Chinese
属于共同誓言的分类。特殊的誓言是：瑜伽士们根据各自智慧能力的不同，所守护的誓言、行为的誓言、见解的誓言、智慧的誓言，以及集会、佛、事业、修持、持明者和梵天之境，这些特殊的誓言依次存在。像这样的誓言被称为特殊能力的誓言。更进一步的誓言是：安住于共同戒律的瑜伽士，在进行大型修持等场合时，更加强调守护。例如，不破坏狮子的身体，不收集老虎、豹子遗落的残骸，不饮用冰川融水，不展开金刚盔甲等等，这些都是普遍流传的。因此，在此续中，有五个属于守护和修持的根本誓言，以及十个不可舍弃的支分，总共十五个誓言。这就像如意宝珠一样，是所有需求的来源，如同所有学问的基础，如同所有善行的生命。因此，诸续中诸佛宣说誓言，是因为要成就伟大者的法之王位，它是基础，所以要了解这一点。修持是：通过使本尊欢喜的特征，成为成就共同和殊胜悉地的方便，包括近修和修持二者以及四支。通过修持来完成修持，意味着解释为获取和获得意义。此处的区分是：禅定、念诵、火供等方便的仪轨区分，以及所依的差别，如誓言手印、外在的大手印、内在的陀罗尼、誓言的物品等所依的区分，以及微细事业、共同大成就、殊胜成就等区分，这些将在总的续部中进行解释。此处是通过文字幻化的禅定之门来
English
These are the divisions belonging to the general samaya. The specific samayas are: the vows of protection, vows of conduct, vows of view, vows of wisdom, according to the differences in the mental abilities of the yogis; and likewise, the assemblies, the Buddhas, the activities, the practices, the vidyadharas, and the abodes of Brahma exist as distinct successive levels. Such as these are called the samayas of specific skillful means. The additional samayas are: when yogis abiding in the general vows particularly emphasize protection during times of great practice, and so forth. For example, not destroying the body of a lion, not collecting the remains of a tiger or leopard's prey, not drinking melted snow water, not unfolding the vajra armor, and so forth, are generally known from the scriptures. Therefore, in this tantra, there are five root samayas that are protection and practice, and ten branches that are not to be abandoned or discarded; thus, there are fifteen samayas. This is like a wish-fulfilling jewel, being the source of all needs; like the ground that supports all learning; it is described as the life force of all virtues. Why do the victorious ones teach the samayas in the tantras? It should be understood that it is taught because it is the basis for accomplishing the religious sovereignty of the great beings. Practice (sadhana) is: through the characteristic of pleasing the deities of mantra, it becomes a means of accomplishing common and supreme siddhis, comprised of approach and accomplishment, and the four limbs. Accomplishment is done by the accomplisher, which is explained as taking and obtaining meaning. The distinctions here are: the distinctions of the methods of ritual, such as samadhi, recitation, and homa; and the distinctions of the basis, such as the samaya mudra, the outer great mudra, the inner dharani, and the samaya substances; and the distinctions of subtle activities, common great siddhis, and supreme siddhis; these and others will be explained in the general tantra. Here, it is through the door of the samadhi of the illusion of letters that the activities
Chinese
以及，成就共同和殊胜悉地的方便，以及通过荟供轮享受五种欲妙并成就悉地的方便等都已宣说。在那里，要知道也包括依靠内在明咒手印和依靠誓言物甘露。在后续的续部中，也宣说了诸如修持世间大天、修持长寿、修持起尸、以及降神等世间的微细修法。为什么大自在者们在续部中开示这些修法呢？因为坛城和誓言的必要也是为了成就众生的解脱和安乐。灌顶是使获得许可的特征，也就是具有获得灌顶之因，依靠坛城而将地位之法安置于他人相续中的事业之自性。这是在秘密续部的场合中，在被称为四种布施中，被称为灌顶布施，属于珍宝部的誓言。那么，为什么称为灌顶呢？因为“阿毗ಷིཉྩ་”（藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）这个词是公开倾倒或用水浸湿的意思。这个词实际上仅指净化污垢，但引申来说，是指获得地位之法并进行灌顶。为什么呢？因为在世间出现转轮王时，护地之子从三十三天界的天界中取出装满甘露水的珍宝容器，倾倒在国王的头顶并进行沐浴，从而使他获得了转轮王的权力，因此被称为“阿毗ಷིཉྩ་”（藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）。同样，当法王释迦牟尼佛出世时，天和龙王们用清净的天水沐浴，从而使法王出现在世间，这个沐浴被称为“阿毗ಷིཉྩ་”（藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）。同样，后来跟随的人们，当要授予地位时，依靠宝瓶进行沐浴，因为这是所有灌顶的印记，为了公开倾倒，所以称为灌顶。此处的分类是，外内续部的各自
English
And, the methods for accomplishing common and supreme siddhis, and the methods for enjoying the five desirable qualities through the assembly mandala and accomplishing siddhis, etc., have been explained. There, it should be understood that it also includes relying on the inner mantra mudra and relying on the samaya substance nectar. In the subsequent tantras, subtle worldly practices such as the practice of the great worldly deities, the practice of longevity, the practice of raising the dead, and the practice of divination are also taught. Why do the great lords reveal these practices in the tantras? Because the necessity of mandalas and vows is also for the sake of accomplishing the liberation and happiness of beings. Empowerment is the characteristic of enabling one to receive permission, that is, possessing the cause for receiving empowerment, and the nature of the action of establishing the dharma of status in the continuum of others by relying on the mandala. This, in the context of the secret tantras, is known as the four kinds of giving, and is called the empowerment giving, which belongs to the samaya of the jewel family. So, why is it called empowerment? Because the word "Abhiṣiñca" (藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶) means to openly pour or wet with water. This word actually only refers to purifying defilements, but by extension, it refers to obtaining the dharma of status and performing empowerment. Why? Because when a universal monarch appears in the world, the son of the earth guardian takes a precious vessel filled with nectar water from the thirty-three heavens, pours it on the king's head and bathes him, thereby giving him the power of a universal monarch, hence it is called "Abhiṣiñca" (藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶). Similarly, when the King of Dharma, the Buddha Bhagavan, appears, the kings of gods and nagas bathe him with pure divine water, thereby causing the King of Dharma to appear in the world, and this bath is called "Abhiṣiñca" (藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶). Similarly, later followers, when they are about to bestow status, rely on the vase to perform the bath, because this is the seal of all empowerments, and because of openly pouring, it is called empowerment. The distinction here is that of the outer and inner tantras respectively.
Chinese
虽然各自的论典中各有不同的说法，但在这里，分为利益之灌顶和力量之灌顶两种。利益之灌顶，如头饰、花鬘、顶髻等，是经续中所说的十种灌顶，因为当下没有对各自的力量进行教诫，所以这样说。秘密听闻之灌顶、成就悉地之灌顶、行持四种事业之灌顶、秘密宣说之灌顶、金刚国王一切教言之灌顶等，既是利益，也是因为当下就安住于各自的力量之中，所以是经过教诫的，因此这样说。为什么大自在者们在经续中宣说灌顶呢？因为这依赖于依次获得果位的法。事业是：为了成办佛陀的事业，依靠菩提心而行持利益众生的行为，其自性是从四无量心中产生的。行者们所亲近的称为业，是身语意三门行为的自性。此的分类是：从种姓的角度，有调伏和饶益两种差别，如寂静等四种事业，从事业的角度，有广为分类的有限和无限的说法。从方便的角度分类是：依靠物质和不依靠物质的差别，通过禅定、念诵、火供等方式，宣说了多少方便的仪轨。为什么大自在者们在经续中宣说事业呢？因为成办佛陀的事业只有这些方便。这些被称为五基，因为咒语等四支也是成办这些事业的方便支分。因此，无论以何者为主，除了咒语等四支之外，没有其他更好的方便，因为一切行为都具备这些。其中，咒语的意思是：一般解释为具有智慧和助伴之义。例如，曼陀罗（藏文，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言）这个词，意思是“玛纳阿瓦波达纳”，从词源上解释为理解和领悟。扎的意思是救护，意为救护和助伴，所以一般而言是方
English
Although there are different statements in their respective treatises, here, it is known as two types of empowerment: the empowerment of benefit and the empowerment of power. The empowerment of benefit, such as head ornaments, garlands, and crest jewels, are the ten empowerments spoken of in the tantras, and because there is no instruction on their respective powers at the present time, it is said thus. The empowerment of listening to secrets, the empowerment of accomplishing siddhis, the empowerment of practicing the four activities, the empowerment of explaining secrets, and the empowerment of the Vajra King's vast teachings are also beneficial, and because they abide in their respective powers at the present time, they are instructed, so it is said thus. Why did the great masters teach empowerment in the tantras? Because it depends on obtaining the stages of realization in sequence. Activity is: the characteristic of benefiting beings based on the mind of enlightenment in order to accomplish the deeds of the Buddha, which arises from the cause of the four immeasurables. What is desired by the practitioners is called karma, which is the nature of the actions of the three doors. The divisions of this are: from the perspective of lineage, there are the distinctions of subduing and benefiting, such as the four activities of pacifying and so on, and from the perspective of activity, there are the elaborations of limited and unlimited classifications. The divisions from the perspective of means are: the distinctions of relying on substances and not relying on substances, and through meditation, recitation, fire offerings, and so on, as many methods of ritual as have been taught. Why did the great masters teach activities in the tantras? Because these are the only means for accomplishing the deeds of the Buddha. These are called the five bases, because the four limbs of mantra and so on are also limbs of the means for accomplishing these activities. Therefore, no matter which of these things is emphasized, there is no other superior means than these four limbs of mantra and so on, because all activities are complete with these. Among these, the meaning of mantra is: generally explained as having the meaning of wisdom and assistance. For example, the word Mantra (藏文，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言) means "Mana Avabodana," and is explained from the etymology of the word as understanding and comprehending. Tra means to protect, meaning to be a refuge and an assistant, so in general it is a mea
Chinese
大多数经部中都说，（密咒）是指与地和智慧相结合，或者与果结合。各个经部中所说的是：无戏论之义也称为密咒，如《现观庄严论》中说：“无戏论之义，即密咒之事物，以各种方式……”等等，广为宣说。二无之智慧也称为密咒，如该论中说：“此二无之智慧，佛陀说为咒。”又如其他论中说：“二无之心若能救护，若如是，亦是咒。”这些方式说明，是救护智慧，故说为智护。吉祥密集续后部中说，以护心故说为智护，如此，在宣说密咒之行时说：“凡是依缘而生起，境与根之诸心，彼即说为曼，札之义为救护，从世间行中解脱之，所有戒律皆宣说，救护一切金刚之，咒之行持即显示。”如是宣说。成为如是意义之象征的诸佛之身也称为咒。该论中说：“一切咒自身，亦供养稀有之食子，大小便、肉、谷物油，以及心生之旃檀，精液等使一切咒，皆得满足，普遍宣说。”如是宣说。成为彼等之门的嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等文字咒语，以及经部之集合和火供等方便之仪轨，也称为咒。同样，也应与明和陀罗尼相结合，智慧和般若之自性是种姓咒，忆念和智慧之自性是陀罗尼咒，成为彼二之象征的是天女之形和形象。门应如前了解。从进入此共同特征，在此宣说四支之场合，语言表达之特征称为咒，如此密集续中说：不可超越
English
In most scriptures, it is said that (mantra) refers to the combination of earth and wisdom, or the combination with the fruit. What is said in each scripture is: the meaning of non-elaboration is also called mantra, as it is said in the Abhisamayalankara: "The meaning of non-elaboration, that is, the object of mantra, in various ways..." and so on, which is widely proclaimed. The wisdom of non-duality is also called mantra, as it is said in the same treatise: "This wisdom of non-duality, the Buddha said is mantra." And as it is said in other treatises: "If the non-dual mind can protect, if so, it is also a mantra." These ways explain that it is protecting wisdom, so it is said to be wisdom-protection. In the later part of the Glorious Guhyasamaja Tantra, it is said that it is called wisdom-protection because it protects the mind, thus, when explaining the practice of mantra, it says: "Whatever arises dependently, the minds of objects and senses, that is said to be 'man', the meaning of 'tra' is protection, from liberation from worldly conduct, all precepts are proclaimed, protecting all vajras, the practice of mantra is shown." Thus it is proclaimed. The bodies of the Buddhas, which have become symbols of such meaning, are also called mantras. It is said in the same treatise: "All mantras themselves, also offer wonderful tormas, feces, urine, meat, grain oil, and sandalwood born from the mind, semen, etc., make all mantras, completely satisfied, universally proclaimed." Thus it is proclaimed. The letter mantras such as Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), which have become the doors of these, and the collections of scriptures and the rituals of means such as fire offerings, are also called mantras. Similarly, it should also be combined with knowledge and dharani, the nature of wisdom and prajna is the lineage mantra, the nature of memory and wisdom is the dharani mantra, and the symbols of these two are the forms and images of goddesses. The door should be understood as before. From entering this common characteristic, in this occasion of explaining the four branches, the characteristic of linguistic expression is called mantra, thus it is said in the Guhyasamaja Tantra: Not to be transgressed.