English
Because it possesses practice, it surpasses the vehicle of cause by viewing the two truths as good and bad to be accepted or rejected. Because all of these are complete here, it is unsurpassed. Its vehicle has two types: outer capable tantra and inner method tantra. The outer is the three sections of Kriya Yoga. That is, in the ultimate sense, realizing purity free from the four extremes, and in the conventional sense, viewing deities and oneself as lord and servant, requesting accomplishments. Mainly relying on external activities such as cleanliness and asceticism, one practices, believing that one will attain the ground of the three families of Vajradhara in seven lifetimes; this is Kriya, or action. Viewing the tantra of view, meditation, and yoga, and practicing like the actions of the action tantra, one believes that one will attain the ground of the four families of Vajradhara in five lifetimes; therefore, it is Upaya, or both, or practice. In the ultimate sense, the blessings of signless Dharma-nature are established in the mandala of the conventional Vajra realm, and one views oneself as the samaya being and the deity as the wisdom being without good or bad, mainly relying on yoga and practicing, believing that one will attain the ground of the five families of Akanishta in three lifetimes; this is Yoga, or the vehicle of yoga. In the inner method tantra, one meditates on the meaning of all phenomena being established as the inseparable luminosity and emptiness of mind itself, the supreme great Dharmakaya, as objectless self-illumination. By practicing without acceptance or rejection in this state, one will be liberated in this very life. The second has two: division according to the antidote, and collection according to the difference in faculties. The first is from ignorance to what will be spoken. That is, the afflictions arising from the inverted discriminations of beings due to the power of co-emergent ignorance, equal to the three poisons, are twenty-one thousand each, totaling eighty-four thousand. As antidotes to these, the doors of Dharma are also collected by the three pitakas and the equivalent vidyadhara pitaka, the eighty-four thousand have been spoken of before. Now they are being spoken. They will also be spoken in the future. As it is said in the Kunje Gyalpo Tantra: "What is spoken as the antidote to subdue desire is the Vinaya Pitaka, twenty-one thousand. What is spoken as the antidote to subdue hatred is the Sutra Pitaka, twenty-one thousand."
Chinese
作为调伏愚痴的对治所说的是，《阿毗达磨藏》二万一千颂。作为调伏一切的对治所说的是，第四部《律藏》二万一千颂。如《俱舍论》中所说：对于诸行为的对治，说是法蕴相符。这是第二个部分，从“那些”到“最终”之间。所有这些法门，也因根器的差别而归纳为五种。也就是，相信善恶业和不动业的所有果报都不会白费，各自成熟，因此取舍不误地行持，也无法肯定地从轮回中解脱出来的是人天乘。证悟到人无我，虽然肯定地从轮回中解脱出来，却执着于法我，认为微尘和刹那的执着是胜义谛的是声闻乘，是断除烦恼的方法。认为意识刹那是胜义谛，因此外在的缘起从种子到果，内在的缘起从无明到老死都认为是轮回的是缘觉乘，是止息烦恼的方法。这三者都是将二谛视为实有而进行取舍，因此在断除的道上是相同的。证悟到一切法都为空性，由二我所空，因此所取的对境也是由能取的意识因缘而迷惑，以业将对境虚妄地安立为对境而已。实际上知道没有意义，如同幻化一般，然而也知道从是否被方便所摄持而产生利益和损害的作用，因此将世俗视为实有而进行取舍的是菩萨乘，是将烦恼调伏为法性的方法。又，虽然不认为世俗是实有，却不遮止假立的存在，因此不能诽谤说没有这样的业和业果。然而，如果依赖于将烦恼转变为天和智慧的方法，就不会被这些所染污，这是克riya瑜伽三部的宗派所宣说的。对于世俗假立的存在的执着也大为减少，因此了悟到业和业果是自性大者的游戏，因此知道五烦恼本身就是五智慧的自性光明，由于没有能舍和所舍的二者，因此不会被染污。无论如何行持，都会显现为功德，这是密宗内道。
English
As the antidote to subdue ignorance, it is said that the Abhidhamma Pitaka contains twenty-one thousand verses. As the antidote to subdue everything, it is said that the fourth Vinaya Pitaka contains twenty-one thousand verses. As stated in the Treasury of Knowledge: "For the antidote to all actions, it is said that the aggregates of Dharma are in harmony." This is the second part, from "those" to "ultimately." All those Dharma gates are also categorized into five according to the differences in faculties. That is, believing that all the results of virtuous, non-virtuous, and unwavering actions will not be wasted and will ripen individually, therefore practicing without error in what to adopt and abandon, but still unable to definitively escape from samsara, is the vehicle of gods and humans. Realizing the selflessness of the individual, although definitively escaping from samsara, but clinging to the self of phenomena, considering subtle particles and momentary clinging as the ultimate truth, is the vehicle of the Hearers, which is the method of abandoning afflictions. Considering momentary consciousness as the ultimate truth, therefore considering external dependent origination from seed to fruit, and internal dependent origination from ignorance to old age and death as samsara, is the vehicle of the Solitary Realizers, which is the method of stopping afflictions. These three all view the two truths as substantial and engage in adoption and abandonment, therefore they are the same on the path of abandonment. Realizing that all phenomena are empty of the two selves, therefore the object of grasping is also merely the deluded action of consciousness due to conditions, falsely imputing the object as an object. In reality, knowing that it is meaningless, like an illusion, but also knowing that the actions of benefit and harm arise from whether or not it is grasped by skillful means, therefore viewing conventional reality as substantial and engaging in adoption and abandonment, is the vehicle of the Bodhisattvas, which is the method of training afflictions into Dharma nature. Furthermore, although not considering conventional reality as substantial, they do not negate the existence of imputation, therefore it is not permissible to slander and say that there are no such actions and results of actions. However, if one relies on the method of transforming afflictions into deities and wisdom, one will not be stained by them, as taught by the Kriya Yoga, the three classes of tantra. The clinging to the imputed existence in conventional reality is also greatly diminished, therefore realizing that actions and results of actions are the play of the great self, therefore knowing that the five afflictions themselves are the self-radiance of the five wisdoms, since there is no duality of what to abandon and what to adopt, therefore one will not be stained. No matter how one practices, it will appear as virtue, this is the inner tantra of mantra.
Chinese
其次，调伏烦恼的方法，以及法界自性清净，自生智慧自然显现，从而调伏断除、修持、转变，所有这些都源于实执的见解。因此，不阻止任何事物，也不努力于任何事物，从断除和对治的一切名称中解脱，不被业和业果所染污地显现，这就是一切乘的究竟结论，秘密的心髓，唯有在此决定之续经中才能达到。第二，完全了知的见解有二：所说是历史的叙述，以及真实的决定。第一是：从“那时”等开始，讲述教法的一般开端，从那时起，导师，一切如来之主，为了开启眷属的智慧，以象征性的语言表达意旨，如同传递信息一般，通过讲述这个信息来使他们理解，这是结集者叙述历史并连接起来的方式。第二有二：考察轮回之法无自性，以及将超越之法决定为不可言说。第一，有衡量之物、理由和宗派，即宣示金刚乘。第一是：如“多少”等五句，由内外情器的一切事物所包含的这些世界，由于执着于非彼为彼的虚假概念，如同梦境般是虚幻之法。根本是俱生无明，以及执着于二元的遍计所执，以外在的缘起，即与种子之因相关的，从苗芽到果实所包含的；与条件相关的，五种元素随着时间的变化而产生等；内在的缘起，如从无明到老死所包含的，如同内外二者之间没有间隔，像车轮一样旋转，由于业的不同而感受各种苦乐，变得痛苦。如此显现之时，其自性从未脱离法性，因此轮回和涅槃二者既不能说是相同，也不能说是相异。然而，执着于各自的虚假概念的分别念，在此处是考察之物或衡量之物。此外，《显句论》中说：“衡量所诠释的二种境。”以及《道次第》中说：
English
Secondly, the means of subduing afflictions, and the spontaneously arising wisdom of the naturally pure nature of the Dharmadhatu, thereby subduing the abandonment, practice, and transformation, all of which arise from the view of clinging to reality. Therefore, not obstructing anything and not striving for anything, being liberated from all the terms of abandonment and antidote, appearing without being stained by karma and its results, this is the ultimate conclusion of all vehicles, the secret essence, which can only be reached in this definitive tantra scripture. Secondly, the view to be fully understood has two aspects: what is said is the narration of history, and the actual determination. The first is: starting from "Then," etc., explaining the general introduction to the teachings, from then on, the teacher, the lord of all Tathagatas, in order to open the wisdom of the retinue, expresses the intention with symbolic language, like communicating a message, making them understand by speaking this message, which is how the compilers narrate the history and connect it. The second has two aspects: examining the nature of samsaric phenomena as being without inherent existence, and determining the transcendent phenomena as being inexpressible. First, there is the object of measurement, the reason, and the established doctrine, which is the teaching of the Vajrayana. The first is: such as "How many," etc., five verses, these worlds encompassed by all the external and internal objects, due to clinging to what is not as it is with false concepts, are illusory phenomena like dreams. The root is co-emergent ignorance, and the conceptual constructs that grasp at duality, with external dependent arising, which is related to the seed cause, encompassed from sprout to fruit; related to conditions, the five elements arise with the changes of time, etc.; internal dependent arising, such as that encompassed from ignorance to old age and death, like there is no gap between the external and internal, rotating like a chariot wheel, experiencing various pleasures and pains due to different karmas, becoming miserable. At the very time of such appearance, its nature has never deviated from the Dharma nature, therefore samsara and nirvana cannot be said to be the same or different. However, the discriminating mind that clings to separate false concepts is the object of examination or measurement here. Furthermore, the *Vyakhyana* says, "Measure the two objects of imputation." And the *Lamrim* says:
Chinese
观察轮回与涅槃的实有执着显现。以下是第二部分。分为共同和不共同两种。首先，共同的真实性理由是：真实如幻等三句。轮回中仅仅是显现，而没有真实成立的是胜义谛；如幻般不间断显现的是世俗谛。因此，随顺名相乘将一切法分为二谛的观点，此处也说为二谛。如此，执着自我的意识和执着我所，将五蕴和五大执着为异体而作为对境，这些仅仅是显现，实际上并不存在，因为在完全清净的法界真如的体性中，一切都是平等一味的。而且，这三种我，在胜义谛中没有成立，因此在无生中平等；在世俗谛中不欺骗，因此在如幻中平等，这是共同的。进一步通过二谛来确定，这三种我依次清净为五智、五部和五母，因此在胜义谛方面，智慧、果、自性胜义三者，即七宝自性任运成就中平等；在世俗谛方面，智慧、手印、事物如幻三者，即身和智慧的坛城中本来圆满中平等，这是不共同的平等。第二部分，四种证悟和三种清净的理由。首先是：自我与自我之他等一句，以及一句偈颂。显现为自我与自我之他这些差别，是由于无明的力量而产生的错误认识的错觉，除此之外没有其他可见，因此极其微细，即微尘；由于不证悟而深奥，即刹那的意识也不存在于其他地方，虽然如此显现，是由于错误认识的延续，前一刹那使用后一刹那，就像梦境的显现一样是错觉，因此四大的变动就像虚空一样没有动摇，实际上没有从法性中动摇任何事物，这是原因相同的标志的所证，证明的方式是在名言识前显现，但如果进行分析，甚至连错误认识都不存在，因为它的原因是无明。