English
And, among the remaining three empowerments, the Vajra empowerment is the actual empowerment of the Vajra Master, and teaching and sending are its functions. Thus, having obtained the Vajra Master's empowerment, one becomes the master who can practice all the paths related to the vase empowerment. The three profound empowerments are, in order, the secret empowerment, the wisdom-gnosis empowerment, and the word empowerment. Having obtained these three, one becomes a suitable vessel for meditating on the doors of the upper and lower stages of the completion stage and the great bliss of suchness. The third is the subsequent sequence, from the giving of the empowerment symbols, such as the vajra and bell, to the adornment with auspicious words at the end. Fifth, the fault of not having received the empowerment is: "Without pleasing the master, without obtaining the empowerments, striving in listening and so on, will be fruitless and will be destroyed." Sixth, the benefits are: "From this time onwards, sons of the Victorious One, there will be no more evil destinies, long life, happiness, and perfection, and you will become the master of heaven and liberation." And, in Heruka Abhisamaya it says: "Having seen the lord of the mandala, even a little will not fail to be accomplished, you will be completely liberated from all sins, and you will quickly obtain accomplishment." Thus it is said. Fifth, among the six aspects of the inviolable samaya, the first is the purpose: to prevent falling into evil destinies and the lower vehicle, and like planting seeds in fertile land for the sake of meaning, the fruits will ripen, the basis of the path and the fruit is held by the samaya, making the effort of the path meaningful. Therefore, in order to make the mantra holders meaningful, this great samaya is specifically spoken. Thus it is said. Second, the nature or characteristic is: not transgressing the special meaning to be protected, the hero of vows with the seed, as it says in the Later Tantra: "Whoever does not transgress diligence, even in dreams recites the vows, the hero of vows is considered to be vows." Third, the meaning of the word is: because it should not transgress the meaning as stipulated by the word Samaya, therefore it is a vow. In the Kun Dus it says: "Transgressing the Vajra Samaya is a permanent harm." Fourth, the categories are: the ritual for obtaining, the limits of hearing, the nature of what is obtained, and the means of restoring if broken. The first is: as spoken by the Tathagata.
Chinese
只能从灌顶仪轨中获得，从其他途径则没有誓言和律仪，仅仅是虚假的修行。因此，要从各个续部的灌顶仪轨中获得。第二，在结合誓言的咒语律仪时，持诵五种姓的律仪三次，在第三次念诵时，所持的律仪即能获得。如《金刚顶经》所说：“善立于三律仪后，于彼示现坛城。”共同的教证中也说：“律仪如何承诺，非从传承中获得。”然而，这只是名为咒语律仪，因为据说通过再次灌顶，以智慧领悟才能获得。如果在灌顶时没有实际生起智慧，但留下生起智慧的潜力，以此净化业障，并开始生起功德，这是转变相续的特点。因此，获得相续成熟、获得灌顶、获得誓言和律仪的名称。仪轨培育了心相续中功德善的种子，从执持诸佛秘密金刚三的角度来说，也是誓言；从约束自相续的角度来说，也是律仪。如《细胜经》所说：“如是三百六十者，以我金刚胜三者，不令颠倒律仪体，如说四地。”誓言和律仪二者本体相同，只是侧重点不同，但如果是誓言，并不一定就是律仪。如十种秘密中的修行处所、时间、友伴和物品，“中间秘密地修行”的情况下的誓言就不是律仪。第三，关于本体，分为咒语律仪的定义、分类、誓言的殊胜、以及它的各种名称四部分。第一部分是定义：以具有特殊方便智慧的、被大乐智慧所摄持的、能约束所约束的三门细微习气和名相执着的念头，以及具有种子的心识，是从自相续灌顶中新获得的戒律。第二部分是
English
It is only obtained from the initiation ritual. From other sources, there are no vows or precepts; it is merely a false practice. Therefore, it must be obtained from the initiation rituals of each tantra. Secondly, when combining the mantra vows with the vows, reciting the vows of the five families three times, the vows that are taken during the third recitation are obtained. As it says in the Vajrasekhara Sutra: "Having well established the three vows, the mandala is shown upon that." And in the common scriptures, it also says: "How the vows are promised, it is not obtained from the lineage." However, this is merely called mantra vows, because it is said that it is obtained through wisdom comprehension by receiving initiation again. If wisdom does not actually arise during initiation, but the potential for it to arise is left, this purifies obscurations and begins the generation of qualities, which is the characteristic of transforming the continuum. Therefore, the terms maturing the continuum, receiving initiation, and receiving vows and precepts are obtained. The ritual cultivates the seeds of virtuous qualities in the mind-continuum, and from the perspective of holding the secret vajra of all Buddhas, it is also a vow; from the perspective of restraining one's own continuum, it is also a precept. As it says in the Subtle Victorious Sutra: "Thus, the three hundred and sixty, with my supreme three vajras, do not let them be inverted, the body of precepts, as the four grounds are spoken of." Although vows and precepts are like two things with the same essence but different aspects, if it is a vow, it does not necessarily mean it is a precept. For example, the vows in the case of the ten secrets, such as the place, time, companions, and substances for practice, "secretly practice in between," are not precepts. Thirdly, regarding the essence, it is divided into four parts: the definition of mantra vows, the classification, the greatness of vows, and the explanation of its various names. The first part is the definition: the discipline newly obtained from the initiation of one's own continuum, which is the mind with seeds that is restrained by the wisdom of great bliss, possessed of special skillful means and wisdom, which restrains the subtle habitual tendencies of the three doors and the thoughts of grasping at characteristics. The second part is the classification: the definitions of the mantra vows of the Action Tantra, Performance Tantra, Yoga Tantra, and Unsurpassed Yoga Tantra are, in order: the bliss of gazing, the bliss of laughing.
Chinese
即使运用，也不会产生偏执的念头。像这样具有坚定信念的人，无论运用什么业和烦恼，都像运用幻化的化身一样，不会执着。因此，不但不会积累障碍和习气，还会圆满二资粮。并且，别解脱、菩萨戒、外续部的戒律和誓言也都会清净。 经云：“若能确信无上乘，烦恼诸业皆可为，为而不积反成资，戒律誓言皆圆满。” 第二，如经所说：“无上胜妙之誓言，调伏之权戒律仪，无量誓言尽所有，无余皆集悉清净。”这三种也分为相违、本体圆满和转依两种。第一，受戒时的相状，别解脱戒是尽形寿，菩萨戒是直至菩提，密咒戒是直至轮回未空。这是承诺上的差别。学习的方式也是，别解脱戒是学习外在身语的七种舍弃，菩萨戒是学习内在主要舍弃意三业的慈悲，密咒戒是不超出以证悟和串习的定解而平等之义。 第二，本体上，分为圆满和转依两种。第一，别解脱戒是断除对他人有根本损害的行为，菩萨戒是在此基础上加入利益他人的行为，密咒戒是参与这两者，效仿佛陀的事业，以大平等性无勤成办他利，精通一切方便。就像三个斗里面没有装满一斗的必要一样，因为功德已经向上圆满了。如《光明疏》所说：“安住大乘誓言中，下部律仪诸誓言，无需守护亦能成，是为比丘菩萨及，瑜伽瑜伽大瑜伽。” 第二，以转依而清净，即别解脱戒的断除对他人有根本损害的行为，以及菩萨戒的利益他人的反面，这二者以物质增长的方式，本体转依为密咒的誓言物质，以大平等性的方便不能摄持的下劣显现执着的反面。
English
Even when applied, it does not generate biased thoughts. Such a person with firm conviction, no matter what actions and afflictions they engage in, does not cling to them, just as one uses an illusory emanation. Therefore, not only do they not accumulate obscurations and habitual tendencies, but they also perfect the two accumulations. Moreover, all the vows and precepts of individual liberation, the Bodhisattva path, and the outer tantras become purified. The scripture says: "If one is certain in the unsurpassed vehicle, all afflictions and actions can be done. Doing without accumulating becomes accumulation, and precepts and vows are perfected." Secondly, as it is said in the scripture: "In the unsurpassed supreme samaya, the precepts of the power of taming, and the countless vows, all are completely gathered and purified." These three are also divided into contradictory aspects, complete essence, and transformation. First, the manner of taking the vows: the individual liberation vow lasts for as long as life, the Bodhisattva vow lasts until enlightenment, and the mantra vow lasts until samsara is empty. This is the difference in commitment. The way of learning is also that the individual liberation vow is to learn the seven abandonments of outer body and speech, the Bodhisattva vow is to learn compassion, mainly abandoning the three actions of the inner mind, and the mantra vow is not to deviate from the meaning of equality with the conviction of realization and habituation. Second, in essence, there are two types: completeness and transformation. First, the individual liberation vow is to refrain from actions that fundamentally harm others, the Bodhisattva vow is to engage in actions that benefit others on top of that, and the mantra vow is to participate in both of these, emulating the deeds of the Buddha, effortlessly accomplishing the benefit of others from the state of great equality, and being skilled in all means. Just as there is no need to fill a one-gallon container inside three-gallon container, because the qualities are already assembled upwards. As the "Clear Illumination" says: "If one abides in the Great Vehicle's samaya, all the lower Vinaya vows and samayas, can be accomplished without guarding. They are monks, Bodhisattvas, yogis, and great yogis." Second, purification through transformation: the abandonment of fundamentally harming others in the individual liberation vow, and the opposite aspect of benefiting others in the Bodhisattva vow, both of these transform in essence into the substance of the mantra vow through the method of material increase, and the opposite of clinging to inferior appearances that cannot be grasped by the means of great equality.
Chinese
完全舍弃那些，在伟大的平等誓言中，别解脱和菩萨戒的自性就此转变，变得完全清净。具体来说，别解脱戒，经中说犯四根本罪则戒体破损。但在这里，如果具备了通达实相的把握，无论如何行事都不会被沾污，因此自性是增上的；并且因为能再次积聚，所以功德是增上的。正如经中所说：做了不积聚，反而会积聚，戒律誓言极圆满。又如《摄颂》中所说：即使多数人砍掉无数头颅，对于完全了知一切众生如幻化者，没有恐惧。第二，不违背菩萨戒而汇集的方式是：以防护恶行的戒律来防护相续，以善行积聚功德，以积聚善法来成就证悟和殊胜的功德，通过利益有情的方式来饶益他人，这三者汇集在一起。在这里，即使像是在行持业和烦恼，因为没有执着，所以在究竟的自性上什么也没做，这就是戒律的戒。无论如何行持，三门都被三金刚的印记所印持，不会超越，这就是积聚善法。如果转为利他，行持时不舍弃任何轮回之法，这就是利益有情。如《华严经》中所说：凡是能转为利益有情的方便，都是胜妙的菩萨学处。犹如从云中降下大雨，使庄稼丰收。就像这样。为了消除对这些的争论，有陈述观点和驳斥观点两种。第一种是：有些人说，圆满获得宝瓶灌顶时，就圆满获得了密咒戒，因为更高的三种灌顶没有新获得的密咒戒。有些人说，虽然通过授予成熟之基础的四种灌顶获得了密咒戒，但之后持戒者自己接受灌顶，或者依靠上师授予灌顶等任何一种方式，都能获得以前没有获得的新戒律，因为每次获得灌顶都会增上，所以增上的部分就是新获得的。还有些人说，在转变状态时，较低的两种戒律不能转变为更高的，为什么呢？因为隐瞒别解脱的四根本罪