Chinese
伊。 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 三界威慑莲花颅鬘尊， 觉性光彩智慧轮中圆满力， 遍计生起次第明稳自净界， 觉性舞姿九态游戏中。 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 觉性本体法界融入时， 心念有边的思维禅修自息灭， 忆持对治的勤作于境消逝， 法界觉性无别界中苏醒缓。 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字是命 之精要念诵后， 空色吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字显现化空行母， 虚空舞遍空行五部缓， 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字显现歌声手势声声催， 五毒之行相五身之助伴。 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 无坏吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字五蕴显现歌， 希求舍弃断立任运皆解脱， 五蕴莲花光之宫殿中， 祈愿汝至持明四众列。 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 五毒魔障所缠众可怜， 大乐空性之中敌友尽， 离断证之果甚稀有， 遍满寂静之觉性啊啦啦。 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽 （藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）念诵后，自他一切显现转变亮堂堂。 顶礼胜者布让香巴！ 某时一位施主家中， 对于龙钦虚空瑜伽士， 具相善知识， 于汤香（Thangsham）名为前方的， 此法音得以宣说。 您是否受过比丘戒？ 修持密咒必须要有别解脱戒的相和装束。 说是比丘金刚持， 我觉得那非常重要。 为了支持“戒律败坏则密咒不成”的说法，也必须那样说。 我们的习性是大圆满，喜欢山谷和寂静处，以空性和慈悲双运作为修行的核心。 不管证悟是否生起，都依赖于虔诚和修行。 对于只重视当下行为，不顾及未来的人，以及比丘金刚持等等，没有必要去挑剔。 如果从理解的角度来说，修持密咒的所依，必须要有意义的戒律。
English
I. Hūṃ. The lotus skull garland that subdues the three realms, The power is perfected in the wheel of wisdom of awareness radiance, The realm of self-purification, clear and stable, arising from all concepts, In the play of the nine dances of awareness skills. Hūṃ. When awareness goes into the space of the ground, The mind's conceptual thoughts and meditation naturally cease, The effort of mindfulness and antidote vanishes in sight, In the space of inseparable space and awareness, it is refreshed and relaxed. Hūṃ Hūṃ Hūṃ Hūṃ Hūṃ. Hūṃ is the life When the essence is recited, The appearance of emptiness and form Hūṃ transforms into a Ḍākiṇī, The Ḍākiṇī of the five classes dances throughout the sky, The appearance of Hūṃ is a song, gestures, and sounds, The aspects of the five poisons are the companions of the five bodies. Hūṃ Hūṃ Hūṃ Hūṃ Hūṃ. The indestructible Hūṃ is a song of five aggregates, Hope, need, abandonment, acceptance, negation, accomplishment, all are liberated, In the palace of the five-aggregate lotus light, May you come to the ranks of the four Vidyādharas. Hūṃ Hūṃ Hūṃ Hūṃ Hūṃ. Those afflicted by the demons of the five poisons are pitiable, In the state of great bliss and emptiness, enemies and friends are exhausted, The fruit of being free from abandonment and attainment is wonderful, The pervasive and peaceful knowledge is alala. After reciting Hūṃ Hūṃ Hūṃ Hūṃ Hūṃ, the appearances of all self and others transform and become bright. Homage to the Victorious Buram Shingpa! At one time, in the house of a patron, For the yogi of Longchen's space, By a qualified virtuous friend, In the direction called Thangsham, This Dharma speech was proclaimed. Have you received the complete ordination of a monk? To practice secret mantra, it is necessary to have the signs and attire of individual liberation. Saying that there is a Bhikṣu Vajradhara, I think that is very important. In order to support the statement that "secret mantra will not be accomplished by violating the precepts," it must also be said that way. Our nature is Dzogchen, and we like mountain valleys and solitary places, and we take the union of emptiness and compassion as the core of practice. Whether realization arises or not depends only on devotion and perseverance. There is no need to be critical of those who only value immediate actions and do not care about the future, as well as Bhikṣu Vajradhara, etc. If we consider it from the perspective of understanding, the basis for practicing secret mantra must have meaningful vows.
Chinese
需要在母续中修持的原因是，从进入坛城的前行阶段开始，就念诵“别解脱和菩提心，明咒内部的律仪众，从今乃至未成佛，如实受持”的仪轨，仅仅是获得而已。是否持有，取决于是否守护誓言和律仪。这样，一旦律仪安住在相续中，作为密咒行持的所依，也必须始终如一地保持别解脱的标志和装束，这有什么必要呢？按照你的说法，像弓箭手至尊所行持的大成就者萨ra哈巴（梵文：Saraha），以及邬金（乌仗那，今巴基斯坦斯瓦特地区）的国王印札菩提（梵文：Indrabodhi）等，无数的印度和西藏的班智达和成就者修持密咒，岂不是断绝了他们修持密咒的机缘，并且被下二种律仪所舍弃了吗？这是因为没有认识到意义律仪的过失而妄加分别。那位康巴人傲慢自大，争强好胜的习气非常浓厚，以至于面色变得像红莲宝石一样，声音颤抖，举起手臂，非常激动。他说：“那么，律仪的体性应该如何认定呢？”并且用愤怒的目光瞪着我，我顿时生起强烈的悲悯心。他之所以如此愤怒，是因为我们用辩论的言辞回答了他。现在我想应该用温和的语言来说了。格西仁波切，您说的是对的。我没有学习过，所以不知道真相是什么。请您说明一下您是否是这样认为的。在世俗声闻的律仪中，以身语意三门的恶行戒为基础，通过开许和遮止的区分，有二百五十条戒律。对于菩萨来说，在此基础上，还有摄善法戒、饶益有情戒，这三种律仪。对于明咒持有者来说，有五部的律仪等等，无量无边。那么，如何在同一个人的相续中守护这些律仪呢？通过分别执持各自的体性，使其不混淆。三者都必须通过戒律来遮止那同一个人的相续中的不善。在密咒的时候，由于没有别解脱和菩提心这些不同的实体，所以体性发生了转变。功德增上如莲花顶髻中所说：“行持三灌顶的瑜伽士，被称为大比丘。”。对于这些，也没有根本上的冲突，只是根据时期的行为来区分而已。
English
The reason why it is necessary to practice in the Mother Tantra is that, from the preliminary stage of entering the mandala, one recites the ritual of "Individual liberation and Bodhicitta, the assembly of vows within the Vidyadhara, from now until enlightenment is attained, I shall uphold them correctly," which is merely obtaining them. Whether one holds them or not depends on whether one keeps the vows and precepts. Thus, once the precepts abide in the continuum, as the basis for practicing mantra, it is also necessary to always maintain the signs and attire of individual liberation. What is the basis for this? According to you, great accomplished masters like the archer supreme Saraha (Sanskrit: Saraha), and the king of Oddiyana (Uḍḍiyāna, present-day Swat Valley in Pakistan) Indrabodhi (Sanskrit: Indrabodhi), and countless Indian and Tibetan pandits and siddhas who practiced mantra, wouldn't they be cut off from the opportunity to practice mantra, and be abandoned by the lower two vows? This is because they fail to recognize the faults of the meaning vow and make arbitrary distinctions. That Khamspa person was arrogant and had a very strong habit of being competitive, so much so that his complexion turned as red as a ruby, his voice trembled, and he raised his arm, very agitated. He said, "Then, how should the nature of the vows be identified?" and glared at me with angry eyes, and I immediately felt a strong sense of compassion. The reason why he was so angry was because we answered him with argumentative words. Now I think I should speak with gentle words. Geshe Rinpoche, you are right. I have not studied, so I do not know what the truth is. Please clarify whether you agree or not. In the vows of the mundane Shravakas, based on the precepts against misdeeds of body, speech, and mind, there are two hundred and fifty precepts through the distinction of permission and prohibition. For Bodhisattvas, in addition to that, there are the vows of accumulating virtuous dharmas and benefiting sentient beings, these three types of vows. For Vidyadharas, there are the vows of the five families, etc., which are limitless. So, how are these vows kept in the continuum of one person? By holding each of their natures separately, so that they are not confused. All three must completely prevent the non-virtue in that same person's continuum through precepts. At the time of mantra, since there are no different entities such as individual liberation and Bodhicitta, the nature is transformed. The increase of qualities is as stated in the Padma Crown: "The yogi who practices the three empowerments is called a great monk." For these, there is also no fundamental conflict, but only a distinction based on the actions of the time.
Chinese
至尊上师无垢光。究竟的律仪是意重于行。其理由是即使从别解脱戒来说，也是诸恶莫作，众善奉行，调伏自心，是诸佛教。身体的调伏是好的，语言的调伏是好的，心意的调伏是好的，一切时处调伏都是好的，能从一切痛苦中解脱。这样说来，佛陀开许在家众享用财物，有具足和解脱两种。具足是指具有戒律，解脱是指证悟空性。按照您的观点，如果将这两者分开，也有产生怀疑的危险。因为你们已经承认，除了具有别解脱戒的相和装束之外，其他通过密宗的苦行等方式获得解脱的人是不存在的。这些人的功德在于，他们具有修习的十二功德，精通三根本的仪轨实修，对于具足和解脱的苦行具有自在的圣者十六尊者那样的人才具有，否则，像班禅释迦室利来到藏地，如果杰尊米拉日巴也做相和仪轨，就会变成一个普通的比丘。就像这样，我们这些持有猫的苦行之戒律为最高的人来说，是非常困难的，所以互相之间以清净观互相学习，这样展示在眼前之后，就像显现散乱一样，用听懂听不懂的曲调来唱诵这样的道歌。奇哉！观看了显现与心识无二之自性，与本来不变之佛陀相见了。啊！哦！耶！果位的解脱之处，是向具足二者的人请教啊！如果说是释迦牟尼佛的顶髻隆隆作响就好了。请看三藏经律论的如海宝藏。对于被称为外道，主张常断见的人说，请安住，请安住，听懂了吗？如果能拥抱般若波罗蜜多母，就会生起勇护圣者龙树的觉受。啊！哦！耶！所说之源头，是向生祥请教啊！如果说是赡部洲的六庄严二圣就好了。中观大宗的见解。
English
O Supreme Guru, Vimalamitra! The ultimate discipline is mind over action. The reason for this is that even from the Pratimoksha vows, it is said: Do no evil, practice all good, subdue your mind, this is the teaching of all Buddhas. Disciplining the body is good, disciplining speech is good, disciplining the mind is good, disciplining is good in all ways, one is liberated from all suffering. It is said that the Buddha allowed householders to enjoy wealth in two ways: possessing and being liberated. Possessing refers to having discipline, and being liberated refers to realizing emptiness. According to your view, if these two are separated, there is a risk of doubt arising. Because you have already acknowledged that apart from those who have the appearance and attire of Pratimoksha vows, there is no one who can be liberated through the ascetic practices of Tantra, etc. The qualities of these individuals are that they possess the twelve qualities of practice, are proficient in the ritual practices of the three roots, and have the power over the ascetic practices of possessing and being liberated, like the sixteen great Arhats. Otherwise, like Panchen Shakya Shri coming to Tibet, if Jetsun Milarepa also performed the appearances and rituals, he would become an ordinary monk. Like this, it is very difficult for us who hold the discipline of the cat's asceticism as supreme, so we learn from each other with pure perception. After displaying this before our eyes, like a scattered appearance, we sing such songs with tunes that are understood or not understood. Alas! By looking at the nature of appearance and mind being non-dual, we have met the Buddha who is originally unchanging. Ah! Oh! Ye! The place of liberation of the result is to ask those who possess both! It would be good if it were the rumbling topknot of Shakyamuni Buddha. Please look at the oceanic treasury of the Tripitaka scriptures. To those who are called heretics, who advocate eternalism and nihilism, please abide, please abide, do you understand? If one could embrace the Great Mother Prajnaparamita, one would have the experience of the brave protector, the noble Nagarjuna. Ah! Oh! Ye! The source of what is said is to ask Kyepe Drakpa! It would be good if it were the six ornaments and two supreme ones of Jambudvipa. The view of the great Madhyamaka.