English
There are two types of grasping: grasper and grasped. To conceptualize that external objects, which do not exist, appear to exist. To conceptualize that internal mind, which is not established, appears to exist. These two types of conceptualization, their nature is non-existent, yet they are suddenly conceived as existent, relying on momentary illusions. Grasper and grasped cannot transcend this, thus creating the fault of samsara, hence it is called conceptualization. The afflictions produced by it are three: desire, hatred, and ignorance. These three are either equal or four. The scholar Spar Khab considers that due to clinging to self-pride, jealousy towards others arises. Therefore, he counts these three as one, considering them to be four. Thus, these four afflictions are summarized, and their individual branches increase to eighty-four thousand. Dividing the afflictions into four categories, each category has twenty-one thousand branches, totaling eighty-four thousand. These eighty-four thousand afflictions are the objects to be tamed. The antidotes to these objects to be tamed are called remedies. By abandoning, one tames these objects, thus taming gods, humans, hearers, and solitary realizers. The antidote for taming through practice is the Bodhisattva Vehicle. The antidote for taming through control is the inner and outer tantras. In total, there are eighty-four thousand Dharma gates, these are the remedies. If summarized, the Hearer and Solitary Realizer are counted as one, which is the Lesser Vehicle. The Bodhisattva is the Vehicle of the cause, which is the Great Vehicle. Tantra is the Vehicle of the result, which is the common teaching. The vehicle of gods and humans is the ten virtues and four immeasurables. Generally speaking, the antidote for the twenty-one thousand branches of desire is the twenty-one thousand sections of the Vinaya Pitaka for taming. The antidote for the twenty-one thousand branches of hatred is the twenty-one thousand sections of the Sutra Pitaka, which emphasizes loving-kindness and compassion. The antidote for the same number of branches of ignorance is the twenty-one thousand sections of the Abhidharma Pitaka. For the equal presence of the three poisons, the antidote is the same number of Dharma teachings, which are equally applied. The twenty-one thousand teachings for taming, in total, are called the eighty-four thousand Dharma gates. "Said" refers to what the Buddhas of the past have said. "Saying" refers to what the Buddhas of the present are saying. What will be "said" is what the Buddhas of the future will say. Therefore, the Nirmanakaya Buddha taught the Buddhas of the three times: past, present, and future.
Chinese
即是，认为三藏宝典一致。以对治而归纳是，彼等一切等，彼等是上面所说的三藏一切八万四千法门，如果归纳为何者归于五，以增减而合集，业与业之果不虚耗等，业是积累并产生果后耗尽而称为业，即善恶二者不动之业，定与三。果不虚耗是，善不虚耗之果，上界三处。不善不虚耗之果，恶趣三处。不动不虚耗之果，上二界。是天人的乘。所取与能取是，外所取的境各自显现是世俗谛，破后微尘不沾不触无分是胜义谛。能取是，内能取的心不观察仅是适意是世俗谛，以刹那观察刹那无分是自续的认为实有是声闻乘。内外之缘起是，外缘起是，境之显现诸如从种子生出芽，从芽生出叶，从叶生出茎，从茎生出花。彼刹那以前者成为力量，因此前者是果，后者是因无有穷尽是外十二缘起。内十二缘起是，有情之相续，其根本以无明之力从行开始，生则老死之间是十二。其也按次第生起是轮回。按次第逆转，果为种子，老死生等追溯到无明，因此无明无有实体，认为无有中边是自生者的乘。从执著错乱而施设与作为，外所取的境中显现的一切。执著是，内能取的心不觉悟的错乱本身显现为境，同时成立，因此错乱显现本身施设为实境，因此境非他处，心性本身是错乱，唯识宗和。又，从执著错乱而施设是，境显现的一切是心错乱而显现，因此境异于心
English
That is, it is considered that the three precious collections are consistent. To summarize with antidotes is, "all of them," etc. "Those" are all the three collections mentioned above, all eighty-four thousand gates of Dharma. If summarized, what is it that is contained in five? By combining increase and decrease: "Karma and the fruits of karma are not wasted," etc. Karma is accumulated and produces fruit, then is exhausted, and is called karma. That is, the two, good and bad, the unwavering karma, concentration, and the three. The fruits that are not wasted are: the fruits of good that are not wasted, the three realms of higher realms; the fruits of non-virtue that are not wasted, the three realms of evil destinies; the fruits of immovability that are not wasted, the two upper realms. These are the vehicles of gods and humans. "Grasped" and "Grasper" means: external objects that are grasped, the appearance of each is conventional truth. When broken down, the smallest particles that do not adhere and do not touch, indivisible, are ultimate truth. "Grasper" means: internal mind that grasps, if not examined, is merely pleasant, is conventional truth. When examined by moments, the indivisible moment is considered to exist as the ultimate truth of one's own continuum, which is the Hearer Vehicle. "External and internal dependent arising" means: external dependent arising is: the appearance of objects, such as sprouts from seeds, leaves from sprouts, stems from leaves, flowers from stems. In that moment, the former becomes the power, so the former is the fruit, and the latter is the cause without end, which is the twelve external dependent arisings. The twelve internal dependent arisings are: the continuum of sentient beings, from the force of ignorance as the root, starting from action, up to aging and death when born, are the twelve. That which arises in order is samsara. Reversing the order, the fruit is the seed, and aging, death, birth, etc., are traced back to ignorance, so ignorance is not established as an entity. The vehicle of self-liberation considers that there is no middle or end. From the delusion of grasping, imputation and action arise. All that appears in the external objects that are grasped. "Grasping" means: the delusion of the internal mind that grasps, without realization, itself appears as the object. Since they are established simultaneously, the appearance of delusion itself is imputed as the real object, so the object is not separate. Mind itself is delusion, according to the Mind-Only school. Also, "imputation from the delusion of grasping" means: all appearances of objects appear as delusions of the mind, so the object is separate from the mind.
Chinese
因为无有之故。心远离一切边际是空性，境亦不生而明，故互相空性之义与中观相同。烦恼以对治调伏为法性。所谓业与业果不染者，是克里亚部，谓于基之自性续中，内外一切事物决定成佛为三族。于见解有差别，有高、柔、粗之分。柔者为悦意，一切可爱的都是观世音自在。粗者为境不悦意，一切不可爱的都是金刚手。高者，中间舍弃一切都是文殊。心乃一切戏论之相皆为清净。如上密一般，亦不需加持，是为清净唯一。于彼，世俗之天之体性，以克里亚之六天十一支之门观修天，胜义谛则证悟心清净为法性。然以世俗与胜义谛为异体，故无论以何门修持，胜义谛中，天之体性不为果报所染，是为克里亚。所谓不染者，是瑜伽部，谓一切法之体性，心性无相乃为清净。与克里亚不同，加持显现之境，一切境之显现皆显现为五部之体性。然世俗与胜义谛二者，就意义而言无相，以无二之觉性，不为业之习气所染。所谓宣说无染之究竟者，是内三部，谓一切法于心之智慧无边际之界中自显，故任运成就之见解，任何作为皆无境故不染。心于智慧之界中明，故于不执著之状态中，任何执著皆无，故如是宣说之究竟，除此之外，再无其他可生之见解。自性密意藏，唯一刹那间顿悟之道即是。关于宣说密咒之乘之此三句，依师之论释，业与业果不染者，为外三部，不染者，为内二部，宣说无染者，以大圆满之理证如是宣说。摄义
English
Because of non-existence. Since the mind is emptiness, free from all extremes, and the object is also clear without being born, the meaning of mutual emptiness is the same as Madhyamaka. Afflictions are purified into Dharmata by antidotes. The saying "actions and their results do not stain" refers to Kriya, which means that in the basic nature of the continuum, all internal and external phenomena are certain to become Buddhas in the three families. There is a difference in view, with high, gentle, and rough aspects. Gentle means pleasing; all that is beautiful is Avalokiteśvara. Rough means unpleasant objects; all that is undesirable is Vajrapani. High means that all intermediate equanimity is Manjushri. The mind is the complete purification of all elaborations and signs. Like the higher tantras, blessings are not desired, as it is pure in one aspect. There, the nature of the conventional deity is to meditate on the deity through the six deities and eleven branches of Kriya, and in the ultimate sense, to realize the purity of the mind as Dharmata. However, since conventional and ultimate truths are considered different, no matter what action is performed through that door, in the ultimate sense, the nature of the deity is not stained by the ripening of results, which is Kriya. The saying "does not become stained" refers to Yoga, which means that the nature of all phenomena, the mind itself, is without signs and completely pure. Unlike Kriya, the appearance of blessings, all appearances of objects, appear as the nature of the five families. However, both conventional and ultimate truths are without signs in meaning, and the wisdom that realizes non-duality is not stained by the imprints of actions. The saying "the ultimate teaching of non-staining" refers to the inner three sections, which means that all phenomena are self-illuminating in the boundless expanse of the mind's wisdom, so the spontaneously accomplished intention, whatever action is taken, is without an object and therefore does not stain. Since the mind is clear in the expanse of wisdom, there is no grasping in the state of non-grasping, so there is no attachment. Therefore, the ultimate teaching is that there is no other view to be generated from it. The secret essence of self-nature, the path of instantaneous realization, is that itself. Regarding these three sentences of the vehicle that teaches mantra, according to the teacher's commentary, "actions and their results do not stain" refers to the outer three sections, "does not become stained" refers to the inner two sections, and "the teaching of non-staining" is explained by the reasoning of Dzogchen. Summary.
Chinese
由于错觉的本质显现为实物，因此会体验到天堂三处不同的快乐，以及地狱三处不同的各种痛苦，从而成熟。仅仅是体验，也不会从自性中退转。正如所说，如果认识到错觉是法性，并具有证悟的把握，那么错觉连微尘也不存在，这就是自性。如果这种见解自然成就，那么无论自显如何显现，也不会超出自性的见解，这就是自性的显现。由于没有特别执着的观念，所以称为没有退转。这里归纳了三乘：无明是因，业和烦恼是缘，三界轮回是果，这是天人、声闻三者的愿望。十二缘起是独觉乘。从自性中没有退转，虽然小乘三者如此理解，但密宗的自生智慧自然成就，不会动摇，这是本质和宗义共同的。菩萨乘是：在真实和幻化的两种方式中。真实是胜义谛。幻化是世俗谛，虽然显现却不成立，由错觉的因缘所生。仅仅是显现就是虚假的，这是世俗谛。方式是随行，菩萨将世俗视为错觉，用微尘摧毁而舍弃，将胜义谛视为真实的本质而修持。在那里，对二谛产生取舍的观念而修持，相对于密宗的平等性来说，是特意制造取舍。因此，无我与我所，无有他者。这里也以二谛的方式，在世俗的层面，我就是心的法性，是完全清净、远离戏论的法界之性，与俱生无明唯一，就像在虚空中被错觉者执取为实物一样，是刹那生灭的心。我所是所体验的一切事物，是基础或根本的五蕴，就像说我的色、我的感受等等。从这些成为对境的他者，是各种各样的对境事物，即五大、欲妙等等，是显现的一切对境。