Chinese
询问如何受持无造作誓言，以简要方式指示其道的开示是：无错谬无造作之誓言，即是如是之法性。等等，本质上无错谬，无混淆，无造作，无虚假的守护是什么呢？一切法的如是性，唯是自证之心之法性。于彼亦不生起执持之念，因于何处亦不动摇，故亦立为名。不越彼，不转变为任何其他，是善逝等之最胜意誓。如是说。聚集之众甚为惊恐畏惧。如所说，因未能认识，故未得于法之忍。因惊恐畏惧，心不悦，口中亦未见大空性之义，故不满之声“唉玛哦”如是发声。何为无造作？不舍弃殊胜誓言之各自行为，故允许各自随欲受持誓言和行为，催促献上誓言，因此心满意足，如是说。黑主及其眷属等，指示了达汝扎主眷献上誓言。以傲慢自清净之誓言，安住于自宗，以嗔恨摧毁他方军队，献上誓言。其他如是发声。古浪及其眷属，毗湿奴（梵文：Viṣṇu）及其眷属，夜叉，外道，恶种姓，罗刹女，食肉鬼，恶臭者，妇女，说谎和赌博的骗子，邪见者，外道，依赖世间咒语的远射者，彼等献上誓言。于此时，穿上百或千件，割断林伽。意为穿上那些衣服，念诵咒语十个十个或百个百个，行事后，若割断林伽，则连胜者亦欲摧毁。因与隐义相符，故为端正，为种姓者所说，以及为贪执者和邪见者之故。此后，薄伽梵说：不杂染，完全不遮止。意为允许凶暴者各自寻觅圣者而行持。凡聚集于此之具缘者，皆个别呼唤，赐予开示：各自受持自己之誓言。
English
The teaching that shows the path of how to take the unfabricated samaya in a concise way is: The undefiled, unfabricated samaya is the suchness of dharmata. And so on, what is the unfabricated protector that is without error, without confusion, without fabrication, and without falsehood in its essence? The suchness of all dharmas is only the dharmata of the self-aware mind. Even in that, the notion of grasping does not arise, because it does not move anywhere, so it is also given a name. Not transgressing that, not transforming into anything else, is the supreme mind-samaya of the Sugatas. Thus it was said. The assembled gathering was very frightened and terrified. As explained, because they did not recognize it, they did not obtain forbearance in the Dharma. Because of fear and terror, their minds were not satisfied, and they did not see the meaning of the great emptiness in their speech, so the sound of dissatisfaction, "Emaho," was uttered. What is unfabricated? Because one does not abandon one's own conduct of the supreme samaya, one is allowed to practice samaya and conduct as one pleases, and one is urged to offer the samaya. Therefore, one is satisfied and speaks thus. The black leader and his retinue indicated that the samaya of the chief Dakaru and his retinue was offered. With the samaya of self-purification through arrogance, abiding in one's own religion, and destroying the armies of others with hatred, they offered the samaya. The others spoke in the same way. Gulang and his retinue, Vishnu (Sanskrit: Viṣṇu) and his retinue, yakshas, heretics, evil lineages, rakshasis, flesh-eaters, foul-smelling ones, women, liars and gambling swindlers, those with wrong views, heretics, those who rely on worldly mantras and throw from afar, they offered the samaya. At that time, wearing a hundred or a thousand garments, if one cuts off the lingam. It means that wearing those clothes, reciting the mantra ten times ten or a hundred times a hundred, and after acting, if one cuts off the lingam, one intends to destroy even the victor. Because it is in accordance with the hidden meaning, it is spoken to those of good lineage for the sake of rectitude, and for the sake of those with attachment and wrong views. Thereafter, the Bhagavan said: Not mixing, not completely preventing. It means that the fierce ones are allowed to seek out the holy ones individually and practice. All the fortunate ones gathered here are individually called and given the teaching: Each of you should take your own samaya.
Chinese
这是口头传授的教言。对傲慢者及其眷属的教诲是：“摧毁他人的宗派。”意思是，在不放弃自身行为的情况下，专注于如实证悟的巨大傲慢。这是被教导为是法器的意思。次第是按照解释和顺序。以欲望来说，如果不能以方便法来控制贪欲，那就是法器。断绝命根，意思是智慧和禅定真实地斩断，关闭和切断五六根的延续和门户，这是誓言。接受后享受欲望，意思是如果以幻喜的禅定来接受，那就是纯正无误的誓言。在尸陀林中，作为法器而知晓佛法，意思是了悟无明从根本上清净，从而斩首。如根本续部所说，检查头盖骨，将吉祥美好的头盖骨作为法器持有，这是纯正无误的誓言。因为这是大瑜伽士的食物，意思是对于实际食用肉类没有执着，因此是远离取舍的享受。同样，即将解释的行为，如果被纯正的见地所掌握，不放弃而行持，就被解释为是大乘的法器，就像字面意思一样。此时，八种呵斥，意思是已经解释了如何调伏傲慢。因为一切差别都是一体的，意思是这些没有被邪见混淆的誓言，与心性的法性无二无别，因此做了不积累，不会变成异熟等等的黑白业的口实，这就是最初到达的未被玷污的誓言。对于它来说，没有业的异熟果报，因此是殊胜的誓言。为了随后展示真实的誓言，“不摇不动不移动”等等。具有真实信心的智慧，对于任何概念都不移动、不恐惧、不摇动，是伟大的。不以心作任何思量本身就是瑜伽，虽然无边无际，但由于不失去巨大功德的精华，远离生灭的作为，这是殊胜的誓言。因为那本身是伟大的，一切都是一体的，等等。因为事物在如实的状态中扩展，没有偏颇。远离取舍，没有执着二元对立的法，所有显现为意义之上的二元对立的法都是数量
English
This is oral instruction. The teaching to the arrogant and their retinue is, "Destroying the sects of others." This means focusing on the great pride of realizing things as they are, without abandoning one's own conduct. This is taught as being a vessel for the Dharma. The order is according to explanation and sequence. With desire, if one cannot control attachment with skillful means, then one is a vessel. Cutting off the life force means that wisdom and samadhi genuinely sever, close, and cut off the continuation and gateways of the five or six senses, this is the samaya. Taking and enjoying desires means that if one takes with the samadhi of illusory bliss, then that is the pure and unerring samaya. In the charnel ground, knowing the Dharma as a vessel, means realizing that ignorance is primordially pure, thereby beheading it. As stated in the root tantra, examining the skull, holding the auspicious and excellent skull as a vessel, this is the pure and unerring samaya. Because it is the food of the great yogi, it means that there is no attachment to actually consuming meat, therefore it is enjoyment free from acceptance and rejection. Similarly, the conduct that will be explained, if grasped by the pure view, practicing without abandoning, is explained as being a vessel of the Great Vehicle, just like the literal meaning. At this time, the eight reproaches, meaning it has already been explained how to subdue arrogance. Because all distinctions are one, meaning these samayas that are not mixed with wrong views, are inseparable from the dharmata of mind, therefore doing without accumulating, it will not become a pretext for black and white karma such as maturation, this is the unadulterated samaya that arrives at the beginning. For it, there is no result of karmic maturation, therefore it is the supreme samaya. In order to subsequently show the true samaya, "Unmoving, unchanging, unmoving," and so on. The wisdom that possesses true confidence, does not move, does not fear, does not shake in any concept, is great. Not thinking anything with the mind itself is yoga, although limitless, but because it does not lose the essence of great qualities, it is free from the activity of arising and ceasing, this is the supreme samaya. Because that itself is great, everything is one, and so on. Because things expand in the state of suchness, without partiality. Free from acceptance and rejection, not fixating on dualistic dharmas, all dharmas that appear as duality above meaning are numbers.
Chinese
称那些显现为人头者为“某某”。你们各自所说的誓言，因为各自的分别念难以解脱，所以是无法解脱的语言。因此，那时将永远无法解脱。” 为什么呢？为了不执着于正确的执着。说“正确，正确”。这些话语表达的是，对不可言说和不可思议的事物进行言说和思索本身就是束缚。如果不从中解脱，智慧之门就不会被打开。像这样，将无法解脱与各自的誓言结合起来进行阐述。根本续中堕落的九个门，在这里阐述了十三个，这是什么意思呢？“五无间罪”，这是堕入大魔的门。“与饿鬼和贪欲的行为相结合”，这通常是堕入地狱，特别是胎生的城市。“无论在哪里，以嗔恨杀戮的行为”，这通常是堕入地狱的共同原因，贪婪和仇恨是堕入屠夫的门。“诸佛的清净”，这意味着变成了恶心的生物。“肉和血等食物”，这意味着食用这些食物的身体里聚集了许多食肉鬼和昆虫，夺取生命和光彩，从而转生为饿鬼。“即使拥有珍宝”，这意味着不给予而拿走，从而堕入饿鬼。“黑白业”，这意味着黑白引诱者堕入外道。“使善逝欢喜”，这意味着失去正念。“善逝胜者”，这意味着堕入罗刹。“装饰和服饰”，这意味着实际上是堕入大神的门，这是同类原因的力量。“婆罗门的身体等是完全成熟的”。“禅定分别”，这意味着对天神和宫殿等的禅修，因为没有专注于不可见的事物，所以是堕入鲁特拉的门。“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）等”，这意味着如果未生者和心之字这两个字落入自己的相续中，就会转生为破旧佛塔的众生和檀香蛇。随后进入的瑜伽士之论述，在禅定之王的续部中有详细的阐述。“血”，这意味着堕入大障碍。“凶猛的母神”。
English
Calling those who appear with human heads as "so-and-so." The vows you each speak are words that cannot liberate because the individual discriminations are difficult to dissolve. Therefore, at that time, there will be no liberation forever." Why is that? It is to prevent clinging even to correct clinging. Saying "Correct, correct." These words express that speaking and thinking about the unspeakable and unthinkable is itself a bondage. Unless one is liberated from that, the gate of wisdom will not be opened. Like that, the inability to liberate is shown in connection with the respective vows. The nine doors of falling from the root tantra, here thirteen are explained, what does that mean? "The five inexpiable sins," that is the door to falling into the great demon. "Combining the actions of pretas and attachment," that is generally being born in hell, especially in the city of the womb. "Wherever, the act of killing with hatred," that is generally the common cause of hell-beings, greed and hatred are the doors to falling into a butcher. "The purity of the Buddhas," that means becoming a disgusting being. "Meat and blood, etc., as food," that means that many flesh-eating ghosts and insects gather in the body that consumes these, taking away life and radiance, thus being reborn as a preta. "Even though possessing jewels," that means taking without giving, thus falling into a preta. "Black and white karma," that means the black and white seducer falling into the heretics. "Pleasing the Sugata," that means losing mindfulness. "Sugata Victorious," that means falling into a rakshasa. "Ornaments and attire," that means actually falling into the door of the great god, that is the power of the similar cause. "The body of a Brahmin, etc., is fully ripened." "Samadhi contemplation," that means the meditation on gods and palaces, etc., because not focusing on the invisible, it is the door to falling into Rudra. "A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) and Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) etc.," that means if the unborn and the two letters of the heart fall into one's own continuum, one will be reborn as a sentient being of a dilapidated stupa and a sandalwood snake. The subsequent yogi's discourse is extensively explained in the tantra of the King of Samadhi. "Blood," that means falling into a great obstacle. "Fierce Mamo."
Chinese
这是关于化生为八个罗刹女。 “具有标志的头饰”，意思是如果将微细母（Phra Men Ma）观想为自性，就会堕入肖甘大恶魔之中。这是堕落之门。“业之权势，婢女之众”，意思是会堕落为二十八个药叉女，这是堕落之门。因此，“这个坚固的结”，等等，因为过失如此之大，执着于各自的誓言，难以解脱，就像障碍一样。像这样颠倒错乱的愚痴，遮蔽了智慧之眼，自证的如意宝会迷失在两种邪见之中。那些因何而誓言错误的人，是与讲述颅骨者相认。 “聚集的众生因了悟之病”，等等，听到这个道理，知道自己的见修行持错误，以前顺应地接受教诲，却说被欺骗了，后悔犯错而流泪。 “那时，那个时候”，这两个“时”字，是指在接受教诲和哭泣的同一时刻所说的话，是告诫要观察各自的业之相续。通过观察他们的业，在觉性中显现，通过比喻的方式，知道那是像污垢一样的障碍。“楞伽之主，他们”，意思是因此对不错误之义生起希求，而祈请。那有什么必要呢？“我们执着于各自的苦行”，等等，对错误的誓言的执着应该被解脱，因为一切法如幻，等等，诸法的体性是不确定的，所以可以改变和解脱。“大乘之门”，是因为殊胜的密咒不会净化邪见，而且虚空广大，大地没有取舍，风具有显现一切的殊胜方便，所以能容纳和正确生起邪分别之众，也是散乱。不仅如此，那位导师化为众多方便的集合，祈请按照我们的想法来教导。楞伽之主，世尊以大喜悦而微笑，等等，呼唤是为了讲述历史。因为对不错误之义生起信心而欢喜，允许并呼唤，然后如实宣说。