English
According to the way of performing the confession ritual, it is to take the vows of individual liberation and the generation of aspiration and entry Bodhicitta, which are the general vows of the five families. There is no fault of repetition in reciting this verse again. Because practicing the confession ritual, when actually practicing the tantric precepts, one must first practice the individual liberation vows and Bodhicitta, which is taken from the opposite perspective. Reciting the two verses again is to declare, after the general vows of the five families and their respective vows, here it is taken as the reason for the initial acceptance. Taking the Mahayana vows again and again has a special need to make the path more progressive. Before these two verses, in some mandala rituals, there are phrases such as "All Buddhas and Bodhisattvas, please be mindful of me, I am named so-and-so, from this time until the essence of Bodhi." Some only added the first two sentences, and some added prose and other different forms. Here, the appearance of six verses such as "All Buddhas with their sons" is done according to what is said in the Jewel Flame Sutra. Among them, the first three sentences indicate the object of taking the vows, then one sentence indicates the taker, and the last two sentences indicate the time. The general vows of the five families when proclaiming the vows, and the words of acceptance from "Besides these, there are also fourteen" and below, are all included in the category of taking the three trainings of discipline, this situation has already been explained. The second part is the five verses such as "Buddha, Dharma, and Sangha," which is to take the fourteen vows of each of the five families. If this is applied to Anuttarayoga, taking the vows to protect the fourteen root downfalls of Anuttarayoga must also be included in this scope. Because the meaning of taking here is that when it is obtained through the ritual below, it is only a promise to "protect these," and protecting the fourteen root downfalls is also obtained through the ritual below, and there are no other words of acceptance. How it is included, although it comes from the Root Downfall Explanation, it is not written here because there are too many words. So, if it is applied to Yoga, is it the same as this? It is not the same.
Chinese
诶。当把三种戒律的学处应用于瑜伽和无上瑜伽时，持守密宗的学处包含在其中。但就像应用于波罗蜜多时，并不包含在其中一样。第三是，“菩提心乃无上胜”等两句偈颂。这段话的意思是，尊者策摩说：像这样，各自持守五部的戒律后，所有这些都安住于菩提心中，为了宣示要做利益他人的事情，所以说了“菩提心乃”等。其中，未度者令度等，是指上面所说的五部各自的戒律，各自以次第的方式，从各自应断之河流中度脱等来成办事情。金刚部的应断是分别念，宝生部的应断是吝啬，莲花部的应断是贪欲，事业部的应断是懈怠。以四对治的方式来摧毁它们。导师根嘎宁波这样说过。这样解释道。有人想，在单独的自入中，是否需要宣告和持守两种戒律？我认为，把宣告戒律的词句也想成是上师所说，如果念诵就显得非常好。因为这种类型的（情况）上下文中有很多。即使那样，在圣者的两种自入和努巴·利津扎的自入中也没有说，在其他情况下也有很多单独持守戒律的情况，所以即使不这样做，似乎也没有仪轨中断的过失。第三，做四种加持之法，即遮面、给予花鬘、将甘露置于舌上、用瓶水洒净。遮面是，用“ཨཱ་ཁྃ་ཝཱི་ར་ཧཱུྃ་（藏文，आः खं वीर हूँ，āḥ khaṃ vīra hūṃ，阿，康，维ra，吽）”这句咒语，用红色的布条遮住弟子的脸，这是没有见到彩粉坛城的表示，所以需要遮住双眼。对此，大成就者拉瓦巴说：根据弟子上、中、下三种根器的次第，有薄、中等、非常厚的三种遮面之说，因此也成立了在睁开眼睛没有指示坛城之前，不允许观看坛城。有人想，以前获得灌顶的（人）可以吗？也不是的，即使那样，在那个时候也
English
E. When the three trainings of discipline are applied to Yoga and Anuttarayoga, the upholding of the secret mantra's training is included within them. But it is not included when applied to the Perfection of Wisdom, just as it is not. The third is the two verses beginning with, "The mind of enlightenment is the supreme." The meaning of this is that Jetsun Tsempo said: Thus, having taken the vows of the five families individually, all of them abide in the mind of enlightenment. In order to show that one should act for the benefit of others, he spoke of "The mind of enlightenment." Also, liberating those who have not been liberated, etc., refers to each of the vows of the five families mentioned above, each of which accomplishes its purpose by sequentially liberating from the river of what is to be abandoned. What is to be abandoned by the Vajra family is conceptual thought. What is to be abandoned by the Ratna family is miserliness. What is to be abandoned by the Padma family is desire. What is to be abandoned by the Karma family is laziness. They are destroyed by way of the four antidotes. Teacher Kunga Nyingpo said this. Thus it is explained. If one wonders whether both the declaration and the taking of vows are necessary for a solitary self-entry, it seems very good to think that the words of declaring the vows are also spoken by the lama and to recite them. This is because there are many instances of this kind of thing throughout. Even so, it is not explained in the two self-entries of the noble ones, nor in the self-entry of Nubpa Rigdzin Drak, and there are many instances where one takes vows alone in other situations, so it seems that there is no fault of breaking the ritual even if one does not do so. The third is to perform the four things of blessing: covering the face, giving a garland of flowers, placing nectar on the tongue, and cleansing with vase water. Covering the face is done by covering the student's face with a red cloth using the mantra "ཨཱ་ཁྃ་ཝཱི་ར་ཧཱུྃ་（Tibetan,आः खं वीर हूँ，āḥ khaṃ vīra hūṃ，Ah, Kham, Vira, Hum）," which is a sign that the mandala of colored powders has not been seen, so it is necessary to cover both eyes. On this, the great accomplished Lawapa said: According to the order of students with superior, middling, and inferior faculties, there are three kinds of face coverings: thin, medium, and very thick. Therefore, it is established that it is not permissible to look at the mandala until the mandala is shown after opening the eyes. If one thinks that it is permissible because one has received empowerment before, that is not the case either. Even so, at that time
Chinese
因此，不应超越仪轨。瑜伽士的上衣和下衣，如果是居家者，则说要束发髻。阿阇黎阿跋耶将此应用于无上瑜伽部。然而，《善护持》中说：“穿红色衣服，用红色布，遮盖眼睛。”只说了红色上衣和遮盖眼睛，没有见到其他的说法。授予花鬘，《善护持》中说：“各种颜色的花鬘，用手拿着。”《宝焰》中只说了接受花鬘。黑敌续中说：“乌昙婆罗、曼陀罗，一切和合与茉莉花，迦尼迦花的花鬘，好好享受，儿子拿着。”说了五种花或者任何一种花的花鬘。此处的咒语，如《现观庄严论》所说，用之前的咒语即可。那里也说了“勇士五字”的说法。将甘露放在舌头上，此时念诵三字。将甘露放在弟子的舌头上，只有在董比派的两种坛城仪轨中说了，灌顶水中也没有按照那个方式说，但在口诀派中看来是必须的，因为在阿夏吒的基释中，说是加持四法中的第三法。那不是胜乐金刚派的疏忽，而是胜乐金刚黑坛城仪轨和口诀派的灌顶水两者的特点，所以不间断非常重要。之后，用念诵甘露旋转咒的业瓶之水进行清洁，这在所有坛城仪轨中看来是一致的。第四，提问欲望并回答。在《善护持》中，说的是进入之后，但在《宝焰》中，此时说：“可爱的孩子，你喜欢谁，喜欢什么？阿阇黎为了引入而提问。贤善者，我喜欢大乐。”弟子大智者这样说。因此，这里也是此时做。两种坛城仪轨中，都没有出现第一个提问和回答，但这里有“他要对儿子做什么？”的提问，以及“是殊胜佛的誓言”的回答，做了两次提问回答的次第。这些的意义是，进入的此时，用常忏悔来
English
Therefore, one should not go beyond the ritual. It is said that yogis should wear upper and lower garments, and if they are householders, they should tie their hair in a topknot. Acharya Abhaya applied this to the Unsurpassed Yoga class. However, in "Well-Protected," it says, "Wear red clothes and cover the eyes with red cloth." It only mentions a red upper garment and covering the eyes; no other explanations are seen. Giving a flower garland is mentioned in "Well-Protected": "A garland of various colored flowers, held in the hand." "Jewel Flame" only mentions receiving a flower garland. The Black Enemy Tantra says, "Udumbara, Mandara, all together with jasmine, and a garland of Karnika flowers, enjoy well, son, and hold it." It speaks of giving a garland of all five flowers or any one of them. The mantra here, as explained in the Manifest Enlightenment of Vairochana, can be done with the previous mantra. The term "Five Hero Syllables" is also mentioned there. Placing nectar on the tongue involves reciting the three syllables at this time. Placing nectar on the disciple's tongue is only mentioned in the two mandala rituals of the Dombi tradition, and it is not mentioned in the empowerment water in that style. However, it seems necessary in the oral tradition because it is explained as the third of the four blessings in the basic explanation of Ashta. This is not a lapse in the Hevajra tradition but rather a characteristic of both the Hevajra Black Mandala ritual and the empowerment water of the oral tradition, so it is important not to interrupt it. Then, cleansing with the water of the action vase while reciting the mantra of swirling nectar seems to be consistent in all mandala rituals. Fourth, asking about desires and giving answers. In "Well-Protected," it is said to be done after entering, but in "Jewel Flame," it says at this time: "Beloved child, who do you like, what do you like? The teacher asks in order to introduce. Fortunate one, I like great bliss." The disciple, the great wise one, speaks thus. Therefore, here too, it is done at this time. In both mandala rituals, the first question and answer do not appear, but here there is the question, "What will he do to the son?" and the answer, "It is the vow of the supreme Buddha," thus performing two stages of question and answer. The meaning of these is that at this time of entry, with constant confession,
Chinese
即使出生时就持有别解脱戒和菩萨戒，也是从违背它们开始的。而在宣告和受持戒律的时候，仅仅是承诺守护而已，并非在那个当下就获得了相应的戒律。因此，必须从以三种戒律划分的密咒戒律仪轨的生起开始。首先，在进行四种加持之法后，需要询问通过仪轨生起的密咒戒律本身的意愿。因此，“孩子，你是谁？”的意思是，你是否不满足于仅仅持有别解脱戒和菩萨戒，而是渴望密咒戒律的有缘者？“我是幸运者”则回答说，我正是这样的人。在回答“你喜欢什么？”的问题时，将以三种戒律划分的密咒戒律命名为“大乐”，并回答说我喜欢它。在回答“你想要对我做什么？”的问题时，“佛陀至上的誓言”的意思是，从现在开始，无论是仅仅进入佛法，还是在其上的宝瓶灌顶，还是在其上的更高灌顶时所获得的任何戒律，都是佛陀至上的誓言，因此我将遵守它。因此，“桑巴拉”（སཾ་བྷ་ར་，saṃbhāra）的意思既包括戒律，也包括殊胜的安乐。虽然殊胜安乐的词义应该解释为包括所有三种戒律，但“大乐”、“佛陀至上的誓言”和“无上安乐”等词仅指密咒戒律。因此，这意味着从现在开始，通过仪轨生起它，并追求其意义。第五，秘密地劝告生起菩提心，通过如高丽等女的结合而引入内部，分为三部分。第一部分是生起菩提心。所要生起的菩提心是证悟佛陀果位的二谛双运的世俗菩提心和胜义菩提心。生起的方式不是像波罗蜜多乘那样仅仅是意乐和作意，而是通过月亮和金刚的形象来生起。如此生起的必要性也超越了通过四种行道方式进行的波罗蜜多乘的修法，因为通过观想形象，更容易修行，因此被称为形象作为道。形象本身就是世俗和胜义的
English
Even if one is born with the Pratimoksha and Bodhisattva vows, it starts from transgressing them. And at the time of proclaiming and taking vows, it is merely promising to protect them, not that one obtains the corresponding vows at that moment. Therefore, it must begin with the arising of the mantra vows ritual divided by the three vows. First, after performing the four blessings, it is necessary to ask the desire of the mantra vows themselves, which arise through the ritual. Therefore, "Child, who are you?" means, are you not satisfied with merely holding the Pratimoksha and Bodhisattva vows, but are you a fortunate one who desires the mantra vows? "I am the fortunate one" answers that I am indeed such a person. In answering the question "What do you like?", the mantra vows divided by the three vows are named "Great Bliss", and it is answered that I like it. In answering the question "What do you want to do to me?", "The supreme vow of the Buddha" means that from now on, whether it is merely entering the Dharma, or the vase empowerment on top of that, or any vows obtained during the higher empowerments on top of that, are all the supreme vow of the Buddha, so I will abide by it. Therefore, the meaning of "Sambhāra" (སཾ་བྷ་ར་, saṃbhāra) includes both vows and supreme bliss. Although the meaning of supreme bliss should be explained as including all three vows, the words "Great Bliss", "The supreme vow of the Buddha", and "Supreme Bliss" only refer to the mantra vows. Therefore, it means that from now on, generate it through the ritual and pursue its meaning. Fifth, secretly advise to generate Bodhicitta, and introduce it internally through the union of women like Gauri, which is divided into three parts. The first part is generating Bodhicitta. The Bodhicitta to be generated is the conventional Bodhicitta and the ultimate Bodhicitta, which are the union of the two truths of the Buddha's enlightenment. The way to generate it is not merely intention and attention like in the Paramita Vehicle, but to generate it through the form of the moon and the vajra. The necessity of generating it in this way also surpasses the practice of the Paramita Vehicle through the four ways of practice, because by meditating on the form, it is easier to practice, so it is called the form as the path. The form itself is conventional and ultimate.