English
Regarding the manner of propagation: The General Sutra states: After I disappear from here, in eight and twelve years, in the place known as the three heavenly realms, there will appear a supreme essence of the teachings. In the eastern border of Jambudvipa, from among humans, there will appear a fortunate lineage, known as King Jaḥ. Previously, omens will appear, and on the summit of the mountain called "Fierce," the Vajrapani will appear to the lords of Lanka and others, in the form of a companion, a lesser hero. As stated in the sutra, twenty-eight years after the passing of the Buddha, the supreme lineage of the gods, known as Lhagra Denchok Kyong, the Naga King Jokpo, the Yaksha Star Arrow Face, the Rakshasa Wisdom Means, and the human Vidyadhara Litsa Bī Drima Mepa, the five groups gathered at the summit of Mount Himalaya in the land of Lanka, using their respective direct perception and miraculous powers, and uttered twenty-three curse words. Vajrasattva appeared in person and taught the secret vehicle, which had previously been taught in Akanishta, Tushita, and the Thirty-Three Heavens, to the five lineages and most of the assembled Vidyadharas. These were written by the Rakshasa Wisdom Means on golden tablets with beryl ink and hidden in the sky by the seven powers of intention. At that time, through the blessings of this, King Jaḥ of Sahora dreamed seven wonderful dream omens, and based on this, he practiced, and in accordance with the dream omens, the tantric texts actually descended into the human realm. The tantric texts of Mahayoga descended on the palace, the Kriya tantras descended in Varanasi, the Yoga tantras descended on the summit of the burning fire mountain, and the Anuyoga tantras descended in the forest of the island of Simhala, known as the land of Lanka, and then gradually spread to the lands of China, Nepal, and Brushe. Later, the translators and pandits of those lands were heard by Nubchen, and they spread in Tibet. The Atiyoga was in the western land of Oddiyana, where the teacher Garab Dorje actually heard it from Vajrasattva or Vajrapani, and then compiled it and wrote it on tablets, and told it to Manjushrimitra. He gave it to Shri Singha, Shri Singha gave it to the Second Buddha of Oddiyana, the great Pandit Vimalamitra, and the great translator Vairochana, and from these three it spread widely. The Sadhana Section
Chinese
对于这些等等，藏汉两地的学者和获得成就的上师们，各自毫不混淆地阐释和弘扬了他们的见解。第三，确定如此把握的所说主题的要点，分为两部分：简略地指示和详细地解释。第一，简略地指示： “前译派的教言和伏藏闻名遐迩， 新派的观点虽然数不胜数， 但此处将讲述续部共同的誓言。” 也就是说，对于秘密真言前译派的传统，如《总集经》中所说：“将心意专注于觉悟， 胜者菩萨瑜伽士， 直至证悟为止。” 按照这种说法，远传的教言传承和近传的伏藏传承，这两者的共同传承源头是胜者意传、持明表示传、补特伽罗耳传这三者之上，伏藏方面加上加持降临预言、发愿灌顶、空行嘱托印记这三者，以六种传承方式把握的方式等广为人知。 对于后译新派的观点，邬金国王因扎菩提将续部制成书本，并向该地区的所有众生展示，以至于该地区的所有微小生物都获得了成就，变成了虹身。后来，该地区变成了一个湖泊，充满了龙族。金刚手使龙族成熟，他们逐渐变成了人类，在湖边定居并修行，所有人都获得了成就。儿子和女儿变成了空行和空行母，因此被称为邬金空行之地。湖泊也干涸了，自然形成了黑汝嘎神殿，所有续部的书本都保存在那里的宝库中。后来，国王毗布嘎瓦、龙树、多比黑汝嘎、咕咕日巴、拉里塔瓦日拉、大成就者泰洛巴等逐渐迎请出来。同样，也从香巴拉等其他地方迎请出来。这些也由八大成就者和八十成就者等众多智者和成就者，以依赖意义的释论来阐释，并通过讲修来把握的方式等，虽然有无数的历史和分类，但这些的详细起源
English
Regarding these and so on, scholars from both Tibet and China, as well as accomplished masters, have each explained and propagated their views without confusion. Third, to determine the key points of the subject matter thus grasped, there are two parts: a brief indication and a detailed explanation. First, the brief indication: "The teachings and treasures of the Early Translation school are well-known, And although the views of the New schools are countless, Here, I will explain the common vows of the tantras." That is to say, regarding the tradition of the Secret Mantra Early Translation school, as stated in the General Sutra: "Focus your mind on enlightenment, Victorious Bodhisattva yogis, Until you reach realization." According to this statement, the long transmission of the oral teachings and the close transmission of the treasure teachings, the common source of transmission for both is the Victorious One's Mind Transmission, the Vidyadhara Symbolic Transmission, and the Individual's Ear Transmission. On the treasure side, adding the blessing of empowerment prophecy, the aspiration of empowerment, and the entrustment seal of the Dakinis, the manner of grasping through six transmission methods is widely known. Regarding the views of the Later Translation New schools, King Indrabodhi of Oddiyana made the tantras into books and showed them to all beings in that region, so that even the smallest creatures in that region attained accomplishment and became rainbow bodies. Later, that region became a lake filled with nagas. Vajrapani ripened the nagas, and they gradually transformed into humans, settled by the lake, and practiced, and all attained accomplishment. The sons and daughters became dakas and dakinis, hence it was known as the Land of Oddiyana Dakinis. The lake also dried up, and the Heruka temple naturally formed, with all the books of the tantras kept in its treasury. Later, King Vipukava, Nagarjuna, Dombi Heruka, Kukkuripa, Lalitavajra, the great accomplished Tilopa, and others gradually invited them out. Similarly, they were also invited from other places such as Shambhala. These were also explained by many wise and accomplished ones, such as the eighty-four great accomplished ones, with commentaries relying on meaning, and the manner of grasping through teaching and practice, etc. Although there are countless histories and classifications, the detailed origins of these
Chinese
如果想要完全理解，应当向他人请教。这里，正当其时，为了那些有缘分修持深奥意义的外部续部和内部续部瑜伽三部的共同誓言的人，想要详细阐述应当守护的条目，因此在此处进行讲解。第二，详细解说分为七部分：咒语誓言的体性、它的分类、未获得者如何获得、已获得者如何守护而不失坏、产生的所依、失坏后的恢复方法、守护的利益。第一，咒语誓言的体性是：体性三门以方便智慧摄持，誓言的戒律各自的宗派而定。这是说，什么是咒语誓言的体性呢？所调伏的是三门，以及微细的习气和执着相的分别念；能调伏的是以殊胜的方便智慧所摄持的大乐智慧，以此调伏的具有心识种子的菩萨，即是从自己相续中灌顶而新获得的戒律。其中，观看的乐、欢笑的乐、手牵的乐、双运的乐，以及使这些清净的智慧在自己相续中执持的差别，是按照四部续各自的宗派而定的。第二，分类分为两种：四部续的宗派 общей 分类，以及无上部的宗派 особенный 分类。第一，四部续的宗派 общей 分类是：分类事行瑜伽无上四部，十四根本堕一一确定数量，时轮中已说，故当参考其他。这是说，如果进行分类，则分为事续、行续、瑜伽续、无上瑜伽续四部，十四根本堕一一确定数量，在吉祥时轮的注释中已经阐述，因此请参考其他典籍。这里仅提及名称：首先，在事续中，有对三宝的信仰、对咒语的信仰、对大乘的信仰、对上师和道友的恭敬、不憎恨已逝和未逝的其他本尊、时时供养自己的本尊、不供养其他经典、供养突然来访的客人、不舍弃慈爱、精勤于利益众生、精勤于念诵、尽力守护其他誓言、不将咒语手印给予非器之人、守护自己的咒语传承并
English
If you wish to fully understand, you should learn from others. Here, as the occasion arises, for those who are fortunate enough to practice the profound meaning of the outer tantras and the common samayas of the three sections of the inner tantras, it is intended to explain in detail the categories of what should be protected, and therefore it is explained here. Second, the detailed explanation has seven parts: the nature of mantra vows, their divisions, how to obtain what has not been obtained, how to protect what has been obtained from being lost, the basis of arising, how to restore what has been lost, and the benefits of protection. First, the nature of mantra vows is: The nature is that the three doors are grasped by skillful means and wisdom, and the vows of vows are according to the tenets of each. That is, what is the nature of mantra vows? What is to be restrained are the three doors, along with subtle habitual tendencies and conceptual thoughts of grasping at signs; what restrains is the great bliss wisdom grasped by special skillful means and wisdom, and the bodhisattva with seed consciousness that is restrained by this, which is the discipline newly obtained from empowerment in one's own mindstream. Among these, the bliss of looking, the bliss of laughing, the bliss of holding hands, the bliss of union, and the distinction of holding the wisdom that purifies these in one's own mindstream, are according to the tenets of each of the four tantra classes. Second, the divisions are of two types: a general division according to the tenets of the four tantra classes, and a specific division according to the tenets of the unsurpassable. First, the general division according to the tenets of the four tantra classes is: The divisions are the four: action, performance, yoga, and unsurpassable. The fourteen root downfalls are each determined in number. It is explained in the Kalachakra, so look elsewhere. That is, if divided, there are four tantras: action, performance, yoga, and unsurpassable yoga, with fourteen root downfalls each determined in number, as explained in the commentary on the glorious Kalachakra, so please refer to other texts. Here, only the names are mentioned: First, in the action tantra, there are faith in the Three Jewels, faith in mantras, faith in the Great Vehicle, respect for the guru and Dharma brothers, not hating other deities whether past or present, offering to one's own deity at all times, not worshiping other scriptures, offering to sudden guests, not abandoning loving-kindness, striving for the benefit of sentient beings, striving for recitation, protecting other vows as much as possible, not giving mantras and mudras to unsuitable vessels, protecting one's own mantra lineage and its
Chinese
理解其意义，如果违背这些，就会变成根本堕罪。行续中，要舍弃十不善和四根本。其中四根本是：舍弃正法，舍弃菩提心，吝啬不布施，以及对众生造成伤害。在瑜伽续中，如同受持五部戒一样，对于如来部，受持三皈依，共有三条；对于金刚部，受持金刚铃、手印和金刚上师，共有四条；对于宝生部，行持四种布施，共有四条；对于莲花部，受持所有正法，共一条；对于事业部，受持之前的戒律，并努力进行供养的事业，共有两条，总共十四条应修习的学处，违背这些就是十四条根本堕罪。无上部的根本堕罪将在后面讲解，到时候就知道了。第二，分别无上部的仪轨：无上部仪轨中有二十五种苦行，五部戒和十四条根本堕罪，以及粗罪和大圆满的传统。这里主要讲解无上部仪轨的戒律，包括共同的二十五种苦行，特别是五部戒，以及在所有续部中广为人知的十四条根本堕罪，以及它们的支分，即八条粗罪，以及大圆满传统的根本和支分的誓言，这些都将依次讲解。第三，对于没有获得密咒戒律的人，如何使其获得，分为两部分：简略地说明和详细地解释。第一部分是简略地说明：首先讲解如何获得未获得的戒律。这里稍微详细地说明一下，其中，对于最初没有获得灌顶的人，新授予的灌顶是因灌顶。之后，上师授予灌顶，自己接受自入等，称为道灌顶。最终，通过圆满报身灌顶，净化细微的习气，使上师和眷属无二无别，这是果灌顶。因此，讲解如何获得因道二灌顶的方法，如下所述。从这里引申开来，授予灌顶的金刚上师，如《总续》中所说：稳重且调伏，没有虚伪，通晓密咒续部的修持，擅长绘制坛城的事业，这就是十种