Chinese
曾经听闻印度、尼泊尔、克什米尔地区的译师和班智达们的教诲。关于阿底瑜伽，由化身噶绕多杰摄受的文殊友，他向师利星哈讲述。他的弟子邬金第二佛、班禅比玛拉、大译师贝若扎那三人使之广为弘扬。所有这些也如《总续》所说：“诸佛菩萨瑜伽士，觉悟智慧耳传授，直至何处皆如此。” 按照这样，归纳为三种传承方式进行讲解。如伏藏所说：“极为甚深究竟心髓法，普遍藏人求新心切故，浊世众生尤具悲悯故，一切边隅中心皆以伏藏满，与具缘弟子相遇发愿祈。” 按照这样，为了未来具缘者的利益，将上师、圆满、心髓三类以及八大修部总别的甚深法，在各个伏藏处委托给伏藏守护者进行隐藏，居住在洛钦、君臣等大士之地的人们，示现为能自在调伏的化身，依次迎请出来，以应时的方式利益众生。在原有的三种传承方式之上，加上加持降临、预言、发愿灌顶、空行嘱托这三种，因此出现了具有六种传承的说法。总的来说，各续部由获得灌顶的菩萨、勇士、瑜伽母，以及在瞻部洲最初成就的八大尸陀林中获得成就的最初成就的八大天神导师等执持，在各自的处所兴盛和修行。从这些之中，人类众生的福报中显现出一部分，证得持明果位的八大成就者和八十成就者等印度和藏地的众多智者和成就者，通过依义的释论进行了完善的阐释，并通过讲修如法守护。新旧派别的不同观点也有无边无际可以讲述，但在此，由于主要目的是讲述续部总体的誓言，如果这些差别太多，则会遮蔽主要意义，文字也会繁琐，所以就到此为止。如此这般，金刚乘的法...
English
Having listened to the teachings of the translators and panditas of India, Nepal, and Kashmir. Regarding Ati Yoga, it was Manjushrimitra, who was embraced by the incarnate Garab Dorje, who taught it to Shri Singha. His disciples, the second Buddha of Oddiyana, the great Pandit Vimalamitra, and the great translator Vairochana, greatly expanded it. All of these are also as stated in the "General Tantra": "The victorious bodhisattvas, yogis, the awakened wisdom is transmitted by ear, until wherever it reaches." According to this, it is explained by summarizing it into three ways of transmission. As the treasure teachings say: "The extremely profound ultimate heart essence teachings, generally because Tibetans are eager for new things, and especially out of compassion for the beings of the degenerate age, all borders and centers are filled with treasures, and prayers are made to meet with fortunate disciples." According to this, for the benefit of future fortunate ones, the profound teachings of the three categories of Lama, Dzogchen, and Thukje, as well as the eight classes of sadhana, both general and specific, are entrusted to the treasure guardians in their respective treasure places for concealment. Those who reside in the great lands of Lotsawa, kings, and subjects manifest as incarnate beings who can freely tame, and are invited in sequence to benefit beings in a timely manner. On top of the original three ways of transmission, adding the three of empowerment of blessing, prophecy, empowerment of aspiration, and entrustment to the dakinis, the term "six-fold transmission" arises. In general, the tantras are held by bodhisattvas who have received empowerment, heroes, yoginis, and the eight primordial siddhas who have attained accomplishment in the eight great charnel grounds of Jambudvipa, and the eight primordial divine teachers, and flourish and are practiced in their respective places. From these, a portion appears in the merit of human beings, and the eight great siddhas and eighty siddhas who have attained the supreme level of vidyadhara, and many scholars and siddhas of India and Tibet, have well explained them through commentaries based on their meaning, and have protected them through teaching and practice. There are also endless different views of the new and old schools that could be explained, but here, since the main purpose is to explain the vows of the tantras in general, if there are too many of these differences, it will obscure the main meaning, and the text will also be cumbersome, so that is all. Thus, the Dharma of Vajrayana...
Chinese
从不可思议之处，自己所获得的份额是：如噶玛经部幻化心部三部，以及橛金刚橛凶猛尊各自所属的各自分类之灌顶、传承、口诀、讲授等如今尚存的一切；伏藏法类上师、圆满、意三部，八大修部总集和各自的灌顶、传承、口诀大多尚存；以及这一切的根本——经部总集等等。这些宁玛噶玛和伏藏的深广如海般的法类，都是因为我以虔诚之心，恒时依止无与伦比的恩师，大伏藏师法王度化众生伏藏主洲（秋吉林巴）的莲足，才得以领受。新派密法虽然从根本上师处也获得了很多，但此外，我还从教法的根本，持明至尊的化身衮桑贝玛程列，智者成就者确吉坚赞，定日衮邦巴洛哲坚巴，成就自在洛哲嘉措，大善知识阿旺丹增，衮噶丹巴达吉等处，获得了众多的灌顶、随许、传承和口诀。༈。第三，如此受持的所诠，确定其要义有七：当获得的自性，它的分类，未获得令获得，已获得令不退失，出生的所依，退失后恢复之理，守护的利益。第一，自性是：以三门方便智慧所摄持，如经中所说：以各自的别解脱戒律的宗派。这是说，密咒戒的自性是：定义：以能束缚的方便智慧殊胜所摄持的大乐智慧，能束缚所束缚的三门细微习气和执相的分别念的，具有心识种子的一切，是从自性灌顶新获得的戒律。如是也见于《古续》中：因此说坛城轮，方便是安乐的束缚。如是。如果按照四续部的各自宗派来划分，则分为两种：下三续部的和无上部的密咒戒。第一类分为：事部，行部，瑜伽部三部的戒律的特征，分别是：观视的安乐，嬉戏的安乐，手印的安乐，任何一个作为道用。
English
From the inconceivable, what I have obtained as my share is: like the Kama, Do, Gyu, and Sem three sections, and also the individual categories belonging to each of the Vajrakila and Yamantaka cycles, including their empowerments, transmissions, instructions, and explanations, all of which are currently extant; most of the Terma, Lama, Dzogchen, and Thuk three sections, the eight Sadhana divisions, both general and specific, along with their empowerments, transmissions, and instructions, which are still available; and the root of all of these, along with the Gyübum, etc. These profound and vast Dharma traditions of the Nyingma Kama and Terma, like an ocean, I have received solely through the kindness of constantly relying with devotion upon the lotus feet of the incomparable and kind Root Guru, the great Tertön Chökyi Gyalpo, Dro-dul Terdak Lingpa. Although I have also received many of the Sarma teachings from the Root Guru, in addition, I have received many empowerments, subsequent permissions, transmissions, and instructions from the root of the teachings, the supreme Vidyadhara's incarnation, Kunzang Padma Trinley, the scholar-adept Chökyong Gyaltsen, Dingri Kunpangpa Lodrö Tenpa, the powerful adept Lodrö Gyatso, the venerable spiritual friend Ngawang Tenzin, Kunga Tenpa Dargye, and others. ༈. Third, there are seven points for determining the subject matter thus held: the nature of what is to be obtained, its divisions, how to obtain what has not been obtained, how to protect what has been obtained from deteriorating, the basis of arising, how to restore what has deteriorated, and the benefits of protection. First, the nature is: being seized by the three doors of skillful means and wisdom, as stated in the scriptures: according to the respective Vinaya lineages. That is to say, the nature of the mantra vows is: Definition: The mind, along with its seeds, which binds the subtle habitual tendencies of the three doors to be bound and the conceptual thoughts of object-grasping, by the great bliss wisdom seized by the binding skillful means and wisdom, is the discipline newly obtained from the empowerment of self-nature. As it is also seen in the Gur: Therefore, it is said that the mandala is a wheel, skillful means is the binding of bliss. Thus. If divided according to the respective systems of the four tantra classes, there are two: the mantra vows of the lower three tantra classes and the higher ones. The first is divided into: the characteristics of the vows of the Kriya, Charya, and Yoga tantras, respectively: the bliss of gazing, the bliss of frolicking, and the bliss of hand-holding, any of which are used as the path.
Chinese
是。瓶灌、秘密灌顶和智慧灌顶这三种，也能从名言概念中救护，依次转变为引导大乐智慧的长、近、极近三种方便。那么，俱生智难道不是从一开始就存在于一切有情众生之中吗？答：虽然是这样，但是要认识自性本住的智慧，并且成为破除邪行的对治，就必须依赖于更高的灌顶。因此，经中说：“非他所说俱生智，任何地方亦难寻，上师开示及时法，依己福德方能识。”又，在修习瑜伽时，持守五种姓的誓言，念诵三遍，在第三遍的最后部分，所持守的誓言到底能得到还是得不到呢？如果从没有区分真实和假立的角度来说，是可以得到的。如《金刚顶经》中说：“善立三律仪，于彼示坛城。”荣 सोम 大师所著的《律仪仪轨》中也说：“先受共同的律仪，然后受特殊的律仪，进入坛城后接受灌顶，成为成就的法器。”如果得不到，那么声闻乘和菩萨乘的律仪仪轨中，也不会生起相应的律仪，因为它们具有生起的能力，而这个没有生起的能力，没有经典和理证可以衡量。否则，诸佛所说的律仪仪轨也将变得毫无意义。有人会说，没有得到灌顶，仅仅持守五种姓的誓言就能得到密咒律仪，那么，像你这样的人，很有可能会犯下诸如诽谤上师之类的根本堕罪，因为你是具有密咒律仪的补特伽罗。不能这样认为，因为《大疏·无垢光》中关于根本堕罪的部分说：“对于安住于金刚乘的人，即接受过灌顶的人。”这是对金刚持的确定。所以没有过失。即使获得了发愿菩提心的律仪，也仅仅是具有菩萨律仪而已。像这样的人，如果没有舍弃愿心，就像国王一样，即使犯了十四条根本堕罪中的任何一条，也不会舍弃愿心。因此，在持守五种姓誓言的时候，
English
Yes. The three, vase empowerment, secret empowerment, and wisdom empowerment, also save from conceptualizations and transform into the three methods of leading to great bliss wisdom: long, near, and very near, respectively. Then, isn't the co-emergent wisdom present in all sentient beings from the beginning? Answer: Although it is, in order to recognize the wisdom of one's own nature and to become an antidote to immoral behavior, one must rely on a higher empowerment. Therefore, it is said in the scriptures: "The co-emergent wisdom that is not spoken by others is difficult to find anywhere. The guru teaches the timely method, and one can recognize it through one's own merit." Also, during the practice of yoga, when holding the vows of the five families and reciting them three times, in the final part of the third recitation, is the vow that is held actually obtained or not? If it is considered from the perspective of not distinguishing between what is real and what is imputed, it can be obtained. As it is said in the Vajra Peak Sutra: "Having well established the three vows, the mandala is shown to them." It is also said in the Vow Ceremony composed by Rongzom Chenpo: "First take the common vows, then take the special vows, enter the mandala and receive empowerment, and become a vessel for accomplishment." If it is not obtained, then in the Pratimoksha and Bodhisattva vow ceremonies, the corresponding vows will not arise, because they have the ability to arise, and this does not have the ability to arise, there is no scripture or reasoning to measure it. Otherwise, the vow ceremonies spoken by the Buddhas would also become meaningless. Someone might say, if one can obtain the mantra vows by merely holding the vows of the five families without receiving empowerment, then such a person is a subject of debate. It is possible that you will commit fundamental downfalls such as slandering the guru, because you are a person who possesses the mantra vows. This cannot be accepted, because the section on fundamental downfalls in the Great Commentary, Stainless Light, says: "For those who abide in the Vajrayana, that is, those who have received empowerment." This is the certainty of Vajradhara. So there is no fault. Even if one obtains the vow of aspiration bodhicitta, it is only possessing the Bodhisattva vows. Such a person, if they do not abandon the aspiration mind, is like a king, even if they commit any of the fourteen fundamental downfalls, they will not abandon the aspiration vow. Therefore, when holding the vows of the five families,
Chinese
仅仅是希望处于何处吗？而是依赖于实际，有权守护的誓言，是通过承认种姓确定而获得的，即是咒誓的授予者。再次通过灌顶，以智慧掌握而获得的是咒誓的具相者。 也就是，通过灌顶，自身所处的智慧得到滋养，变得具有力量，从而占据对治的一方，以与自身一同存在的所净之物和力量竞争的方式来驳斥。如果灌顶时没有实际生起智慧，但留下了能够生起的能力，那么就开始净化污垢和生起功德，这是转变相续的特点。因此，获得了相续成熟、获得灌顶、获得誓言和戒律的名称。仪轨中，滋养心相续功德善种子的部分，从执持一切佛陀秘密金刚三方面来说，也是誓言；从自身相续戒律方面来说，也是戒律。例如，既是制造了瓶子，也是无常的。 如此，《秘密藏续》的后部说： 无论谁勤奋而不超越， 即使在梦中也念诵誓言， 立誓就是戒律。 还有，《细续》中说： 如此三百六十， 以我的金刚胜三者， 不作违逆是戒律的实物， 就像大地一样宣说。 此外，对于获得如幻化寂怒之类的灌顶且没有违犯的人，再次获得如彼或佛陀合修之类的灌顶时，是否获得新的咒誓？从获得新的部分来说是有的。对于那样的人，无论是上师灌顶，还是持戒者自己接受灌顶都可以。因为先前相续中存在的咒誓之流，在之后每次获得灌顶时都会增长，所以增长的部分就是新获得的。然而，只要所获得的灌顶的体性相同，就不会出现不同种姓的戒律和体性不同的情况，因此没有获得新的戒律本体。因此，第一个灌顶是成熟灌顶，是新获得咒誓的灌顶。之后的灌顶也各自有使之成熟的部分，但成熟和