English
It also manifests as the five families. All Buddhas, having realized awareness, go to the state of Buddhahood, hence the Tathagata family. Having realized this awareness, it does not change or revert, hence the Vajra family. All qualities arise from awareness itself, hence the Ratna family. Awareness is not tainted by faults, hence the Padma family. If awareness is not realized, Buddhahood cannot be attained, hence the Karma family. The power of awareness also manifests as five lights. Since awareness has no impurities, it appears as white light. It is yellow because it is perfect in qualities. It is red because it is spontaneously perfect. It is green because it is perfect in action. It is also blue because it is unchanging and pervasive. The power of awareness is the five wisdoms. Because awareness knows all phenomena of samsara and nirvana, it is discriminating wisdom. Since it does not go beyond awareness, it is gathering wisdom. Because the power of awareness itself manifests in various ways, it is investigating wisdom. Because awareness cuts off the life of samsara and goes to the state of nirvana, it is liberating wisdom. Since there is nothing that is not gathered in awareness, it is self-arisen wisdom. Again, the power of awareness (187) manifests as the five winds. Because the heat of wisdom arises from awareness, it is the wind that is equal to fire. Because that awareness holds the life of samsara and nirvana, it is the life wind. Because that awareness distinguishes between samsara and nirvana, it is the distinguishing wind. Because that awareness pervades all of samsara and nirvana, it is the pervasive wind. Because that awareness cuts off the life of samsara and ignorance and sends it to the state of nirvana, it is the merciless kalpa karma wind. Thus, all the phenomena of existence, samsara, and nirvana are one's own awareness, and awareness is great clear emptiness without grasping. Although it is clear emptiness without grasping, it is the view of great liberation and vastness. Thus it is introduced. Then there is the samaya empowerment. Placing nectar on the tongue and holding a vajra on the crown of the head: Listen, you sons of the family! Starting from the common refuge, The precepts of individual liberation and bodhisattva, And all the samayas of vidyadharas and mantras, Until you attain enlightenment, Do not abandon them even for your life! If the samaya is broken, in an eon, There is no liberation from the three lower realms! Therefore (188), protect it, son of the family! Since you have received the empowerment of secret mantra, you must abide in faith and samaya.
Chinese
哦。 讲解誓言三昧耶供养部分时，《虚空光明》中说：“身语意之誓言中，包含了所有誓言。”因此，关于身的誓言，就是不对金刚上师、佛、菩萨、本尊空行母姐妹、金刚兄弟，以及一切众生和五大种等一切，以及自己的身体不恭敬，不杀生、不偷盗、不抢劫、不殴打、不肮脏、不说恶语等等，不颠倒清净显现，不做一切不善业和罪恶之事。内外器情和自身一切，没有不转为本尊之身的，对一切属于身之种姓者，都要毫无偏颇地行顶礼、供养和赞颂等清净显现。关于语的誓言，就是不违越金刚上师所说的一切，不轻蔑从佛到凡夫的经典，不对一切显现和众生的声音生起嗔恨和愤怒，而要对一切佛（189）的语生起清净显现和恭敬。关于意的誓言，就是刹那也不舍弃不善的分别念，要恒常不断地生起利益一切众生的菩提心。关于身的誓言，要修持本尊的生起次第；关于语的誓言，要不离念诵；关于意的誓言，要不违越圆满次第的法轮。这样，守护身的誓言，暂时能使身体无病，利益众生，使人见之欢喜，一切所见所闻都安住于善法。究竟而言，身体能生起金刚之依处，无论住在哪里都能利益他人，转生后以无数化身利益众生，以具足相好之身，为了利益众生而获得成佛之大事业。如果身的誓言破损，暂时会短命多病，一切不悦意之事都会发生，一切所见所触都会堕入恶趣。究竟而言，会在金刚地狱中遭受身体的痛苦，没有解脱之时。守护语的誓（190）言，暂时能使言语悦耳，一切都会信以为真，天魔人三都会听从，能知晓一切经续、口诀，各种佛法
English
Oṃ. When explaining the offering of the samaya vow, it is said in "Vast Expanse of Clarity": "In the samaya vow of body, speech, and mind, all vows are included." Therefore, regarding the vow of body, it means not being disrespectful to the Vajra Master, Buddhas, Bodhisattvas, Yidam Dakini sisters, Vajra brothers, all sentient beings, and all the five elements, etc., and one's own body; not engaging in killing, stealing, robbing, beating, filth, evil speech, etc.; not reversing pure appearances; and not doing all non-virtuous actions and sins. Without exception, all outer and inner environments, beings, and one's own body should be transformed into the body of the Yidam deity. Towards all those who belong to the lineage of body, one should generate pure appearances without bias, such as prostrations, offerings, and praises. Regarding the vow of speech, it means not transgressing anything spoken by the Vajra Master, not disparaging scriptures from the Buddhas down to ordinary people, and not generating hatred or anger towards all sounds of elements and beings, but generating pure appearances and reverence towards the speech of all Buddhas (189). Regarding the vow of mind, it means abandoning even a moment of non-virtuous thoughts and constantly generating the mind of enlightenment that benefits all beings. Regarding the vow of body, one should meditate on the generation stage of the Yidam deity; regarding the vow of speech, one should not be separated from recitation; regarding the vow of mind, one should not transgress the wheel of the completion stage. Thus, by guarding the vow of body, one will temporarily be free from physical illness, benefit sentient beings, be pleasing to see, and all that is seen and known will be established in virtue. Ultimately, the basis of Vajra will arise in the body, and wherever one resides, one will benefit others. After rebirth, one will benefit sentient beings with countless emanations, and with a body adorned with marks and signs, one will attain the great deeds of Buddhahood for the benefit of beings. If the vow of body is broken, one will temporarily have a short life and many illnesses, all unpleasant things will occur, and all that is seen and touched will lead to the lower realms. Ultimately, one will suffer the pain of body in the Vajra Hell, with no time for liberation. By guarding the vow of speech (190), one will temporarily have pleasant speech, and all will believe it to be true, so that gods, demons, and humans will listen to one's commands. One will know all the tantras, agamas, and instructions, and various Dharma words will
Chinese
從中能夠創作詩歌論著，聽到所有話語的損害平息，所有想法都實現，並在一世中解脫。最終以意語的化身利益眾生，並轉動無垢的法輪。如果語的誓言破損，暫時會因舌頭掉落的恐懼而使人怨恨，因言語的過失而損害自己和他人。聽到那些話語的所有人也不吉祥，並墮入惡道。最終，舌頭上會被刺入五百個釘子而受苦。守護意的誓言，暫時會以意的化身調伏眾生。由於禪定在相續中產生，眾生的想法自然而然地安住在禪定中，並且他所居住的地方也會產生禪定，那個地區的所有眾生都會往生到極樂世界。最終（191），所有眾生都會安住於佛的果位，並在意金剛和無二的狀態中涅槃。如果意的誓言破損，暫時會因相續不善而損害自己和他人，並且他心中所想的任何事情都不會實現，不吉祥，並且會出現疾病、邪魔和心臟病等。最終沒有從惡道中解脫的機會。總之，成熟灌頂的律儀安住在相續中，必須守護誓言，因此必須從所有不善中返回，並且只應當成辦善事。如是說。第三，在後續的次第中，舉行歡宴，以恭敬心按照金剛上師的教導來成辦，並且安住在律儀和誓言中。以會供輪來使之歡喜，並且廣泛地宣說金剛歌和吉祥的偈頌。第三，淨化語的障礙，並以語圓滿受用身的秘密灌頂也有三部分。前行是：在顱器中準備好混合了糖、蜂蜜、酒和甘露。在夜晚的黃昏時分，弟子坐在那個壇城的南方，獻上曼扎，然後以實物或意念將明妃獻給上師（192）：唉瑪，您是偉大的安樂！偉大的安樂蓮花黑汝嘎，諸逝者的偉大安樂之父，安樂的來源，請賜予安樂！菩提心是真實的意義，清淨的殊勝是真實的，無垢
English
From which one is able to compose poetic treatises, the harm of all words heard is pacified, all thoughts are accomplished, and one is liberated in one lifetime. Ultimately, one benefits beings through the emanation of mind and speech, and turns the immaculate wheel of Dharma. If the samaya of speech is broken, temporarily people will hate each other due to the fear of the tongue falling out, and harm themselves and others due to the fault of speech. All who hear those words will also be inauspicious and be born in the lower realms. Ultimately, five hundred nails will be hammered into the tongue, causing suffering. By guarding the samaya of mind, temporarily one tames beings through the emanation of mind. Because samadhi arises in the continuum, the thoughts of beings naturally abide in meditation, and samadhi also arises in the place where he resides, and all sentient beings in that area are born in Sukhavati. Ultimately (191), all sentient beings will be established in Buddhahood and pass into nirvana in the state of mind vajra and non-duality. If the samaya of mind is broken, temporarily the impure continuum will harm oneself and others, and whatever he thinks in his mind will not be accomplished, it will be inauspicious, and diseases, evil spirits, heart disease, and so on will arise. Ultimately, there is no opportunity to be liberated from the lower realms. In short, since the vows of the maturing empowerment abide in the continuum, one must guard the samaya, therefore one must turn away from all non-virtue and only accomplish virtue. Thus it is said. Third, in the subsequent sequence, a feast is held, and one accomplishes according to the instructions of the vajra master with reverence, and abides in the vows and samaya. One pleases with the tsok wheel, and extensively recites vajra songs and auspicious verses. Third, the secret empowerment of purifying the obscurations of speech and liberating speech into the enjoyment body also has three parts. The preliminary is: in a skullcup, prepare a mixture of sugar, honey, alcohol, and amrita. At dusk, the disciple sits to the south of that mandala, offers a mandala, and then offers the consort to the guru (192) in reality or in mind: Ema, you are great bliss! Great bliss Padma Heruka, Father of great bliss of the Sugatas, Source of bliss, please grant bliss! Bodhicitta is the true meaning, pure excellence is true, immaculate