Chinese
空性。如此，八万四千法门是对治八万四千烦恼的对治品。过去的诸佛已经说过，正在说的，现在安住的诸佛也在说，将要说的，未来出现的如来也将要说。༈ 关于烦恼千数等的辨析：这个作为教法生起之源的共同论题，是教法吗？如果不是，由论题的定义可以明确。如果是，那么原因论题和条件论题的两次出现是不合理的。这样认为：这不是秘密心髓的教法，而是教法生起的共同论题。而且，它比秘密心髓的一切都更为广大。所有这些，其中的“这些”指的是前面的乘和法门。它分为两种：与烦恼相关联，以及与其对治品相关联。所取和能取。如果与烦恼相关联，那么八万四千烦恼都汇集在哪里呢？它们汇集在能取和所取二者之中，即内在的能取心和外在的所取境。内外相互依存而生起。因为没有所取的境，所以成为所取，在外在的缘起中流转。因为没有能取的心，所以成为能取的心，在内在的缘起中流转。因此，称为所取和能取的内外缘起。以执着而附加于错乱之上。因为能取的心本身显现为错乱的境，如果没有这样认识，而认为境的自性在其他地方存在，这就是附加于错乱之上。业和业的果报不会落空。从能取和所取中，善业和不善业的果报，不会使高处和恶处落空。也就是说，在世俗谛中，业和业的果报不会落空，但在胜义谛中，业和业的果报不会沾染。༈ 如果与调伏烦恼的对治品相关联，那么八万四千法门如果全部归纳，可以归纳为原因的乘和结果的乘两种。
English
Emptiness. Thus, the eighty-four thousand gates of Dharma are the antidotes to the eighty-four thousand afflictions. The Buddhas of the past have already spoken, are speaking, and those who are now abiding are also speaking, and will speak. The Tathagatas who will appear in the future will also speak. ༈ Regarding the clarification of the thousands of afflictions and so on: Is this common topic of the source of the arising of the teachings a teaching or not? If not, it is clear by the definition of the topic. If it is, then it is not reasonable for the cause topic and the condition topic to appear twice. It is held in this way: This is not the teaching of the Secret Essence, but the common topic of the arising of the teachings. Moreover, it is greater than all of the Secret Essence. All of these, the "these" refers to the preceding vehicles and gates of Dharma. It is divided into two: associated with afflictions, and associated with their antidotes. The grasped and the grasper. If associated with afflictions, where do all the eighty-four thousand afflictions gather? They gather in the two, the grasper and the grasped, that is, the inner grasping mind and the outer grasped object. Outer and inner arise interdependently. Because there is no object to be grasped, it becomes the grasped, revolving in external dependent origination. Because there is no grasping mind, it becomes the grasping mind, revolving in internal dependent origination. Therefore, it is called the external and internal dependent origination of the grasped and the grasper. Attaching to delusion through grasping. Because the grasping mind itself appears as a deluded object, if one does not understand it in this way, but thinks that the nature of the object exists in another place, this is called attaching to delusion. Actions and the fruits of actions do not go to waste. From the grasper and the grasped, the fruits of virtuous and non-virtuous actions do not cause higher realms and lower realms to go to waste. That is, in conventional truth, actions and the fruits of actions do not go to waste, but in ultimate truth, actions and the fruits of actions do not stain. ༈ If associated with the antidotes to subdue afflictions, then if all the eighty-four thousand gates of Dharma are summarized, they can be summarized into the two, the vehicle of cause and the vehicle of result.
Chinese
如果与乘相联系，所取和能取是：声闻乘认为外在所取的对境是法的我，内在能取的心是补特伽罗的我。因此，对声闻乘来说，是通过四圣谛来成办意义和宣说佛法的。外在和内在的缘起是：缘觉乘是通过外在和内在的十二缘起来成办意义和宣说佛法的。以能取将错谬执着于轮回是：天人的乘，心以能取从一个轮回漂泊到另一个轮回。因此，对天人和人的乘来说，是通过十善和梵天住处来成办意义和宣说佛法的。业和业的果报不会虚耗是：菩萨乘通过证悟二谛，无论如何行持，业因果的果报都不会虚耗地获得，因为进入了菩萨的行持。业和业的果报不沾染是：与克里亚瑜伽三部相联系，以供养的业圆满了福德资粮，以那个业的果报，通过分别念不沾染于智慧的资粮。不发生沾染是：生起次第和圆满次第二者，即方便和智慧，或者知晓为本尊和本尊母。显示不沾染的究竟是：阿底瑜伽，那么现在业和业的果报不沾染，以前也没有沾染，以后也不会沾染吗？答：本来就没有沾染，因为作为沾染之处的阿赖耶识也本来就是清净和成佛的，作为了知之因的习气也本来就是清净和成佛的，谁以什么来了知呢？因此，是不沾染，是显示究竟。这些词语对于众生来说容易理解，仅仅是按照次第与乘相联系而已。经文本身是总摄了一切乘的共同词语来宣说的，因此，要无错谬地了知。即使不与不同的乘相联系也可以。业和业的果报不沾染，对于远离能取和所取的人来说，业和业的果报是不沾染的。不会沾染，如果远离能取和所取，就不会被业的果报所沾染。显示不沾染的究竟，因为没有能取和所取，所以没有门做的阿赖耶识，也没有门道的习气来显示。之后，一切如来宣说这个特别的偈颂
English
If associated with vehicles, the apprehended and the apprehender are: The Hearer (Śrāvaka) considers the external object of apprehension as the self of phenomena, and the internal mind of apprehension as the self of the person. Therefore, for the Hearer, meaning is accomplished and Dharma is taught through the Four Noble Truths. The dependent arising of outer and inner is: The Solitary Realizer (Pratyekabuddha) accomplishes meaning and teaches Dharma through the twelve links of dependent arising, both outer and inner. Attaching delusion to the apprehender is: The vehicle of gods and humans, the mind wanders from one cycle of existence to another through apprehension. Therefore, for the vehicles of gods and humans, meaning is accomplished and Dharma is taught through the ten virtues and the abodes of Brahmā. The non-wasting of actions and their fruits is: The Bodhisattva vehicle realizes the two truths, so however one acts, the fruits of cause and effect are obtained without waste, because one has entered the conduct of a Bodhisattva. Not being stained by actions and their fruits is: Associated with the three sections of Kriyā Yoga, the act of offering completes the accumulation of merit, and the fruit of that action is not stained by conceptualization in the accumulation of wisdom. Not occurring to be stained is: The two stages of generation and completion, namely method and wisdom, or knowing as deities and consorts. The ultimate point of showing non-staining is: Ati Yoga, so now, are actions and their fruits not staining, were they not staining before, and will they not become staining later? Answer: There is no staining at all, because the ground of all, which is the place of staining, is also primordially pure and enlightened, and the habitual patterns that cause staining are also primordially pure and enlightened. Who knows what by what? Therefore, it is non-staining, the ultimate point of showing. These words are easy for sentient beings to understand, merely associating them with the vehicles in order. The text itself is taught as a common term encompassing all vehicles, so understand it without error. It is permissible not to associate the words with different vehicles. Actions and their fruits do not stain. For those who are free from grasping and clinging, actions and their fruits do not stain. It will not be stained. If free from grasping and clinging, one will not be stained by the fruits of actions. The ultimate point of showing non-staining. Because there is no grasping and clinging, there is no basis of all as the door, and no habitual patterns of the doorway are shown. Then, all the Tathāgatas utter this special verse.
Chinese
从那之后，关于克里亚的意义，以调伏的角度进行了解释。现在，为了展示确定的意义，从那之后，或者说，在那之前，讨论的基础和讨论已经完成，从那之后展示观点。所谓“一切如来”，是指普贤王如来一切的总体形象。无论怎么称呼，都没有矛盾。或者说，一切佛都变成了一个意念，所以才这样说。这两者也没有区别，只是展示观点，这是将续部的意义与观点结合，以及将实际意义与大乘结合。作为方便道来解释的是：首先，化身出现的地方是，从那之后，所谓“如来”，是指菩萨明点双运的安乐逝去的加持，从十六喜中产生安乐。指示位置是：产生之后，也由于业力的影响。等等，是指身体的六个脉轮。展示的是：所谓“大能仁”，是指在六个脉轮中显现为六个化身明点。指示的是：调伏有四种方式：通过显现调伏，如“诞生”等等，是指从脉轮位置生出明点。明点快乐地出家。明点被放入容器中，进行苦行。给予弟子，成佛。破除障碍，降伏魔。快乐显现，法轮。出现征兆，神变。获得证悟，涅槃。通过神变调伏，如“在所有四个时间都知道”。等等，是指明点具有五种神通。通过福德调伏，如“一切身不可思议”。等等，是指种子身，快乐是心，文字是语。通过智慧调伏，如“所有这些都是这样的”。等等，是指脉轮位置的文字显现出来。那也是从灰烬中，明点双运的快乐是：心之边际逆转而开启，在六个脉轮的境域中，化身明点自然显现，显现的作为不可思议，从贪等烦恼中嬉戏，为了调伏而说是化身。声音三种的教法，必定是广为人知的。就这样。指示轮回总体的特征是：所谓“多少世间迷惑之法”，多少是指变成很多。世间是指六道众生。
English
From then on, regarding the meaning of Kriya, it was explained from the perspective of taming. Now, in order to show the definitive meaning, from then on, or rather, before that, the basis of discussion and the discussion have been completed, and from then on, the view is shown. The so-called "all Tathagatas" refers to the totality of Samantabhadra Buddha's entire form. There is no contradiction no matter how it is called. Or rather, all Buddhas have become one intention, so it is said that way. There is no difference between the two, only showing the view, which is combining the meaning of the tantra with the view, and combining the actual meaning with the Mahayana. What is explained as the path of means is: First, the place where the manifestation arises is, from then on, the so-called "Tathagata," which refers to the blessing of the blissfully departed Bodhisattva Bindu union, from which bliss arises from the sixteen joys. Indicating the location is: After arising, also due to the influence of karma. And so on, refers to the six chakras of the body. What is shown is: The so-called "Great Sage," refers to the six manifestation Bindus appearing in the six chakras. What is indicated is: There are four ways of taming: Taming through manifestation, such as "birth" and so on, refers to the Bindu being born from the chakra location. The Bindu happily renounces. The Bindu is placed in a container, and performs asceticism. Giving to disciples, becoming a Buddha. Breaking through obstacles, subduing demons. Bliss appearing, Dharma wheel. Signs appearing, miracles. Obtaining realization, Nirvana. Taming through miracles, such as "knowing at all four times." And so on, refers to the Bindu having five superknowledges. Taming through merit, such as "all bodies are inconceivable." And so on, refers to the seed body, bliss is the mind, letters are speech. Taming through wisdom, such as "all of these are like this." And so on, refers to the letters of the chakra location appearing. That is also from the ashes, the bliss of Bindu union is: The edge of the mind is reversed and opened, in the realms of the six chakras, the manifestation Bindu naturally appears, the actions of appearance are inconceivable, playing from afflictions such as greed, it is said to be manifestation for the sake of taming. The teachings of the three sounds, must be widely known. That's it. Indicating the general characteristics of samsara is: The so-called "however many worldly delusive dharmas," however many refers to becoming many. The world refers to the six realms of beings.
Chinese
至此。关于错乱之法：心因不觉而错乱，因错乱而显现轮回的种种法，故称为错乱之法。揭示错乱的体性是：因无明分别，从无明产生的分别念，心性本自光明，却未获得决定的认识，此即是无明。以能取所取，即以对内外境和心的能取所取。境被执著为实有，心被执著为有分别。外内缘起流转为二：外在的缘起流转为外器世界，内在的缘起流转为内情众生。外内顺生而生，逆转而灭，相续不断即是关联。不相符顺则感受苦乐：六道众生内心各不相同，远离安乐，感受痛苦。在各个道中，也体验着各种各样不相符顺的苦乐。自性从自性本身没有损减：如是不相符顺的种种苦乐，也是由于自心错乱的力量，颠倒分别念显现而已。对于真实的法界，没有丝毫的动摇或损减。༈ 此处分二：与总的乘相联系，以及揭示一切错乱之法的基础。与总的乘相联系是：所有世间的错乱之法，是总的揭示。无明是天人的乘。能取所取是声闻的乘。外内缘起二者流转是缘觉的乘。不符顺而感受苦乐是外道的观点，各自的观点不相同，众生的痛苦也是，从错乱本身显现而未能证悟，心性在法界中没有损减。第二，揭示错乱的显现是一切法的基础：所有错乱之法，其因是什么？从无明产生。缘是什么？由业和烦恼的能取所取所致。流转的方式是怎样的？在外内缘起中流转。体性是什么？是善趣恶趣的苦乐。自性如何呢