English
Just as there are various ways to abandon samsara, according to the size of wisdom, there are high and low vehicles. At that time, some cycles are like saying that such faults have happened in the past and may happen now, just like saying that this poison must be eradicated from the root to a depth of nine cubits. The Shravakas and Pratyekabuddhas abandon afflictions like enemies and thorns, which is the path of abandoning the foundation. Some are like saying that if the poison is burned and purified in pottery, etc., it will become useless. Bodhisattvas wish to purify with the wisdom of antidotes on the grounds and paths, which is the path of purification. Some are like saying that Brahmins, etc., through mantra blessings, will turn into medicine again, the outer tantras transform the vessel into a palace and the essence into deities through ritual branches, which is the path of transformation. At that time, just as the peacock recognizes poison as food as soon as it sees it and enjoys it, so that its voice becomes pleasant and its feathers become beautiful, etc. The inner tantras, through the generation stage and the completion stage, realize afflictions as Dharmata and use them with skillful means, so that the fruit is quickly obtained, which is the path of making it a means. Just as the earth at that time is displeased by the growth of poison and pleased by the abandonment of poison, it is free from these discriminations. The Ati Highest Vehicle is the realization that all dharmas are equal in the state of non-duality of arising and ceasing, thus being free from both what is to be abandoned and the antidote, which is called the path of non-acceptance and non-rejection. In this way, although there are seeds of all vehicles here, if it is explained too much, it will deviate from the topic, and because it takes a long time, it will not be completed, so it is briefly summarized. Regarding the classification of afflictions: For the sentient beings to be tamed, due to the power of ignorance, their respective discriminations and afflictions are inconceivable, but if we summarize a little, there are eighty-four thousand kinds, that is, produced by the three poisons and the equal parts of these three poisons, or by combining pride and jealousy into one category. In this way, each of the four root afflictions produces twenty-one thousand kinds, so there are eighty-four thousand kinds. As their antidotes, there are also the same number of Dharma gates, each of the three pitakas has twenty-one thousand kinds, and all the teachings of mantras are summarized into one category, and there are also eleven thousand kinds, so there are eighty thousand.
Chinese
根本四。 那些在过去的时候也说过，现在也说，未来的时候也会说。 在这里，所有的密咒教法，有些是心的，有些是智慧的学处，为了显示这个，认为比上面的三个藏经，归纳于经藏和论藏是不对的。 如所说： 大雄宣说正法蕴， 八万四千之数量。 又在八卷中说： 八万四千之教法。 上面的八万四千法门，从因果的二乘中宣说了八万四千法蕴，那是不完整的，因为除了密咒之外的第四个藏经被知识所阻碍。 另外，密咒中不会缺少戒律的学处，因为是誓言的缘故。 如所说： 在此第十九品中： 无上殊胜之誓言， 以调伏之力而持戒， 无论有多少的律仪， 全部汇集清净也。 因此，我认为三学是所有能诠藏经的遍及者。 考虑到对治而归纳是： 如此宣说了八万四千法门，那些全部也因根器的差别而有五种。 首先，天人是词语的转变，在下面： 善恶之业各不同， 不动之业与三性。 又是词语的转变，为了不浪费。 从上面了知果报是天界的不安乐和恶趣或痛苦和上界的舍受中成熟的。 声闻是词语在上面： 证悟了人无我之后，对于法我的外境粗大的执着为没有自性，细微的如阳光中的微尘，中等的如四十九分之一的微尘，认为是实有的事物。 对于内执着的意识，过去未来的相续证悟为没有自性之后，所谓的一刹那，如敲击一个钹，一个结合的循环分为一百六十分，生灭住三者各占一半，认为是实有的。 独觉没有声闻等的教法，只是种性的差别而已。
English
There are four roots. Those were spoken in the past, are spoken now, and will be spoken in the future. Here, all the teachings of secret mantras, some are of the mind, and some are of the wisdom training. To show this, it is not correct to think that they are included in the Sutra Pitaka and Abhidhamma Pitaka from the above three Pitakas. As it is said: The Great Sage proclaimed the aggregates of Dharma, Eighty-four thousand in number. Also, in the eight volumes it says: Eighty-four thousand teachings also. The above eighty-four thousand Dharma doors, from both the cause and effect vehicles, proclaimed eighty-four thousand Dharma aggregates, which are not complete, because the fourth Pitaka other than mantra is obstructed by knowledge. Furthermore, the training of discipline is not lacking in mantra, because it is a vow. As it is said: In the nineteenth chapter of this: In the supreme and excellent Samaya, Through the power of taming, discipline and, As many vows as there are, All completely gathered and purified. Therefore, I think that the three trainings are pervasive of all expressive Pitakas. To gather with regard to the antidote is: Thus, the eighty-four thousand Dharma doors were proclaimed, all of which are five due to the difference in faculties. First, gods and humans are the transformation of words, below: Virtuous and non-virtuous actions are different, Immovable action and the three natures. It is also a transformation of words, so as not to waste. From above, it is understood that the result ripens into the unhappiness of the heavenly realms and the lower realms or suffering and the equanimity of the higher realms. Hearers are the words above: After realizing the selflessness of the person, the external coarse grasping of the Dharma self is realized as having no self-nature, the subtle is like a mote of dust in the sunlight, the medium is like one part divided into forty-nine, and it is considered a truly existent thing. For the consciousness that grasps internally, after realizing that the continuum of past and future has no self-nature, the so-called moment, like striking a cymbal, one cycle of combination is divided into one hundred and sixty parts, with arising, ceasing, and abiding each taking half, is considered truly existent. Solitary Buddhas do not have the teachings of hearers, etc., it is only a difference in lineage.
Chinese
然而，见解的差别在于，在人无我与声闻相同的基础上，认识到法无我的所取对境微尘没有自性，并认为能取识是刹那真实的。所谓“外”，其缘起是指与因相关的法，如种子等六种；这六种也包括五大和时间变化等因素所摄的六种法，即十二种法如幻如化。所谓“内”，其缘起是指从无明到行，从行到识，名色、六处、触、受、爱、取、有、生、老死等，一个依赖一个而产生，这些顺生轮回的法，要像眼翳一样认识。如《广大经》所说：“内外缘起知如幻，亦如眼翳之所见。”菩萨认为，自宗所许的能取识刹那，法性为空，因为没有所取境的缘故。这个理由他们自己也承认，而且也为量所成立。周遍性是，如果没有所取义，就没有能取识，就像没有蓝色就没有蓝色的执着一样。如云：“若无所取则无执。”因此，认识到能取识不成立，就能证悟二无我，因为白色红色等外境的显现，是对于无分别显现境产生错觉的识。对此施设世俗的名称，就像执着二月一样。这样，四种解脱道就都归摄于见解之中了。将果乘显示为一，是从行持的角度来显示的。什么是行持呢？所谓“业”是指事续（克里亚，藏文：ཀྲི་ཡ་）。如云：“沐浴净洁为主，勤于律仪戒，复行圆满及供养，诵咒圆满以为业，是故名为事续。”因此称为事续。与下面的“不染”相连，即指不被轮回的业和习气所染污。所谓“业果”是指瑜伽续（瑜伽，藏文：ཡོ་ག་）。如云：“九支无二之结合，依于有相之业，成就无相之果，是故瑜伽为业果。”
English
However, the difference in view lies in recognizing that the object of grasping, the atom, in the Dharma-selflessness, lacks inherent existence, based on the same understanding of selflessness of the individual as the Hearers, and considering the grasping consciousness as momentary and real. The so-called "outer" dependent origination refers to the six dharmas related to causes, such as seeds. These six also include the six dharmas gathered by the five elements and the changes of time, etc., that is, the twelve dharmas are known as illusory. The so-called "inner" dependent origination refers to the arising of ignorance to action, from action to consciousness, name and form, six sense sources, contact, feeling, craving, grasping, existence, birth, old age, and death, etc., one relying on the other. These dharmas of cyclic existence should be understood as like cataracts. As the Extensive Sutra says: "Knowing the inner and outer dependent origination as illusion, like the appearance of cataracts." Bodhisattvas believe that the momentary grasping consciousness, which is accepted by their own school, is devoid of inherent existence because there is no object to be grasped. They themselves admit this reason, and it is also established by valid cognition. The pervasion is that if there is no object to be grasped, there is no grasping consciousness, just as if there is no blue, there is no grasping of blue. As it is said: "If there is no object to be grasped, there is no grasping." Therefore, by knowing that the grasping consciousness is not established, both selflessnesses are realized, because the appearance of white, red, etc., is a consciousness that is mistaken about the object of non-conceptual appearance. The name "conventional" is applied to this, just like the consciousness that grasps two moons. Thus, these four vehicles of definite emergence are all included in the view. Showing the result vehicle as one is shown from the perspective of conduct. What is conduct? The so-called "karma" refers to Kriya Tantra. As it is said: "Taking bathing and cleanliness as primary, diligently practicing vows and precepts, also performing complete hand gestures and offerings, completing recitations as work, therefore it is called Kriya." Therefore, it is called Kriya Tantra. Connecting with the following "not stained," it means not being stained by the karma and habitual tendencies of cyclic existence. The so-called "fruit of karma" refers to Yoga Tantra. As it is said: "The union of nine branches, without duality, relying on karma with signs, accomplishing the fruit without signs, therefore Yoga is the fruit of karma."
Chinese
萨。与下文“不会变成衣服”结合，就不会执着于业果的相状，因为要证成的无相之物已经成立，没有像衣服一样的遮蔽。这就是所要表达的意义。如此宣说，是相对于观待解脱道的究竟之说，是暂时的法的殊胜之处。此处有些人认为，宣说的究竟之说，与上文的无上之说，这两个所指是《教言秘密藏》吗？如果是，那下面就不需要讲续部的意义了；如果不是，那就与所说的究竟和无上相矛盾。如果这样问，因为不是，所以没有第一个过失。虽然是究竟，但刚刚过去的那个，在添加了字句的情况下已经讲过了，观待的究竟是随意的说法。无上之说也是指所有的密咒，以其差别之名安立于总称，所以称为无上的理由也已经说过了。此外，总的来说，对于释迦牟尼佛的这些事业，《占卜箭》中说：“说正直者从兜率天降临是真实的。”这些事业是比正直之道的因乘更为殊胜的白莲花，从兜率天而来。如云：“从兜率天降临，入胎和诞生。”等等。因为事业已经圆满，所以认为是最后有者的菩萨，即以续部来调伏。而从决定意义的密咒的观点来看，导师并没有移动，而是以调伏者的身份显现为六个能仁。特别是，在人类世界化现为释迦牟尼佛，以十二事业来成办利益。如章节的开头所说：“从那时起，如来的一切……”直到“从金刚中出现”所说的那样。那么，如此导师所化现的能仁宣说了密咒，从这里说“无上的乘”，以及《大经》中说能仁在去世后二十八年出现。如云：“我在此处不显现，在八年和十二年中。”如果这样问，这两者不矛盾吗？这是各个论典的观点，从其他的教言中说后来出现，是因为化身安住时，共同的眷属聚集的大多数