English
Then, from "Wicked livelihood" to "prayed," it was explained. Then, the assembly of those with wicked livelihood heretics prayed thus: Great man, our vow is like this: if one abides the mind of self-grasping in the true state, then no matter whether one does good or evil, or performs great or small black and white deeds, one will not be influenced by them, because we say that we are separated from the two, that is our vow. They prayed like this. The thirteenth is, from "Secret word" to "prayed," it was explained. Then, the assembly of those who believe in the mantras of worldly secret words, the far-shooters, prayed: Secret yogis, our vow is like this: wearing clothes stained with feces, blood, and coal ash, smearing them on the body, reciting the mantra ten times ten hundred or a hundred times ten thousand times, drawing the corresponding number of signs or dots on the body, and then acting, if one cuts off and chops off the penis, they believe that even the Buddha will be destroyed, this is the supreme secret vow of secret mantras. After praying like this, they each offered their own vows. The fourth part has three points: thus advising them to enjoy; truly proclaiming the merits; the retinue with faith in this takes it as an intermediary. The first point is, from "Then, the Bhagavan" to "fully take," it was explained. Then, in order to conform to the hidden meaning, for the sake of uprightness, it was declared to those of good lineage, and for the sake of those with attachment and wicked livelihood heretics, the Bhagavan, considering other meanings, the vows offered by those inauspicious ones, because all the meanings were refuted, so they were not mixed, because the names were not refuted, so they were not completely forbidden, each bestowed vows and allowed practice, declaring in a way that conforms to practice. All the fortunate ones gathered here, calling them separately like this, you each, for your own different meanings that you like, vows like wish-fulfilling jewels, you must fully take them. This is the advice. The second part has twelve points: saying that the vow of the black leader is a vessel for achieving Buddhahood; saying that the vow of Gulang is a vessel for achieving the Mahayana; saying that Vishnu
Chinese
被宣示为真实的誓言。也被宣示为夜叉的真实誓言。被宣示为外道欲望的誓言。被宣示为涂灰者的瑜伽食物。被说是罗刹女的誓言，饮血者的誓言。被说是女人供奉的佛法誓言。被宣示为夏瓦里巴佛陀教言的誓言。被宣示为具有邪见者的五种功德。被宣示为依靠秘密语的誓言，咒语的誓言。被宣示为微细母和恶心者的誓言，法性庄严的誓言。第一，从“其他的派别”到“被说是成就之器”之间所说的是：对傲慢者及其眷属所说。考虑到真实的五无间罪。摧毁其他的派别，并且在行持五无间罪的同时，不舍弃自己的那些行为，而是如实地证悟，这是以大自在为目标的。如《普作王》中所说：“我乃无谬误的菩提心，如是于真如中本自成佛。”像这样安住于证悟的誓言中，因此被说是成就佛果的殊胜乘之器。第二，从“母亲和儿子”到“被说是器”之间所说的是：对古浪及其眷属所说。考虑到证悟法性的智慧不离于本智。对于母亲和女儿，罗刹女和在轮回中流转的所有女人，以方便具足而行于欲望，即使不被染污，也被说是成办大乘之器。第三，从“杀戮”到“是伟大的”之间所说的是：对比湿奴及其眷属所说。考虑到证悟无生则断绝生。无论何者喜好杀戮，以智慧和禅定真实地杀害轮回的命根，并且关闭和切断五道和六道的相续和门径，然后吃肉饮血。无论何者以三毒完全清净，那便是真实的伟大誓言，如是宣说。第四，从“财物”到“是誓言”之间所说的是：对夜叉及其眷属所说。考虑到接受教诲后必定安住于此。
English
It is declared as the true samaya. It is also declared as the true samaya of the Yakshas. It is declared as the samaya of the desires of the heretics. It is declared as the food of the yogis with ashes. It is said to be the samaya of the Rakshasis, the samaya of the blood drinkers. It is said to be the Dharma samaya offered by women. It is declared as the samaya of the words of the Buddha Shavaripa. It is declared to be endowed with the five qualities of those with wrong views. It is declared as the samaya of relying on secret words, the samaya of mantras. It is declared as the samaya of the subtle mothers and the disgusting ones, the samaya of the ornament of Dharmata. The first, from "other factions" to "said to be a vessel of accomplishment" indicates: It was spoken to the arrogant ones and their retinue. Considering the five authentic inexpiable sins. Destroying other factions and practicing the five inexpiable sins, without abandoning one's own practices, but realizing them as they are, is aiming at the great self. As it is said in the Kunjed Gyalpo: "I am the unerring Bodhicitta, thus I am inherently victorious in Suchness." Remaining in the samaya of realizing this, it is said to be the vessel of the supreme vehicle for accomplishing the fruit of Buddhahood. The second, from "mother and son" to "said to be a vessel" indicates: It was spoken to Gulang and his retinue. Considering that the wisdom of realizing Dharmata is inseparable from primordial wisdom. For all mothers and daughters, Rakshasis and women who wander in samsara, with skillful means, even if they indulge in desire without being attached, they are said to be vessels for accomplishing the Great Vehicle. The third, from "killing" to "is great" indicates: It was spoken to Vishnu and his retinue. Considering that realizing the unborn cuts off the stream of birth. Whoever delights in killing, with wisdom and samadhi, truly kills the life force of samsara, and closes and cuts off the stream and gates of the five paths and six realms, and then eats flesh and drinks blood. Whoever is completely purified by the three poisons, that is the true great samaya, so it is said. The fourth, from "wealth" to "is the samaya" indicates: It was spoken to the Yakshas and their retinue. Considering that after receiving the instructions, one must definitely abide by them.
Chinese
考虑到，从财物主人的宝藏中，未经给予而以幻化的喜悦之定的方式取走黄金等，并享受欲妙，这是清净无误、真实不虚的三昧耶。第五，从“瑜伽”到“清净”之间讲述的是，对所有外道宗派的邪见进行教诫。考虑到如果认识到颠倒的行为就不是真实的，瑜伽行者以智慧认识到无明从根本上是清净的，因此砍下某人的头颅，如根本续中所说，检验头盖骨，选择良好吉祥的，将其作为坟场的器皿持有，这是因为了解秘密法的意义，是真实见地的三昧耶，是无误的三昧耶，是清净的三昧耶。第六，从“牛”到“不应做”之间讲述的是，对恶劣种姓的罪人进行教诫。考虑到如果真实认识到恶劣种姓的颠倒见解就无关紧要，牛、狗、马、大肉和象的肉是殊胜的，实际享用它们而不执着，以不取舍的见地摄持，不舍弃而享用，这是大瑜伽士的食物，其他则不应食用。第七，从“大红”到“大威光”之间讲述的是，对食血罗刹女众进行教诫。考虑到如果认识到精血等是法性，就是资具，因此，对于大红血海，如果以真实见地摄持，不舍弃而享用和饮用，那就是所有饮血尊的大三昧耶，如果饮尽贪欲，威光就会更加强大，是大乘的法器。如果按照讲解的顺序，下面的微贱者和恶心者的三昧耶之间就取在这里。第八，从“舞蹈”到“伟大”之间讲述的是，对所有女性进行教诫。考虑到以智慧和慈悲不舍弃法性和轮回，以舞蹈和歌词等方式，依止所有具有方便的女性，以欲望邪淫的幻化也转变为秘密行方便的苦行，这是法性虚空和合
English
Considering that, taking gold and so on from the treasure of the owner of wealth without being given, by means of the samadhi of illusory joy, and enjoying desirable pleasures, this is the pure, unerring, and truly genuine samaya. Fifth, from "Yoga" to "Pure" it is taught that all the wrong views of the heretical sects are admonished. Considering that if one recognizes inverted actions as not being genuine, the yogi, with wisdom, recognizes that ignorance is pure from the root, therefore, having cut off someone's head, as stated in the root tantra, examines the skull, chooses the good and auspicious one, and holds it as a vessel of the charnel ground, this is because understanding the meaning of the secret dharma is the samaya of true view, the unerring samaya, the pure samaya. Sixth, from "Cow" to "Should not do" it is taught that the sinners of bad lineage are admonished. Considering that if one truly recognizes the inverted views of bad lineage as unimportant, the meat of cows, dogs, horses, great meat, and elephants are supreme, actually using them without attachment, holding them with a view free from acceptance and rejection, using them without abandoning them, this is the food of the great yogi, others should not be eaten. Seventh, from "Great Red" to "Great Splendor" it is taught that the assembly of blood-drinking Rakshasis are admonished. Considering that if one recognizes semen, blood, etc., as dharmata, they are resources, therefore, for the great red ocean of blood, if one is held by true view, enjoying and drinking without abandoning, that is the great samaya of all blood-drinking deities, if one drinks until desire is exhausted, the splendor will be even greater, and it is a vessel of the Great Vehicle. If following the order of explanation, the samaya of the lowly and the repulsive below is taken here in between. Eighth, from "Dance" to "Great" it is taught that all women are admonished. Considering that wisdom and compassion do not abandon dharmata and samsara, by means of dance and lyrics, etc., relying on all women who possess skillful means, even the illusion of lustful misconduct is transformed into the ascetic practice of secret conduct, this is the union of dharmata space
Chinese
如是说，这是大誓言。第九，从“何者本身”至“是语之誓言”之间所说的是：对夏瓦拉巴的眷属开示说，如果就意义而言，从有说成无，从无说成有，是因为考虑到，就意义而言，远离边际的何者本身，因为难以测度其深浅，所以从无说成有，从有说成无，以符合世俗的虚妄之语来说，是诸佛的语之誓言。无论何者，从无始以来在轮回中漂泊，都只是自己的过错，如已讲述的调伏骄慢一样，以八种呵责或无明、我执、错乱的遍计、五烦恼，总共八种来行事，说粗语、妄语，是诸佛为了度化所化众生的语之誓言。如是说。第十，从“一切差别”至“是自性之大誓言”之间所说的是：对邪见者们开示说，如果将一切都理解为法性，因为自性平等所以无关紧要。考虑到邪见者们，誓言的差别各自不混杂，那些一切都无差别地成为心之法性，因为是一体，所以精通于不积累所作之法的方法，不为成熟果报的善恶业所左右，到达意义的顶点，所以不错误，不被错乱所欺骗，是不造作的誓言，因为那是不存在业的异熟果的殊胜誓言。为了随后显示真实的誓言本身，具有真实证悟的信心的觉性，不会被概念所动摇，因为没有坏灭所以不会改变，从一切方面都不会动摇，不会被边际所动摇的大，以心什么也不想，本身就远离了戏论和相状的执着，不执着于有无的偏颇，对于殊胜瑜伽士来说，虽然没有边际的障碍，但从不失去大功德的精华的角度来说，无论什么都不会失去。远离生起的活动是不动摇的大誓言。事物本身的如是性，在一切的体性中普遍扩展，因为没有偏颇，所以根本不存在取舍，因此是远离取舍的本身，就是这样。
English
Thus it is said, this is the great samaya. Ninth, from "Whatever itself" to "is the samaya of speech" is taught: To the assembly of Shavaras, it was taught that if, in terms of meaning, one speaks of non-existence as existence and existence as non-existence, it is because one considers that whatever is devoid of extremes, because it is difficult to fathom its depth, one speaks of existence as non-existence and non-existence as existence, speaking falsely in accordance with the world, is the samaya of the speech of all Buddhas. Whichever beings have wandered in samsara from beginningless time, it is only their own fault, as it has already been explained how pride is subdued, by acting with eight reproaches, or ignorance, self-grasping, the imputation of delusion, and the five afflictions, a total of eight, speaking harsh words and lies is the sacred samaya of the speech of the Buddhas for liberating those to be tamed. Thus it is said. Tenth, from "All distinctions" to "is the great samaya of self-nature" is taught: To those with wrong views, it was taught that if all is realized as the nature of reality, because self-nature is equal, it is unimportant. Considering those with wrong views, the distinctions of samayas, each unmixed, all of them are indivisibly one in the nature of mind, because they are one, they are skilled in the method of not accumulating actions, they are not influenced by the white and black actions that ripen into fruition, they arrive at the peak of meaning, so they are not mistaken, not deceived by delusion, it is an uncreated samaya, because it is the supreme samaya in which there is no fruit of the ripening of actions. In order to subsequently show the true samaya itself, the awareness that possesses the confidence of true realization is not moved by concepts, because it is imperishable, it does not change, it is not moved from any direction, the great that is not moved by extremes, without thinking anything with the mind, itself is free from elaboration and attachment to characteristics, without fixating on the partiality of existence and non-existence, for the noble yogi, although there is no obscuration of extremes, from the perspective of not losing the essence of great qualities, whatever is not lost. Being free from the activity of arising and ceasing is the great, unwavering samaya. The suchness of things themselves, universally extended in the single essence of all, because there is no partiality, there is absolutely no taking or rejecting, therefore it is the very nature of being free from abandoning and taking, it is like that.