Chinese
因此，现在不会成功。因此，有时甚至有不能不依赖贪执的情况。这些烦恼等也是作为功德之法的缘起而存在，也是作为过失之法的缘起而存在。因此，这个共同的缘起没有特殊的体性。因此，仅仅是精通方便就足够了。在没有特殊自性的情况下，也没有应该断除的烦恼种类。所谓不舍弃大烦恼，愚痴是毗卢遮那佛的誓言，因为在法界中没有智慧的成就，所以与无明成为一体。嗔恨是不动佛的誓言，是调伏暴恶者的自性。我慢是宝生佛的誓言，是安忍于法性平等的自性。贪欲是无量光佛的誓言，是自在地掌控一切法的自性。嫉妒是不空成就佛的誓言，因为没有证悟法平等性，并且非常执着于实物，从轮回的战场中获得胜利，所以对于恶魔和摩怛伽罗刹等具有圆满力量的军队，以大悲心无法容忍的自性。这些是果之法，因为是巨大功德的自性，所以是不舍弃的誓言。总而言之，从基础、道路和结果三个方面显示了不舍弃的誓言。这三者也没有特殊的自性。例如，早晨的海市蜃楼和中午的海市蜃楼，虽然显现不同，但自性没有差别。而且，在太阳未升起和太阳落山的时候，这种自性也没有差别。因为海市蜃楼没有作为所依的大种，所以如其所显现的那样，在实体上是不存在的。因此，在自性上没有差别。同样，所有的烦恼也因为没有所依，所以如其所显现的那样，在实体上是不存在的。因为在实体上不存在，所以不是应该取舍的，因此被称为不舍弃的誓言。
English
Therefore, it will not succeed now. Therefore, there are times when one cannot help but rely on attachment itself. These afflictions and so on also exist as the cause of the qualities of merit, and also exist as the cause of the qualities of faults. Therefore, this common cause does not have a distinct characteristic. Therefore, it is only sufficient to be skilled in means. In the absence of a distinct nature, there is also no separate category of afflictions that should be abandoned. As for not abandoning the great afflictions, ignorance is the samaya of Vairochana, because wisdom is not established within the realm of Dharma, it is one with non-awareness. Hatred is the samaya of Akshobhya, it is the nature of subduing the violent. Pride is the samaya of Ratnasambhava, it is the nature of enduring in the equality of Dharma-nature. Desire is the samaya of Amitabha, it is the nature of having dominion over all dharmas. Jealousy is the samaya of Amoghasiddhi, because one has not realized the equality of dharmas and is very attached to seeing things as real, it is the nature of being intolerant with great compassion towards the hosts of evil demons and the fully endowed power of Matamgarudra and others, as it triumphs over the battle of samsara. These are the dharmas of the result, and because they are the nature of great qualities, they are the samaya of non-abandonment. In short, the samaya of non-abandonment is shown through the three aspects of the ground, path, and result. These three also do not have a distinct nature. For example, the mirage of the morning and the mirage of noon have different appearances, but their nature is not different. Moreover, that nature is also not different at the times when the sun has not risen and when the sun has set. Because the mirage does not have the great elements as a basis, it is not real in substance as it appears. Therefore, there is no difference in nature. Similarly, all afflictions also do not have a basis, so they are not real in substance as they appear. Because they are not real in substance, they are not to be accepted or rejected, therefore it is said to be the samaya of non-abandonment.
Chinese
又说应受用五甘露，因为一切法皆为平等之自性。由于没有净与不净之分，故不应舍弃。如前所示，一切显现皆为五佛之自性，故应受用。由于不分净与不净，故会成为体验法性平等之重压，且以苦行之行为，会成为迅速获得成就之因。由于事物之自性以善巧方便所摄持，故具有转变为世间甘露之能力。因此，其成为自性成就之物，譬如第七生之肉。此外，成就生于如教奉行之特征，故应受用五甘露，甚至在鱼日之斋戒日及年月之时，也不应中断甘露之供养。从一开始就以证悟清净平等来享用。意思是说，一旦证悟融入法界，即使享用也不需要了。如果未证悟而享用，则会浪费修行。因此，应结合证悟之体验，并以各种方式依止其助伴。譬如学习剑舞，首先在木头上学习，然后学习铅剑，最后学习真剑。同样，初学瑜伽士在修持平等之行时，也应从较轻之业开始逐渐学习。为了简要说明违犯誓言之过患，说了守护与成办之五誓言，是根本，否则会失去种姓等等。其中，根本誓言是指，如果违犯，则会断绝菩提之种姓，故称为根本。如果支分誓言违犯，则不会迅速产生结果，故称为支分。现在为了说明誓言之功德，以平等与平等结合，安住于平等之誓言，则会获得平等大圆满，否则不会成佛。这样说，这以说明功德之力，也表达了决定义。如此，以萨玛雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）一词，萨玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是平等，雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是结合，以此与法性平等之义相结合。
English
Furthermore, it is said that one should accept the five nectars because all dharmas are of the nature of equality. Since there is no distinction between clean and unclean, they should not be rejected. As shown above, all appearances are of the nature of the five Buddhas, so they should be accepted. Since there is no separation between clean and unclean, it becomes a burden to experience the equality of dharmas, and the practice of asceticism becomes a cause for quickly attaining accomplishment. Because the nature of things is grasped by skillful means, it has the power to transform into the nectar of the world. Therefore, it becomes a substance that is naturally accomplished, like the flesh of the seventh birth. Moreover, accomplishment arises from the characteristic of acting according to the command. Therefore, one should accept the five nectars, and even on the fasting days of the fish days and the times of the months and years, one should not interrupt the offering of nectar. From the beginning, one should practice with the realization of purity and equality. This means that once realization is integrated into the dharmadhatu, even if one practices, it is not necessary. If one practices without realization, then the practice is wasted. Therefore, one should combine it with the experience of realization and rely on its companions in various ways. For example, when learning sword dancing, one first learns on wood, then learns with a lead sword, and finally learns with a real sword. Similarly, when a beginner yogi practices equal conduct, he should gradually learn from lighter actions. In order to briefly explain the faults of breaking vows, it is said that the five vows of protection and accomplishment are fundamental, otherwise one will lose one's lineage, and so on. Among them, the root vow is said to be the root because if it is broken, the lineage of bodhi will be cut off. If the branch vow is broken, the result will not arise quickly, so it is called a branch. Now, in order to explain the merits of the vow, by combining equality with equality and abiding in the vow of equality, one will attain the great perfection of equality, otherwise one will not become a Buddha. Thus it is said, and this, by the power of explaining the merits, also expresses the definitive meaning. Thus, with the word Samaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Sama (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is equality, and Ya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is union, and this is united with the meaning of the equality of dharmas.
Chinese
因此称为誓言。或者，萨玛尼是平等或圆满，亚是获得，因此，以获得平等大和圆满大的意义，称为誓言。因此，安住于此状态，人即是佛。薄伽梵并非在他处。如是第三者，逝去之后并非成佛。如是说。现在显示破誓言和与之交往的过患。其中，对于“根本破戒的恶人，不勤于修补”所说，修补破戒的方法是：身之誓言破损，说是安住于现见之法。从出生到死亡之间，稍微沾染罪恶的方法是有的，但说是没有从根本上拔除的方法。语之誓言如果破损，说是如何破损就如何恢复。或者以智慧和禅定，将一切言语理解并修习为密咒之语。意之誓言如果破损，没有圆满成就的方法，然而以智慧和禅定，通达一切法无二，并对此串习，以大悲心，将一切有情视为具有菩提心，长久地观想没有不是慈悲田的，以此来圆满。对于自身正在破损，又不勤于修补之方法的人，片刻也不应与之交谈，更何况是做其护法，与之同眠呢？这称为被同伴破戒所染污的过患。如同经中说，一个福德丧失的乞丐，会断绝所有与之共住的乞丐的生计。如是等等，是广说了破誓言的过患。此誓言是金刚大，是诸佛之自性。这是显示誓言的自性，如何呢？誓言的自性是身语意金刚般的三种自性，它永远不会超出这种状态。同样，一切戒律和律仪也是身语意三门所应作和不应作的
English
Therefore, it is called Samaya (vow). Alternatively, 'sama' means equal or complete, and 'ya' means to obtain. Thus, because it causes one to obtain the meaning of great equality and great completeness, it is called Samaya (vow). Therefore, if one abides in such a state, a person is a Buddha. The Bhagavan is not elsewhere. Like the third one, one does not become a Buddha after death. Thus it is said. Now, the faults of breaking the Samaya and associating with those who have broken it are shown. Among them, regarding what is said, "The immoral who have broken the root, do not strive to repair it," the method of repairing the broken Samaya is: if the Samaya of the body is broken, it is said to abide in the Dharma that is seen. From birth to death, there is a way to slightly taint sins, but it is said that there is no way to eradicate it from the root. If the Samaya of speech is broken, it is said to restore it as it was broken. Or, with wisdom and Samadhi, all speech should be understood and practiced as the words of mantra. If the Samaya of mind is broken, there is no way to fulfill the attainments. However, with wisdom and Samadhi, realize that all Dharmas are non-dual, and become accustomed to this. With great compassion, regard all sentient beings as having the essence of Bodhichitta, and contemplate for a long time that there is no field that is not a field of compassion, and thereby fulfill it. One should not even speak for a moment with those who are breaking themselves and are not diligent in repairing it, let alone be their protector or sleep with them. This is called the fault of being contaminated by the broken Samaya of a companion. Just as the Sutra says, one beggar who has lost merit will cut off the livelihood of all the beggars who live with him. Thus and so on, is an extensive explanation of the faults of breaking the Samaya. This Samaya is the great Vajra, it is the nature of all Buddhas. This is showing the nature of Samaya, how is it? The nature of Samaya is the three natures like body, speech, and mind Vajra, it will never go beyond this state. Similarly, all precepts and vows are what should and should not be done by the three doors of body, speech, and mind.
Chinese
是包含进入和返回的体性，因为所有这些都包含在这个伟大的事业中。因此，金刚般的这三种体性，也是身语意的自性，也是安住于此的体性。三世诸佛也只是身语意金刚般的体性，此外别无他物。因此，这个誓言是众生身语意的自性，一切佛的本体，一切法的命脉，一切学处中最殊胜的。所示的誓言自性，也包含在广述誓言功德之中。现在，为了阐述誓言的详细分类或详细展开的必要性，对于五个根本誓言，提到了“一个也有二和三十”。因此，一个根本誓言分为三十二个，变为一百六十个，一个分支誓言分为二十个，变为两百个，总共变为三百六十个。总的来说，说誓言三百六十个，根本十五个，这只是就所显示的方面而言。这些类别也不是设立各自体性的分类，而是功德超越计数的类别，因此没有特别区分体性。对此，以前的邬玛巴派论师说，一切誓言都是天尊的自性，一切天尊的根本是方便和智慧二者，因此根本是二。其功德是身语意金刚般的三种，因此分支是六。其部分是身语意功德事业五种，因此分为三十二种类别。分支誓言是，分支应分为二十种，一个也有身语意功德事业五种分支，身语意的本体三者也融入其中，没有分支的基础。根本方便和智慧二者，也是方便具有智慧，智慧具有方便，因此两个根本消失，变为四个分支。这也是身语意功德事业五种的部分
English
It is inclusive of the nature of entering and returning, because all of these are included in this great activity. Therefore, this nature of the three aspects like a vajra is also the nature of body, speech, and mind, and it is also the nature of abiding therein. All the Buddhas of the three times are also nothing other than the nature of body, speech, and mind like a vajra. Therefore, this samaya is the nature of the body, speech, and mind of sentient beings, the essence of all Buddhas, the life force of all dharmas, and is taught as the most excellent of all trainings. That which shows the nature of samaya is also included within the extensive teaching of the qualities of samaya. Now, in order to teach the necessity of the detailed classification or detailed elaboration of samaya, regarding the five root samayas, it is mentioned, "Even one has two and thirty." Therefore, one root samaya is divided into thirty-two, becoming one hundred and sixty, and one branch samaya is divided into twenty, becoming two hundred, so that the total becomes three hundred and sixty. In general, it is merely said in terms of what is shown, that there are three hundred and sixty samayas and fifteen roots. These categories are not established as categories of separate characteristics, but are categories of qualities that transcend calculation, so there is no further separate distinction of characteristics. Regarding this, the earlier teachers of the Uma tradition said that all samayas are the nature of deities, and the root of all deities is the two, skillful means and wisdom, so thus there are two roots. Its qualities are the three aspects like body, speech, and mind vajra, so thus there are six branches. Its parts are the five aspects of body, speech, mind, qualities, and activities, so it is divided into thirty-two categories of distinctions. The branch samaya is that the branch should be divided into twenty aspects, and even one has the five branch aspects of body, speech, mind, qualities, and activities. The three entities of body, speech, and mind also dissolve into that, there is no basis for branches. The two roots, skillful means and wisdom, are also that skillful means possesses wisdom, and wisdom possesses skillful means, so the two roots disappear and become four branches. That is also a part of the five aspects of body, speech, mind, qualities, and activities.