Chinese
感受到毒树的滋味甘甜，因此迷恋它而舍弃了食物树，享用毒树的树枝、树叶、花朵和果实。被剧烈的毒病痛苦折磨，没有活命的机会。同样，由两种无明所产生的烦恼之树，其树枝是五毒或者二十种近烦恼等等。那些执着于世俗的凡夫俗子，舍弃十善，沉溺于烦恼和不善业。因此，被恶果三恶道的痛苦所折磨，断绝了解脱的生命。这些百姓中，有些了解毒树的害处，知道食物树和毒树的利弊，因此享用食物树。但是，就像无法从毒树中解脱出来一样。所谓“业和业果不会白费”。在天人之中，有些觉醒了善业。善业的果报不会超出善趣，恶业的果报不会超出恶趣。因为不会欺骗，所以相信不会白费，因此舍弃十不善，接受并实行十善，但是无法从轮回中获得解脱，这就是天人乘。还有些百姓说：“把这棵毒树连同针尖大小的树根都拔出来，装在马和象上，运到河的对岸去才好。”同样，所谓“所取和能取”。证悟到人我，即外在所取的粗大境和内在能取的具有相续的识，都是无自性的，因此能从轮回中获得解脱。但是，认为法我，即所取的极微尘和能取的心识刹那，是胜义谛的小乘，是断除烦恼的方法。还有些百姓想出了稍微好一点的办法，他们说：“这棵毒树不需要从根拔起，只要砍断树干，像原来一样运走，然后在砍断的地方浇上沸腾的开水，就不会再长出来了。”就像这样，所谓内外缘起。因为认为能取识刹那是胜义谛的实有，所以外在的十二缘起以或多或少的方式流转。
English
Feeling the taste of the poisonous tree as sweet, they become attached to it and abandon the food tree, enjoying the branches, leaves, flowers, and fruits of the poisonous tree. They are tormented by the suffering of severe poisoning, with no chance of survival. Similarly, the tree of afflictions generated by the two ignorances, its branches being the five poisons or the twenty near afflictions, etc. Those ordinary gods and humans who are manifestly attached to the eight worldly concerns abandon the ten virtues and indulge in afflictions and non-virtuous actions. Therefore, they are exhausted by the suffering of the three evil realms, cutting off the life of liberation. Among these subjects, some who know the faults of the poisonous tree, knowing the advantages and disadvantages of the food tree and the poisonous tree, enjoy the food tree. However, just as they cannot be liberated from the poisonous tree. As it is said, "Actions and their results are not wasted." Among gods and humans, some awaken to white actions. The result of virtuous actions does not go beyond higher realms, and the result of sinful actions does not go beyond lower realms. Because it is not deceptive, they believe that it is not wasted, therefore abandoning the ten non-virtues and accepting and practicing the ten virtues, but they cannot necessarily escape from samsara, which is the vehicle of gods and humans. Again, some of those subjects say, "It would be better to uproot this poisonous tree, not leaving even a needlepoint of the root, load it on horses and elephants, and transport it across the river." Similarly, as it is said, "The grasped and the grasper." By realizing that the self of the person, that is, the external grasped coarse object and the internal grasping consciousness with continuity, are without inherent existence, one can necessarily escape from samsara. However, the Hearers' Vehicle, which considers the self of phenomena, that is, the grasped subtle particles and the grasping mind, momentary consciousness, as ultimately real, is a method for abandoning afflictions. Again, some of those subjects come up with a slightly better method, saying, "This poisonous tree does not need to be uprooted; just cut the trunk, transport it as before, and pour boiling water on the cut, so it will not grow again." Just like that, as it is said, external and internal dependent arising. Because they consider the grasping consciousness, momentary consciousness, as ultimately true, the external twelve links of dependent arising revolve in a greater or lesser manner.
Chinese
我认为，十二缘起对于无身者来说是习气，对于有身者来说是实际的轮回。也就是说，从无明到老死，舍弃顺生的轮回之法，修持逆灭的涅槃之法，是独觉乘降伏烦恼的方法。因此，为了对治天人、声闻、独觉三乘的道，唯一的方法就是舍弃道。此外，这些百姓中有一位聪明的国王说：拔除毒树的根，即使只有针尖那么大，更不用说其他的了。砍断毒树并运走也是有过失和劳累的。我连购买毒树来配药都找不到。说完之后，他用毒树配药，结果治愈了四百零四种疾病，成为药材中的上品。正如例子所说，执着是从错觉中产生的，因为内在执着的知识的缘故，仅仅是错觉的显现，实际上并没有真实成立。在外境中执着，是因为是遍计所执和依他起的缘故。以证悟圆成实性的无我智慧，了知境和识不是各自产生的，从而认为能取所取二者皆无，这是唯识宗的观点。对于在体验二取皆无的智慧中遮止真实的观点，这是中观宗的观点。从寂静的同一方面来说，为了必定生起菩萨乘，这是将烦恼和分别念调伏为法性的方法。此外，这些百姓中出现了一位咒师，他说：为了调伏毒树，何必做这么多的药物调伏？虽然这样做也可以，但他结了一个手印，仅仅念诵咒语，就比以前的药物调伏更加具有药效。据说，正如例子所说，不会被业和业果所染污。通过咒语、手印和三摩地的神变，将烦恼和分别念自在地转化为天神的自性。因此，不会被善业和恶业的果报，也就是天界和恶趣所染污。这是因为烦恼显现为自己的心性。在心显现的时候，因为没有应该舍弃的，并且执着也会消失。因此，在克里亚瑜伽三部中，烦恼是天神的智慧。
English
I believe that the twelve links of dependent origination are habitual tendencies for the incorporeal and actual cycles for the corporeal. That is, from ignorance to old age and death, abandoning the Dharma of arising cyclic existence, and practicing the Dharma of reversing nirvana, is the method of subduing afflictions in the Pratyekabuddha Vehicle. Therefore, in order to counteract the paths of the gods, humans, hearers, and self-realizers, the only method is the path of abandonment. Furthermore, among these subjects, there was a wise king who said: What need is there to uproot the root of a poisonous tree, even if it is only the size of a needle tip? Cutting down and transporting a poisonous tree also involves faults and labor. I cannot even find a poisonous tree to buy for medicinal mixing. After saying this, he mixed medicine with the poisonous tree, and as a result, he cured four hundred and four diseases and became the best of medicinal ingredients. As the example says, attachment arises from delusion, and because of the cause of the knowledge of inner attachment, it is merely an appearance of delusion, but in reality, it is not truly established. Attachment to external objects is because it is the imputed and the dependent. With the wisdom of realizing the selflessness of the perfectly established, knowing that objects and consciousness are not produced separately, and thus considering the apprehended and the apprehender to be non-dual, this is the view of the Mind-Only school. For the view of negating truth in the wisdom of experiencing non-duality, this is the view of the Madhyamaka school. From the same aspect of peace, in order to definitely arise in the Bodhisattva Vehicle, this is the method of training afflictions and conceptual thoughts into Dharmata. Furthermore, among these subjects, a mantra practitioner appeared and said: To subdue a poisonous tree, why do you need to do so much medicinal subduing? Although doing it this way is also possible, he made a mudra and merely recited a mantra, and it became even more effective than the previous medicinal mixing. It is said that, as the example says, one is not stained by karma and the results of karma. Through the magical power of mantras, mudras, and samadhi, afflictions and conceptual thoughts are freely transformed into the nature of deities. Therefore, one is not stained by the results of virtuous and non-virtuous actions, that is, the higher realms and the lower realms. This is because afflictions appear as one's own mind. When the mind appears, because there is nothing to be abandoned and attachment disappears. Therefore, in the three sections of Kriya Yoga, afflictions are the wisdom of the deity.
Chinese
转变的方法。又，一只孔雀出现，见到毒树的树干，非常高兴，毫不顾忌地吞食，结果青春焕发，羽毛美丽而有光泽。就像这个例子一样，“不被沾染”，因为轮回和涅槃的一切法都是自性智慧的本性。了知五毒即是五智，没有需要断除的相违品和对治五毒的对治品。不被善恶业的过患所沾染，无论做什么都会显现为功德。内密玛哈阿努二者的乘，有驾驭烦恼的方法。同样，当毒树的树干生长之时，花园的土地上就生长了毒树，对于砍伐、药物净化、转变以及孔雀吞食等等，没有任何取舍和喜欢不喜欢的分别。即使没有生出毒，也像没有否定和肯定、取舍一样。“没有沾染”表示，法界自性清净，自生智慧自然显现，业和业果不会沾染，显示这种方法的乘，是远离业因果二元显现的阿底自宗的乘，是超越断除和对治的言说的。是导师的究竟。这样说道。因此，成为一切乘的究竟的阿底瑜伽的乘，是导师、胜者、圆满正等觉第六佛普贤王如来的究竟意趣。那么，第六导师的究竟意趣是阿底，如果这样认为，这部玛哈瑜伽续部说是从加持中产生的，这难道不矛盾吗？虽然一般而言，为了必要，可以显示生圆次第三者有差别，但实际上，第六导师的究竟意趣是一致的，它们的总续密意藏就是这个确定的道理。如广释中说：“经部的总集极其深奥。”这部续中也说：“一切藏和续的，生处确定无疑。”因此很清楚。上师们是这个例子的主宰者，对赤德王说，下属说了四种竞争财富的言论。第二个总义是完全了解。
English
The method of transformation. Also, a peacock appeared and, seeing the trunk of a poisonous tree, was filled with great joy and ate it without any regard, and as a result, its youth flourished and its feathers became beautiful and lustrous. Just like that example, "not being stained," because all the dharmas of samsara and nirvana are the nature of self-awareness. Knowing the five poisons to be the five wisdoms, there is no need to abandon what is incompatible, and there is no antidote to the five poisons. One is not stained by the faults and merits of good and evil deeds; whatever one does appears as virtue. The vehicle of the inner mantra Mahā and Anu both have a method for controlling afflictions. Likewise, at the very moment when the trunk of a poisonous tree grows, a poisonous tree grows on the ground of the garden, and there is no thought of acceptance or rejection, liking or disliking, in cutting, purifying with medicine, transforming, or the peacock eating it. Even if poison does not arise, it is like not having negation and affirmation, acceptance and rejection. "Without stain" indicates that the dharmadhatu is naturally pure, and self-arisen wisdom arises naturally, and that karma and the fruit of karma are not stained. The vehicle of the method that shows this is the Ati self-tradition vehicle, which is free from the appearance of duality of cause and effect, and is beyond the words of abandonment and antidote. It is the ultimate of the teacher. Thus it is said. Therefore, the vehicle of Atiyoga, which has become the ultimate of all vehicles, is the ultimate intention of the teacher, the Victorious One, the perfectly complete Buddha, the sixth Buddha Samantabhadra. So, if the ultimate intention of the sixth teacher is Ati, and if this Mahayoga tantra is said to arise from blessings, is this not contradictory? Although in general, for the sake of necessity, it can be shown that there are differences in the three stages of generation and completion, in reality, the ultimate intention of the sixth teacher is the same, and the general tantra of these, the secret essence, is the very certainty of this. As it says in the extensive commentary: "This general collection of scriptures is extremely profound." And in this very text it says: "The source of all collections and all tantras is definitely established." Therefore, it is clear. The upper lamas are the masters of this example, and they said to King Tsedé the four discourses of subjects competing for wealth. The second general meaning is to be fully understood.
Chinese
观点有两种：讲述所说历史和确定观点本身。首先，讲述所说历史的教义是：然后，所有如来都说了这个特别的表达。那里有这样的话。然后，通过“然后”一词，表明了教义产生的总体基础或原因。为了完全理解它，通过展示续部的意义，即观点，因此，所有如来都说了这个特别的表达。通过这样的话，所有如来，一切种姓的主宰，圆满贤者亲自为开悟的眷属们，以及聚集的眷属们，以类似于口头表达以下内容的方式，使他们理解。第二，确定观点本身有两种：确定轮回和涅槃的功德。首先，确定轮回有三种：展示考察的基础，即轮回的法；通过三个真理来确定；以及通过四个证悟和三个清净的理由来确定金刚乘的果。首先，展示考察的基础，即轮回的法：所有迷失的世间，没有损失。那里有这样的话。所有迷失的世间法。所有，意思是众多，而世间，因为容器的毁灭依赖于精华的毁灭。所有显现为无边容器和精华的现象的世间，所有这些都是迷惑的智慧，不可思议，是轮回的法，即轮回迷惑的本质。无明和概念的能取所取。无明，意思是心性本质上是光明的，但没有产生确定的知识，即自己不认识自己，这是俱生无明，是轮回迷惑的原因。概念的能取所取，因为从显示为我的事物中，执着于人我和法我。由于外在所取之境和内在能取之心的显现，烦恼产生。诸如此类是遍计所执的无明，是轮回迷惑的缘。那么，众生如何轮回呢？在外在和内在的缘起中轮回。