English
By taking essence, life is equal to the sun and moon; strength is equal to an elephant; radiance is equal to a lotus; lightness is lighter than cotton. The eight powers are: From the "Heart Essence": The power of body, the power of speech, and the power of mind, the qualities of activity, miraculous powers, the power of going everywhere, the power of dwelling as desired, and the power of meaning, are eight. That is to say, transforming into the body to be tamed is the power of body; the continuous turning of the Dharma wheel is the power of speech; having non-conceptual compassion is the power of mind; unimpeded miraculous powers are the power of miraculous powers; attaining enlightenment as one taste in the three times is the power of going everywhere; even if goddesses as numerous as the dust particles of thirty-two Mount Merus make offerings, one is not tainted by desire, which is the power of desire; like a wish-fulfilling jewel, fulfilling the wishes of beings, being able to generate whatever is desired is the power of generating as desired; in the realm of Akanishta, the king of Dharma of the three realms constantly abides, which is the power of place, these are the eight powers. Obtaining supreme accomplishment, possessing seven unions. The teacher Ngag Drakpa said: Complete enjoyment and union, great bliss is without self-nature, filled with compassion, continuous and without cessation, and without cessation, this is the practice with desire. That is to say, in Akanishta, for the great Bodhisattvas, constantly enjoying the Dharma wheel of profound and vast secret mantras is the limb of enjoyment; the wisdom body with complete marks and signs, united with the self-luminous consort, is the limb of union; the three limbs of uninterrupted, undefiled great bliss are the characteristics of the Sambhogakaya, and the aimless great compassion pervading like space is: the limb of being completely filled with compassion; constantly accomplishing the benefit of beings with vast activity is the limb of being continuous and uninterrupted, and not abiding in the extreme of Nirvana and peace is the limb of cessation, these three are the characteristics of the Nirmanakaya, and the union of emptiness and compassion, the limb of being without self-nature, free from all elaboration, abides as the characteristic of the Dharmakaya. Thus, while one's own benefit does not waver from the Dharmakaya, for the benefit of others, one transforms into the form of the Rupakaya, accomplishing benefit as long as samsara exists, as the "Entering the Middle Way" says: The peaceful body is pure like a wish-fulfilling tree, and inconceivable like a Mani jewel.
Chinese
噶！为了众生解脱，为了世间富裕恒常，这远离戏论而显现。如是说。因此，一切法究竟是密咒金刚乘，因为是教法的精髓，所以要学习密咒。这样说，所以我们大家要心生欢喜，理应依止无上金刚乘。从殊胜乘精髓的浓厚云层中，散发出无上四灌顶的云雾，同时响起次第和合的百种声音，愿共同成就的悉地如庄稼般生长！以闲暇圆满的大船，用金刚三者捆绑，由具德上师的教诲妥善掌握，充满显现声响世间寂静的宾客，愿能瞬间度脱轮回的漂泊！如七马之主到达东山顶峰，遮蔽罗睺之路，隐没妖魔之鸟，善说之光在心中显现之时，愿能显现解脱之路，断绝恶趣！ 嗡！从自性大圆满道的支分，三律仪的决断论——《解脱妙道》中，密咒持明律仪的分类，第四次第的分别已经确定。 嗡！如是宣说了三律仪的差别后，现在宣说第五次第的分别，即一人如何修持三律仪之理。其中有三点：总的差别、简要的本质、以果决定而总结。第一点是：别解脱、菩萨戒、密咒戒。如是，三律仪在同一人的相续中，自相不混杂，遮止应遮止，需要圆满。本质是转变处所，功德增上，要点是不违背，以何种时机为主修持。这是总结要义的科判，其中有六点：自相不混杂、遮止应遮止、需要圆满、本质是转变处所、功德增上、要点是不违背、以何种时机为主。第一点是：也就是说，所受之境、发心、仪轨等，因为各自确定，所以自相不混杂。如此，如上所说，三种律仪各自，所受之境，能受之人，发心的差别，受持之方式仪轨守护之方法等各自不混杂，所以称为自相不混杂。第二点是遮
English
Ga! For the sake of beings' liberation, for the sake of the world's prosperity, may it be constant. This is what appears, free from elaboration. Thus, the ultimate of all dharmas is the Secret Mantra Vajrayana, because it is the essence of the teachings, so learn the Secret Mantra. As it is said, therefore, let us all rejoice in our hearts, and it is appropriate to rely on the unsurpassed Vajrayana. From the thick clouds of the essence of the supreme vehicle, may the clouds of the unsurpassed four empowerments emanate, and at the same time, may the hundred sounds of the two stages resound greatly, may the common and supreme siddhis grow like crops! May the great ship of leisure and endowment, bound by the three vajras, well-held by the teachings of the glorious lama, filled with the guests of appearance, sound, samsara, and nirvana, instantly liberate the wandering of samsara! Just as the lord of the seven horses reaches the peak of the eastern mountain, obscuring the path of Rahu, hiding the birds of the elementals, may the light of good speech arise in the mindstream, may it manifest the path of liberation and cut off all the lower realms! Om! From the branch of the path of the Great Perfection of Naturalness, the commentary on the determination of the three vows - "The Excellent Path of Liberation," the classification of the Secret Mantra Vidyadhara vows, the fourth sequential division, is now determined. Om! Having thus explained the distinctions of the three vows, now explaining the fifth sequential division, which is how one person practices the three vows. There are three points: general distinctions, essential nature in brief, and conclusive summary with certainty of result. The first point is: Pratimoksha, Bodhisattva Vows, Mantra Vows. Thus, in the continuum of one person, the three vows are distinct in their own characteristics, what is to be prohibited is prohibited, and what is necessary is completely fulfilled. The essence is the transformation of the place, the increase of qualities, the key is not to contradict, and to practice what is most important at any given time. This is the summary of the chapter headings, which has six points: distinct in their own characteristics, what is to be prohibited is prohibited, what is necessary is completely fulfilled, the essence is the transformation of the place, the increase of qualities, the key is not to contradict, and to practice what is most important at any given time. The first point is: That is to say, the object to be taken, the intention, the rituals, etc., are distinct because they are determined separately, so they are distinct in their own characteristics. Thus, as explained above, each of the three vows, the object to be taken, the person who takes them, the difference in intention, the way of taking them, the rituals, the methods of guarding them, etc., are not mixed, so it is called distinct in their own characteristics. The second point is to prohibit.
Chinese
关于所有（应舍弃）之物：不被应舍弃的烦恼束缚，各自从自己的道之角度来说是圆满的。即使是舍弃转变到道上的各个部分，智者们也一致认为要舍弃烦恼的自性。其中，必须以各种方式舍弃的是：不具备方便的烦恼，即是自生自灭的。以何种必要，烦恼不会束缚，并且会产生智慧呢？那就是正确的道。这被称为“应舍弃、必须舍弃的全部”。例如，就像说“聚集一切来建造城堡”一样。以三种律仪来说，同一个相续的非善法是一种律仪。律藏中说：任何法，从本体和传承上，都成为完全贪执之因，并且不会脱离完全的贪执，这并非是法，并非是律，要知道这不是导师的教法。任何法，从本体和传承上，都成为完全脱离贪执之因，并且不会成为完全贪执之因，这就是法，这就是律，要知道这是导师的教法。同样，对于嗔恨等等也说了许多。此外，《宝积经》中说：没有执着，也没有愚痴，那个人会很好地证悟烦恼。那么，密宗中说不舍弃五种烦恼，如果不舍弃，就不会产生功德，也不会获得成佛。如果这样说，道和果的功德只能从烦恼的因中获得，因为那是智慧，并且是为了习惯它。该经中说：例如，在有肥料和热量的情况下，种子才会生长，而不是在寒冷和干燥的情况下。同样，在烦恼等产生的情况下，王子们才会产生胜利的法。难道不是通过恶趣的轮回而束缚吗？如果这样说，了解烦恼的自性并习惯它，就不会被罪过沾染，只会获得善趣的身体和果报。该经中说：成佛之道全部都要从烦恼开始。例如，对于四种根本堕罪来说，律藏中说杀生需要境、意乐、加行、究竟这四种烦恼的自性。菩萨藏中说，如果不善巧方便，就会堕落。密宗中，就胜义谛而言，是常断。
English
Regarding all that should be abandoned: Not being bound by afflictions that should be abandoned, each is complete from the perspective of its own path. Even the various parts that are abandoned and transformed into the path, the wise agree that the self-nature of afflictions must be abandoned. Among these, what must be abandoned in every way is: Afflictions that do not possess skillful means are self-arising and self-ceasing. What necessity is there by which afflictions do not bind and wisdom is generated? That is the correct path. This is called "all that should be abandoned, must be abandoned." For example, it is like saying, "Gather everything to build a castle." In terms of the three vows, the non-virtue of the same continuum is one vow. The Vinaya says: Any dharma that, from its essence and lineage, becomes the cause of complete attachment and does not become free from complete attachment, this is not dharma, not Vinaya, know that it is not the Teacher's teaching. Any dharma that, from its essence and lineage, becomes the cause of complete detachment and does not become the cause of complete attachment, this is dharma, this is Vinaya, know that it is the Teacher's teaching. Similarly, much is said regarding hatred and so forth. Furthermore, the Ratnakuta Sutra says: Without attachment and without ignorance, that person will perfectly realize afflictions. So, in the Secret Mantra, it is said that the five afflictions are not abandoned. If they are not abandoned, merits will not arise and Buddhahood will not be attained. If so, the merits of the path and fruition are obtained only from the cause of afflictions, because it is wisdom and for the sake of habituating it. That very Sutra says: For example, seeds grow in soil with fertilizer and heat, but not in cold and dry conditions. Likewise, when afflictions and so forth arise, the victorious dharmas of the princes arise. Is it not the cycle of bad migrations and bondage? If so, knowing the nature of afflictions and habituating it, one will not be stained by faults and will only obtain the body and fruit of good migrations. That very Sutra says: The path to Buddhahood is all begun from afflictions. For example, regarding the four root downfalls, the Vinaya says that killing requires the four characteristics of affliction: object, intention, action, and completion. The Bodhisattva Pitaka says that if one is not skilled in means, one will degenerate. In Secret Mantra, in terms of ultimate truth, it is permanence and annihilation.
Chinese
远离边际，世俗中自身如幻，众生如眼花般解脱的显现，然显现之时，众生自性不成立，故无有杀害，如梦如幻。显现为所杀与能杀，仅是心迷惑的邪分别念，实则二者皆不成立。如《续部·秘密藏》所说：幻术如眼花之相，无命亦无命可断。命亦仅是凡夫的邪分别念，二谛无别。《调伏轮王请问经》中说：我与他及命，亦是士夫众，于无有中显现，自性无二。唯是颠倒，此外更无他，真实乃是遍计所执之幻相。《宝积经》中说：如幻术师于世间，化现成百上千众生，彼等化现纵然全被杀，然彼幻术实无被杀。此等有情乃幻之自性，于此终究无有可得。何者如是信解无边际，彼等于此世间无觉受。何者称此为无自性之法，彼等勇士于世间证涅槃。享用欲妙亦无有贪执，断除贪执调伏诸有情。人王利益诸有情。如是。对于不予而取，此密咒道中，一切法于胜义二谛无别，然于名言中亦不成立。如幻术师享用自己所化现之财物，若知取他人之物与取者无有差别，自性为一，则以自显现之物，以自显现之取的方式，纵然不予而取，然能取、所取、取之因的三轮相之法，皆是本来清净，是如虚空般的自性。如彼经所说：如幻术以幻术取幻术之财，如梦中般使用所需，然于彼无有业，亦无有异熟。如是于此贪心之智慧中修学，趋向涅槃圣者之殊胜寂灭。如是。对于说妄语，若有转为利他之殊胜必要，如何有利