Since there seems to be a great need for clarity here, I am taking the time to transcribe a portion of Dudjom Rinpoche's own commentary on Ngari Panchen's Ascertaining the Three Vows:
The samaya of the Great Perfection includes two divisions: the simultaneously arising samaya of "nothing to guard" and the progressive stages of samaya maintenance.
1. The first, the simultaneously arising samaya, refers to the primordial nature of all dharmas having transcended the need to accept or reject, an object to protect from, the activity of protecting (vows), and a protector. In the expanse of great bliss where samsara and nirvana are the very nature of equality, this profound awareness of the all-pervasive equality is actualized, and all appearances are nothing more than the play of the great primordial wisdom. Accordingly, there is nothing to guard, since all words of honor are simultaneously perfected
2. The second division concerns the progressive stages of samaya maintenance, which are necessary because, although one may have received the profound pointing out instructions, in order to fully realize the depth of the view and meditation, a faithful, diligent, and wise aspirant must enter the common door of knowing how to guard body, speech, and mind through the stages of progressive development on the path. In this way, the words of honor correspond exactly to the levels of progression as taught in the tantras.
I think the issue at hand is that many people seem to believe they are at the point of Dzogchen realization where "samsara and nirvana are the very nature of equality" and thus, all the words of honor are simultaneously perfected, as in category #1. But to quote Dudjom Rinpoche again, again:
"After a time, your tense, dualistic attitudes will evaporate and you will get to the point where gold and pebbles, food and filth, gods and demons, virtue and nonvirtue, are all the same for you-you’ll be at a loss to choose between paradise and hell! But until you reach that point (while you are still caught in the experiences of dualistic perception), virtue and nonvirtue, buddhafields and hells, happiness and pain, actions and their results – all this is reality for you. As the Great Guru has said, "My view is higher than the sky, but my attention to actions and their results is finer than flour."
So don’t go around claiming to be some great Dzogchen meditator when in fact you are nothing but a farting lout, stinking of alcohol and rank with lust!" '
Does anyone here really claim that food and filth, gold and pebbles, pleasure and pain, are all the same for them? If they are not, I believe that automatically brings you to category #2, regarding samaya: the progressive stages of samaya maintenance. And if I am interpreting this correctly, I believe this also means you are responsible for the tantric samayas you have taken.
Contentment is the ultimate wealth;
Detachment is the final happiness. ~Sri Saraha