English
Those who understand its meaning, and if they are violated, they become root downfalls. In the Action Tantra, one must abandon the ten non-virtues and the four root vows. Among them, the four root vows are: abandoning the sacred Dharma, abandoning the mind of enlightenment, being miserly and not giving, and causing harm to sentient beings. In the Yoga Tantra, as with holding the vows of the five families, for the Tathagata family, holding the three refuges, there are three; for the Vajra family, holding the vajra bell, hand gestures, and vajra master, there are four; for the Ratna family, giving the four kinds of generosity, there are four; for the Padma family, holding all the sacred Dharma, there is one; for the Karma family, holding all the previous vows, and striving in the work of offerings, there are two, making a total of fourteen precepts to be practiced, and violating these are the fourteen root downfalls. The root downfalls of the Unsurpassed will be explained later, and then you will know. Second, distinguishing the specific aspects of the Unsurpassed tradition: In the Unsurpassed tradition, there are twenty-five ascetic practices, the vows of the five families and fourteen root downfalls, as well as the tradition of coarse offenses and the Great Perfection. Here, the main focus is on explaining the vows of the Unsurpassed tradition, including the common twenty-five ascetic practices, and especially the vows of the five families, and the fourteen root downfalls that are well-known in all the tantras, and their branches, which are the eight coarse offenses, and the root and branch vows of the Great Perfection tradition, which will be explained in order. Third, for those who have not received the mantra vows, how to enable them to receive them is divided into two parts: a brief explanation and a detailed explanation. The first part is a brief explanation: First, explaining how to obtain the vows that have not been obtained. Here, to explain in a little more detail, among them, for those who have not initially received the empowerment, the newly conferred empowerment is the cause empowerment. After that, the guru confers the empowerment, and one takes self-entry, etc., which is called the path empowerment. Finally, through the complete enjoyment body empowerment, purifying subtle habitual tendencies, making the guru and retinue inseparable, this is the fruit empowerment. Therefore, explaining how to obtain the cause and path two empowerments is as follows. Extending from this, the vajra master who confers the empowerment, as stated in the General Tantra: Stable and disciplined, without deceit, knowing the practices of the secret mantra tantras, skilled in the work of drawing mandalas, these are the ten
Chinese
完全了解，给予众生无畏的布施，对于大乘恒常欢喜，这被说是导师。以及，《金刚心庄严续》中说：遣除返回二者的仪轨，秘密和智慧、般若，以及交合分开的仪轨，朵玛金刚的念诵，猛烈诛法的仪轨，圆满安住和修持坛城，秘密的真如是十种。坛城、禅定、手印，姿势、站立方式、坐姿、念诵，火供、供养、事业，以及再次收摄的形态，是外在的真如十种。如是等等，具有续部中所说的特征，最重要的是，对于自己的上师金刚阿阇黎极度恭敬，没有违犯誓言的过失，对于所化众生不舍弃的慈悲心广大，不舍弃教法传承的增上意乐和能力，是灌顶者阿阇黎的特征。他所灌顶的对象，也就是弟子，在密诀秘密中说：具有信心、精进、智慧、慷慨大施，对于禅修、实修、誓言有信任，喜欢实修和禅修，恒常恭敬上师，三时供养上师，是具有功德的弟子。如是等等，对于具有这些特征的弟子，按照见传承所确立的意义，不错误、不混淆地进行灌顶。第二，广说分为五：坛城的安立，四灌顶的安立，断证的安立，证得界限的安立，后续的安立。第一，坛城的安立是：粉末彩绘以及如是莲花，世俗胜义菩提心坛城四种。也就是说，第一个宝瓶灌顶需要依靠外在有相的坛城。对于上等根器，用彩绘堆砌；对于中等根器，用绘画；对于下等根器，用粉末彩绘坛城，与所修本尊相应的仪轨相符。同样，特别是第二个灌顶，是咒语的真如文字莲花。第三个灌顶是本尊的真如世俗菩提心。第四个灌顶是智慧的真如胜义菩提心精华智慧。
English
Completely understanding, bestowing fearlessness upon sentient beings, constantly rejoicing in the Great Vehicle, this is said to be the teacher. And, in the Vajra Heart Ornament Tantra, it says: The ritual of averting and reversing the two, secret and wisdom, prajna, and the ritual of separating union, the recitation of the Vajra Torma, the ritual of fierce wrathful practice, fully abiding and accomplishing the mandala, the secret Suchness is ten. Mandala, samadhi, mudra, posture, standing posture, sitting posture, recitation, fire offering, offering, activity, and the form of gathering again, are the ten external Suchness. As such, possessing the characteristics spoken of in the tantras, most importantly, having extreme respect for one's own guru Vajra Acharya, without any fault of violating vows, having great loving-kindness and compassion for disciples without abandoning them, and having the intention and ability to not abandon the lineage of the teachings, are the characteristics of the initiator Acharya. The object to whom he initiates, that is, the disciple, in the secret instructions it says: Having faith, diligence, wisdom, and great generosity, trusting in meditation, practice, and vows, delighting in practice and meditation, constantly respecting the guru, making offerings to the guru at the three times, is a disciple possessing qualities. As such, for disciples possessing these characteristics, the initiation should be performed according to the meaning established by the Vision Lineage, without error or confusion. Second, the detailed explanation is divided into five: the establishment of the mandala, the establishment of the four initiations, the establishment of severance and attainment, the establishment of the limits of attainment, and the subsequent establishment. First, the establishment of the mandala is: powder colors and likewise lotus, conventional and ultimate bodhicitta, four mandalas. That is to say, the first vase initiation needs to rely on an external, phenomenal mandala. For superior intellect, use a heap of colors; for intermediate intellect, use a painting; for inferior intellect, use a powder-colored mandala that is in accordance with the text of whichever deity is the main deity. Likewise, especially the second initiation is the Suchness of mantra, the letter lotus. The third initiation is the Suchness of the deity, conventional bodhicitta. The fourth initiation is the Suchness of wisdom, the essence wisdom of ultimate bodhicitta.
Chinese
风之坛城，依靠这四者进行灌顶。二是关于如何灌顶的四种灌顶之
English
The mandala of wind, based on these four, the empowerment should be conferred. Second, the classification of the four empowerments on how to confer them: the vase, secret, wisdom, and fourth empowerments, conferred sequentially to qualified disciples. This means that, initially, for the vase empowerment, the earth ritual, as well as the vase, deity, and disciple preparations, etc., precede. Having entered the mandala oneself, in order to make the disciple a suitable vessel, they are made to enter the mandala and made to uphold vows and precepts. Then, the actual empowerment is conferred; the guru's body vajra is the essence of the emanation body, abiding inseparably from the mandala deity, and the deity emanated from that and the deity invited from the place of its own nature, all of these abiding in the form of possessing the three seats. The disciple, together with the empowerment substances, is visualized as a deity, and the wisdom being is invited to merge; the deities of the empowerment substances dissolve into light, transforming into the forms of the respective empowerment substances, and the five wisdom empowerments are held, as well as the empowerment of the method vajra conduct, which are the six empowerments of the disciple, and the empowerment of the method-born vajra guru, which are the actual main practice of the seven vase empowerments. By bestowing these and their branches and embellishments, the wisdom of the inseparability of appearance and emptiness is experienced. The guru's speech vajra is the essence of the enjoyment body, the union of father and mother, all the Buddhas are invited to merge, and then melting with attachment, the red and white essence of nectar bodhicitta abiding in the secret center, the disciple receives from either of the two secret tips, or if unable, it is taken with a handled mirror, mixed with nectar, placed on the disciple's tongue, and merged into the heart; by bestowing the secret empowerment, the wisdom of clarity and emptiness, inexpressible, is experienced. The vajra guru's mind vajra abides in the essence of the dharma body, relying on the union of the disciple's father and mother, the wisdom wisdom empowerment is bestowed, that is, after merging the wisdom being, proceeding in the order of the four joys of ascending and descending, holding it without leakage in the vajra jewel vase, the wisdom of the inseparability of bliss and emptiness is experienced. The guru's wisdom vajra abides in the essence of the essence body, after completing the four joys of the third time, returning from the path of method, the lower part is stabilized.
Chinese
当十六喜圆满时，体验俱生智就是第四灌顶。其中，仅以言辞介绍智慧是言辞的；大乐智慧生起于相续中是意义的；依靠业印引生体验是具依的；使之纯熟是道的；其圆满是果的第四灌顶，共有五种。 授予的对象是：具有能成办自利的信心者；具有能成办他利的精进者；能够毫无取舍地享用五甘露等誓言物，且能修持自加持之道的瑜伽士；能够运用三脉、明点、风，且能依靠手印的明妃瑜伽士；能够安住于无有分别、远离取舍的平等瑜伽士。应将此四灌顶，按照不颠倒的顺序，以分段式或渐次式中的任何一种方式，依次授予具相的弟子。如续部所说：若能善解信精进，瑜伽能施胜灌顶，次第如是应授予，悲心守护勿唐捐。 第三、解脱获得的分类是：醒、梦、深睡、等持四种状态，清净生起次第的三门所知障，生起次第、拙火、比喻意义二种智慧，能使修持和获得四身成为可能。 也就是说，如此授予四灌顶后，依次是醒时粗显的显现，梦时明点被风推动而产生的细微显现，深睡时什么也不分别的唯意明点，等持时安乐状态中一切分别念止息。如此，以四种状态生起的粗大之身、微细之语、极微细之意三门，以及极其微细的阿赖耶识，即是所知障等。此外，依次是摧毁蕴魔、烦恼魔、死魔、贪执对境的天子魔等。摧毁业障、烦恼障、粗大所知障、细微所知障，以及迁识的习气障等。
English
Experiencing the co-emergent wisdom when the sixteen joys are perfected is the fourth empowerment. Among these, introducing wisdom merely with words is the verbal; the great bliss wisdom arising in the continuum is the meaning; drawing experience based on karma mudra is the one with support; making it familiar is the path; and its perfection is the fourth empowerment of the result, totaling five. The recipients are: those with faith capable of accomplishing their own benefit; those with diligence capable of accomplishing the benefit of others; yogis who can use the five ambrosias and other samaya substances without acceptance or rejection, and who can meditate on the path of self-blessing; vidya yoginis who can manipulate the three channels, bindu, and winds, and who can rely on mudras; and equal yogis who can abide in non-duality, free from acceptance and rejection. These four empowerments should be conferred sequentially to qualified disciples, in either a segmented or gradual manner, without disrupting the order. As stated in the tantra: If faith, diligence, and yoga are well understood, the empowering empowerment can be bestowed. It should be bestowed in sequence. Hold it with compassion, do not waste it. The third, the classification of liberation and attainment, is: The four states of waking, dreaming, deep sleep, and absorption. Purify the three doors of the arising stage, the obscurations of knowledge. The arising stage, tummo, the two wisdoms of example and meaning, make it possible to meditate and attain the four kayas. That is, after conferring the four empowerments in this way, there are, in sequence, the gross appearance of the waking state, the subtle appearance of the dream state caused by the movement of bindu by the wind, the mind-only bindu of the deep sleep state where nothing is conceptualized, and the cessation of all conceptual thoughts in the state of absorption in bliss. Thus, the gross body, subtle speech, and very subtle mind, which arise from the four states, are the three doors, and the extremely subtle alaya is the obscuration of knowledge. Furthermore, in sequence, the skandha mara, klesha mara, death mara, and the deva mara who clings to objects are destroyed. Karma obscurations, klesha obscurations, gross knowledge obscurations, subtle knowledge obscurations, and the obscurations of the habitual imprints of transference are destroyed.