English
Should not be done. These are said to be vows. Thus it is said. The fourteen root downfalls of Anuttarayoga will be shown below. Second, the detailed explanation of the vows of Anuttarayoga, including a brief explanation and a detailed explanation. The first is: In the Anuttara system, there are twenty-five conducts, the vows of the five families, fourteen root downfalls, and the tradition of grossness and Mahamudra. This will be explained as a summary. Second, explaining how to obtain in detail, first, how to obtain without obtaining the vows: In the four mandalas of dust, and likewise Bhaga, and conventional and ultimate Bodhicitta, the four gurus who have become the nature of the four bodies, sequentially bestow the four empowerments of vase, secret, and wisdom on qualified disciples. Through the four stages of waking, dreaming, sleeping, deep, and absorption, purify the three doors of the generation stage, the obscurations of knowledge, through the generation stage Tummo, the two wisdoms of example and meaning, practice and make it possible to obtain the four bodies. Thus it is said. Therefore, the root of mantra is empowerment. As the Mirror of the Heart says: Without empowerment, how can mantra be accomplished? And as the First Holy One Tantra says: Without empowerment, explaining the tantra, practicing the profound Suchness, even if one understands its meaning well, one will fall into hell without liberation. And so on, there are infinite Agamas. All the establishments of vows also arise from empowerment. As the Root Tantra Lotus Stack says: Vows are taught depending on empowerment. Thus it is said. Moreover, in Anuttara Tantra, all four empowerments are shown. The Guhyasamaja says: The vase empowerment is the first, the second is the secret empowerment, the third is wisdom-wisdom, and the fourth is also the same. Thus it is said. Among the four empowerments, the first is: For the first karmic person, in the mandala, the four external blessing gurus who have become the nature of the Nirmanakaya are: The first empowerment, introducing the five aggregates as deities, is the Guru Vajra Acharya. Second, placing Bodhicitta on the disciple's tongue, causing ultimate wisdom to arise, is the Bodhicitta Vajra Acharya. Third, the Bodhicitta of the Guru Father and Mother entering equally descends to the disciple's three places, in order to generate bliss and emptiness, is the Consort Vajra Acharya. Fourth, the self-born wisdom
Chinese
智者说，认识自性即是金刚阿阇黎四种灌顶，智成慧幢也说与此意相符。完全断除的上师，以具有所缘的宝瓶灌顶，清净执着粗糙外境所唤醒的习气，身体的障碍，有权修习生起次第显空双运，守护行持普贤行，能成为获得果位化身之因。四灌顶总说中说：对于最初的补特伽罗，在粉末彩绘的坛城中，授予宝瓶灌顶最为殊胜，显有诸法与本尊无别，修习生起次第的观修，守护普贤行，清净身体的垢染，能获得果位化身。此乃其义。第二个灌顶是：对于获得征相的补特伽罗，在上师身处，于身体安住的字母巴嘎坛城中，上师开示身之体性内在自生之智慧，以无所缘的秘密灌顶，清净执着心仅为显现，梦境的习气，一半显现的障碍，有权修习拙火，旃达里（藏文：ཙཎྜ་ལི，梵文天城体：चण्डालि，梵文罗马拟音：caṇḍāli，汉语字面意思：暴怒母）字母轮，明空双运，守护秘密行，能成为获得果位报身之因。其中说到：对于获得征相的补特伽罗，在上师的身体坛城中，灌顶秘密灌顶最为殊胜，于乐空无二的见解，修习气脉明点，守护秘密隐蔽之行，清净语的垢染，获得果位报身。如是说。第三个灌顶是：对于稍微获得稳固的补特伽罗，于世俗菩提心坛城中，化为法身自性的上师，以开示秘密俱生智慧的上师，以极其无所缘的智慧智慧灌顶，清净对外境分别念消退，执着于无分别的沉重睡眠习气，意的障碍，有权修习道之智慧乐空双运，守护觉性
English
The wise say that recognizing one's own nature is the four vajra master initiations, and Khedrup Yeshe Gyaltsen also said that it is in accordance with this meaning. The lama who completely cuts off, with the vase initiation with objects of focus, purifies the habitual tendencies that awaken attachment to the gross outer objects, the obscurations of the body, and has the authority to practice the generation stage, the union of appearance and emptiness, protects the practice of Samantabhadra, and can become the cause for obtaining the fruition body. The summary of the four initiations says: For the first individual, in the mandala of colored powders, the vase initiation to be conferred is the most excellent, the phenomena of appearance and existence are no different from the deity, practice the meditation of the generation stage, protect the practice of Samantabhadra, purify the impurities of the body, and one will obtain the fruition body. This is its meaning. The second initiation is: For the individual who has obtained the signs, in the mandala of the letters bhaga residing in the body of the guru, the guru who shows the nature of the body, the inner self-born wisdom, with the secret initiation without objects of focus, purifies the attachment of the mind to mere appearances, the habitual tendencies of dreams, the obscurations of half-appearance, has the authority to practice tummo, the wheel of letters of Caṇḍāli (Tibetan: ཙཎྜ་ལི, Sanskrit Devanagari: चण्डालि, Sanskrit Romanization: caṇḍāli, Chinese literal meaning: fierce woman), the union of clarity and emptiness, protects the secret conduct, and can become the cause for obtaining the fruition enjoyment body. It says: For the individual who has obtained the signs, in the body mandala of the guru, the secret initiation is the most excellent initiation, in the view of indivisible bliss and emptiness, practice the channels, winds, and bindus, protect the secret hidden conduct, purify the impurities of speech, and obtain the fruition enjoyment body. Thus it is said. The third initiation is: For the individual who has obtained some stability, in the mandala of conventional bodhicitta, the guru who has become the nature of the dharmakaya, the guru who shows the secret co-emergent wisdom, with the wisdom initiation that is extremely without objects of focus, purifies the heavy sleep habitual tendencies of attachment to non-conceptualization where external thoughts subside, the obscurations of the mind, has the authority to practice the wisdom of the path, the union of bliss and emptiness, protects the awareness
Chinese
守护行为的誓言，使意念的污垢得以净化，最终将获得法身之果。第四灌顶是：对于非常坚定的补特伽罗，在上师于实义菩提心之坛城中，以远离戏论的语灌顶珍宝，开示本体性身之自性，究竟如是之义，从而净化对乐味之执着，等持的习气，以及心之障碍。有能力修持意义之智慧，觉性空性双运，守护等持之行为，并能获得本体性身之果。如是说：为了获得学习的双运，同样在那样的坛城中，授予第四语灌顶珍宝，不作意于断边，修持大手印，守护大等持之行为，消除执着差别的污垢，获得本体性身之果。如是说。此外，前三个灌顶净化了烦恼障，积累了福德资粮，而最后一个灌顶净化了所知障，圆满了智慧资粮。这些的详细分类，请参考《日月光之灌顶义理善分别》等，务必了解其中一个最殊胜之处，这一点非常重要。因为，如经中所说：不了解灌顶的意义，就没有密咒师的称谓。因此，为了避免文字过多和教典变得繁琐，这里只简要地概括了根本词的要点。什么是持明咒的誓言的获得界限呢？首先，生起三处三金刚，最后，当四灌顶完全圆满时，获得持明誓言，此后，努力学习承诺誓言和三昧耶。首先，因为具备身是本尊，语是咒语，心是三摩地的金刚，所以在四灌顶圆满之后，立即从灌顶仪轨中：如是好好获得灌顶后，现在宣说灌顶稳固之三昧耶。这样解释说必须学习三昧耶和誓言，然后再次承诺誓言之语：主尊如何教导，所有这些我都将去做。像这样努力学习三昧耶。第三，讲述不间断守护的方法，有两种，即真实的誓言，以及誓言生起的所依。
English
Guard the conduct of vows, purify the defilements of the mind, and ultimately attain the fruit of the Dharmakaya. The fourth empowerment is: For a very steadfast individual, in the mandala of the ultimate Bodhicitta, the guru bestows the word empowerment jewel, which is utterly free from elaboration, revealing the nature of the essence of the Svabhavikakaya, the ultimate suchness, thereby purifying the attachment to the taste of bliss, the habitual tendencies of equipoise, and the obscurations of the mind. One has the power to cultivate the wisdom of meaning, the union of awareness and emptiness, guard the conduct of Samahita, and be capable of attaining the fruit of the Svabhavikakaya. As it is said: In order to attain the union of learning, in that very mandala, bestow the fourth word empowerment jewel, without making mind of extremes, cultivate Mahamudra, guard the conduct of great Samahita, eliminate the defilements of grasping at differences, and attain the fruit of the Svabhavikakaya. So it is said. Furthermore, the first three empowerments purify the afflictive obscurations and accumulate merit, while the last empowerment purifies the cognitive obscurations and perfects the accumulation of wisdom. For a detailed classification of these, please refer to works such as "The Good Differentiation of the Meaning of Empowerment in the Light of the Sun and Moon," and it is crucial to understand one of the most excellent points, as it is very important. Because, as it is said in the scriptures: Without understanding the meaning of empowerment, there is no title of a mantra practitioner. Therefore, in order to avoid excessive words and the scriptures becoming cumbersome, here I have only briefly summarized the essential points of the root words. What is the boundary for obtaining the vows of a Vidyadhara mantra practitioner? First, generate the three vajras of the three places, and finally, when the four empowerments are completely fulfilled, one obtains the Vidyadhara vows, and after that, strive to learn the vows of commitment and Samaya. Initially, because one possesses the vajra of body as deity, speech as mantra, and mind as Samadhi, immediately after the completion of the four empowerments, from the empowerment ritual: Having thus properly received the empowerment, now explain the Samaya for the stability of the empowerment. Thus, it is explained that one must learn the Samaya and vows in this way, and then again commit to the words of the vow: How the chief has commanded, all of that I will do. Like this, strive to learn the Samaya. Thirdly, explaining the method of guarding without interruption, there are two aspects: the actual Samaya, and the basis for the arising of that Samaya.
Chinese
无上密之誓言总说。又，甚深秘密大圆满之誓言分别解说二者中，初者亦有四：二十五种行仪、五部之誓言，十三根本堕，以及宣说粗支分。初者，宣说于中间不衰损守护之方便。最初之行仪，出自时轮金刚续：杀盗淫妄酒，说是应断之五学处。食用高声叫卖之食物，学习恶语鬼神非天之法，此五者为非行五事。牛、象、男子、妇女、孩童，以及损毁佛塔，说是五种杀害。对善友、君主、佛陀、僧伽，以及上师生嗔恨，修习等五种为争执。色声香味触五境，眼耳鼻舌身五根，不执着，是二十五种行仪。此等以经文已明示，之后于二十五誓言之时，亦将如理宣说，故当知晓。二者，五部之誓言亦有总说与分别二者。初者，共同之五部律仪五者。其中初者，佛部之誓言，如前于菩萨戒品中所说，发心与趣入二者以及三种戒律，是学习佛陀瑜伽之律仪。如是亦于行续中云：由佛陀瑜伽所生之律仪，从今起坚定受持。如是。金刚部之誓言，执持金刚杵、铃、手印、上师金刚。彼亦出自金刚空行续：如来彼即是金刚，智慧铃即是宣说。如是，金刚杵是菩提心方便大悲法性之金刚杵，为彼之表征，执持表征之法相物金刚杵，以及智慧空性一切戏论寂灭之周遍圆满之铃，为彼之表征，执持表征之物铃，以及如实开示基之义之上师，以及道与果之近取因手印，即执持彼等。彼续中云：金刚部最胜者，金刚铃之手印亦，如实受持。如是。宝生部之誓言，财物、佛法、无畏、慈爱、布施，宝生部。如前者所说：