Chinese
誓言之界限，班智达生祥之注释。 誓言之界限，班智达生祥之注释。 萨 玛 亚 萨 达 突 谛 斯玛。 誓言之界限安住。 印度语：萨玛亚 罗特纳 塔特瓦 萨瓦 达玛 亚 欣 纳玛。藏语：若于实相离过清净之义而住，则为遍计，若违背则为自续之语。因所需所愿皆生，故为珍宝。因无谬误，故为真实。轮回涅槃之诸法，以自性而决定。如是之名。自性寂灭，具足圆满，超越相状，如实之基，于本初清净，任运成就之状态中顶礼。因无作者，故自性本初任运成就，故无勤作之苦，于大乐无处自明中安住。如是不知，以幻觉错乱之识，束缚自身。 为从彼解脱而作之导师，薄伽梵，密咒之主，金刚持。于自所安住之基，及证悟彼之见，及串习禅定，及究竟果四者之中顶礼。 菩提心任运成就三者，本初即于清净无染中安住，远离证悟之四缘。故未证悟实相，于俱生无我执著我，是为遍计。由彼显现为他，增长能取所取五毒。如是迷乱，于三界中流转，感受三苦等，为消除彼等，虽依于道而努力积资粮。 然心性清净，若离于胜义谛，则果之基础将不复存在，故当宣说守护彼之清净方便。若守护誓言，则生起广大功德，如意宝一般。为度越轮回之海，如船一般。能守护与否，有极大之过失与利益，如边境之大城，如恶趣怖畏之救护。救护疾病、业、饥荒、刀兵。 甘露珍宝金刚之铠甲。从恶趣之苦中引导之铁钩之王。因是从轮回中解脱，及究竟安乐之大命。故于具足信心、友伴、精进、慈悲、誓言之基
English
Commentary on the Limit of Vows, by the Pandit Bhavyakirti. Commentary on the Limit of Vows, by the Pandit Bhavyakirti. Sa Ma Ya Sya Dha Tu Ti Sma. The Limit of Vows Abides. In Sanskrit: Samaya Ratna Tattva Sarva Dharma Yahin Nama. In Tibetan: If one abides in the meaning of reality, free from faults and pure, it is conceptualization; if one contradicts it, it is the word of self-continuity. Because desires and wishes arise, it is a jewel. Because it is without error, it is the very essence. All phenomena of samsara and nirvana are determined by their own nature. Such is the name. I prostrate to the state of self-nature, which is pacified, fully endowed, beyond characteristics, the basis of suchness, primordially pure from faults, and spontaneously accomplished. Because there is no maker, it is spontaneously accomplished by nature from the beginning; therefore, there is no suffering of effort, and it abides in the great bliss, without a place, self-luminous. Not knowing this, one binds oneself with the illusory, deluded mind. The teacher who liberates from that, the Bhagavan, the lord of secret mantras, Vajradhara. I prostrate to the basis abiding in oneself, and to the view that realizes it, and to the practice of meditation, and to the ultimate fruition, the four states. The three, Bodhicitta, spontaneous accomplishment, abide from the beginning in purity, free from the four conditions of realization. Therefore, not realizing reality, one clings to the self in the absence of an innate self, which is conceptualization. From that, appearing as other, the five poisons of grasping and being grasped increase. Thus deluded, wandering in the three realms, experiencing the three sufferings, etc., although one strives to accumulate merit by relying on the path. However, if the nature of mind is pure, if it transcends the ultimate truth, the basis of the result will no longer exist; therefore, I shall explain the pure means of protecting it. If one keeps the vows, great qualities will arise, like a wish-fulfilling jewel. Like a boat, for crossing the ocean of samsara. Whether one can keep them or not, there are great faults and benefits, like a great city on the border, like a refuge from the fear of the lower realms. Protecting from disease, karma, famine, and weapons. The armor of nectar, precious jewel, and vajra. The supreme iron hook that guides from the suffering of the lower realms. Because it is liberation from samsara and the great life of ultimate bliss. Therefore, to the basis of faith, friends, diligence, compassion, and vows
Chinese
务必牢记于心。 ༈ 如果违背此誓言，即使是具有正法、财富、传承、学识和精进的人，也不是获得解脱和伟大安乐之地，这是誓言。因为基础（藏文：གཞི་，梵文天城体：hetu，梵文罗马拟音：hetu，汉语字面意思：因）与边缘支撑分离。例如，就像想在空中作画也无法做到一样。 ༈ 基础清净任运成就，两种誓言的体性如何？词义关联良好的定义，与智慧相符的区分，以及不发生违犯的把握，以及无法挽回的生命。共同和特殊的功德，以及不达到终点的过失，以及通过习惯于证悟来守护的方法。如此守护的果实究竟在哪里？ ༈ 自性本净，自性圆满菩提心，自性完全清净。从时间之初，自性任运成就且圆满，因此，安住于自性清净的状态也是完全清净的。如果不是这样，那么基础本身就会变得不清净。所谓誓言，口中说出的也是。将存在的事物普遍视为无有造作的法，通过智慧、教言和口诀来解释。安住于证悟的意义，以及在符合自己意愿的额外行为方面。三门１，即身、语、意三者。下部经典的律仪戒律誓言的根本和支分１都要守护。 ༈ 安住于从轮回的所有过患中解脱出来的状态，是神圣的意义。安住于证悟它的状态，就能消除所有的分别念和错乱。如果背离它而不安住，自己的相续就会被痛苦所烧灼。因此，词义关联良好就是被说为确定的词语。 ༈ 誓言也因人的智慧层次而不同。因为具有证悟的把握，所以在额外的行为方面，将下部的律仪戒律誓言的数量计算在内并加以守护。以及，远离守护者和被守护者的造作，是自证智的誓言。秘密主胜者在经典中说了这两种分类。 ༈ 额外的行为，实际上并没有区分力量，而是像孩子声闻乘的律仪一样。见修行持成熟的菩萨的戒律。持明者安住于外内密咒的誓言。对于世间凡夫俗子来说，对于违背誓言１（人法之誓言１）要严厉１１。 ༈ 因为它能在此世间维持生命。所以在来世，成熟的果报是剧烈的痛苦。
English
Be sure to keep it in mind. ༈ If one breaks this samaya, even if one is endowed with Dharma, wealth, lineage, knowledge, and diligence, it is not a place to attain liberation and great bliss, this is the samaya. Because the basis (Tibetan: གཞི་, Sanskrit Devanagari: hetu, Sanskrit Romanization: hetu, Chinese literal meaning: cause) is separated from the edge support. For example, it is like trying to draw a picture in the sky, but it is impossible. ༈ What is the nature of the two samayas, which are the basis of pure spontaneous accomplishment? The definition of well-connected words and meanings, the distinction that matches the mind, and the confidence that violations will not occur, and the life that cannot be saved. Common and special qualities, and the faults that do not reach the end, and the method of guarding by being accustomed to realization. Where is the fruit of such protection determined? ༈ The nature is pure, the nature is complete bodhicitta, the nature is completely pure. From the beginning of time, the nature is spontaneously accomplished and complete, therefore, abiding in the state of self-nature purity is also completely pure. If it is not so, then the basis itself will become impure. The so-called samaya, which is spoken in words, is also. The things that exist are universally regarded as non-fabricated dharmas, and are explained by wisdom, teachings, and oral instructions. Abiding in the meaning of realization, and in the direction of extra behavior that is in accordance with one's own wishes. The three doors 1, namely body, speech, and mind. The root and branches 1 of the vows of the lower scriptures must be guarded. ༈ Abiding in the state of liberation from all the faults of samsara is the sacred meaning. Abiding in the state of realizing it eliminates all conceptualizations and confusion. If one turns away from it and does not abide, one's own continuum will be burned by suffering. Therefore, well-connected words and meanings are said to be definite words. ༈ Samaya also differs according to the level of intelligence of the person. Because one has the confidence of realization, in terms of extra behavior, the number of vows of the lower Vinaya precepts is counted and guarded. And, being free from the effort of the guardian and the guarded, is the samaya of self-awareness. The Secret Lord Victorious One spoke of these two categories in the tantras. ༈ The extra behavior, in fact, does not distinguish strength, but is like the Vinaya of the children Shravakas. The precepts of the Bodhisattva whose view and conduct have matured. The vidyadhara abides in the samayas of the outer and inner mantras. For ordinary worldlings, one must be strict 11 about breaking the vow 1 (the vow of human law 1). ༈ Because it sustains life in this world. Therefore, in the future, the matured result will be intense suffering.
Chinese
守护邪命。舍弃一切非世间之事的国土之法。舍弃与毒混合的食物和行为。舍弃重要的旧事物，不再食用和恢复。行为的终结是身体的三种，语言的四种，意念的三种，行持十善，舍弃十恶。如果暂时在此生快乐，长久有益，则守护第一。以两个五类和十与六来端正人道的准则。 产生独自一人的目的之心，具有八暇十圆满的所依。为了成就天人地位高低的差别。 修善业，净罪业，是近住律仪八支，根本四条：酒，歌舞等花鬘等，高广大床，非时食。以及居士的根本四条戒律，酒和五戒。沙弥从堪布处获得的十条戒律是歌舞等花鬘等分别计数，不触摸金银。从亲教师处获得的三个是舍弃在家人的标志，受持出家人的标志，向亲教师祈请为亲教师，安住于这些状态中。比丘受具足戒后，二百五十三条戒律是：四根本堕，十三僧残，三十舍堕，九十单堕，四悔过，一百一十二学处，严守这些是三门调伏之根本。比丘尼的八根本堕，二十僧残，三十三个舍堕，一百八十单堕，十一悔过，一百一十二学处，共三百六十四条。以及沙弥尼共同的六法，随顺的六法，以守护二十五条来概括，安住于戒律中。 所有这些数字的根本四条是杀生（藏文：སྲོག་གཅོད，梵文天城体：प्राणातिपाता，梵文罗马拟音：prāṇātipātā，汉语字面意思：断生命），不与取（藏文：མ་བྱིན་ལེན，梵文天城体：अदत्तादान，梵文罗马拟音：adattādāna，汉语字面意思：不给予而取），非梵行（藏文：མི་ཚངས་སྤྱོད，梵文天城体：अब్రహ్मचर्य，梵文罗马拟音：abrahmacarya，汉语字面意思：非清净行），妄语（藏文：རྫུན་，梵文天城体：मृषावाद，梵文罗马拟音：mṛṣāvāda，汉语字面意思：虚妄语）。八种类别的一切差别都不应违越。 如何守护这些根本呢？什么是根本和结合的堕罪，从何处产生？如何制定？ 依靠的补特伽罗在获得学处后安住不退失，不被知识、邪魔等因素所染污，例如杀生。
English
Protecting wrong livelihood. Abandon all worldly affairs and the laws of the land. Abandon food and behavior mixed with poison. Abandon important old things and do not eat or restore them again. The end of action is the three of body, the four of speech, and the three of mind, practicing the ten virtues and abandoning the ten non-virtues. If it is temporarily happy in this life and beneficial in the long run, then protect the first. Use two sets of five, ten, and six to straighten the principles of human morality. When the mind arises to do things for oneself alone, rely on the support of eight freedoms and ten endowments. In order to achieve the difference between the high and low status of gods and humans. Accumulating merit and purifying sins is the eight-branched fasting vows, the four root vows: alcohol, dancing, garlands, etc., high and large beds, and untimely food. And the four root precepts of a layperson, alcohol and the five precepts. The ten precepts obtained by a novice monk from the abbot are dancing, garlands, etc., counted separately, not touching gold and silver. The three obtained from the preceptor are abandoning the signs of a householder, taking the signs of a renunciate, and requesting the preceptor to be the preceptor, abiding in these states. After a monk receives full ordination, the two hundred and fifty-three precepts are: four root defeats, thirteen remainders, thirty expiations, ninety single falls, four confessions, one hundred and twelve trainings, strictly guarding these are the basis of the three doors' discipline. The eight root defeats of a nun, twenty remainders, thirty-three expiations, one hundred and eighty single falls, eleven confessions, one hundred and twelve trainings, a total of three hundred and sixty-four. And the six common dharmas of novice nuns, the six conforming dharmas, summarized by guarding twenty-five, abide in the precepts. The four root vows of all these numbers are killing (Tibetan: སྲོག་གཅོད，Sanskrit Devanagari: प्राणातिपाता，Sanskrit Romanization: prāṇātipātā，Literal meaning: cutting off life), not giving and taking (Tibetan: མ་བྱིན་ལེན，Sanskrit Devanagari: अदत्तादान，Sanskrit Romanization: adattādāna，Literal meaning: not given and taking), non-celibacy (Tibetan: མི་ཚངས་སྤྱོད，Sanskrit Devanagari: अब్రహ్మचर्य，Sanskrit Romanization: abrahmacarya，Literal meaning: non-pure conduct), lying (Tibetan: རྫུན་，Sanskrit Devanagari: मृषावाद，Sanskrit Romanization: mṛṣāvāda，Literal meaning: false speech). All the differences of the eight categories should not be transgressed. How to protect these roots? What are the root and combined downfalls, from where do they arise? How are they formulated? The person who relies on it abides without degenerating after obtaining the precepts, and is not contaminated by knowledge, demons, or other factors, such as killing.