English
By reversing old age and death through the twelve links of dependent origination, it is cut off by applying antidotes to ignorance. It is like a lamp extinguished in meditation; just as a lamp is extinguished when the oil runs out, similarly, by cutting off and blocking ignorance, the continuation of samsara is prevented. This is the practice of the stream of emptiness. Conduct is in accordance with the Shravaka Vehicle. The result is the attainment of the supreme ground of wish-fulfilling bliss, and being separated from the faults of samsara is supreme bliss. Previously, by the power of realizing that the form aggregate is without inherent existence, one is able to benefit beings through the door of the body, such as blazing fire above and gushing water below, and so forth, benefiting beings through miraculous powers. Because one has not realized the selflessness of mind, one cannot teach the Dharma. Previously, when about to attain the result, due to not having made aspirations to the teacher, one does not appear before the Buddhas. In the world realms where Buddhas do not reside, one performs the deeds of sentient beings. The Bodhisattva Vehicle, the Bodhisattva refers to, from generating the mind of enlightenment up to attaining the path of seeing, all are included. It also includes all sentient beings who possess the lineage of the Great Vehicle. The Vehicle is the nature of practicing its tenets. The view is the realization of the meaning of the two selflessnesses. Meditation is the truth of realizing the meaning, free from elaboration, like the sky, and it increases gradually from lower to higher on the ten grounds. Conduct is benefiting oneself and others through the four means of gathering and the six perfections. The result is the ground of all-illuminating light, possessing equality. The Unsurpassed Vehicle refers to the six outer and inner schools. The outer schools are the Kriya, Yoga, and Upaya, three in total. The inner schools are three and six. Having realized the meaning of the inseparability of cause and effect, one takes the result as the path, and meditating on emptiness is the Dharmakaya, meditating on the deity's body is the Sambhogakaya, and the emanation and absorption of Samadhi is the Nirmanakaya. By becoming familiar with practicing the three bodies as the path and reaching the ultimate, because there is no higher vehicle than this, it is called unsurpassed. Among these, there are the unsurpassed view and the unsurpassed conduct, which will not be elaborated upon here. By implication, one can understand the outer tantras, and the inner tantras are mainly explained. The unsurpassed view is the realization that all phenomena are non-dual, and that it is also separated from objects. The unsurpassed meditation is the nature of phenomena, without subject and object, and awareness is self-luminous.
Chinese
无上之行持，即于见、行、修三者无别之状态中，无取舍之自显不灭而生起。无上之果，即五身任运成就。见、行、修诸法未成为中观以下之行境，故密咒尤为殊胜。中观者，虽证悟法性不可思议之空性，然未证悟此乘所说之不可思议之胜义谛。嘛哈瑜伽则证悟本体不可思议、显现不灭二者无别。中观以福德资粮执著为作者、所作和事物三者等，未圆满三者于心中无别之觉性之智慧资粮。嘛哈瑜伽则于无杂圆满之层面，二资粮同时圆满。中观者，烦恼障于获得见道之时得以清净，然所知障需于无数劫中方可清净。嘛哈瑜伽则三障同时清净，以无杂圆满之义故。中观者，断德圆满之果，于细微所知障亦得清净后，虽现前远离一切相之普光，然嘛哈瑜伽则二者皆得，且于更上之义之状态中，无边无际而开展。其中，天与人之乘，乃断除一切不善；声闻之乘，乃断除烦恼；缘觉之乘，乃断除轮回之缘起，故三者皆称为断除之乘。譬如，此地有剧毒之怖畏，若有一不爱惜之人死去，则将毒之残余远远断除或逃离，此即称为断除之乘。菩萨乃为调伏之乘，以慈爱调伏嗔恨，以不净调伏贪欲，以界之差别智慧调伏愚痴，如昔日之毒，被一医师煮于水中，使毒性消失一般。此乃调伏基础之道。外密则将烦恼转化为本尊坛城而修持，乃转化基础之道。譬如，一婆罗门以咒语和手印加持毒药，使毒性消失
English
The supreme conduct is that, in the state of non-differentiation of view, conduct, and meditation, the self-manifestation without acceptance or rejection arises unceasingly. The supreme fruit is the spontaneous accomplishment of the five kayas. Since view, conduct, and meditation do not become the objects of practice for those below Madhyamaka, mantra is particularly excellent. Madhyamikas, although they realize the emptiness of the inconceivable nature of reality, do not realize the ultimate truth of the inconceivable as explained in this vehicle. Mahayoga realizes the essence as inconceivable and the appearance as unceasing, without differentiation. Madhyamikas hold the accumulation of merit as the three—agent, action, and object, and so forth—and do not complete the accumulation of wisdom, the awareness of the three objects as inseparable in the mind. Mahayoga, from the perspective of unmixed completeness, completes the two accumulations simultaneously. Madhyamikas purify the obscuration of afflictions at the time of attaining the path of seeing, but the obscuration of knowledge must be purified over countless eons. Mahayoga purifies the three obscurations simultaneously, through the meaning of unmixed completeness. Madhyamikas, as the fruit of the perfection of abandonment, even the subtle obscuration of knowledge is purified, and although the all-pervading light, free from all signs, is manifested, Mahayoga attains both, and expands without beginning or end in the state of the higher meaning. Among them, the vehicle of gods and humans abandons all non-virtue; the vehicle of shravakas abandons afflictions; and the vehicle of pratyekabuddhas abandons the dependent origination of samsara. Therefore, all three are called the vehicle of abandonment. For example, if there is a terrible poison in this area, and a person who does not cherish their life dies, the remaining poison is abandoned or fled from far away; this is called the vehicle of abandonment. Bodhisattvas are the vehicle of taming: anger is tamed by love, desire is tamed by ugliness, and ignorance is tamed by the wisdom of distinguishing the elements. Like the poison of the past, it is boiled in water by a doctor, and the poison disappears. This is the path of taming the basis. Outer tantra transforms afflictions into the mandala of deities and meditates, which is the path of transforming the basis. For example, a Brahmin blesses poison with mantras and mudras, and the power of the poison disappears.
Chinese
就像毒药反而变成药物一样。内道经部和律部通过认识到烦恼与自心无别，因此不舍弃而特意利用，譬如孔雀见到毒药后当做食物吃掉，反而羽毛更加鲜艳一样。阿底认识到烦恼和心性显空无别，在平等性的状态中远离取舍。这就像对毒药的自性不执著任何利益和损害一样。在此能仁的教法时期，因为是化身的教法，所以宣说了密咒，因此称为无上乘。从《意集经》和其他教言中也说，密咒后来才出现，如果这样说有矛盾，那也没有矛盾。其他教言的观点说密咒后来才出现，是因为化身佛住世的时候，对大多数聚集的眷属宣说了名相，而没有宣说密咒。这里对于具有持明地殊胜的眷属，因为大多数聚集的眷属的心不是量，所以宣说密咒没有矛盾。那么，这里在出现不共续部《秘密藏》的时候，宣说了六能仁的共同教法，不会变成不合时宜吗？不会的。这里在殊胜的极乐世界中，圆满具备了开场白的基础。在续部的意义显现的时候，对于没有见到和听到的福分的所化众生，从这部续部的加持力中，对于法界所遍及的所化众生，显现出符合自己心意的导师，通过乘使各自的心意得到满足，这是从续部《秘密藏》和导师普贤王如来的功德中显现的，或者显现为要见到自性秘密藏的道路阶梯。因此，也出现了说是教法总体的开场白，因为宣说了共同的乘，所以不会变成不合时宜。关于烦恼的意图而作的分类是，称为“无明的分别”等等。上面说的“以”字，是说对治的体性，是摧毁的自性。不相符的体性是什么呢？“无明”这两个字，心之法性自生之智慧，无明的体性是俱生无明，是烦恼的因。从那里面产生的分别。
English
It is like poison turning into medicine. The inner schools of Sutra and Vinaya, through realizing that afflictions are inseparable from one's own mind, therefore do not abandon them but intentionally utilize them. For example, when a peacock sees poison and eats it as food, its plumage becomes even more vibrant. Ati realizes that afflictions and mind-essence are inseparable in appearance and emptiness, and in the state of equality, it is free from acceptance and rejection. This is like not fixating on any benefit or harm in the nature of poison itself. In this era of the teachings of the Thubpa (Buddha), because it is the teaching of the Nirmanakaya, mantras are spoken, hence it is called the Unsurpassed Vehicle. From the Gongdu and other teachings, it is also said that mantras appeared later. If one says this is contradictory, it is not contradictory. The view of other teachings that mantras appeared later is because when the Nirmanakaya Buddha was alive, he taught the characteristics to most of the assembled retinue, but did not teach mantras. Here, for the retinue with the special characteristic of holding the Vidyadhara ground, because the minds of most of the assembled retinue are not valid cognition, there is no contradiction in teaching mantras. So, here, when the uncommon tantra, the Guhyagarbha Tantra, appears, is it not inappropriate to teach the common teachings of the six Thubpas? It is not inappropriate. Here, in the great Ogmin (Akanishta), the basis for the introduction is fully assembled. At the time when the meaning of the tantra appears, for those disciples who do not have the fortune to see and hear it, from the power of the blessings of this tantra, for the disciples pervaded by the Dharmadhatu, a teacher appears who is in accordance with their own minds, and through the vehicles, each one's mind is satisfied. This appears from the Guhyagarbha Tantra and the qualities of the teacher Samantabhadra, or it appears as a path to see the essence of the self-existing secret. Therefore, it also appears as the introduction to the teachings in general, and because the common vehicle is taught, it does not become inappropriate. The classification made with regard to afflictions is, "the conceptualization of ignorance," and so on. The word "with" mentioned above refers to the nature of the antidote, which is the nature of destruction. What is the incompatible nature? The word "ignorance." The nature of the mind, the self-arisen wisdom, the nature of ignorance is co-emergent ignorance, which is the cause of afflictions. The conceptualization that arises from that.
Chinese
总共有能取和所取两种。对外境不存在却执着为存在而生起分别念，对内心的心识没有成立却执着为存在而生起分别念，这两种分别念，其自性本无，却突然被执着为存在，依赖于刹那间的错觉，能取和所取无法超越它，因此产生过患轮回，所以称为分别念。由它产生的烦恼有贪欲、嗔恨、愚痴三种。这三种烦恼平等或四种。斯帕卡布的智者认为，由于执着于我慢，就会对他人产生嫉妒，因此将这三种烦恼算作一种，认为是四种。这样归纳为四种烦恼，再细分其支分，就有八万四千种。将烦恼分为四类，每一类的支分都有两万一千种，总共是八万四千种，这八万四千种烦恼是所调伏的对境。这些调伏对境的对治法，称为对治品。通过舍弃来调伏这些对境，从而调伏的有天、人、声闻、缘觉三种。通过修持来调伏的对治品是菩萨乘。通过控制来调伏的对治品是密咒内外。总共有八万四千种法门，这些都是对治品。如果归纳起来，将声闻和缘觉两种算作一种，就是小乘。菩萨是因的乘，是大乘。密咒是果的乘，是共同的说法。天人的乘是十善和四无量心。总的来说，对于贪欲的支分两万一千种的对治法，就是调伏的律藏两万一千种。对于嗔恨两万一千种的对治法，就是慈悲心较重的经藏两万一千种。对于愚痴与此数量相同的对治法，就是论藏两万一千种。对于三种毒平等的情况，与此数量相同的对治法，法也平等，调伏的两万一千种，总共称为八万四千法门。所谓“说”是指过去诸佛所说。“说”是指现在诸佛所说。将要“说”的是未来诸佛所说。因此，化身佛宣说了过去、现在、未来三世诸佛。