English
However the thoughts and expressions of the foolish appear, they appear in the state of equality, the nature of mind, and not moving from there, and there is no duality there, this is called the samaya of equality. It can also be called brief. Because all the samayas appear there and there is no duality there, it is said to be the root of the root. The certainty of number is, for example, all directions are gathered in the fields of the ten directions, and no more is needed. Even if ten etc. are done, it cannot be completed with one etc. Similarly, the meaning to be expressed in this text, practiced by the fortunate person, is also mostly from the perspective of the first practitioner, and it is not too much if it is more than ten, and it is not allowed if it is less than ten. Here, one page is missing from the original, so if it is found later, it needs to be supplemented. The wrong thoughts of the mind stream are also countless, because even the Buddha himself does not know. This is a word to be discarded, that is, the above two numbers, even if the Buddha himself said it, because from the authority, it is also impossible to finish speaking, so it is said that he does not know. Therefore, even if all sentient beings become Buddhas and speak, it is not enough. The antidote to subdue thoughts is the number of samayas. It means that as an antidote to subdue the thoughts of those to be tamed, it is samaya. Because it is appearance, because the thoughts are beyond words, so the number of samayas, even the Buddhas of the three times cannot say it all, and it is impossible to say it all. That meaning is said in the Guhyagarbha Tantra: This samaya is very wonderful, In the ten directions of the six realms, How many beings are in the three realms, The samayas to subdue thoughts are also as many. Therefore, the method of subduing thoughts is to subdue with antidotes, that is, the vehicle of gods and humans, the ten virtues, and the Shravakas and Pratyekabuddhas. To subdue with practice is the vehicle of cause, the Great Vehicle. To subdue with transformation is the three outer paths. Not abandoning, purifying in place, are the two inner paths, to subdue with recognition is Atiyoga. Therefore, the nine vehicles are also categories of samaya. The extensive explanation of samaya is the Samayavyuha Tantra etc. The master himself also said: The samayas of the supreme vehicle are like the laws of the Chakravartin, and will not be reduced because of the beings to be tamed, only the number is uncertain. It is also said in the Arrangement of Samayas: The protection of the Samayavyuha Tantra
Chinese
其次第是：无论说多少也超出了言说的边际，所有的水可以从水滴开始数起，但要说出这些誓言的数量却很困难，即使说无数劫也无法穷尽。如是说。这是对誓言的种种名目作了广中之广的阐述。关于数字的实际情况，三者中的第一个是根本的数字，即菩提心两种、上师六位等等，也就是菩提心有两种，胜义和世俗，下部经典中将它们称为空性和慈悲。以智慧为主的经典则将世俗分为界之精华和二者。而在此处，世俗是不灭的显现，蕴、界、处等如同黄金的物质一般，原本就在天神和天女的坛城中清净。胜义是那不将心性自生之智慧作为能所二取对境，这被称为菩提心。因此，在《广大仪轨》中说：胜义之中有七宝，世俗之中有誓言圆满，见地高低仅此而已。如是说。所谓上师六位，其他经典解释为三具，而此处指总的上师、引导者、灌顶者、弥补破损和衰损者、解脱心续者和口诀传承者，共六位。因为此处是阐述名目的场合，所以详细的守护方法将在守护的场合中阐述。从所有的解释中都可以了解到。所谓四位同修，是指总的同修，即三界有情；美妙的同修，即内道佛教徒；亲近的同修，即仅仅进入密宗者；关联的同修，即在同一个坛城中同时获得灌顶者，这四者加上前面的六位和十身。三种真言是：因地未错的根本真言，生起次第的缘起真言，以及策励的业真言。四种手印是：身大手印，语法的法手印，意之三昧耶手印，以及来去事业手印。四和七是语。所谓十种秘密，一般是指四种秘密，中间的四种秘密，适合者和交付者两种，这十种是意。所谓根本，是指从上面的四种支分中分出二十九种近支，这是能否成就善恶的根本，并且要知道所有的部类都是从此而出的。
English
The order is as follows: No matter how much is said, it goes beyond the limits of expression. All water can be counted from drops, but it is difficult to express the number of these vows. Even if countless kalpas are spoken, there is no end. So it is said. This is an extensive explanation of the various categories of vows. Regarding the actual numbers, the first of the three is the root number, such as the two Bodhicittas and the six teachers, etc. That is, there are two types of Bodhicitta, ultimate and relative, which are referred to as emptiness and compassion in the lower tantras. Those who mainly teach wisdom divide the relative into the essence of the elements and the two. But here, the relative is the unceasing appearance, the aggregates, elements, and sense bases are like golden substances, originally pure in the mandala of gods and goddesses. The ultimate is that the wisdom of one's own mind is not objectified as subject and object, this is called Bodhicitta. Therefore, in the Extensive Ritual it is said: In the ultimate there are seven jewels, in the relative there is the perfection of vows, the difference in view is only that much. So it is said. The six teachers are explained as having three qualities in other texts, but here they refer to the general teacher, the guide, the empowerer, the one who makes up for broken and diminished vows, the one who liberates the mindstream, and the one who transmits the oral instructions, these are the six. Since this is the occasion for explaining the categories, the detailed methods of protection will be explained in the section on protection. It can be understood from all the explanations. The four types of siblings refer to the general siblings, sentient beings of the three realms; the beautiful siblings, inner Buddhists; the close siblings, those who have merely entered the secret mantra; and the related siblings, those who have received empowerment at the same time in the same mandala. These four, plus the previous six and the ten bodies. The three mantras are: the root mantra that does not err in the cause, the causal mantra of the generation stage, and the action mantra of incitement. The four mudras are: the great body mudra, the Dharma mudra of speech, the samaya mudra of mind, and the activity mudra of coming and going. Four and seven are speech. The ten secrets generally refer to the four secrets, the four intermediate secrets, the suitable one and the one to whom it is entrusted, these ten are mind. The root refers to the twenty-nine near branches divided from the above four branches, which are the root of good and bad depending on whether one can accomplish them or not, and it should be known that all the categories arise from this.
Chinese
被称为“Ra bya”的教诲之语。不共支分的数量是应行五事和不舍五事。等等，应行五事是指结合解脱未给予而取之，妄语、狂语等五者与境相遇，与下部不同，因此成就了应行之义，圆满了二资粮，称为应行五事。不舍五事是指束缚下部的五毒之物。此处因正确与错误的缘故，具备见修的把握，仅是符合正法之语，以及了知错误五毒为自知自显，因所舍之物未成立为境，故称为不舍五事。欣然接受，是指五甘露，由四成就所庄严，是显现一切殊胜共同之行的事物。成就是指五部、五智慧、父母等等，从现在起就修持果位的自性，因此称为果乘。如是，是指以上者为例，如是，在成就之前行之见中，轮回之法的五蕴等不舍弃，而显现为五智等之自性，虽然数量众多，但归纳为五蕴，故称为所知五事。这些是此乘独有的行境，因远离瑜伽以下，故称为不共支分，在普贤王如来续中宣说，也说支分誓言有五种。在誓言布置中也说：这些支分誓言，若向非器者展示。支分在适当的时候要知道。支分是指以上所说的五蕴，此处是指分支，五蕴各自详细区分的差别，在讲述守护方法的时候要知道。共同支分的数量是共同誓言无边。等等，瑜伽之后直到声闻，一切应守护的共同誓言是无边的。如上在名相的时候所说的那样，此处将那些重要且接近的归纳起来，有自利二十一种和他利四十二种。在名相的时候要知道。
English
These are the instructions called "Ra bya." The number of uncommon limbs is five to be practiced and five not to be abandoned. And so on, the five to be practiced are taking what is not given by union and liberation, lying, wild speech, etc. When the five meet with the object, they are different from the lower ones, so the meaning of practice itself is accomplished, and the two accumulations are completed, which is called the five to be practiced. The five not to be abandoned are the five poisons that bind the lower ones. Here, because of right and wrong, having the confidence of view and meditation, it is only a statement that is in accordance with the Dharma, and because the five wrong poisons are known as self-knowing and self-appearing, and the object to be abandoned is not established as an object, they are called the five not to be abandoned. Gladly accepting, refers to the five nectars, adorned by the four accomplishments, which are the objects of appearance of all supreme and common practices. Accomplishment means that the five families, the five wisdoms, the fathers and mothers, etc., are practiced from now on as the nature of the fruit, so it is called the Fruition Vehicle. Likewise, taking the above as an example, just as there are five accomplishments, so too, in the view that precedes accomplishment, the five aggregates of cyclic existence are not abandoned, but appear as the nature of the five wisdoms, etc. Although the numbers are many, they are condensed into five aggregates, so they are called the five knowable things. These are the objects of practice of this vehicle alone. Because it is separated from yoga and below, it is called an uncommon limb, and it is taught in the Kuntuzangpo Tantra. It also says that there are five branch vows. It is also said in the Vow Arrangement: These branch vows, if shown to those who are not vessels. The branch should be known at the appropriate time. The branch refers to the five aggregates mentioned above, and here it refers to the sub-branch. The differences between the detailed divisions of each of the five aggregates should be known when discussing the methods of protection. The number of common limbs is the common vow is limitless. And so on, from after yoga until the Hearers, the common vows to be protected by all are limitless. As stated above in the section on nomenclature, here, if we summarize those that are important and close, there are twenty-one for one's own benefit and forty-two for the benefit of others. It should be known in the section on nomenclature.
Chinese
因此，手的类别将在详细阐述守护方法时在下文了解。第三个总义是守护的方法，其中的第一个是简要说明：守护的方法是这样的。上面已经了解了类别，但如果守护没有付诸实践，则无益，如同谈论天界的甘露，因此，为了实践它，说明了这种方法，所以说“是这样的”。对于这些，也要从作为所依的补特伽罗守护谁，守护什么境，如何守护，守护的自性，以及高低传承何时具有何种自性，通过时间和六种方式来显示。而过患和功德等支分则由身体的分类来显示。其中，作为所依的补特伽罗是见、行、誓言的联系，因此在一切方面都是一致的。境等则应临时添加。详细的分类有两个根本誓言。其中，分为五类的第一个是菩萨，又分为三类，显示世俗菩提心，即“自宗胜者的手印大”，其中“自”是作为所依的补特伽罗，即所说的特征本身。身是因缘聚合的五蕴，即色蕴有十五种大色，受蕴有苦乐舍三种，以三时来分有十八种，想蕴有广大、小、无量三种，行蕴有五十一种。对于一切内外诸法，没有一丝一毫未包含在其中的，称为蕴、界、处。在未证悟之时，是错觉自显。有缘者证悟时，是智慧自显。不灭尽，胜过空性边，本体不可得，胜过常边。这显现、名声和觉知三种是身语意的印，与国王的印章相似，因为盖上印章，并且不超越它，所以也是印章。“大”是指意义本身不混杂且完全圆满，因为尚未成为瑜伽之后的行境。详细解释它的是，《秘密藏》中说：“唉玛，金刚蕴的支分是，圆满的五佛