Chinese
是决定意义的誓言。然后，怙主金刚持宝生，即次第生起的自性。平等性的智慧即是真如，仅仅是宣说那个。如证得金刚，以不顺品而能摧毁，是极善获得。誓言，即金刚持的处所，是所宣说的。蕴等显示无自性的语句。非所应闻者，是对事物现相执着者的耳中所不入者，即是粗语的意义等。说粗语的意义是，若瑜伽士修学乐空无别。此名为宝生部的圆满次第道的生起方式。迅速获得菩提，是决定的意义。虽然在相续中生起的道，幻化和光明双运等没有相违之处。但是，在相续中生起者，有五部修法者的差别，因此就以那个来作区分而分别宣说。在虚空界中央安住，各部修法者生起五金刚持，所说的后者是幻身，虚空界等是融入光明，前者虽然有解说，但是，注释的意趣是不动佛等修习幻身，因此，那些就作为没有教典依据的规矩吧。注释中所引用的这些，在现在翻译的教典中，有些词句不同，但是意义相同的情况很多，虽然显现，但是，这里所引用的词句意义完全没有的那些，就应当知道是那个梵文本不正确。༈。安住在金刚持大尊的眷属中的菩萨摩诃萨们，为了利益对刚刚所说的誓言的差别，杀生等 作为所作的金刚语的决定意义不了解的未来众生莲花等根器低劣者，为了利益他们，想要集结所请问的那些来宣说，因此，说了从那以后等。从那以后，是指宣说了五种誓言之后。如来一切与平等性合一，誓言的梵语是萨玛雅（梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言），萨玛塔（梵文天城体：समता，梵文罗马拟音：samatā，汉语字面意思：平等）是指平等性，因此这样解说。因此，如来
English
It is the vow of definite meaning. Then, the Lord Vajradhara Ratnasambhava, that is, the nature of sequential arising. The wisdom of equality is suchness, it is only to show that. Like the attainment of the Vajra, it is extremely well obtained by the opposing party to destroy. Vow, that is, the place of Vajradhara, is what is declared. The words that show the selflessness of the aggregates and so on. Those who are not to be heard are those who are attached to the appearance of things, and what does not enter their ears is the meaning of harsh words, etc. The meaning of speaking harsh words is that if a yogi learns the indivisibility of bliss and emptiness. This is called the way of generating the path of the completion stage of the Ratnasambhava family. Quickly attain enlightenment, which is the definite meaning. Although there is no contradiction in the path to be generated in the continuum, such as illusion and luminosity, etc. However, those who generate it in the continuum have the difference of the practitioners of the five families, so they are distinguished by that and explained separately. Residing in the center of the space realm, the practitioners of each family generate the five Vajradharas, and the latter is said to be the illusory body, and the space realm, etc., are integrated into the clear light, although the former has explanations, but the intention of the commentary is that Akshobhya Buddha and others practice the illusory body, so those should be regarded as rules without scriptural basis. These quoted in the commentary, in the currently translated scriptures, some words are different, but the meaning is the same in many cases, although it appears, but those whose words and meanings are completely absent here should be known that the Sanskrit text is incorrect. ༈. The Bodhisattva Mahasattvas who reside in the retinue of the Great Vajradhara, in order to benefit the future sentient beings, such as lotuses, who do not understand the definite meaning of the Vajra words that show the difference of the vows just mentioned, such as killing, etc., in order to benefit them, they want to collect those that have been asked and declare them, therefore, they said from then on, etc. From then on, it refers to after the five vows have been declared. The Tathagata is all united with equality, the Sanskrit word for vow is Samaya（梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）, Samata（梵文天城体：समता，梵文罗马拟音：samatā，汉语字面意思：平等） refers to equality, so it is explained in this way. Therefore, the Tathagata
Chinese
是所有如来（tathāgata）的誓言。原因是什么呢？金刚吉祥，因为以金刚为名，所以是金刚手。这些等等是先行的，即首先发心的菩萨们。以具有与世俗相违背的词语，显示禅定的差别，因此成为奇特和稀有，从而无碍宣说的语金刚之词，从下面所说的话语中说出。以“薄伽梵”等提问，是因为属于眷属的如来们，以通达道路的语言虚伪地提问，为了显示如何向薄伽梵本人请教，所以这样说。薄伽梵大金刚持是所有如来的主宰，超越三界，所以要加上“为何宣说此金刚之词”之句。界（藏文：ཁམས་，梵文天城体：धातु，梵文罗马拟音：dhātu，汉语字面意思：界）是持（藏文：འཛིན་པ་，梵文天城体：धारणा，梵文罗马拟音：dhāraṇa，汉语字面意思：持），即持有自己的特征，是具有完全辨别的特征的智慧。其中，智慧也有上、中、下三种差别。超越三界，即以业的差别超越和胜过，随后，即不再去那里，因此是超越三界。因此，就是超越一切世间界，超越了以世间一切界的智慧上、中等差别而存在的那种状态。在所有如来和所有菩萨的眷属中，就像用火来降温一样，是稀有的。因为以前未曾出现且不可能，所以是不真实的，显示它的词语就是不真实的词语。它本身是要进入的，所以是道。不可分割，所以是金刚。因为它随顺所有如来的语，所以是要领受的，因此它就是词语。因此，像这样不真实的词语之道，为何宣说此金刚之词呢？这是所问。过去，在佛和菩萨的二眷属中，以及后来，在僧众和弟子的二眷属中，产生后悔，薄伽梵为何要说，直到不要说为止。 ༈ །释
English
It is the samaya of all the Tathagatas. What is the reason? Vajra Auspicious, because it is named Vajra, therefore it is Vajrapani. These and so on are the ones who go before, that is, the Bodhisattvas who first generated the mind. By showing the distinction of samadhi with words that contradict the worldly, it becomes extraordinary and rare, and thus the word of the Vajra of speech, which speaks without hindrance, is spoken from the words spoken below. The question with "Bhagavan" and so on is because the Tathagatas belonging to the retinue ask falsely in the language of knowing the path, so it is said in order to show how to ask the Bhagavan himself. The Bhagavan Great Vajradhara is the master of all the Tathagatas, transcending the three realms, so add the phrase "Why was this Vajra word spoken?" Realm (kham) is holding (dharana), that is, holding its own characteristics, is the wisdom with the characteristic of completely distinguishing. Among them, wisdom also has three kinds of distinctions: superior, medium, and inferior. Transcending the three realms, that is, transcending and surpassing by the difference of karma, and afterwards, that is, not going there again, therefore it is transcending the three realms. Therefore, it is transcending all the world realms, transcending the state of existing with the distinctions of superior, medium, etc. of the wisdom of all the world realms. Among the retinues of all the Tathagatas and all the Bodhisattvas, it is rare, like cooling with fire. Because it has never appeared before and is impossible, it is unreal, and the word that shows it is the unreal word. It itself is to be entered, so it is the path. Indivisible, so it is the Vajra. Because it follows the speech of all the Tathagatas, it is to be received, therefore it is the word. Therefore, like this unreal word path, why was this Vajra word spoken? This is the question. In the past, in the two retinues of Buddhas and Bodhisattvas, and later, in the two retinues of Sangha and disciples, generating regret, why does the Bhagavan say, until the point of saying not to say. ༈ Explanation