Chinese
应当如法行持。 ༈ 五蕴、五大、五识、五根。 五境、六方和七色等皆摄于其中。 五种姓、二母、三智慧、 四勇士、五佛母、六无量宫、七净土。 较自续派更为殊胜，应知种姓等有五种。 ༈ 应修持金刚部、如来部， 宝生部、莲花部、事业部五部。 这些特殊的誓言，安住于见解和行持中，并在此状态下圆满成办。 ༈ 殊胜的誓言是，于证悟之境中，恒常安住于行持和修持不分离的状态。 ༈ 守护这些誓言的方法是，按照数量的顺序，共同和特殊以及殊胜的这些。 将各自违犯的罪过和过失铭记于心。 在未获得证悟的把握之前， 即使是微小的支分，也要谨慎守护，以正念和正知。 ༈ 不安住于誓言的持咒者， 堕入地狱，金刚地狱无有解脱之时，是为根本。 证悟的共同意义无法救护破誓者。 心若执持，安住于定，则无法渡过痛苦之河，不会解脱。 ༈ 守护誓言的功德无量，诸佛亦难以言说。 一切白法的根本，是闻思修的意义之精华。 仅仅是开始行动的基础。 能生起和具足一切共同和殊胜的必要，故称为圆满。 ༈ 尤其是极为真实地融入。 自他二者皆以四法义，如前所示，将道果的根本进行计数。 如理如实地接受。 乃至微细之处也要守护。 不以勤作而能成办利益众生之事。 调伏者皆能从所调伏者的偏袒中解脱而调伏。 ༈ 无勤任运的智慧誓言是， 对于称为“一”和“此”的数量进行计数。 意义并非安住于数量上，而是暂时安住于数量上。 因为有必要，所以对于无有守护的事物，要舍弃偏袒和散乱。 不寻求无有差别的唯一，而是任运成就四种相。 ༈ 舍弃和取舍的方面，以及通过数量进行守护。 是远离的无有之誓言。 ༈ 意义是无有偏颇的是非等。
English
One should practice according to the teachings. ༈ The five aggregates, the five elements, the five consciousnesses, the five faculties. The five objects, the six directions, and the seven colors, etc., are all included within. The five lineages, the two mothers, the three wisdoms, The four heroes, the five consorts, the six immeasurable palaces, the seven pure lands. More excellent than the Svatantrika, one should know that the lineages, etc., are fivefold. ༈ One should accomplish the five families of the Vajra family, the Tathagata family, The Ratna family, the Padma family, and the Karma family. These special samayas abide in view and conduct, and are perfected within that state. ༈ The extraordinary samaya is to constantly abide in the state of realization, inseparable from practice and meditation. ༈ The method of guarding these samayas is to keep in mind the faults and transgressions of each, in accordance with the order of numbers, common, special, and extraordinary. Until one gains confidence in realization, even the smallest branch should be carefully guarded with mindfulness and awareness. ༈ The mantra practitioner who does not abide in the samayas, falls into hell, the Vajra Hell, with no time of liberation, is the root. The common meaning of realization cannot protect the oath-breaker. If the mind is held and abides in samadhi, one cannot cross the river of suffering and will not be liberated. ༈ The immeasurable merits of guarding the samayas are difficult for even the Buddhas to express. The root of all white dharmas is the essence of the meaning of hearing, thinking, and meditating. It is the basis for merely beginning to act. It is called perfect because it arises and possesses all common and supreme necessities. ༈ Especially, one should truly and completely merge. Both oneself and others, with the four meanings of dharma, as previously shown, count the roots of the path and fruit. Accept them truthfully and definitely. Guard even the smallest details. Accomplish the benefit of beings without effort. All who tame tame by liberating those to be tamed from partiality. ༈ The effortless samaya of awareness is: To count what is called "one" and "this." The meaning does not abide in number, but temporarily abides in number. Because there is a need, one should abandon partiality and distraction towards what has no need to be guarded. Without seeking the single, undifferentiated one, the four aspects are spontaneously accomplished. ༈ The aspects of abandoning and adopting, and guarding through counting, Are the samayas of absence and non-existence. ༈ The meaning is that there is no partiality, neither yes nor no, etc.
Chinese
有无和真假的，执着和原本分离，是无执的誓言。 ༈ 一个明点中，轮回1涅槃1，自他，善1恶1，没有分别，是唯一的誓言。 ༈ 安住于觉悟自性的状态，因此从退转中解脱，无需勤作寻找，功德任运成就。 ༈ 关于别解脱戒、菩萨戒、三昧耶戒三者的差别，除了之前所讲的，再简略归纳： ༈ 主要显示善业和恶业的根本差别，断除以各种方式损害其他众生的行为，断除八五等各种应断之物，是各别解脱。以成办自利为主要，调伏自己的身语意三门。是学习过去圣者，学习阿罗汉，是调伏别解脱的七种或八种律仪之论典。 ༈ 主要显示想要脱离痛苦的大悲心，断除对众生的损害，并在其基础上成办广大的利益。为了果位菩提和其它众生的利益而受持律仪。意义在于以他利为主要，精进于利他之心。是学习安住于地的菩萨，学习文殊等。是菩萨的律仪。 ༈ 主要显示自己的身语意三门与本尊的“嘎瓦匝” (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 莲花金刚无二无别。断除损害，成办利益。如同过去诸佛的作为一样，后来的修行者也修持。安住于觉悟意义的状态，因此一切应守护的都圆满。意义在于为了成就自他二者一切佛法的意义，为了这个目的，心专注于觉悟的意义。是学习如来本身，以五现证和三摩地来学习。是持明者密宗的誓言。 ༈ 安住于实相菩提心，不离任运安住的大乐，处于清净的状态中。原本安住于无勤作，因此对于退转的，恐惧担忧从原始就不存在。从本初清净起，一切大功德任运成就，这是把握༼༠༽。 ༈ 因为没有退转的恐惧，所以应守护的方面和种类。
English
Being free from grasping at existence and non-existence, truth and falsehood, is the unattached samaya. ༈ In a single bindu, there is no distinction between samsara and nirvana, self and other, good and bad, so it is the samaya of oneness. ༈ By abiding in the state of realizing one's own nature, one is liberated from degeneration. Since it cannot be sought through effort, qualities are spontaneously accomplished. ༈ Regarding the differences between the Pratimoksha, Bodhisattva, and Samaya vows, in addition to what was previously explained, here is a brief summary: ༈ It mainly shows the fundamental difference between virtuous and non-virtuous actions. Abandoning all forms of actions that harm other sentient beings, and abandoning various things to be abandoned such as the eight and five, is individual liberation (Pratimoksha). Making one's own benefit the main focus, one tames one's own three doors. It is learning from the past noble ones, learning from the Arhats, and is the treatise on taming the seven or eight types of Pratimoksha vows. ༈ It mainly shows great compassion, which desires to be separated from suffering. Abandoning harm to sentient beings, and on top of that, accomplishing vast benefit for others. Taking vows for the sake of the fruit of enlightenment and the benefit of other sentient beings. The meaning is to make the benefit of others the main focus and strive for a mind of benefiting others. It is learning from the Bodhisattvas who abide on the bhumis, learning from Manjushri, etc. It is the Bodhisattva vow. ༈ It mainly shows the inseparability of one's own three doors of body, speech, and mind with the deity's "Kaba Tsi" (Tibetan, Devanagari script, Roman transliteration, Chinese literal meaning) lotus vajra. Abandoning harm and accomplishing benefit. Like the deeds of the Buddhas of the past, later practitioners also practice. Abiding in the state of realizing the meaning, therefore all that needs to be protected is complete. The meaning is that for the sake of accomplishing all the meanings of the Dharma for both oneself and others, the mind focuses on the meaning of realization for this purpose. It is learning from the Buddhas themselves, learning through the five Abhisambodhis and the three Samadhis. It is the Samaya of the Vidyadhara Mantrika. ༈ By abiding in the spontaneously present great bliss of the Dharmata Bodhicitta, without straying from it, in a state of purity. Originally abiding without effort, therefore fear and worry about degeneration do not exist from the beginning. From the beginning of purity, all great qualities are spontaneously accomplished, this is confidence ༼༠༽. ༈ Because there is no fear of degeneration, the aspects and types of what should be protected.
Chinese
区分和好坏，守护界限等不住于无守护的誓言，故而安乐。远离所守护和守护者的勤作，安住于确定无法以生命守护的誓言。༈ 如果恒时安住于无守护勤作的状态中，那么调伏、律仪、誓言等共同的、具有守护界限的功德都圆满于此分中，犹如珍宝的功德之余，生出小珍宝一般。比下者更殊胜的、时势转变的功德，乃是大乐任运成就而住。因为从三有轮回的痛苦和八乘勤作的疾病中本来解脱之故。所有四义皆不以勤作寻觅而任运成就。大悲不分彼此，平等周遍于轮涅一切，无勤作的事业恒常不断，将轮涅一切解脱于大乐之中。༈ 共同和特殊的功德，与此相反的过患也随之相应。远离此无勤作的乘，不住的瑜伽士是无有心要的空壳。对于有勤作的乘，无论如何努力和精进，由于有生灭，故而将成为轮回的果实。因为各自的自性之实未成要点，故而未达究竟。道的因缘聚合而成的果实复又坏灭，故而没有究竟的果实。有道路勤作的疲惫和劳累之苦，远离了无勤任运安住大乐的心要命脉。༈ 一定要守护彼过患的方法是，不像下者那样计数，也不是以所守护和守护者的勤作来守护的方法。༈ 依靠上师的恩德，在获得证悟的状态中，以正念不失其要点。中间，依靠恩德所证悟的，即是远离能诠之符号的空性，三智于自处解脱而显现，即是通达实相之义，仅以不离彼要点而安住正念。༈ 如果安住于确定通达真谛自性的状态中成熟，那么不是遮止或断除错乱的显现和执着。因为不相符的三智本身圆满为证悟串习的对治品，不是敌人而是自己一方。
English
Distinguishing and good and bad, guarding boundaries, etc., do not abide in the vow of no guarding, therefore it is great bliss. Being free from the effort of what is to be guarded and the guarder, one abides in the vow that is determined not to be guarded by life. ༈ If one constantly abides in the state of no guarding and no effort, then the common qualities of taming, discipline, and vows, which have guarding boundaries, are all perfected in this part, just as small jewels arise alongside the qualities of precious jewels. The qualities that are more special than the lower ones and that transform with time are the great bliss that abides spontaneously. Because one is originally liberated from the suffering of the three realms of samsara and the disease of the effort of the eight vehicles. All four meanings are spontaneously accomplished without being sought through effort. Compassion is without partiality and is equally pervasive to all of samsara and nirvana. The activity of non-effort is constant and uninterrupted, liberating all of samsara and nirvana into great bliss. ༈ The faults that are the opposite of the common and special qualities also correspond to them. Yogis who are separated from this vehicle of non-effort and do not abide in it are empty husks without essence. No matter how much effort and diligence are exerted in the vehicle of effort, because it is accompanied by birth and death, it will become the fruit of samsara. Because the essential point of one's own nature is not made essential, it is not reached to the end. The fruit that is produced by the combination of the causes and conditions of the path is destroyed again, so there is no ultimate fruit. There is the suffering of being tired and exhausted by the effort of the path, and one is separated from the lifeblood of the essence of great bliss that abides spontaneously without effort. ༈ The method of definitely guarding against that fault is not the method of counting like the lower ones, nor is it the method of guarding with the effort of what is to be guarded and the guarder. ༈ By the kindness of the lama, in the state of having attained realization, mindfulness does not lose its essential point. In between, what is realized by kindness is emptiness, which is free from indicative signs, and the three wisdoms arise in their own place of liberation. That is, the meaning of realizing the way things are, is maintained by mindfulness only to the extent that it does not pass that essential point. ༈ If one abides in the state of definitely realizing the nature of truth and matures, then it is not preventing or abandoning the appearance of delusion and grasping. Because the three wisdoms that are incompatible are themselves perfected as antidotes to the habituation of realization, they are not enemies but are on one's own side.