Chinese
供养诸智者。宝剑部的誓言是在殊胜境中积累福德，即以一切供养方式，如花等，供养诸佛菩萨。 莲花部的誓言是梵行，即在第七灌顶以上防止邪淫；在更高的灌顶中，即使与女性同伴，也要守护不漏精的不漏誓言。金刚萨埵，即独股金刚部的誓言，是持守无缘大悲与究竟智慧空性双运的菩提心。 其次，就决断义而言：不动部的誓言，是金刚意的不变大乐；铃声语的誓言，是无破损的语音；手印身的誓言，是学习将身体化为空形。 阿阇梨（上师）的誓言，除了因修行者证悟经验的差异而有信心的上乘与下乘之别外，其性质是相似的。 宝部的誓言是：将十气（81 verso）系于中脉。 毗卢遮那部的誓言是：使五蕴的精华与五根的精华成为不漏。 不空成就部的誓言是：通过暖（拙火）与贪爱使拙火炽燃，从而使明点融化；反之，通过乐（大乐）使蕴、界、根、境得到满足。 无量光（阿弥陀佛）部的誓言是：依止空形大手印，实证不动的融乐。 金刚萨埵部的誓言是：观修不变的大乐与具足一切殊胜的融合。这些是通过生起次第教授的方便义，通过圆满次第教授的决断义。 总而言之，一切密乘道皆摄于三资粮。为了福德资粮，有珍宝布施和事业供养两种誓言。 戒律资粮的因是轮部誓言，实际是莲花部两种誓言。 智慧资粮是五股金刚和独股金刚两种，所有密咒的誓言和戒律都包含于此。 其次第也与修行的进程相符，因此必须按照实际情况来实践。进入此续部后，须遣除对凡俗身体的执著。
English
Rely upon the wise ones. The samaya of the Sword Family is to accumulate merit in the supreme field, by offering flowers and various other offerings to all Buddhas and Bodhisattvas. The samaya of the Lotus Family is pure conduct (brahmacarya), which means preventing sexual misconduct above the seventh empowerment. In higher empowerments, even when in consort with women, one must maintain the vow of non-emission, preventing the outflow of semen. The samaya of Vajrasattva, or the One-pointed Vajra Family, is to hold the Bodhicitta which unites boundless compassion and the ultimate wisdom of emptiness. Secondly, according to the definitive meaning: For the Akshobhya Family, the samaya of the Vajra Mind is unchanging bliss; the samaya of the Bell Speech is the indestructible sound of speech; the samaya of the Mudra Body is to train in transforming the body into an empty form. The samaya of the Guru (Acharya) is similar in nature, with the exception of the distinction between supreme and inferior devotion arising from the practitioner's realization experience. The samaya of the Ratna Family is: binding the ten winds (81 verso) into the central channel. The samaya of the Vairochana Family is: making the pure essence of the five aggregates and the pure essence of the five sense faculties non-leaking. For the Amoghasiddhi Family: through the burning of Tummo with warmth and attachment, the bindu melts; conversely, through bliss, satisfying the aggregates, elements, sense faculties, and sense objects. For the Amitabha Family: relying on the Great Seal (Mahamudra) of empty form, actualizing the unchanging melting bliss. For the Vajrasattva Family: meditating on the union of unchanging bliss and supreme qualities in all aspects. These are taught as expedient meaning through the generation stage and definitive meaning through the completion stage. In general, all paths of secret mantra are subsumed by the three accumulations. For the accumulation of merit, there are two samayas: precious generosity and the offering of the activity family. The cause of the accumulation of morality is the Wheel Samaya; actually, these are the two Samayas of the Lotus. The accumulation of wisdom consists of the two: the five-pointed vajra and the one-pointed vajra. All mantra samayas and vows are included here. The sequence also aligns with the progression of practice, thus one must apply the practice exactly as it is. Having entered this tantra, one must eliminate the ordinary perception and attachment to the body.
Chinese
将身作本尊之身，是手印三昧耶；遣除寻常语之执著，将语作真言，是铃（手印）三昧耶；遣除寻常心之分别，将心作任一应时之真如，是金刚三昧耶。由于是以分别念所安立，故是识（心识）方面的三昧耶。如此，身语意三者于灌顶时被介绍为佛之三金刚，并修习瑜伽，从而身显现为空性色身，语显现为不可坏那达（ནཱ་ད་，नाद，Nāda，音声）之自声，意显现为大乐，此等即是所持智慧方面的三种三昧耶（81b）。这二者（识与智慧）的助缘主尊，即是作为佛陀事业之主宰而行持的金刚阿阇黎，应当依止，因为他能成为无明的真实对治。 这是密咒道一切之根本，不可永离亦不可超越，故称之为不动三昧耶。 将其（不动三昧耶）修习为瑜伽，则能成为无明之对治。尽管轮回之根本是无明，但能投生轮回者亦是贪爱。故其对治，需要对外部诸欲无有贪执，通过将十欲布施予他而达到无贪执。且如此修心瑜伽，身也需与之相应地精进修习，故应奉持十受用三昧耶。这亦是为成就无漏色蕴，或以具德五神通作境显现之事业，故是毗卢遮那（རྣམ་སྣང་，वैरोचन，Vairocana，遍一切处）三昧耶。 如此，以无贪执和身堪能，通过三门无二之瑜伽，将上师、一切如来之自性修成，需要三种资粮，故供养是福德资粮。 那是色身之因，为了迅速利他，故是速行宝马类的、不空成就（དོན་གྲུབ་，अमोघसिद्धि，Amoghasiddhi，不空成就）三昧耶。 无漏是戒律资粮，因其是无量光之因，故是阿弥陀佛（འོད་དཔག་མེད་，अमिताभ，Amitābha，无量光）三昧耶。 菩提心是智慧资粮，以空性大悲一心专注，金刚
English
To make the body into the deity's form is the Mudra Samaya; to eliminate ordinary speech's clinging and make speech into mantra is the Bell Samaya; to eliminate ordinary mind's conceptualization and make the mind into the suchness of any opportune moment is the Vajra Samaya. Since it is conceptually imputed by discursive thought, it is the Samaya of the aspect of consciousness. Thus, when the body, speech, and mind are introduced as the three Vajras of the Buddha during empowerment and practiced as yoga, the body manifests as the empty form body, speech as the indestructible self-sound of Nāda (ནཱ་ད་，नाद，Nāda，sound), and mind as great bliss. These are the three Samayas held by the aspect of pristine awareness (jñāna) (81b). For both of these (consciousness and wisdom), the principal cooperative cause, the Vajra Master himself, who acts as the owner-condition of the Buddha's activities, should be relied upon, because he becomes the true antidote to ignorance. This is the root essence of all Secret Mantra paths, and one should never waver or transcend from it, hence it is called the Akṣobhya (Immovable) Samaya. By practicing this (Akṣobhya Samaya) as yoga, it becomes the antidote to ignorance. Although the root of cyclic existence (saṃsāra) is ignorance, craving (tṛṣṇā) is also what propels one into further existences within saṃsāra. Therefore, as its antidote, it is necessary to be unattached to external desires, and to achieve non-attachment by giving the ten desires to others. And to practice such a mind as yoga, the body also needs to be trained accordingly, hence the ten precepts of eating are adopted. This is also to achieve the undefiled form aggregates, or to perform the activity of manifesting objects with the five extraordinary superknowledges, hence it is the Vairocana (རྣམ་སྣང་，वैरोचन，Vairocana，pervading everywhere) Samaya. Thus, with non-attachment and a capable body, through the yoga of the inseparable three doors, to accomplish the Guru as the very nature of all Tathāgatas, three accumulations are needed. Therefore, offering is the accumulation of merit. That is the cause of the form body, and for the sake of swiftly benefiting others, it is the Amoghasiddhi (དོན་གྲུབ་，अमोघसिद्धि，Amoghasiddhi，infallible accomplishment) Samaya, belonging to the lineage of the swift excellent horse. The undefiled (anāśrava) is the accumulation of moral discipline (śīla), and because it is the cause of infinite light, it is the Amitābha (འོད་དཔག་མེད་，अमिताभ，Amitābha，infinite light) Samaya. Bodhicitta (enlightenment mind) is the accumulation of pristine awareness (jñāna), by means of single-pointed emptiness and compassion, Vajra