Chinese
以圆满的特征坚定地持有，并且为了成为这一切的基础，皈依于无与伦比的三宝。如来佛毗卢遮那佛主要是身之部族，如同身体是所有果法的基础一样。一般来说，戒律是一切功德的基础。而所有这些誓言的基础是皈依。如是说：如同过去、现在、未来三世的怙主们， निश्चित 在菩提道上，无上的菩提心，我（尊贵的我）将生起。戒律的学处，积累善法，利益众生的三种戒律，我将各自坚定地持有。佛、法、僧，是无上的三宝。从佛陀瑜伽中产生的誓言，从现在起坚定地持有。因为如是宣说承诺。内在的秘密意义是：将乐空无别的菩提心和心性原本清净执持为三宝的自性。而且，即使没有瑜伽士以下的灌顶，或者金刚上师的灌顶，阿跋耶迦罗也认为可以没有金刚部等其他部族的仪轨。然后是不动金刚部的誓言：外在持有具足度量的金刚杵和铃，并且将自己观想为大手印的本尊身。如《集经》所说：彼者应持金刚杵，摇动正法的铃铛，以誓言广大手印，加持后念诵心咒。内在的金刚铃是方便父的金刚宝和智慧母的莲花铃。手印是相互印持后平等结合。同样，秘密是将红白明点二者以燃烧滴落的方式结合，以及不变的大乐和具足一切殊胜相的空性是金刚铃，而结合这些的智慧身是大手印。如是，持有内外秘密的真实金刚、铃和手印三者，并且如实不颠倒地宣说它们的真实性的金刚上师，也应以承侍等方式供养。
English
Holding firmly to the complete characteristics, and as the basis for all of this, taking refuge in the incomparable Three Jewels. The Buddha Vairocana is primarily of the body family, just as the body is the basis of all resultant dharmas. In general, discipline is the basis of all qualities. And the basis of all those vows is refuge. As it is said: Just as the protectors of the three times, are certain on the path to enlightenment, the unsurpassed bodhicitta, I (the venerable one) will generate. The training of discipline, accumulating virtuous dharmas, and the three disciplines of benefiting sentient beings, I will hold each firmly. Buddha, Dharma, and Sangha, are the unsurpassed Three Jewels. The vows arising from Buddha yoga, from now on, I will hold firmly. Because it is said to promise thus. The inner hidden meaning is: holding the indivisible bliss and emptiness bodhicitta and the mind itself, primordially pure, as the nature of the Three Jewels. Moreover, even without the initiation of a yogi or a vajra master, Abhayakara considers it permissible to not have the rituals of other families such as the vajra family. Then, the vows of the immovable vajra family: externally holding a vajra and bell of proper measure, and visualizing oneself as the deity body of Mahamudra. As the Compendium says: He should hold the vajra, ring the bell of the Dharma, with the great mudra of the oath, bless it and recite the mantra. The inner vajra and bell are the vajra jewel of the father of means and the lotus bell of the mother of wisdom. The mudra is sealing each other and joining equally. Similarly, the secret is joining the two red and white essences by burning and dripping, and the unchanging great bliss and emptiness endowed with all supreme aspects are the vajra and bell, and the wisdom body that unites these is the Mahamudra. Thus, holding the outer, inner, and secret reality of the vajra, bell, and mudra, and the vajra master who teaches their reality without inversion, should also be offered with service and so on.
Chinese
应当如实地受持和依止。于金刚部最胜者，金刚铃杵手印亦，复受持为自身，诸阿阇梨亦受持。如是说。不动佛主要为意的部族，具有殊胜方便智慧，且能示现者乃菩提心之自性，以及与之俱生的助缘，因此从不以此动摇，故立为不动佛之誓言。宝生部宝生的誓言是，外在而言，财物之布施，以及佛法之布施，以及无畏救护之布施，以及其根本，心想一切有情皆获得无上安乐之大慈布施，此四者每日乃至六时皆应布施。内在而言，秘密之义，以随念之火，布施菩提心降伏之四喜智慧。宝生部最胜者，其誓言悦意，每日乃至六时，恒常布施四种布施。如是。又，宝生主要为宝生部，如珍宝能生出所需所欲，如是四种布施亦是施予所需所欲之自性。故此即立为宝生之律仪。莲花部无量光佛之誓言是，如实宣说而言，外在声闻缘觉菩萨之乘，以及内在事行瑜伽之乘，以及秘密生圆次第三乘之清净正法无余执持。秘密之义，以气系缚于中脉，成就不坏之语。从大菩提所生之，清净莲花大部族，外内秘密三乘，清净正法无余执持。如是。此即立为莲花部之律仪，如无量光佛是语之部族，如是清净正法亦首先从教证开始，故是语之自性之故。羯磨部不空成就佛之誓言是，外在而言，在具有之前所有律仪之上，外内秘密之供养及朵玛护摩等所有事业之次第，也尽己所能地执持。秘密之义，彼一切以双运ཨེ་ཝཾ（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）之律仪印封及
English
One should properly hold and rely on the meaning of the ground. To the supreme great Vajra family, the Vajra bell and mudra also, again, I take as myself, and I also take the teachers. Thus it is said. Akshobhya is primarily the family of the mind, and the special means and wisdom, and that which shows it is the nature of the mind of enlightenment, and the co-emergent cause, therefore, since it never wavers from this, it is established as the vow of Akshobhya. The vow of Ratnasambhava of the Ratna family is, outwardly, the giving of material wealth, and the giving of Dharma, and the giving of fearlessness and refuge, and its root, the great loving-kindness of thinking that all sentient beings may attain unsurpassed bliss, these four should be given daily, even six times. Inwardly, the hidden meaning is the giving of the wisdom of the four joys of the descending and ascending Bodhicitta with the fire of attachment. O Supreme Great Ratna Family, whose vow is pleasing to the mind, daily, even six times, always give the four kinds of giving. Thus it is. Also, Ratnasambhava is primarily the Ratna family, and just as desired things arise from jewels, so the four givings are also the nature of giving what is desired. Therefore, this is established as the samaya of Ratnasambhava. The vow of Amitabha of the Padma family is, as explicitly stated, outwardly, holding all the pure Dharma of the Hearer, Solitary Realizer, and Bodhisattva vehicles, and inwardly, the Action Tantra and Yoga Tantra vehicles, and the secret generation and completion stage three vehicles. The hidden meaning is accomplishing indestructible speech by binding the winds in the central channel. From the Great Enlightenment, O pure great Padma family, hold all the pure Dharma of the outer, inner, and secret three vehicles. Thus it is. This is established as the samaya of the Padma family, just as Amitabha is the family of speech, so the pure Dharma also originates from the scriptures, therefore, it is the nature of speech. The vow of Amoghasiddhi of the Karma family is, outwardly, on top of having all the previous samayas, also holding all the stages of actions, such as outer, inner, and secret offerings, tormas, and fire pujas, as much as possible. The hidden meaning is sealing and expanding all of that with the samaya of union, E-VAM (藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是) and
Chinese
以安乐供养，使诸蕴界处之诸神皆得满足。于事业部之最胜者，一切律仪皆具足，如实受持之，尽力行供养之事。如是说。彼即安立为义成之律仪，以义成乃一切事业及事业部之故。彼等亦于时轮中分为六部。于《摄略续》中云：于贪欲金刚，亦当受持金刚铃杵手印上师等。于宝生部，当行布施，于此轮，当守护胜者之誓言。于利剑，当行供养，明晰者，于莲花部，当守护律仪。为令众生解脱，于胜者生部，我当生起菩提心。如是，除毗卢遮那佛与无量光佛外，大体相同。以受持不动佛之三誓言为根本，其余诸誓言以三聚摄之。福德资粮者，依于下劣之境，乃宝生部之布施十事；依于殊胜之境，乃成办事业部之供养。戒律资粮者，于莲花部，乃成办无漏之戒律；彼之因者，于毗卢遮那佛部，乃依止五肉五甘露。智慧资粮者，乃金刚萨埵部之空性大悲无别之菩提心生起。若问金刚部归于何三聚耶？于三誓言，以生圆次第各自区分，依次为福德与智慧之资粮，上师之誓言则与三聚皆合。二者，特殊之五部律仪者：特殊者，断命乃金刚部，具足十地与风及分别。宝生部者，不与而取，乃财物与妇女及大乘深奥之法，为成办自他义利而宣说。莲花部者，事业法誓言与大手印，谓当依止妇女。事业部者，说妄语，显示无我与众生不可得及无实有。轮宝部者，谓当依止酒与五肉及一切境，外内密。
English
Offering with bliss, satisfying all the deities of the aggregates, elements, and sense fields. In the great supreme Karma family, I will perfectly uphold all vows, and perform offerings to the best of my ability. Thus it is said. That itself is established as the vows of accomplishment, because accomplishment is all actions and the Karma family. These are also divided into six families in the Kalachakra. In the Condensed Tantra, it says: For the Vajra of Desire, one should also hold the vajra, bell, mudra, and lama. For the Ratna family, one should give charity; in this wheel, one should keep the vows of the Victorious One. For the sword, one should make offerings; clearly, in the lotus family, one should keep the vows. For the sake of liberating sentient beings, in the family that generates the Victorious Ones, I will generate bodhichitta. As such, it is mostly the same except for Vairochana and Amitabha. Having taken the three vows of Akshobhya as the root, the remaining ones are gathered by the three accumulations. The accumulation of merit relies on inferior objects, which is the ten acts of charity of the Ratna family; relying on superior objects is accomplishing the offerings of the Karma family. The accumulation of discipline is actually accomplishing the uncontaminated discipline in the Padma family; the cause for that is relying on the five meats and five amritas in the Vairochana family. The accumulation of wisdom is generating the bodhichitta of the Vajrasattva family, which is the indivisibility of emptiness and compassion. If one asks where the Vajra family gathers in the three accumulations, the three vows are divided separately according to the generation and completion stages, which are successively the accumulations of merit and wisdom, and the guru's vow is combined with all three accumulations. Secondly, the vows of the five special families: Specifically, taking life is the Vajra family, complete with the ten grounds, winds, and thoughts. For the Ratna family, taking what is not given is wealth, women, and the profound Dharma of the Great Vehicle, spoken with the intention of accomplishing the benefit of oneself and others. For the Padma family, karma, Dharma, vows, and the great mudra are said to rely on women. For the Karma family, speaking falsely is said to show that self and sentient beings are unobservable, unreal, and without truth. For the Wheel family, it is said to rely on alcohol, the five meats, and all objects, outer, inner, and secret.
Chinese
之乘。次第不紊行持无上道，此乃安住于不共无上瑜伽者之誓言。所依之补特伽罗，若能于五种姓各自之瑜伽获得稳固，且得能力，则为自他之利益，如实行持，是为正义生起次第之誓言。若转变其语，于具有密意而宣说之义，以非如实之语，作为了义之明示，则应将上部灌顶之誓言与律仪结合于圆满次第，故云差别。此处杀生，乃嗔恚完全清净之金刚部不动佛之誓言。此有三种。若依正义，则对于具有十种圆满之仇敌，唯以猛厉之事业方能调伏者，为断除彼等恶业之相续，应以现行之事业而杀之。如《决定语》云：损害佛法者，诋毁上师勤，恒常损害众生者，智者应励力，杀之。如是，虽似断命，然于觉悟串习之认知中，无有能断、所断、断之者之概念，故不为罪所染。如《秘密藏》云：有无二俱不缘，如幻如眼翳之相，无命亦无命可断，命与士夫唯是颠倒分别。了义而言，命乃纯粹之尸气，断彼，乃以宝瓶等方便禁制之，于中脉中命气僵直，最终于顶髻处风心稳固。如《喜金刚十万续》云：命气若定止，菩提心亦止，菩提心若止，转移亦定止，转移刹那止，瑜伽者皆佛。又，命乃与分别念相应之心，令彼不生即是杀。如《二观察》云：一心杀有情，何故命说为心。不予而取，乃我慢完全清净之宝生部宝生佛之誓言。此有三种。若依正义，若能利益他人，则以咒力于他人
English
The vehicle of. The unbroken practice of the unsurpassed path. This is the vow of those who abide in the unique Unsurpassed Yoga. If the individual of the basis gains stability in the yoga of each of the five families and obtains the power to benefit himself and others, then practicing as it is said is the vow of the explicit meaning generation stage. If the words are transformed and the meaning is spoken with intention, and the meaning itself is made clear with a non-literal expression of the definitive meaning, then the vows and precepts of the upper empowerment should be combined with the completion stage, hence the distinction is shown. Here, killing is the vow of Akshobhya of the Vajra family, which is the complete purification of hatred. There are three aspects to this. According to the explicit meaning, for enemies who possess the ten fulfillments and can only be subdued by fierce actions, in order to cut off the continuity of their evil deeds, they should be killed by manifest actions. As the "Definitive Statement" says: Those who harm the Buddha's teachings, those who diligently slander the guru, and those who constantly harm sentient beings, the wise should strive to kill. Although it seems like taking a life, in the mind of realization and habituation, there is no concept of the one who cuts, the one who is cut, or the act of cutting, so it is not tainted by sin. As the "Secret Essence" says: Not focusing on existence or non-existence, like an illusion or a mirage, there is no life and no life to be cut. Life and person are merely inverted thoughts. In the definitive sense, life is the breath of a corpse. Cutting it off means blocking it by means such as the vase, so that the life-force stiffens in the central channel, and ultimately the wind-mind stabilizes at the crown of the head. As the "Five Hundred Thousand Hevajra Tantra" says: When the life-wind is definitely stopped, the bodhicitta is also stopped. When the bodhicitta is stopped, transference is also definitely stopped. When the moment of transference is stopped, all yogis are Buddhas. Furthermore, life is the mind with its conceptual thoughts, and making it unborn is killing. As the "Two Examinations" says: Killing a sentient being with one mind, why is life called mind? Taking what is not given is the vow of Ratnasambhava of the Ratna family, which is the complete purification of pride. There are three aspects to this. According to the explicit meaning, if it can benefit others, then by the power of mantra from others.