English
And, by calling the meaning of beings and so on, which are pure in nature, a vehicle, it also explains the state of no object of focus. In particular, according to this very tantric scripture, if all the inconceivable words of the incarnate body are summarized, it is like this: due to taming the disciples of the five lineages, it is taught by dividing them into five different vehicles. The meanings of the individual divisions are: the word deva (Sanskrit) refers to gods because of the meaning of enjoying bliss; the word manuṣya (Sanskrit) refers to humans because of the predominance of mind; the vehicle of gods and humans is what elevates beings to the upper realms as a result of practicing the ten virtues, the four immeasurables, and unwavering samadhi. The word śrāvaka (Sanskrit) refers to hearers because it involves listening and proclaiming; the vehicle of hearers is what manifests the fruit of arhatship of the three fruits by realizing the selflessness of the person. The word pratyekabuddha (Sanskrit) refers to solitary realizers because they realize their own enlightenment without relying on a teacher; the vehicle of solitary realizers is what leads to nirvana in the ultimate state of supreme bliss by realizing half of selflessness and practicing the arising and ceasing of dependent origination. The word bodhisattva (Sanskrit) refers to bodhisattvas because they have great mental strength in accomplishing unsurpassed enlightenment; the vehicle of bodhisattvas is what leads to the attainment of the ground of all-illuminating light by realizing the two selflessnesses and practicing the six perfections and the thirty-seven factors of enlightenment, thereby traversing the five paths. The secret mantra vehicle surpasses the causal vehicle, which regards the two blisses as good or bad to be accepted or rejected, because even conventionally, it possesses the view and conduct of non-duality towards all phenomena. Because all of these are complete here, it is unsurpassed. Among these, the outer tantras include the Kriya (Sanskrit, Devanagari: क्रिया, Romanized Sanskrit: kriyā, literal meaning: action) tantra, the Upaya (Sanskrit, Devanagari: उपाय, Romanized Sanskrit: upāya, literal meaning: means) tantra—that is, the practice of both—and the Yoga (Sanskrit, Devanagari: योग, Romanized Sanskrit: yoga, literal meaning: union) tantra, which are the three categories of outer tantras. The inner path of skillful means, which establishes the nature of mind as inseparable from appearance and emptiness as the supreme dharmakaya and practices without acceptance or rejection in that state, thereby attaining liberation in this very life, is the unsurpassed vehicle. The second part is divided into two parts: classification according to antidotes and summarization according to the differences in faculties. The first part is from ignorance to what will be spoken, that is, beings born together.
Chinese
由无明和遍计的无明之行相所生的烦恼，与三毒相等，二万一千，总计八万四千所对治的法门，也即主要宣说增上戒律学之律藏，主要宣说增上智慧学之论藏，主要宣说增上等持学之经藏，以及三者平等宣说之持明咒藏。如是四藏所摄之八万四千法蕴，乃过去诸佛所说，现在诸佛亦说，未来诸佛亦将说。此处所说的密咒教法，有些人认为是为了宣说心之学和智慧之学，可以归入三藏中的经藏和论藏，我不这么认为。如云：大雄说示法蕴聚，八万以及四千数。如是说故，八万四千法蕴便不齐全，因为除了密咒之外，第四个藏在所知上受到了阻碍。一般来说，关于法蕴的数量，有些智者认为夏利子所造的六千颂论著的数量就是一个法蕴，但在这里，是将每一个烦恼的完整对治都安立为法蕴之名。如《俱舍论》云：诸行之对治，即说为法蕴。第二部分是从“彼等至究竟”之间。所有这些法门，也因根器的差别而归纳为五种。对此，结隆的扬杰喇嘛将其与剑的空击结合。曲瓦的衮释迦桑波将其与黑蛇的空击结合。达迪却夏将其与毒树的空击结合，热江桑达索普巴钦波也说这很合理。如《意集经》云：园中生出毒树苗，知是毒树即刻断，连根拔起应去除，何故园中食物里，毒素增多必死亡。
English
The afflictions arising from ignorance and the aspects of pervasive ignorance, equivalent to the three poisons, are twenty-one thousand. In total, the antidotes to the eighty-four thousand are also the doors to the Dharma, namely the Vinaya Pitaka, which mainly teaches the training of higher morality; the Abhidhamma Pitaka, which mainly teaches the training of higher wisdom; the Sutra Pitaka, which mainly teaches the training of higher concentration; and the Vidyadhara Mantra Pitaka, which teaches all three equally. Thus, the eighty-four thousand collections gathered by the four pitakas were spoken by the Buddhas of the past, are spoken by the Buddhas of the present, and will be spoken by the Buddhas of the future. Some say that the teachings of secret mantra spoken here, because they teach the training of mind and the training of wisdom, are included in the Sutra Pitaka and the Abhidhamma Pitaka of the three pitakas, but I do not think so. As it is said: The Great Sage taught the aggregates of Dharma, eighty thousand and four thousand. As it is said, the eighty-four thousand aggregates of Dharma would not be complete, because a fourth pitaka other than mantra is obstructed in terms of knowable objects. In general, regarding the measure of the aggregates of Dharma, some scholars consider the treatise of six thousand shlokas composed by Shariputra to be the measure of a Dharma aggregate, but here, the complete antidote to each affliction is designated as the name of a Dharma aggregate. As it says in the Treasury: The antidotes to actions are said to be the corresponding aggregates of Dharma. The second part is from "those to the ultimate." All those Dharma doors are also gathered into five due to the differences in faculties. To this, Kyelung's Yangkhyé Lama associates it with the empty strike of a sword. Chuwar's Lhan Shakya Sangpo associates it with the empty strike of a black snake. Da Tik Chöshak combines it with the empty strike of a poisonous tree, and Jé Sangdak Drophukpa Chenpo also said that it is reasonable. As it says in the Do Gongdü Sutra: In the garden, a poisonous tree grows, as soon as you know it's a poisonous tree, cut it off from the root and remove it. Why? Because if poison increases in those garden foods, it will cause death.
Chinese
萨。例如，一位国王的食用树木园中长出毒树，愚笨的臣民们觉得毒树的味道甘甜，享用后被毒病折磨，没有活命的机会。如同这个例子，由于无明而产生的五毒，执着于它们，舍弃善道，放纵地行不善之事，结果被恶趣的痛苦折磨，断绝了解脱的生命。这些臣民中，有些知道毒树的害处，了解食用树和毒树的利弊，享用食用树，但就像无法从毒中解脱一样。相信善业和不动业的果报都不会白费，各自成熟，因此不错误地取舍，但仍然无法从轮回中解脱，这是人天乘。还有些臣民说，把这棵毒树的根，哪怕像针尖那么细小也不留下地拔出来，装在马和牛身上，运到翻山越岭的地方才好。如同这个例子，虽然通过证悟人无我而从轮回中解脱，但执着于法我，认为所取之微尘和能取之刹那在胜义谛中存在的小乘，是舍弃烦恼的方法。还有些臣民稍微聪明一些，说这棵毒树不必从根拔起，把树干砍断后像原来一样搬运，在砍断的地方浇上碱水，就不会再长出来了。如同认为识的刹那在胜义谛中存在，因此外在的缘起从种子到果实的雨水，内在的缘起从无明到老死都认为是轮回的缘觉乘，是阻止烦恼的方法。这三者都是因为将二谛都看作实有而进行取舍，所以是唯一的舍弃之道。还有些臣民中，一位精通医术的智者说，不要说拔掉毒树的根，哪怕像针尖那么细小也不留下，就连把毒树连根拔起也是有危害和费力的。我连购买用于配药的毒树都找不到，于是用毒树来配药，结果治好了疾病，并且成了最好的美味佳肴。如同这样。
English
Sa. For example, in the garden of edible trees belonging to a king, a poisonous tree grows. The foolish subjects, feeling the taste of the poisonous tree to be sweet, indulge in it and are tormented by poisoning, with no chance of survival. Similarly, due to ignorance, they become attached to the five poisons, abandon the path of virtue, and indulge in non-virtuous deeds, resulting in being tormented by the suffering of the lower realms and severing the life of liberation. Among these subjects, some who know the dangers of the poisonous tree, understand the benefits and drawbacks of edible and poisonous trees, and indulge in edible trees, but like being unable to escape from poison. Believing that the results of virtuous and unwavering actions will not be wasted and will mature individually, they practice without error in what to adopt and abandon, but are still unable to escape from samsara, which is the vehicle of gods and humans. And again, some of these subjects say, "It would be best to extract the roots of this poisonous tree, not leaving even a needle-tip's worth, load it onto horses and cattle, and transport it over mountains and across rivers." Similarly, although one is liberated from samsara by realizing the selflessness of the individual, the Hearer's Vehicle, which clings to the self of phenomena, considering atoms and moments of grasping to be truly existent, is a method of abandoning afflictions. And again, a slightly more clever subject says, "There is no need to remove this poisonous tree from its roots. After cutting the tree trunk, transport it as before, and pour alkaline water on the cut, so that it will not grow again." Similarly, the Solitary Realizer's Vehicle, which considers moments of consciousness to be truly existent, and therefore considers external dependent origination from seed to fruit, and internal dependent origination from ignorance to old age and death, to be samsara, is a method of stopping afflictions. These three are all one path of abandonment because they view both truths as substantially existent and engage in adopting and abandoning. And again, among these subjects, a wise physician says, "Not to mention extracting the root of the poisonous tree, not leaving even a needle-tip's worth, even uprooting and felling the poisonous tree involves harm and effort. I cannot even find poisonous trees to buy for compounding medicine," and so he compounded medicine with the poisonous tree, which cured diseases and became the best of delicacies. Like that.
Chinese
因此，所有法都通过了悟我和二取空的道理，所取之境也只是以能取之识的过患，虚妄地安立为迷乱之境而已，实际上了知其无有真实如同幻化，然而也知道由于为方便所摄持与否而产生利益和损害的作用，因此观现世为实有而取舍，这是菩萨乘以烦恼调伏为法性的方法。 此外，那些百姓中出现了一位咒师，他说：“调伏毒树，何必用药物来调伏？像这样来做。”然后仅仅通过念诵咒语，就产生了比之前的药物调配更为殊胜的滋味和效力。 同样，即使不承认现世为实有，也不会遮止假立的存在，因此，像这样，业和业的果报不会白费，不能诬蔑说没有。 然而，如果依靠将烦恼转化为天神和智慧的方法，就不会被它们所染污，这是宣说克里约嘎三部的宗派。 此外，出现了一只孔雀，看到毒树的树干，心中充满了喜悦，毫不顾忌地吞食，结果变得青春焕发，羽毛美丽而有光泽。 同样，对于现世假立的存在执着也大大减少，了悟业和业的果报是伟大自性的游戏，因此了知五烦恼本身就是五种智慧的自性光芒，由于没有能断和所断的二元对立，因此不会被染污，不会变成被染污。无论如何行持，都会显现为功德，对于内外两种密咒乘来说，这是驾驭烦恼的方法。 如此，在毒树的树干生长的同时，对于花园的土地来说，毒树的生长、砍伐、药物的调伏、转化以及孔雀的吞食等等，没有任何取舍和喜不喜欢的分辨，同样，法界自性清净，自显为自生的智慧，因此了悟到断除、调伏、转化、驾驭一切都是从实执的见解中产生的，因此不遮止任何事物，也不努力于任何事物，从而从一切断除和对治的名称中解脱出来，宣说不被业和业的果报所染污，这是所有乘的究竟宗派，阿底瑜伽。