Chinese
总的来说，八万四千种烦恼，用什么样的方法才能得以清净呢？那就是对治。也就是声闻缘觉的断除，菩萨的修习，以及密咒的加持。因此，一千八万四千法门显现为三个部分。如是，为了显示过去、现在、未来三世诸佛的事业一致，而宣说了这些正法。宣说了。仅仅是将会宣说而已。如是说。那么，这三种对治是什么样的呢？所有这些都是能取和所取的内外缘起，以及业和业果不会白费。这些法门都是烦恼的对治，善业和不善业的果报不会白费，因此行持十善必定会转生为人天，所以要断除十不善和人天。能取和所取的成立方式是，由于微尘存在，必定会成为行境，因此阻止执着粗大，能取和所取两者都避免了执着粗大的过失。内外缘起必定会发生。由于从理路中产生，否则会违背实相。细微和粗大两方面，或者说，通过阻止三界的烦恼，而成为断除的自生智者。这三者是断除的对治之一。从执着的错乱中解脱，这是因为内在执着的心，将错乱的显现执着为外境，实际上并没有独立于心的外境。如果认识到知识也没有成立，境和心不是互相产生的，那么烦恼就会在法性空性中被调伏。业所产生的烦恼和业所产生的生之烦恼，果报不会改变。有两种烦恼。这些烦恼显现为自己心性的自显现，因此是克里亚瑜伽。在瑜伽中，心显现为五种姓的本尊，克里亚瑜伽所观察的功德显现为三种姓，在那个时候，没有需要断除的烦恼，通过清净庸俗的弱点，仅仅是克里亚瑜伽和瑜伽。不会被沾染，显示不被沾染的究竟。这是因为自己的心。烦恼本身
English
Generally, what methods purify the eighty-four thousand afflictions? They are antidotes. Namely, the abandonment of Hearers and Solitary Realizers, the training of Bodhisattvas, and the empowerment of Mantras. Therefore, the eighty-four thousand teachings appear as three divisions. Thus, to show that the actions of the Buddhas of the three times are in harmony, these sacred Dharmas were spoken. They are spoken. They will only be spoken. Thus it is said. What are these three antidotes like? All of them are the external and internal dependent arising of the apprehended and the apprehender, and that actions and their results are not wasted. These Dharma gates are all antidotes to afflictions because the results of virtuous and non-virtuous actions are not wasted. Therefore, practicing the ten virtues will definitely lead to rebirth as humans and gods, so abandoning the ten non-virtues and humans and gods. The way the apprehended and the apprehender are established is that since particles exist, they will definitely become objects of experience, so preventing the grasping of the coarse, both the apprehended and the apprehender avoid the fault of grasping the coarse. External and internal dependent arising will definitely occur. Because it arises from reason, otherwise it would contradict reality. By preventing the afflictions of the subtle and coarse aspects, or the three realms, one becomes a self-liberated sage who has abandoned them. These three are one of the antidotes of abandonment. Liberation from the delusion of grasping, because the mind that grasps internally clings to the appearance of delusion as an object, but in reality, there is no object independent of the mind. If one realizes that knowledge is also not established, and that object and mind do not arise mutually, then afflictions will be tamed in the emptiness of Dharmata. The afflictions arising from actions and the afflictions of birth arising from actions, the results will not change. There are two afflictions. These afflictions appear as the self-appearance of one's own mind, therefore it is Kriya Yoga. In Yoga, the mind appears as deities of the five families of blessings, and the qualities observed by Kriya Yoga appear as the three families. At that time, there are no afflictions to be abandoned, and by purifying the weaknesses of the ordinary, it is only Kriya Yoga and Yoga. It will not be stained, showing the ultimate of being unstained. This is because of one's own mind. Afflictions themselves
Chinese
如果认识到共同体性的自性是智慧，就不会被沾污。所断除的对立面，烦恼和对治智慧是无别的。对烦恼的运用本身没有沾污，反而显现为功德，这显示了方法的乘，是远离因果显现的，是地见究竟的唯一。这是这样说的。这五种乘产生的必要是，为了完全修习各地的差别安排，也是密意藏的道路次第，此续是为了加持而宣说的。引用“调伏经”到此为止，是续的因缘基础。从“谈论发起”开始，第三个是完全了知。续义的七个中，第一个是为了显示见解。从那之后这样说。因此，所有人都为了这个而说这个。等等这样说了，很容易理解。什么数量的世间迷惑之法啊！这是说，从这里开始显示可衡量的迷惑显现的因缘和本体三种。外器世界毁灭，内情众生空虚，显现为无数种类的，是心识迷惑的法唯一显现的缘故。如果思考它的原因是什么。“非（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）知（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）分别（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所取（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）执（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”这样说了。心性没有被自性之边所遮蔽，是光明清澈的，但是没有生起决定的知识，没有证悟是俱生非（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）知（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的缘故。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）因此，对法和补特伽罗执着为我的我执，以及业和三，一切发起五种烦恼，以及（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）境和毁灭的心识显现为他，是唯一的缘。方式内外缘起二者中流转。过患不合，感受苦乐。这是说，因为那个缘，内外器情一切以十二缘起的方式真实流转和显现，因此今生不合的各种苦乐，产生和显现并感受是唯一的果。自性中没有退失。这是说，如果认识到迷惑是法性，不寻觅所断除的迷惑，是所知。自性显现，迷惑的法那些的自性法性是心性的缘故。果是身和智慧唯一不会改变。
English
If one knows that the nature of the general characteristic is wisdom, one will not be defiled. The opposites to be abandoned, afflictions and the antidote wisdom, are inseparable. The very use of afflictions is not defiling, but rather appears as a quality. This shows that the vehicle of method is free from the appearance of cause and effect, and is the ultimate of the ground's intention alone. That is what it says. The necessity for the arising of these five vehicles is that the arrangement of the grounds is also for the purpose of completely practicing the path stages that go to the essence of the secret, and this tantra is taught for the sake of blessings. Quoting "Discipline Sutra" up to that point, it is the basis for the causes and conditions of the tantra. Starting from "Discussion Initiation", the third is to be fully understood. Of the seven meanings of the tantra, the first is for the purpose of showing the view. From then on, it says. Therefore, everyone speaks this for the sake of this. And so on, it is said, and it is easy to understand. What a number of worldly deluded dharmas! This is to say that from here on, the causes, conditions, and essence of measurable deluded appearances are shown in three ways. The outer container world is destroyed, and the inner sentient beings are empty, appearing as countless kinds. It is because only the dharma of mental delusion appears. If you think about what its cause is. "Non (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning), Knowing (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning), Discrimination (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning), Grasping (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning), Holding (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning)" it is said. The nature of mind is not obscured by the edge of its own nature, it is clear and bright, but definite knowledge has not arisen, and non-realization is the cause of co-emergent non (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning) knowing (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning). (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning) Therefore, clinging to the dharma and the person as self, and karma and three, all arising five afflictions, and (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning) the object and the mind of destruction appearing as other, are the only conditions. The way of inner and outer dependent origination revolves in two ways. Faults disagree, and happiness and suffering are experienced. This is to say that because of that condition, all inner and outer containers and contents actually revolve and appear in the manner of the twelve dependent originations, so in this life, various incompatible happiness and suffering arise and appear, and experiencing is the only result. There is no loss from its own nature. This is to say that if one recognizes that delusion is the nature of reality, and does not seek the delusion to be abandoned, it is the knowable. The self-nature appears, and the self-nature of those deluded dharmas is because of the nature of mind. The result is that body and wisdom alone do not change.
Chinese
不会改变和退化。这仅仅是这样。为了清楚地说明这一点，再次，甲）清净如幻，乙）的方式有两种。等等被说了。胜义谛，真实如幻的世俗谛，一定是二谛。方式是跟随意义，如经部宗的宗义一样，如果分为二谛，诸佛所说的法，是真实地安住在二谛上的。我和我的他者是不存在的。意思是，我。1.无明的执着者，八识聚。我所经历的1.蕴，和他者产生的1.各种境，这些都不存在，不成立。如果问为什么不成立，因为心性显现为三种法。从心之外，没有成立而生起的是胜义谛的方式。这三种法，因为是心性本身，本体是自显现的智慧，所以没有阻止的是幻相世俗谛的方式。这二者没有，是第三者。这些不成立仅仅是这样。那是总义，剩余的平等二者。完全清净的法界本身是一种方式。意思是，因为无分别，所以总义是平等的，像所说的那样理解后，是二谛。对于那也不安住，显现空性或者有无的二边完全清净，所以从法界和平等的二界中，这里说的是显现空性本体平等的法界。显现是世俗谛，空性是胜义谛，二者没有，是二谛的方式，仅仅是一种意义。是这样说的。在真实无分别上，连二谛的差别也不成立，三种邪分别就更不成立了。那么，会想没有所量、错误的显现吗？1.我和1.我的1.他者们，仅仅是颠倒的分别。没有细微和深奥的。这样说，这三种法，不是心性之外的，在没有动摇的情况下认识到，所以仅仅是颠倒分别的事物，在执着为自相续的那些范畴中，自他的显现是错误的显现。仅仅是那样是不相违背的。从那之外的是，成立为实体的极微尘，和自相续的深奥的意识。刹那间没有执取也是不存在的，被认识到的是，自然而然不存在的仅仅是那样。颠倒分别本身就是自身行为
English
It will not change or degenerate. That's just it. In order to clearly illustrate this point, again, A) pure illusion, B) the way is twofold. Etc. were said. The ultimate truth, the conventional truth of true illusion, must be the two truths. The way is to follow the meaning, as in the Sautrāntika school, if divided into two truths, the Dharma taught by the Buddhas is truly established on the two truths. I and mine, others do not exist. Meaning, I. 1. The ignorant holder, the eight aggregates of consciousness. The aggregates experienced by me, 1. and the various objects produced by others, 1. do not exist and are not established. If asked why they are not established, it is because mind itself appears as the three dharmas. Other than mind, what arises without being established is the way of the ultimate truth. These three dharmas, because they are mind itself, and the essence is self-manifesting wisdom, so what is not prevented is the way of illusory conventional truth. These two do not exist, it is the third. These are not established, that's just it. That is the general meaning, the remaining equal two. The completely pure realm of reality itself is one way. Meaning, because there is no separation, the general meaning is equal, after understanding as it is said, it is the two truths. For that too, not abiding, the two extremes of appearance emptiness or existence and non-existence are completely pure, so from the two realms of the realm of reality and equality, here it is said that the essence of appearance emptiness is the realm of equality. Appearance is conventional truth, emptiness is ultimate truth, the two do not exist, it is the way of the two truths, just one meaning. It is said like that. On the real non-duality, even the difference of the two truths is not established, the three wrong discriminations are even more not established. Then, will you think that there is no object to be measured, erroneous appearance? 1. I and 1. mine 1. others, are just inverted discriminations. There is nothing subtle and profound. It is said that these three dharmas are not other than mind itself, recognizing without moving, so just the object of inverted discrimination, in the category of those who hold to their own continuum, the appearance of self and others is an erroneous appearance. Just that is not contradictory. Other than that, the subtle dust that is established as a substance, and the profound consciousness of one's own continuum. Not grasping in an instant also does not exist, what is recognized is, naturally non-existent, that's just it. Inverted discrimination itself is self-behavior