Chinese
据说，为了掌握鱼的瑜伽，如果与解脱道结合起来，那么秘密灌顶的道路，如圆满次第的空大等四种禅定，以及智慧灌顶的道路，就像通过积累集合来安住一样。无论如何，通过第四灌顶，在秘密智慧道中获得的那些智慧，从进入不变的喜乐的角度来看，会变得非常稳固。虽然这些四灌顶道的证悟最初产生时有一定的顺序，但有人认为秘密灌顶的道路和宝瓶灌顶的道路等是矛盾的，但我对深奥之处无法确定，所以请公正的学者们仔细研究。如果将那些灌顶授予尚未成熟者，作为成熟的灌顶，则称为因灌顶。为了提升已经成熟的能力，以及为了在发生根本堕落后重新恢复誓言，从上师那里接受或自己接受，是道灌顶。最终，修行者从第六部族主那里接受的灌顶，称为果灌顶。第五，关于誓言：导师金刚持制定为戒律，成为密咒士们所守护的特殊学处，不违越的心，连同种子。如《后部续》所说：无论谁不违越誓言，即使在梦中也念诵誓言，承诺即是戒律。如是，从安住于金刚三业的角度来说是誓言，从戒除与续不相符的角度来说也是戒律。为了守护它，首先必须从上师那里获得密咒戒律，这一点至关重要。重要的是，要了解获得的时间，从而产生获得的念头。时间是，以前的幻术师们认为，在灌顶之前，首先受持共同的戒律，然后受持特殊的戒律，每次念诵三次之后产生。然而，在这个体系中，《金刚次第》中说：自性三字身语意，以光辉加持，称为殊胜誓言戒律。如是，在进入坛城之际，给予身语意的誓言本身被认为是受持戒律，因此是在那之后产生。其中一些圣者认为，虽然在受持戒律时获得了密咒戒律，但并非所有的密咒戒律都在那里受持。
English
It is said that in order to master the yoga of fish, if combined with the path of liberation, then the secret empowerment path, such as the great emptiness of the completion stage, etc., the first four samādhis, and the wisdom empowerment path, are like abiding through accumulating collections. In any case, through the fourth empowerment, those wisdoms attained on the secret wisdom path, from the perspective of entering immutable bliss, become very stable. Although these realizations of the four empowerment paths initially arise with a certain order, it is thought that the secret empowerment path and the vase empowerment path, etc., are contradictory, but I cannot determine the profound points, so please impartial scholars examine them carefully. If those empowerments are bestowed upon those who are not yet mature, as empowerments that ripen, they are called causal empowerments. In order to enhance the power that has already ripened, and in order to restore the vows after a root downfall has occurred, receiving from the guru or taking them oneself is the path empowerment. Finally, the empowerment received by the practitioner from the sixth lineage lord is called the fruit empowerment. Fifth, regarding samaya: The teacher Vajradhara has established as a precept, and it has become a special discipline to be protected by mantra practitioners, a mind that does not transgress, together with its seed. As it is said in the Later Tantra: "Whoever does not transgress with diligence, even in dreams recites the samaya, the commitment is considered a vow." Thus, from the aspect of abiding in the conduct of the three vajras, it is samaya, and from the aspect of abstaining from what is incompatible with the tantra, it is also a vow. In order to protect it, it is essential to first obtain the mantra vow from the guru. It is important to know the time of obtaining it, so that the thought of having obtained it arises. The time is that the former illusionists considered that before the empowerment, one should first take the common vows, and then take the special vows, arising at the end of reciting each three times. However, in this system, it is said in the Vajra Sequence: "The three syllables of self-nature, body, speech, and mind, blessed with splendor, are called the supreme samaya vow." Thus, at the time of entering the mandala, the giving of the samaya of body, speech, and mind itself is considered taking the vows, so it arises after that. Some holy ones consider that although the mantra vows are obtained at the time of taking the vows, not all the mantra vows are taken there.
Chinese
是。还因为需要持有各自灌顶的不同戒律。有些人说：咒语戒律没有很多不同的类别，而只有一个。即使承诺并持有它最终获得，也不能通过与灌顶无关的承诺之语三次左右获得。在承诺获得之后，通过授予灌顶，戒律传承得以增长。共同菩提心戒律据说是在身贫三时产生，但如果与三句誓言相符，似乎也可以，但在此处没有看到这样的说法。一般来说，誓言的类别是无限的，但如果归纳起来，可以归为根本和支分两种。而且，正如这部续经中所说的那样，有根本誓言五条和支分誓言十条。第一条是，第十九章说：无上不舍，上师敬。咒与手印，传承不断。于入正道者，常怀慈。秘密之义故，不说于人。此乃五根本，修持守护胜誓言。如是所说，无上不舍，上师敬，咒印传承不断，于道友慈爱，不泄露秘密这五条。第一条是，不舍弃无上的菩提自性之心，或者不舍弃以大菩提为果道的方式发心。即不超越以证悟心之自性为菩提的见解为基础，以三摩地持续修习。其中，将心性安住于离戏之状态是胜义菩提心，将一切显现认知为心性之游舞，是诸佛坛城唯一显现是世俗菩提心。次第而言，是甚深与广大之心。为了使这两种心达到究竟，诸佛将极其清净的二谛双运加持为天神之相，如果这样理解并修持，则无上菩提之心都将汇集于此，这是以前的智者成就者们所说的。在此，即使主要修持世俗菩提心时，也要知道显现并非自性显现，而是增上世俗，即智慧幻
English
Yes. It is also because one needs to hold many different vows of individual empowerments. Some say: Mantra vows do not have many different categories, but only one. Even if one promises and holds it to finally attain, it cannot be obtained by merely uttering the promise three times or so without connection to empowerment. After obtaining through promise, the lineage of vows grows through bestowing empowerments. The common Bodhisattva vows are said to arise during the three times of poverty of body, but it seems acceptable if it aligns with the three-statement vow, although such a statement has not been seen in this context. Generally, the categories of vows are limitless, but if summarized, they can be categorized into root and branch. Moreover, as it is famous in this very tantra scripture, there are five root vows and ten branch vows. The first is, as stated in the nineteenth chapter: Do not abandon the unsurpassed, honor the guru. Mantras and mudras, do not sever the lineage. Cherish those who have entered the true path. Do not speak for the sake of secret meaning. These are the five roots, the supreme vow of practice and protection. As it is said, not abandoning the unsurpassed, honoring the guru, not cutting off the mantra and mudra lineage, being loving to fellow practitioners, and not revealing secrets, these are the five. The first is, not abandoning the unsurpassed mind of enlightenment nature, or not abandoning the mind generation in the manner of making great enlightenment the path of the fruit. That is, not deviating from the view of realizing the nature of mind as enlightenment, based on continuously practicing with samadhi. Among them, keeping the nature of mind evenly in a state free from elaboration is the ultimate bodhicitta, and knowing that whatever appears is the play of mind nature, the sole manifestation of the mandala of the victorious ones, is the conventional bodhicitta. In sequence, they are the profound and vast minds. In order for these two minds to be perfected, the Buddhas blessed the union of the two truths, which are extremely pure, into the form of a deity. If one understands and meditates in this way, both unsurpassed bodhicitta will gather there, as the previous wise and accomplished ones have said. Here, even when mainly meditating on conventional bodhicitta, one should know that appearance is not self-existent, but rather an increase in the conventional, that is, wisdom illusion.
Chinese
在母续坛城中修习，具有胜义菩提心的精髓。安住于胜义菩提心时，不同于观修平凡显现的自性为空性，而是将所有清净的坛城都摄集为胜义光明的一点而修习，因此具有世俗菩提心的精髓。以这样的方式，修习在刹那间也不离二菩提心，从而积累二资粮。考虑到这里有如此殊胜的秘密无上之誓言，如经云：“进入善逝之境，与无畏普贤合。”如果守护誓言，就如同与佛陀具有相同的行境，普贤王如来之王位亦如在掌握之中。经中也宣说了调伏戒律汇聚的伟大，以及行境广大之伟大，这些都必须归结于此要点。从誓言的郑重宣告中可以得知，其余四条根本誓言也似乎是为了这个目的而设定的。第二是，恭敬之境，出自《乐集寂静续》：“续解脱灌顶即彼所示。”如是，灌顶，讲解续部，开示精要之义的口诀。无论是哪一位接受金刚乘之法恩的上师，都要视其与一切佛陀无别，并以一切事物来供养。上师与一切佛陀无别的方式是：一切佛陀融入金刚上师的身语意，以同一意旨加持弟子的相续，金刚萨埵亲口承诺。此续中云：“以五自在享用供养，即是供养一切坛城。何须提及近边坛城？一切罪业皆得清净。”等等。考虑到这一点，《佛陀合修》中也说：“无上事业之导师，善供金刚萨埵，彼未积资为何？彼未苦行有何？”等等，密咒乘多次宣说，对于众生而言，没有其他方法能像这样迅速圆满资粮。以供养来承侍的方式，有财物供养和
English
Meditating in the mandala of the Mother Tantra is the essence of ultimate bodhicitta. When abiding in ultimate bodhicitta, unlike meditating on the emptiness of the nature of ordinary appearances, all pure mandalas are gathered into a single point of ultimate luminosity and meditated upon, thus possessing the essence of relative bodhicitta. In this way, one should train in accumulating the two accumulations by not separating the two bodhicittas even for a moment. Considering that there are such extraordinary unique samayas in this secret unsurpassed practice, as it says, "Enter the realm of the Sugatas, unite with fearless Samantabhadra." If you keep the samaya, it is said that you will have the same field of activity as the Buddhas themselves, and the kingdom of Samantabhadra will be as if in the palm of your hand. The greatness of the assembled Vinaya and the greatness of the vast field of activity are also explained, and these must be attributed to this key point, as is known from the occasion of the solemn declaration of the samaya. It seems that the remaining four root samayas were also established for this purpose. Secondly, the object of veneration, from the Peaceful Union Tantra: "The empowerment that liberates the continuum is taught therein." Thus, empowerment, explaining the tantra, and showing the essential meaning of the oral instructions. Whatever guru receives the Dharma grace of the Vajrayana, one should view them as inseparable from all the Buddhas and strive to make offerings with all things. The way in which the guru is inseparable from all the Buddhas is that all the Buddhas enter the body, speech, and mind of the Vajra Master, and with one intention, bless the student's continuum, as Vajrasattva himself promised. In this very text, it says: "If you offer with the five powers and enjoyments, you are offering to all the mandalas. What need is there to mention the nearby mandala? All faults will be purified." And so on. Considering this, it is also said in the Buddha Samyoga: "The teacher who performs the unsurpassed deeds, by well offering to Vajrasattva, what merit has he not accumulated? What asceticism has he not practiced?" And so on, the Mantra Vehicle repeatedly says that for beings, there is no other method equal to this for quickly perfecting the accumulations. The way to serve with offerings is with material offerings and
Chinese
等等有很多门。如果主要从主尊的角度来说是这样，但一般来说，尊敬上师中的上师，除了传授密咒之外，还有其他的，这并不矛盾。例如，如果诋毁某种法会造成咒语的根本堕落，则不需要密咒的法，如：自己或他人的宗派的法，诋毁是第六条。就像说的那样。因此，在《誓言光明》中，这里讲的上师的分类和尊敬他们的方式有六种：成为众多众生的引导者，自己也稍微获得恩德的普通上师，要像护持国土的国王一样尊敬；同样，像出家的堪布一样，引导进入佛法之门，即叔父；给予誓言和灌顶的誓言灌顶，即父亲；成为忏悔堕落之处的弥补缺失者，即母亲；清楚地解释经文的意义并开示，解脱知续者，即眼睛；给予甚深意义的心髓口诀的口诀传承的老师，要视为比心更珍贵的方式来尊敬。这里，范例和意义有相似之处的说法，因为容易理解所以没有说。或者，虽然是续部中直接指出的后世的上师们，但如果轻蔑了一个上师，那么他的同类会增长，难以守护其他的，所以也要把一般的老师等作为顺便提及的来讲述。第三，上面所说的无上菩提心，如果与咒语和手印的支分分离，就像没有箭羽的箭一样，即使射出也很轻微，因此不会产生强大力量来成就悉地的无上不舍弃，在《宝积经释》中说，无上是所要成就的，咒语和手印是能成就的。因此，对于将要讲解的三种咒语和四种手印，要通过禅修、念诵、束缚三门的方式来精勤修持。而且，如果精勤修持，不仅会成就悉地，如果不精勤，还会产生违犯戒律的堕落。产生堕落的界限也可以从《誓言光明》的文句中推测，即无上不舍弃，每天三个时辰不忆念，以及咒语手印四种行为的间隔过去之后开始算起。会供朵玛也