Chinese
《ཉིད་སྣང་ཆེན་》中说，所有如来的戒律是：如同三世怙主们，于菩提中决定一样。等等，具有远离十四根本堕的特征。而且，《དཔལ་མཆོག་འགྲེལ་ཆེན་》中也说：手印等等这些做什么？如果完全舍弃这些，就会堕落。因为这样说的缘故。第四，无上瑜伽的十四根本堕，如众所周知的那样，将要讲述。第二，无上部的宗规的详细分类是：无上部宗规有二十五种行仪，五部的誓言，十四根本堕，粗罪和大手印的传统。也就是说，虽然也有从下三部续的灌顶中获得的咒誓，但因为这部论典特别要阐述从无上部的灌顶中获得的咒誓，所以在这些下面，从最初的行仪时轮金刚中，等等，将详细阐述。因此，这里不作解释。第三，使未获得者获得，分为教和释两部分。其中，简略地说明是：第一，讲述未获得者获得的方式。这样说明了。对此，这里将简略地讲述如何引导弟子的总义：为了清净相续而进入坛城，以及与之相关的受持誓言和律仪的方式；以清净相续的所依为成熟，通过灌顶的次第获得誓言和律仪的方式；以誓言和律仪约束相续后，如何修持道。第一种是：因为受持四部续的誓言和律仪必须依赖于灌顶，所以首先按照事续，以祈请佛和菩萨为先导，献上自身，加持自身，祈请赐予大誓言的成就的方式来受持，这是在《དམ་ཚིག་གསུམ་བཀོད་》中说的。在行续中，在如前一样受持献上自身的律仪之后，认识到二无别的智慧，受持称为无三时染污的智慧律仪，这是在《མངོན་བྱང་》中说的。而且，事续和行续的律仪仪轨中，都有将一切发起为瑜伽的意义。
English
In the Nyingsang Chen, it says that the discipline of all Tathagatas is: Just as the protectors of the three times are determined in Bodhi. etc., it has the characteristic of turning away from the fourteen root downfalls. Moreover, in the Dpalchok Drelchen, it also says: What do these mudras and so on do? If you completely abandon these, you will fall. Because it is said so. Fourth, the fourteen root downfalls of Anuttarayoga, as is well known, will be explained. Second, the detailed classification of the Anuttara system is: The Anuttara system has twenty-five practices, the vows of the five families, fourteen root downfalls, gross sins, and the tradition of Mahamudra. That is to say, although there are also mantra vows obtained from the empowerment of the lower three tantras, because this treatise specifically explains the mantra vows obtained from the empowerment of Anuttara, which is particularly superior, so below these, from the initial practice of the Kalachakra, etc., will be explained in detail. Therefore, it is not explained here. Third, to make the unobtained obtained, there are two parts: teaching and explanation. Among them, the brief explanation is: First, explaining the way of obtaining the unobtained. This is how it is explained. On this, here, I will briefly explain the general meaning of how to guide disciples: entering the mandala in order to purify the continuum, and the way of holding vows and precepts related to it; taking maturity as the basis for purifying the continuum, the way of obtaining vows and precepts through the order of empowerment; how to practice the path after binding the continuum with vows and precepts. The first is: Because holding the vows and precepts of the four tantras must depend on empowerment, so first, according to the Kriya Tantra, taking refuge in the Buddha and Bodhisattvas as a preliminary, offering oneself, blessing oneself, and praying to grant the accomplishment of the great vow, this is said in the Damtsik Sumko. In the Charya Tantra, after taking the precepts of offering oneself as before, recognizing the non-dual wisdom, and holding what is called the wisdom precept without the defilement of the three times, this is said in the Ngonjang. Moreover, in the precept rituals of Kriya and Charya, there is the meaning of generating all thoughts into yoga.
Chinese
而且，如何受持，也认为是以行事续中进入它的方式和安住于行续中的方式来受持。瑜伽续中宣说了所要受持的律仪，如“如何三时怙主等”来领受。无上瑜伽续中受持的方式与此相同，但特别是在时轮中，首先宣说了二十五种苦行，然后宣说了如来六种姓的律仪。其他续部中，六种姓被归为五种姓之中，宣说在义成中受持一切律仪。有些人认为，受持了瑜伽的律仪，也能获得无上的律仪，因为这与五种姓的律仪受持仪轨相似，这是没有经过考察的说法，虽然五种姓的律仪受持的词句相似，但意义不同。此处的意义将在下面讲解无上瑜伽的誓言时得以理解。第二，四部续对于灌顶的安立有四种不同的方式。在《智慧明点》中说：“水之灌顶与顶髻，在事续中最为著名。金刚铃杵以及名，在行续中最为明显。不退转之灌顶，在瑜伽续中明显宣说。那是第六之差别灌，那是称为阿阇黎灌。无上瑜伽之名称，是秘密之灌顶王。智慧与明智无上，第四者也如是。”因此，在事续中，进入超越世间的三种姓任何一种的坛城后，一边念诵形象和灌顶真言，一边以灌顶瓶作水的灌顶，以任何姓的誓言手印作顶髻的灌顶，边咒念诵传承，行作沐浴守护三事，给予八吉祥物等来进行灌顶。在行续中，进入坛城后，在水和顶髻之上，加上金刚、铃、名灌顶等，以及镜子、勺子、讲经的随许等灌顶轮来灌顶。在瑜伽续中，有弟子的五种灌顶和阿阇黎的六种灌顶，共十一种。首先，五种水的灌顶是：进入坛城后，受持誓言和律仪，降下智慧尊，投掷鲜花后……
English
Moreover, it is also considered that how to uphold is to uphold it in the manner of entering it in the action tantra and abiding in the conduct tantra. In the Yoga Tantra, the vows to be upheld are proclaimed, such as "How the protectors of the three times, etc." are received. In the Anuttarayoga Tantra, the way of upholding is similar to this, but especially in the Kalachakra, first the twenty-five ascetic practices are proclaimed, and then the vows of the six Tathagata families are proclaimed. In other tantras, the six families are classified as belonging to the five families, and it is proclaimed that all vows are upheld in Accomplishment. Some people think that by holding the vows of Yoga, one can also obtain the supreme vows, because it is similar to the ritual of holding the vows of the five families, which is an unexamined statement, because although the words of holding the vows of the five families are similar, the meaning is different. The meaning of this will be understood from the explanation of the vows of Anuttarayoga below. Secondly, the four classes of tantras have four different ways of establishing empowerment. In the Wisdom Drop it says: "The water empowerment and the crown, are most famous in the action tantra. Vajra bell and also the name, are most clear in the conduct tantra. The irreversible empowerment, is clearly explained in the yoga tantra. That is the sixth distinction empowerment, that is called the Acharya empowerment. The name of the Anuttara Yoga, is the secret empowerment king. Wisdom and intelligence are supreme, the fourth is also the same." Therefore, in the action tantra, after entering the mandala of any of the three transcendent families, while reciting the form and empowerment mantra, the water empowerment is given with the empowerment vase, the crown empowerment is given with the mudra of the vow of any family, the mantra recitation lineage, the three actions of bathing and guarding, and the giving of the eight auspicious substances, etc. In the conduct tantra, after entering the mandala, on top of the water and crown, the vajra, bell, name empowerment, etc., as well as the mirror, spoon, and the permission to teach the Dharma, etc., are given with the empowerment wheel. In the Yoga Tantra, there are eleven empowerments, five for the disciple and six for the Acharya. First, the five water empowerments are: after entering the mandala, holding the vows and precepts, descending the wisdom being, throwing flowers, etc...
Chinese
确定本尊后，先进行瓶灌顶，即通过本尊的瓶和尊胜等本尊瓶进行水灌顶，金刚宝等任何种姓的冠冕，以及如来金刚等种姓的金刚，以及以这些为标志的铃，与本尊相应的名称灌顶，共五种。阿阇黎的六种灌顶是：不退转，受持三种誓言，进入秘密坛城并通过秘密进入而见到，本尊和坛城的真如，了知阿阇黎的各种事业次第，共同和不共同的讲法、随许，授记，开许，赞叹，共十一种。无上瑜伽的灌顶是：如同播种需要整理田地一样，将彩粉等作为所依的坛城放入四种坛城中，为了安排果位四身的缘起，而授予四种灌顶。如《秘密藏续》后文所说：‘阿阇黎秘密智慧，以及紧随其后的第四，为了清净分别念的垢染，灌顶有四种。’稍微分开来说，瓶灌顶有五种智慧灌顶，第六是金刚持灌顶，即在弟子的六种灌顶之上，加上金刚阿阇黎灌顶，瓶灌顶的实际本体有七种，其分支有随许、授记、开许、赞叹，共十一种。加上上部三种灌顶，共十四种。如《释续·金刚鬘》所说：‘第一灌顶是主灌顶，第二是名为秘密的灌顶，第三是完全结合的灌顶，第四是意义殊胜的灌顶。主灌顶的差别有十一种，第十二是秘密，第十三是真实结合，第十四是胜义，每个灌顶都是一个地。三种是因的灌顶，第四应知是果。’又如《智慧明点》所说：‘从信乐瑜伽续部，分开授予八种灌顶，从信乐无上瑜伽，授予十一种自性。’如是，瓶灌顶分为八种，然后归纳为十一种，或者如时轮金刚中的七种童子入行灌顶，上部灌顶中有三种世间灌顶，以及
English
After ascertaining the deity, the vase empowerment is performed first. This involves water empowerment using the vase of the deity and deity vases such as the Victorious One, as well as crowns of whatever family, such as the Vajra Jewel, and vajras of the family, such as the Tathagata Vajra, and bells marked with these. The name empowerment corresponding to the deity is the fifth. The six empowerments of the master are: non-regression, holding the three vows, entering and seeing the secret mandala through secret entry, the suchness of the deity and the mandala, knowing the various activity sequences of the master, and the common and uncommon teachings, subsequent permission, prophecy, permission, and praise, totaling eleven. The empowerment of Highest Yoga is: just as cultivating the land is necessary for planting seeds, the colored powders and other material supports are placed into the four mandalas. In order to arrange the interdependence of the four kayas of the fruit, four empowerments are conferred. As the latter part of the Guhyagarbha Tantra says: 'The master's secret wisdom, and the fourth immediately following, for the sake of purifying the defilements of conceptualization, there are four kinds of empowerment.' If we separate it out a bit, the vase empowerment has five wisdom empowerments, and the sixth is the Vajradhara empowerment, that is, on top of the six empowerments of the disciple, adding the Vajra Acharya empowerment, the actual essence of the vase empowerment has seven, and its branches are subsequent permission, prophecy, permission, and praise, totaling eleven. Adding the three higher empowerments, there are fourteen. As the Commentary Tantra Vajramala says: 'The first empowerment is the main one, the second is named secret, the third is complete union, the fourth is the ultimate meaning. There are eleven divisions of the main one, the twelfth is secret, the thirteenth is true union, the fourteenth is ultimate meaning, each empowerment is a ground. The three are the empowerment of the cause, the fourth should be known as the fruit.' Also, as the Jnana Tilaka says: 'From devotion to the Yoga Tantra, separate and bestow eight empowerments, from devotion to the Anuttara Yoga, bestow eleven self-natures.' Thus, the vase empowerment is divided into eight and then summarized into eleven, or like the seven child-entry empowerments from the Kalachakra, in the higher empowerments there are three worldly empowerments, and
Chinese
这是超越世间的第四灌顶，总摄为十一灌顶。如是，在根本续中说：水、宝冠、丝带等，金刚、铃、苦行和，名、王、灌顶这七种，是为了摄受孩童们。第三是世间世俗，第四是究竟胜义。瓶灌顶、秘密灌顶和，智慧、般若称为，此后大智慧的，般若称为圆满。有转变和无转变，有间断，无间断，除此之外。又，在桑布扎的外续中，于明智灌顶之时，有衣服灌顶。从不动无上续中，有刀、钩灌顶等，数量和种类有很多不同，难以尽述。特别是，在前译无上瑜伽续的独特传统中，有续、教、口诀、修部四种分类。如在幻化网续中，在心要中说：若信、勤、苦行、善解，则给予利益的灌顶，能力的灌顶，依次给予。如是，对于有信心者，给予头饰、宝冠等外在利益的十种灌顶。对于精进者，给予三种灌顶。为自利的能力，听闻、禅修。为利他的能力，讲说、事业。为二者的利益能力，给予金刚国王、一切经典灌顶，即五种能力灌顶。对于行持智慧双运的苦行者，给予三种甚深灌顶。又，在阿努瑜伽的教言中，在《总集续》中说：外灌顶和内灌顶，修持灌顶和秘密灌顶，十种、十一种、十三种和，两种方式而圆满。此义是按照续和口诀的传统，有两种给予方式。对于自性成为法器，对于甚深意义有信心的特殊弟子，在根本续的坛城中，按照续部的明示，给予圆满四河的三十六种灌顶。对于通过修习成为法器，对于广大的意义有信心的普通弟子，按照圆满经典的传统，在各个支分坛城中分开，按照《安乐光明》的仪轨，将包含一切乘的经部灌顶，从根本三十六种灌顶中，分为八百三十一种粗支分灌顶而给予。现在，上师们的行持中，对于续和口诀的这两种传统，