、羯磨部）的誓言是什么，那些就是三摩地的誓言。另外誓言有三种，即最初业者和，获得稳固者和，获得极大稳固者的誓言。又是三种，即身语意金刚的誓言。又是三种，即瓶灌顶的誓言和，秘密灌顶的和，智慧智慧的誓言。另外还有念诵的誓言和，世间者各自的修持的和，事业各自的和，超世间的修持的和，大修持的誓言。其中，所谓誓言，就是律仪。律仪是：获得的方法和，获得的时间和，本体和，分类和，舍弃的时间和，恢复的方法这六类。律是方法、时间和本体分，舍时恢复之方便法。其中，从诸佛未曾宣说的仪轨中没有律仪，仅仅是律仪而已。因此，仪轨是从持明者的论藏中所说的灌顶。时间是各个灌顶的正行圆满时。本体是加持。
English
These are (contents) such as praising the ground and making offerings. What is the samaya? The samaya to protect from the aspect of the entity and the samaya of practice. What is the samaya of protection? It is to protect the root downfalls and the branch downfalls, etc. What are the root downfalls? They are the fourteen. What are the branch downfalls? They are the eight or nine. One should not slander the master, one should not transgress the teachings of the Sugata. One should not slander one's brothers and sisters, one should not abandon love for sentient beings. Bodhicitta should not be abandoned, one should not slander the Dharma of oneself and others. One should not proclaim secrets to the immature, one should not slander the aggregates. One should abandon doubt about the pure Dharma, one should abandon love for the malicious. One should not cling to those who are devoid of names, etc., one should not discourage the minds of those with faith. Abandoning samaya and slandering women are called root downfalls. It is not permissible not to know these, one should know them from the words of the former Khenpos. This is the summarizing verse. What is the obscuring samaya? Samadhi, conduct, the samaya of food, and the samaya of inseparable implements. What are the samayas of the five families (Buddha family, Vajra family, Ratna family, Padma family, Karma family)? Those are the samayas of samadhi. Furthermore, there are three samayas: the samaya of the first practitioner, the samaya of obtaining stability, and the samaya of obtaining great stability. Again, there are three samayas: the samaya of the Vajra of body, speech, and mind. Again, there are three: the samaya of the vase empowerment, the secret empowerment, and the wisdom-jnana empowerment. Furthermore, there are the samaya of recitation, the samaya of the practice of each worldly being, the samaya of each action, the samaya of the practice of the transcendent, and the samaya of great practice. Among these, the so-called samaya is discipline. The vows are: the method of obtaining, the time of obtaining, the essence, the divisions, the time of abandoning, and the six categories of methods of restoration. Vows are method, time, essence, and division, the means of abandoning and restoring. Among these, there is no vow from the rituals not taught by the Buddhas, it is merely discipline. Therefore, the ritual is the empowerment taught in the treatises of the Vidyadharas. The time is when the actual basis of each empowerment is completed. The essence is blessing.