English
It is established as if there is no cover. Therefore, it is said that there will be no more reincarnation. It is the activity of speech. There are three of these: counting, summarizing into five vehicles, and being upright. Generally speaking, the meaning of a vehicle is: it is called a vehicle because of the meaning of lifting from below to above. By what? By the vehicle. Where? In gods, humans, etc. Where to? From below to above. How to lift? If all the inconceivable words are summarized, just like these arising from below, they appear as five due to the cause of taming the trainable. Among them, the names of gods and humans are arbitrary. Anyone who enters the gate of abandoning the ten non-virtues, believes in the view of karma and its effects, practices the ten virtues, cultivates impermanence of death, the four immeasurables, and unwavering samadhi, is called a vehicle because of the meaning of elevating the lineage of gods and humans to a higher lineage. Hearing and proclaiming dependence on others, because one must rely on a teacher, or mostly because of hearing, is the Hearer Vehicle. Entering the gate of the Four Noble Truths, realizing the selflessness of the person, practicing two hundred and fifty precepts for one's own benefit, cultivating sixteen wisdoms, obtaining the temporary fruits of Stream-enterer, Once-returner, and Non-returner, and ultimately elevating to the state of Arhat, is therefore called a vehicle. Starting from the middle of the forbearance of the path of accumulation, distinguishing types, before one's own fruit is obtained, without relying on the conditions of a teacher, but observing the corpses in the charnel ground with one's own wisdom, wanting to attain the state of self-enlightenment because of being obscured by ignorance. Entering through the gate of the twelve links of dependent origination, realizing the selflessness of half and two selves, practicing two hundred and fifty precepts for one's own benefit is the same as the Hearer Vehicle, practicing some altruistic deeds through miraculous powers and wonders, stopping the forward flow of the twelve links of dependent origination, cultivating the twelve reverse emptinesses as precepts, in order to elevate the fruit to the supreme place of mental ease like a rhinoceros or a parrot, is therefore called a vehicle. Enlightening for one's own benefit and generating the mind for the benefit of others is therefore the Bodhisattva Vehicle. Entering through the two ways of aspiration and practice, realizing that both the self of the person and the self of phenomena are without inherent nature.
Chinese
由于认识到无有，六或十度波罗蜜多唯为利他而行持，十地次第修习离戏，以令十一果位提升至普光之地的意义，故为乘。于诸乘中，观修之行果最为殊胜，故为无上乘。又可分为内外二者。外者，能仁之续三乘中，初为事续，以沐浴和洁净之门进入，认识到胜义谛清净之四边远离垢染，故而享用供品三白三甜。修持时，观有相之本尊智慧萨埵为主尊，自为誓言萨埵以仆从之态献供，并祈请成就，无相时，观修二谛轮番交替，以令果位提升至三族金刚持之地。行续者，入门和行持与事续相同，见地和修持与瑜伽续相同，以令果位提升至四族金刚持之地。瑜伽续者，以三摩地之门进入，认识到心之自明自显清净为大遍照，故而享用向上之誓言物。观自身为誓言萨埵，本尊智慧萨埵为友伴平等之态，以生起和生起次第之态互相平等献供，以令果位提升至五族密严刹土之地。内者，方便续之大瑜伽者，以方便和智慧之门进入，认识到真谛无别殊胜之法身，故而杂乱享用五肉五甘露之誓言物。观本尊和分别念无别，以令果位提升至无染莲花之地的意义，故名明点。针对烦恼而宣说，是为不了义。由二根本无明所生的分别念，以及烦恼三毒平等或嗔恚，此四种烦恼各自有二万一千种，为了对治八万四千种烦恼，而施以断除、转变、自在的律藏、经藏、论藏、持明咒藏四者。
English
Because of realizing non-existence, the six or ten perfections are practiced solely for the benefit of others, and the ten grounds are gradually meditated upon as free from elaboration, so that the eleven fruits are elevated to the realm of all-pervading light, hence it is called a vehicle. Among these vehicles, the view, meditation, conduct, and result are the most supreme, hence it is the unsurpassed vehicle. It can be divided into outer and inner. The outer includes the three tantras of the capable one. First, the Kriya Tantra: entering through the door of bathing and purification, realizing that the four extremes of ultimate truth are free from defilement, one enjoys the offerings of the three white and three sweet substances. In meditation, the deity is the wisdom being, the lord, and oneself is the samaya being, offering worship in the manner of a servant and requesting accomplishments in return. When without signs, one meditates on the two truths alternately, so that the fruit is elevated to the realm of the Vajradhara of the three families. The Charya Tantra: the entrance and conduct are similar to the Kriya Tantra. The view and meditation are similar to the Yoga Tantra, so that the fruit is elevated to the realm of the Vajradhara of the four families. The Yoga Tantra: entering through the door of samadhi, realizing that the self-awareness and self-illumination of the mind are pure and the great Vairocana, one enjoys the upward-facing samaya substances. One meditates with oneself as the samaya being and the deity as the wisdom being, as friends in an equal manner. In the manner of giving and receiving, one offers worship equally to each other, so that the fruit is elevated to the realm of the dense array of the five families. The inner, the Mahayoga of the Upaya Tantra: entering through the door of skillful means and wisdom, realizing that the truth is inseparable and the supreme dharmakaya, one enjoys the five nectars and five meats in a mixed manner. One meditates on the deity and thoughts as inseparable, so that the fruit is elevated to the realm of the uncontaminated lotus. Therefore, it is called Thigle. Spoken with regard to the afflictions, it is provisional. The conceptual thoughts arising from the two root ignorances, and the three poisons of afflictions equally, or anger, each of these four afflictions has twenty-one thousand. In order to counteract the eighty-four thousand afflictions, the Vinaya, Sutra, Abhidharma, and Vidyadhara Mantra Pitaka are applied to abandon, transform, and control.
Chinese
两万一千，八万四千过去诸佛也曾说过。现在的诸佛也正在说。未来的诸佛也将要说。考虑到方法或对治而进行归纳。正直。所有这些法门都成为烦恼的对治的方式是：如果按照五乘来说，对治也有五种；如果按照四藏来说，对治也有四种。但对于此，凯隆的您的上师与剑的空击结合。曲瓦的格朗释迦桑波与祖拉纳的空击结合。杰卓普巴大师则与毒树的空击结合。如是说：花园里生长了毒树，一旦知道是毒树，就应连根拔起。为什么？因为如果毒在花园食物中蔓延，就会死亡。因此，例如，在一个伟大国王的食用树园里，生长了一棵毒树。愚蠢的臣民们感觉到毒树的味道很甜，因此迷恋它，抛弃了食用树。享用毒树的树枝、树叶、花朵和果实，遭受剧烈的毒病痛苦的折磨，没有生存的机会。同样，由二元无明所产生的烦恼之树，其枝叶为五毒或二十近烦恼等。平凡的神和人，对世间八法执着的人们，舍弃了十善，沉溺于烦恼和不善业，因此被三恶道的痛苦所折磨，断绝了解脱的生命。在这些臣民中，有些人知道毒树的坏处，知道食用树和毒树的利弊，因此享用食用树，但无法从毒树中解脱出来。同样，在神和人中，有些人觉醒了白业，相信善业的果报是天界，恶业的果报是恶道，不会欺骗人，因此不浪费时间，舍弃十不善，行持十善，但仍然无法从轮回中解脱出来，这就是神和人的乘。还有些臣民说：这棵毒树的根只有针尖那么大
English
Twenty-one thousand, eighty-four thousand Buddhas of the past have also spoken. The Buddhas of the present are also speaking. The Buddhas of the future will also speak. They are gathered considering the method or the antidote. Straightforward. The way in which all those Dharma gates become antidotes to afflictions is: if according to the five vehicles, there are also five antidotes; if according to the four treasuries, there are also four antidotes. But for this, Kyelung's your lama combines with the empty strike of the sword. Chuwawar's Gelong Shakya Sangpo combines with the empty strike of Zulnak. Je Drophukpa the Great combines with the empty strike of the poison tree. As it is said: In the garden, a poison tree has grown. As soon as you know it is a poison tree, you should cut it off from the root and pull it out. Why? Because if poison spreads in the garden food, it will die. Therefore, for example, in the edible tree garden of a great king, a poison tree has grown. The foolish subjects feel that the taste of the poison tree is sweet, so they are infatuated with it, abandon the edible tree. They enjoy the branches, leaves, flowers, and fruits of the poison tree, and are tormented by the suffering of severe poisoning, and there is no chance of survival. Similarly, the tree of afflictions produced by dualistic ignorance, its branches and leaves are the five poisons or twenty near afflictions, etc. Ordinary gods and humans, those who are attached to the eight worldly dharmas, abandon the ten virtues and indulge in afflictions and non-virtuous deeds, so they are tormented by the suffering of the three lower realms and cut off the life of liberation. Among these subjects, some who know the disadvantages of the poison tree, know the advantages and disadvantages of the edible tree and the poison tree, so they enjoy the edible tree, but cannot be liberated from the poison tree. Similarly, among gods and humans, some who awaken to white karma, believe that the result of virtuous deeds is heaven, and the result of evil deeds is the lower realms, and it does not deceive people, so they do not waste time, abandon the ten non-virtues, and practice the ten virtues, but still cannot be liberated from samsara, this is the vehicle of gods and humans. And some of those subjects say: The root of this poison tree is only the size of a needle tip.
Chinese
又全部拔出后，装在马和象上，说运到翻山越岭和水路险阻之处最好。譬如说，虽然通过了悟外在所取的粗大境和内在能取的具有相续的识皆无自性而决定从轮回中解脱，但认为所取境极微和能取心识刹那在胜义中存在是声闻乘断除烦恼的方法。又一个仆人说了一个稍微更好的方法：这棵毒树的树干不必从根拔起，像以前一样搬运树干，在砍断的地方倒入沸腾的碱水，就不会再生长了。同样，由于认为能取识刹那在胜义中是真实的，外在十二缘起以或多或少的方式流转，内在十二缘起对于无身者来说是习气，对于有身者来说是实际流转，因此是缘觉乘遮止烦恼的方法。又在那些仆人中，一个聪明的御医说：毒树的根哪怕像针尖一样也不全部拔出，更何况砍断毒树并推倒呢，这也是有过患和费力的。因此，我连购买毒树来配药都找不到啊。说完，用毒树配药后，出现了一种能消除四百零四种疾病，并且成为药材中的上品。譬如说，虽然内在能取的识不是从由因缘所生的错乱显现中真实成立，但外境的安立是遍计所执和依他起。因此，通过证悟圆成实无我的智慧，了知境和识不是异体产生，从寂灭一方面来说，从轮回中决定解脱是菩提萨埵乘，是调伏烦恼和分别念为法性的方法。又在那些仆人中，出现了一个咒师，他说：调伏毒树，用药物调伏和修炼这些有什么必要呢？虽然这样做也可以，说完，结了一个手印，仅仅念诵咒语，就出现了一种比以前用药物配制的药效更好的东西。譬如说，通过咒语、手印和三摩地的神变之门，
English
Furthermore, after extracting them completely, they were loaded onto horses and elephants, saying that it would be best to transport them to places with mountainous terrain and dangerous waterways. For example, although one definitively escapes from samsara by realizing that both the coarse external objects of grasping and the internal consciousness of grasping, which possesses continuity, are without inherent existence, the method of abandoning afflictions in the Hearer Vehicle involves believing that the grasped object, the subtle particles, and the grasping mind, the momentary consciousness, truly exist in ultimate reality. Another servant suggested a slightly better method: "There's no need to uproot this poisonous tree. Just transport the trunk as before, and pour boiling alkaline water into the cut, so it won't grow back." Similarly, because of believing that the grasping consciousness, the momentary consciousness, is truly existent, the external twelve links of dependent origination revolve in a greater or lesser manner, and the internal twelve links of dependent origination are habitual tendencies for the formless and actually revolve for those with form. Therefore, this is the method of obstructing afflictions in the Solitary Realizer Vehicle. Among those servants, a wise royal physician said: "Why even mention completely uprooting the root of the poisonous tree, even if it's as small as the tip of a needle? Even cutting down and felling the poisonous tree involves faults and effort. Therefore, I can't even find a poisonous tree to buy for compounding medicine." After saying this, after compounding medicine with the poisonous tree, something appeared that could cure four hundred and four diseases and became the best of medicinal ingredients. For example, although the internal grasping consciousness is not truly established from the mistaken appearance arising from conditions, the imputation of external objects is the completely imputed and the other-dependent. Therefore, through the wisdom that realizes the perfectly established selflessness, knowing that objects and consciousness do not arise as separate entities, from the aspect of pacification, definitively emerging from samsara is the Bodhisattva Vehicle, which is the method of training afflictions and conceptual thoughts into the nature of reality. Again, among those servants, a mantra practitioner appeared and said: "What's the need to tame the poisonous tree by taming and training it with medicine? Although doing it this way is also possible," and after making a mudra and reciting a mantra, something appeared that had even better potency than the medicine compounded before. For example, through the door of the miraculous power of mantras, mudras, and samadhi,