English
A worthy disciple, possessing faith and wisdom, is the condition of the cause. A qualified master who can empower the disciple's lineage by bestowing the empowerment that obtains the power of the mantra path is the condition of the lord. Substances, mantras, and samadhi that possess the distinction of power are the condition of the object. Since the former empowerment and ritual open the way for the latter, and the latter arises from the former, the former is the condition for sustaining the latter. Thus, from the power of the six assembled—two causes and four conditions—the wisdom of one's own state manifests. This is due to the inconceivable power of the great bliss of dharmata and the unfailing interdependence of phenomena, the inconceivable power of the blessings of the Tathagata, and the inconceivable power of the skillful means of the unique practice of secret mantra, the power of mantras and mudras. Just like the power of jewels and medicine, it is undeniable. As stated in the Kilaya Tantra: "It is the truth of dharmata. It is the blessing of secret mantra. It is the power of the Buddhas." Thus it is said. Therefore, relying on empowerment, if one cultivates whatever understanding, experience, and realization of the meaning of the four vajras arise, diligently progressing from higher to higher, one can attain the state of Vajradhara in a single short lifetime in this degenerate age. Even if one does not deliberately strive on the path in this life, if one's vows are not broken, one will attain enlightenment before long. Fourth, the path of mantra, which enables one to attain Buddhahood in a blissful and swift manner, arises from being ripened by empowerment. It is never possible otherwise. In the path of Sutra, one needs to accumulate vast amounts of the two accumulations for countless eons to obtain the wisdom that naturally becomes the fruit. However, even from the stage of an ordinary being, a beginner, one can forcefully enter, and this is due to the power of empowerment. As it is said: "The co-emergent wisdom that is not spoken by others, is not found anywhere. It is known through the master's skillful means at the right time, and through one's own merit." Like that. If one has not received empowerment, it is not even permissible to merely look at or listen to the texts of the profound secret tantras, let alone practice them. As the tantra says: "Without pleasing the master, and without having received the empowerments, engaging in listening and so forth, is fruitless and destructive."
Chinese
如是说。大手印明点中说：无灌顶则无成就，如榨沙无油。若以经论慢心者，于无灌顶而阐释，师徒亡故不久后，虽得成就亦堕狱。如是说。若得灌顶则反之，因得许可故，于密咒道及一切成就，如法行持。故从具足传承加持之上师处，领受具足明咒灌顶是不可或缺的，且由此获得无量利益。经中云：此后一切胜者子，所有恶趣皆消除，长寿安乐皆圆满，将成天界解脱主。如是说。此外，仅见坛城亦有无量利益，如诸经所说。总而言之，金刚乘道之最初入门，唯一即是灌顶。是故，此乃能令于道修习及果位证得自在之殊胜方便。因此，依此能令咒之见解于相续中生起，并如其义修习，于行持得力，修持与供养，事业咒语及手印等皆成有义，且得誓言。故灌顶如一切之生处，如是，于获得果位之次第，如国王般，故一切皆依此，若未得灌顶而见究竟义，则自性本然于法身大圆满，得自明觉力之灌顶，即是大圆满之理，一切灌顶皆至究竟。如是亦于经中云：无二即是大手印。如是说。如是，于相续中安立智慧，具足最胜力，即是力之彼岸，已开示灌顶之时。第六、三昧耶。本体。分类。彼等之要点。必要。第一，无上胜义三昧耶中，调伏之灌顶律仪，以及，所有无量律仪，无余皆集于清净中。如是说。其中，从萨玛雅（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）之语而有三昧耶，即是不可违越之义。彼等大士夫们
English
It is said. The Great Seal Bindu says: Without empowerment, there is no accomplishment, just as there is no butter from squeezing sand. If someone with pride in scriptures and reasoning explains without empowerment, the teacher and student will die soon after, and even if they attain accomplishment, they will go to hell. It is said. If one receives empowerment, it is the opposite, because one receives permission, one will properly engage in the path of secret mantras and all accomplishments. Therefore, it is indispensable to receive the empowerment of mantras from a lama who possesses the blessings of the lineage, and one will also obtain immeasurable benefits from it. The tantra says: From this time on, all the sons of the Victorious One will be free from all evil destinies, and will have long life, happiness, and perfect abundance, and will become the masters of heaven and liberation. It is said. Furthermore, just seeing the mandala has immeasurable benefits, as stated in the tantras. In short, empowerment, which is the only gateway to the path of Vajrayana, is a special means to empower the practice of the path and the attainment of the result. Therefore, relying on this, the view of mantra arises in the mind, and practicing according to its meaning, one gains power in conduct, and practice, offerings, activities, mantras, and mudras all become meaningful, and one obtains vows. Therefore, empowerment is like the source of everything, and like a king in obtaining the stages of realization, so everything depends on this, and if one sees the ultimate meaning without receiving empowerment, then the self-nature is naturally complete in the great Dharmakaya, and one obtains the empowerment of the power of self-awareness, which is the way of the Great Perfection, and all empowerments are perfected. As it is also said in the tantra: When there is no duality, it is the Great Seal. It is said. Thus, the empowerment of the perfection of power, which has the supreme power to establish wisdom in the mind, has been shown. Sixth, Samaya. Essence. Divisions. The key points of these. Necessity. First, in the supreme and ultimate Samaya, the discipline of the empowerment of subduing, and all the immeasurable vows, are all gathered in purity. It is said. Among them, the word Samaya comes from the word Samaya (藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言), which means that which should not be transgressed. Those great beings
Chinese
那些瑜伽自在者们所教导的，不超出这些所规定的范围，如法地进行取舍。第二部分分为共同和特殊两种。首先，简要概括密咒的誓言，可以归纳为共同、特殊和超胜三种誓言。共同誓言是指别解脱戒、菩萨学处以及外密中所说的誓言，这些誓言也不应无故违犯，因为它们是无上密誓言的基础或支分，所以也称为共同誓言。特殊誓言是指无上密自身所宣说的根本和支分誓言。此外，共同誓言是指别解脱戒、菩萨戒和密咒戒，这些都是所有人都应守护的，因此是共同的。而瑜伽士根据各自智慧的高低，在各自的境界中，将见解、行为、事业等与自身的体验相结合来守护，这是每个人所独有的守护方式，因此被称为特殊誓言。超胜誓言是指在大型修行期间，特别强调的、超出日常守护范围的誓言，例如不破坏狮子的身体等等。第二部分，其他续部中宣说了十四条根本堕和八条粗支堕，以及各种续部中誓言的次第，有多种分类和归纳。但在这里，宣说了五条根本誓言和十条支分誓言，共计十五条。这种方式是所有密宗誓言的最终要点。了解这种方式，并且不违越它，就表示没有违犯誓言，因此了解并守护它的要点非常重要。这五条根本誓言是：不舍弃无上、恭敬上师、不断绝咒语和手印、慈爱进入正道者、不向非器之人宣说秘密。十条支分誓言是：不舍弃五毒，接受五甘露。首先，不舍弃无上，无上指的是一切法究竟的实相，即清净、平等、真实、无别的法身。它是至高无上的，因为不可能有高于证悟和获得它的道路和果实。因此，要对它有信心。
English
Those who are taught by the Yoga masters do not go beyond these prescribed limits, and properly engage in acceptance and rejection. The second part is divided into two: common and specific. First, to briefly summarize the vows of mantra, they are condensed into three vows: common, special, and superior. The common vows are the vows of individual liberation, the training of bodhisattvas, and the vows spoken of in the outer tantras. These vows should not be violated without reason, as they are the basis or limbs of the supreme mantra vows, and are therefore also called common vows. The special vows are those root and branch vows that are known within the supreme mantra itself. Furthermore, the common vows are all the vows of individual liberation, bodhisattva, and mantra, which are to be protected by all individuals, and are therefore common. Yogis, according to their individual levels of intelligence, protect their views, conduct, activities, etc., in accordance with their own experiences, which is the unique protection of each individual, and is therefore called a special vow. The superior vows are those that are specifically emphasized during great practices, beyond the usual protections, such as not destroying the body of a lion. In the second part, other tantras speak of fourteen root downfalls and eight gross branch downfalls, as well as various classifications and summaries of the order of vows in each tantra. But here, five root vows and ten branch vows are spoken of, totaling fifteen. This method is the ultimate key to all secret mantra vows. Knowing this method, and not transgressing it, means that the vows have not been broken, so it is very important to know and protect its key points. The five root vows are: not abandoning the unsurpassed, respecting the guru, not interrupting the practice of mantra and mudra, having love for those who have entered the right path, and not speaking secret matters to those who are not vessels. The ten branch vows are: not abandoning the five poisons, and accepting the five nectars. First, not abandoning the unsurpassed, the unsurpassed refers to the ultimate reality of all dharmas, which is the pure, equal, true, and undifferentiated dharmakaya. It is unsurpassed because there can be no path or fruit higher than realizing and attaining it. Therefore, have faith in it.
Chinese
因此，不应舍弃（上师）。如果不舍弃上师，那么从自性上来说，也不会舍弃三宝以及世俗和胜义菩提心。因为，如实显现法性实义之实相者是佛，如理如实证悟者是僧。如果信仰无上自性且不舍弃，那么也不可能舍弃能见此之圣者持明者和佛，以及彼等心续中所拥有的法。由此，在法性之园中也包含了基、道、果之三宝。基位时，众生之心性安住于佛性之中，且与其无离无别之法也如太阳和光芒般存在，并安住于语文字之轮中。因为具有如是之法性，众生皆成为积累福德之田，故为僧，即成就三宝。此外，道之三门，从本性上来说即是佛之身语意。道之生圆次第是法，且修持彼者是僧，即道位之三宝。再者，道之究竟是佛，彼所宣说之法是法，且修持彼者是僧，即是广为人知之三宝。成佛时，能仁是法身，且是究竟之学，故为果之三怙主。如是，基、道、果时之所有三宝，皆从清净、平等、真实、无别之一体性中无有差别地显现，是为实义之实相三宝，因此一切皆平等圆满。因此，执持无上自性即是执持一切。即使尚未获得定解，也如经中所说，以信心而执持。在见之义上，若能确信并了知本来如是，故不可舍弃，此乃以定解而执持，此二者是存在的。对于后者来说，则不会退转，因为趋入下劣道等也能被此定解所遮止。因此，具有如是见者，称为金刚持，因为将密咒之实相，如金刚般执持于自相续中，故具有摧毁轮回和寂灭一切衰败之能力。也不应舍弃胜义菩提心，因为胜义究竟之实相
English
Therefore, one should not abandon (the Guru). If one does not abandon the Guru, then from the perspective of intrinsic nature, one will also not abandon the Three Jewels and the relative and ultimate Bodhicitta. Because, the one who manifests the true nature of reality as it is, the meaning of Dharmata, is the Buddha, and the one who realizes it appropriately is the Sangha. If one believes in the unsurpassed nature and does not abandon it, then it is impossible to abandon the noble Vidyadhara who sees it, the Buddha, and the Dharma possessed in the mindstream of those beings. Thus, in the garden of Dharmata, the Three Jewels of the ground, path, and fruition are also included. At the time of the ground, the mind-essence of sentient beings abides in the nature of Buddhahood, and inseparable from it, the Dharma also exists like the sun and its rays, abiding in the wheel of speech and letters. Because of possessing such Dharmata, sentient beings become fields for accumulating merit, hence they are the Sangha, thus establishing the Three Jewels. Furthermore, the three doors of the path, from their very nature, are the body, speech, and mind of the Buddha. The path of generation and completion is the Dharma, and practicing it is the Sangha, thus the Three Jewels of the path. Moreover, the ultimate result of the path is the Buddha, the Dharma taught by him, and the Sangha who practice it, thus the well-known Three Jewels. When one attains Buddhahood, the Thubpa (Shakyamuni) is the Dharmakaya and the ultimate object of study, hence the three protectors of the fruition. Thus, all the Three Jewels of the ground, path, and fruition, without difference, arise from the single nature of purity, equality, truth, and non-duality, which is the Three Jewels of the meaning of reality, and therefore everything is equally perfected there. Therefore, holding the unsurpassed nature is holding everything. Even if one has not gained certainty, one holds it with faith as stated in the scriptures. In terms of the meaning of the view, if one gains conviction and knows that it has always been so, then one knows that it cannot be abandoned, and this is holding it with certainty; these two exist. For the latter, there is no turning back, because entering inferior paths etc. can also be prevented by that very certainty. Therefore, one who possesses such a view is called Vajradhara, because having held the reality of mantra, like a Vajra, in one's own mindstream, one has the power to destroy all the downfalls of Samsara and Nirvana. One should also not abandon the ultimate Bodhicitta, because the ultimate reality of the ultimate