English
There are two, inner and outer. Thus, it is taught as seven vehicles. It is also said as eight. In the Great Space Sutra, it says, "Thus, transcending the eight vehicles." It is also said as nine. In the All-Creating Tantra, it says, "Merit arises from the one, it arises as nine vehicles." It is also said as inconceivable. In the General Sutra, it says, "As long as there is consciousness, there is no end to the vehicles." These are merely appearances on the stages of the mind, but in reality, there is no specific focus on anything. In the Lankavatara Sutra, it says, "When the mind changes, there is no vehicle and no going." Thus it is said. Secondly, the antidotes mentioned earlier are also the differences in faculties, previously summarized, and the actual number of branches of the vehicles thus summarized. The first is, in this very text, it says, "All of these," and so on. To this, Lha Rje also combines your sword's empty strike. Lha Rje combines the black snake's empty strike. Lha Rje combines the arrow-tip poison tree's empty strike. Rje Sgro Phukpa considers the latter. That is, in the General Sutra, it says, "In the garden, a poisonous tree grows. As soon as you know it is a poisonous tree, you should cut it off from the root and remove it. Why? Because those garden foods will grow and die from poison." Therefore, for example, in the king's edible tree garden, a poisonous tree grows. Some foolish subjects taste the sweetness of the poisonous tree and eat it, abandoning the edible tree and indulging in the poisonous tree, so they are tormented by disease and have no chance of survival. Similarly, because they do not understand the reality of things, they abandon the ten virtues and indulge in the five poisons, so they wander in the five realms and suffer. The Stages of the Path says, "Therefore, without realizing equality, indulging in the five poisons causes wandering in the five realms." Among those subjects, some know the advantages and disadvantages of the poisonous tree and the edible tree and indulge in the edible tree, but they cannot transcend the poisonous tree. Some who have awakened to white karma believe in the karmic results of good and evil karma causing rebirth in higher and lower realms, so they abandon the ten non-virtues and engage in the ten virtues, but they cannot necessarily escape from samsara, which is the vehicle of gods and humans. Because "karma and the results of karma are not wasted." Again, some subjects say, "Let's uproot this poisonous tree.
Chinese
据说，将（毒树）移植到远处会更好。同样，声闻乘的修行者通过证悟人无我而必定从轮回中解脱，但由于他们认为细微的所取和能取在胜义谛中存在，所以他们依赖于断除烦恼的方法，即所取和能取。又，一些臣民说，没有必要费力地将这棵毒树连根拔起，只需砍断树干并移植即可。如果向树根浇上碱水，就不会再生长。同样，自宗的持明者认为一刹那的觉知在胜义谛中存在，并且由于执着于轮回和涅槃的缘起，他们放弃了顺生的方式，通过逆转的方式来成就果，从而依赖于止息烦恼的方法，即内外之缘起。因此，天、人、声闻、缘觉这三者，都将胜义谛和世俗谛视为实有，并进行取舍，所以在断除的道路上是相同的。又，这些臣民中的一位医生说，将毒树连根拔起和砍断树干都是愚蠢的，因为这是一种难以获得的药物原料。据说，通过将毒树制成药物，可以治愈疾病，并成为最佳的调味品。同样，具备证悟二无我的智慧，并根据情况而定，对二谛进行好坏的取舍。也就是说，即使知道烦恼诸法如幻，但如果不能善用方便，就会造成损害；如果善用方便，也能带来利益。因此，将世俗谛视为实有，努力通过方便将烦恼和分别念调伏为法性，这就是菩萨乘。也就是，执着是从错觉中产生的。又，这些臣民中的一位咒师说，为了调伏毒树，何必费力地用药物进行调伏和调理呢？虽然也有这样做的人，但只需念诵咒语，就能使其比之前的药物更好。同样，事部、行部、瑜伽部三部虽然不认为二谛是实有，但由于烦恼显现为自心之性，所以并不否定世俗谛中假立的存在。因此，通过咒语、手印和禅定的方便，将烦恼和分别念转化为本尊和智慧。业和业果不
English
It is said that it is better to transplant (the poisonous tree) far away. Similarly, although the practitioners of the Hearer Vehicle (Śrāvakayāna) are certain to be liberated from saṃsāra by realizing the absence of self of the person, because they consider the subtle object of grasping and the grasper to exist in the ultimate truth, they rely on the method of abandoning afflictions, namely, the grasped and the grasper. Also, some subjects said that there is no need to laboriously uproot this poisonous tree; it is enough to cut the trunk and transplant it. If alkaline water is poured on the roots, it will not grow again. Similarly, the vidyādharas of our own school consider a moment of awareness to exist in the ultimate truth, and because they cling to the dependent origination of saṃsāra and nirvāṇa, they abandon the way of arising and accomplish the result through the way of reversing, thereby relying on the method of stopping afflictions, namely, the dependent origination of inner and outer. Thus, the three—gods, humans, Hearers, and Solitary Realizers—all regard both the ultimate truth and the conventional truth as substantially existent and engage in acceptance and rejection, so they are the same in the path of abandonment. Also, a doctor among these subjects said that both uprooting the poisonous tree and cutting the trunk are foolish, because this is a rare medicinal ingredient. It is said that by making the poisonous tree into medicine, it can cure diseases and become the best seasoning. Similarly, possessing the wisdom of realizing the two absences of self, and depending on the situation, engaging in acceptance and rejection of good and bad in the two truths. That is, even if one knows that the phenomena of afflictions are like illusions, if one does not make good use of skillful means, it will cause harm; if one makes good use of skillful means, it can also bring benefit. Therefore, regarding the conventional truth as substantially existent, striving to tame afflictions and conceptual thoughts into dharmatā through skillful means is the Bodhisattva Vehicle. That is, clinging arises from delusion. Also, a mantra practitioner among these subjects said, "Why bother to tame and subdue the poisonous tree with medicine?" Although there are those who do this, simply reciting mantras can make it better than the previous medicine. Similarly, although the three sections of Kriyā, Ubhaya, and Yoga do not consider the two truths to be substantially existent, because afflictions appear as the nature of one's own mind, they do not deny the imputed existence in the conventional truth. Therefore, through the skillful means of mantras, mudras, and samādhi, they transform afflictions and conceptual thoughts into deities and wisdom. Karma and the results of karma do not
Chinese
说完了。另外，当一只孔雀看到毒树的树干时，非常高兴，毫不犹豫地吃了它，结果变得青春焕发，羽毛美丽而有光泽。同样，大乘和阿努乘，因为一切法都是自性觉知，所以知道五烦恼即是五智慧。因此，对于世俗谛的执着大大减少，对于二谛的执着也大部分分离，获得了无分别的中等见解，无论如何行事都不会被沾染。这是驾驭烦恼的方法，不会被沾染。说完了。因此，毒树刚一长出来，对于花园的土地上长出毒物，砍伐，用药物净化，用咒语转化，以及孔雀吃掉等等，都没有扬弃和取舍，以及喜欢和不喜欢的分别念。即使没有长出毒物，也同样没有否定和肯定，以及取舍。同样，阿底自宗的教法，因为法界自性清净，自生智慧自然显现，所以明白扬弃、净化、转化和驾驭等等，都是从执着实有的见解中产生的。也明白在幻化上努力是没有意义的，因此什么也不阻止，在任何事物上也不努力，从而从扬弃和对治的名称中解脱出来。这也是为了说明不被沾染的究竟。说完了。这种方式被称为达到如幻的智慧的顶峰，因为觉知到显现没有自性。由于也脱离了对于二谛的微细执着，所以脱离了一切见解。因此，可以称之为平等观或者脱离无分别的行境。第二点是，这里所说的五乘，如果归纳起来可以归为两种。大圆满续《自生觉性》中说：『嗟！秘密金刚持，我的教法虽然不可思议，但解释的方式归纳为两种：轮回和涅槃。』以及《十部经》中说：『二者是种类的差别，宣说了两种乘，世间之乘和涅槃之乘。』以及《广大经》中说：『世间和出世间，无边的坛城全部。』因此，就是世间之乘和出世间之乘。这两种。
English
It is said. Furthermore, when a peacock sees the trunk of a poisonous tree, it is very happy and eats it without hesitation, resulting in youthful vigor, beautiful feathers, and luster. Similarly, the two vehicles of Maha and Anu, because all dharmas are the nature of self-awareness, know that the five afflictions are the five wisdoms. Therefore, the attachment to existence imputed in conventional truth is greatly diminished, and the attachment to the view of the two truths is also largely separated. Having obtained the intermediate thought of non-duality, one is not tainted no matter how one acts. This is the method of mastering afflictions; one will not be tainted. It is said. Therefore, from the moment a poisonous tree sprouts, there is no rejection or acceptance, nor any conceptualization of liking or disliking, regarding the sprouting of poison in the garden soil, cutting it down, purifying it with medicine, transforming it with mantras, or the peacock eating it. Even if poison does not sprout, there is no negation or affirmation, nor acceptance or rejection. Similarly, the Ati self-tradition vehicle, because the essence of phenomena is naturally pure and self-arisen wisdom naturally arises, realizes that rejection, purification, transformation, and mastery all arise from the view of clinging to substantiality. It also realizes that striving on illusion is without such a basis, and therefore does not obstruct anything, nor strive in anything, thus being liberated from the terms of rejection and antidote. This is also the ultimate teaching of being without taint. It is said. This way is called reaching the peak of illusion-like wisdom, because of knowing that appearances have no characteristics. Because one is also separated from the subtle clinging to the two truths, one is separated from all views. Therefore, it can be nominally called equal view or being separated from the realm of non-dual activity. Secondly, the five vehicles mentioned here, when condensed, are included in two. In the Great Perfection Tantra, Self-Arisen Awareness, it says: 'O secret Vajradhara, although my vehicle is inconceivable, the way of explanation is condensed into two: samsara and nirvana.' And in the Ten Sutras, it says: 'The two are differences of kind; two vehicles are taught: the vehicle of the world and the vehicle of nirvana.' And in the Extensive Sutra, it says: 'The worldly and the trans-worldly, all the limitless mandalas.' Therefore, they are the vehicle of the world and the vehicle beyond the world. These two.
Chinese
的差别是，在《母续》中说：布施，世间也有，出世间也有。那么，什么是世间的布施呢？就是布施之后，不能从世间动摇，不能超胜，不能超越，就叫做世间的布施。如果布施之后，能从世间动摇，超胜，超越，就叫做超世间的布施。如是等等所说，用什么方法最终完成，果能否从世间超胜，这就是差别。对此，首先在世间的乘中，有原本的，天人的乘，以及引申的，不理解，错误理解的观点。第一，关于这个，天和人的乘，如果确定这个意义，有三点：体性，词义，分类。就像《善逝集经》的总纲第一品中说：每一个都有体性，词义和分类。从中，第一，体性是：将天和人的安乐安置到最终的任何方法，都不能从轮回中超胜。第二，词义是：因为能结合和安置天人的安乐果，所以是乘。第三，分类有六种：入门，见解，戒律，禅定，行为，果。在《善逝集经》的前文中说：各自的意愿，入门，见解，戒律，禅定，事业，果，应当次第了解。如是等等，下面的也应当了解。其中，第一，入门是：见到三恶趣是痛苦的自性，从断绝在那里出生的原因，不善业的门径进入。如《黑汝嘎·嘎波》中说：天人的乘断绝不善。这就是说，不善有十种：身体的业有杀生，不予取，邪淫三种。语言的业有妄语，离间语，恶语，绮语四种。意念的业有贪心，害心，邪见三种，总共十种。第二是：叫做正确的见解，就是相信来世和业果。在《特意宣说集》中说：世间人的正确见解，无论在哪位大士身上存在，那他在千百世中，也不会堕入恶趣。这就是说，从那