English
The training of wisdom. Due to the cause of Paramārthaprajñā (Sanskrit: परमार्थप्रज्ञा, Romanization: paramārthaprajñā, Literal meaning: Supreme meaning wisdom), it is the wisdom that realizes the wisdom of ultimate meaning. Paramārtha (Sanskrit: परमार्थ, Romanization: paramārtha, Literal meaning: Supreme meaning) is the ultimate meaning, and Prajñā (Sanskrit: प्रज्ञा, Romanization: prajñā, Literal meaning: Wisdom) is wisdom. This is called the three precious collections, collection means many, vessel is the source of arising, and because qualities arise, it is Ratna. The third is the reversal of characteristics. Abandoning harmful actions, entering into special methods. As it is said, abandoning actions that cause harm to all sentient beings is discipline, and on top of abandoning harmful actions, engaging in activities that benefit others is the Bodhisattva vows, both abandoning harmful actions and engaging in activities that benefit others, and being held by special methods is the Secret Mantra vows. The fourth is the definition, the way of arising is, seeing the meaning of truth, becoming familiar and integrated, not transgressing it. As it is said, if we consider the way the three vows arise and are protected in the same continuum of a person, seeing reality without error is wisdom, which is Secret Mantra. Making it familiar and integrated is Samādhi, which is Bodhisattva. Not transgressing it is discipline, which is Śrāvaka. Regarding this, the three vows are unmixed, complete, increasing, and not contradictory, which is the activity. The characteristics are unmixed, must be abandoned, qualities increase, and the key is not to contradict. That is to say, Prātimokṣa is abandoning afflictions, Bodhisattva is taming, and Secret Mantra is using it as the path, therefore the characteristics are unmixed. Afflictions in one's own continuum are vows, so they must be abandoned and complete. Afflictions do not cause harm, but rather become helpers, therefore qualities increase. Although the methods of taking and protecting vows are different, abandoning all negative afflictions, the vows are the same, so the three vows do not contradict in essence. It is like returning from the whole to build a castle. The three vows should not be protected simultaneously in the same continuum, if it is thought that Prātimokṣa is mainly based on objects, like the skin, it is said that it is abandoned after the first layer falls off, then it is not so. Because that is unskilled in means and small in wisdom, but here it is with the key of being skilled in all and great in wisdom, realizing that all phenomena are inseparable, not generating the defilement of desire and the fault of defeat, but rather generating qualities, like the difference between poison not being mantra-ized and being mantra-ized. The fifth is the way of transforming into categories, by the power of antidotes, eighty-four thousand were spoken. As it is said, in general, these three trainings are the three poisons.
Chinese
是烦恼的对治。特别是，为了对治八万四千种烦恼，宣说了八万四千法门。这有二：烦恼和作为其对治的佛法之义。第一，烦恼。这些烦恼的错觉是从无明产生的。因为不认识觉性自性，错觉持续不断，生起了贪、嗔、痴三种毒。八万四千的数目是：对五种妙欲的执着之心是贪欲，有两万一千种。粗暴转变并伴随热恼的心是嗔恨，有两万一千种。不认识、不理解事物的心是愚痴，有两万一千种。三种毒的任何一方都不停留，而是习气潜伏，遇到任何因缘都清楚地显现出来，这是三种毒平等，有两万一千种，总共八万四千。第二，作为其对治的意义是：八万四千法门。也就是，从完全清净的意义上说，是阻止堕落，所以是法。因为开显和给予，所以是门。八万四千的数目是：无论生起任何一种烦恼，仅仅成为其对治的就是法门，像这样的有八万四千。也就是，成为贪欲的对治的，是调伏，有两万一千种。成为嗔恨的对治的，是经藏，有两万一千种。成为愚痴的对治的，是论藏，有两万一千种。成为平等（三种毒平等）的对治的，是密咒，有两万一千种，总共八万四千。成为平等（三种毒平等）的对治是密咒的理由是：无明习气潜伏的对治是事物本性的实相，是自生俱生，而这是密咒所开显的。为了成就果位佛陀，必须以三学为基础，必须在相续中生起三种律仪，譬如为了获得收成，需要田地和农耕一样。因此，这些是不可或缺的。从三心入门道，如是说。第二，以三心转变方向有四：慈爱，悲心。
English
It is the antidote to afflictions. In particular, to counteract the eighty-four thousand afflictions, eighty-four thousand Dharma doors are taught. There are two: afflictions and the meaning of Dharma as their antidote. First, afflictions. These illusory appearances of afflictions arise from ignorance. Because one does not recognize the nature of awareness itself, illusions continue, and the three poisons of attachment, aversion, and delusion arise. The number of eighty-four thousand is: the mind attached to the five desirable qualities is desire, with twenty-one thousand subdivisions. The mind that is coarse and accompanied by heat is hatred, with twenty-one thousand subdivisions. The mind that does not recognize or understand things is ignorance, with twenty-one thousand subdivisions. Not staying on any one side of the three poisons, but with latent habitual patterns, clearly manifesting whatever conditions are encountered, this is the equality of the three poisons, with twenty-one thousand subdivisions, totaling eighty-four thousand. Second, the meaning of its antidote is: eighty-four thousand Dharma doors. That is, from the meaning of being completely pure, it is Dharma because it prevents falling. Because it opens and gives, it is a door. The number of eighty-four thousand is: whatever affliction arises, whatever becomes its antidote is a Dharma door, and there are eighty-four thousand such. That is, whatever becomes the antidote to desire is discipline, with twenty-one thousand subdivisions. Whatever becomes the antidote to hatred is the Sutra Pitaka, with twenty-one thousand subdivisions. Whatever becomes the antidote to ignorance is the Abhidharma Pitaka, with twenty-one thousand subdivisions. Whatever becomes the antidote to equality (the equality of the three poisons) is Secret Mantra, with twenty-one thousand subdivisions, totaling eighty-four thousand. The reason why Secret Mantra is the antidote to equality (the equality of the three poisons) is: the antidote to ignorance, habitual patterns, and latency is the reality of the nature of things, which is self-arisen and co-emergent, and this is what Secret Mantra reveals. To accomplish the result, Buddhahood, one must be based on the three trainings, and the three vows must arise in the continuum, just as one needs fields and farming to obtain a harvest. Therefore, these are indispensable. Entering the path through the three minds, as it is said. Second, transforming direction with the three minds has four: loving-kindness, compassion.
Chinese
尊者。菩提心。这些被确定为三藏，并被教导为三种训练。第一是慈爱。思维视众为悦意父母，并修持安乐。意思是，任何地方都觉得悦意，并心想让它们拥有安乐，这是世间的慈爱。思维视这些如母有情为父母，并修持让它们拥有安乐，这是佛法的慈爱。如此，思维视一切有情为父母，并生起利益它们的想法，这是慈爱的等持。持续生起这种想法，就称为慈无量或大慈。其中有三种。缘众生的慈爱是，思维视一切有情为父母，并生起让它们拥有安乐的想法。缘佛法的慈爱是，虽然在胜义中什么也没有成立，但在世俗如梦如幻的层面，心想让这些母亲拥有安乐。无缘的慈爱是，在如此修持的时候，了知自己和他人的自性是空性，离戏如虚空，不间断地慈爱，自性不成立地安住于空性，自性不分别不执着，三轮完全清净。第二是悲心。思维救度如母有情脱离痛苦。意思是，见到一切有情处于痛苦之中，生起无法忍受的悲心，想要救度它们脱离那些痛苦，这是世间的悲心。思维视一切有情为父母，见到它们处于痛苦之中，生起无法忍受的悲心，想要救度它们脱离痛苦的想法，这是佛法的悲心。对这些母亲的痛苦生起悲悯，想要让它们脱离痛苦，这是悲心的等持。那时，持续不断地生起这种想法，就称为悲无量或大悲。其中有三种。缘众生的悲心是，心想让有情脱离痛苦。缘佛法的悲心是，虽然在胜义中什么也没有成立，但在世俗如幻的层面，心想让它们脱离痛苦。无缘的悲心是，在如此修持的时候，自己和他人的自性是空性，如虚空。
English
Jetsun. Bodhicitta. These are identified as the three pitakas and taught as the three trainings. The first is loving-kindness. Thinking of all beings as pleasing parents and meditating on happiness. It means, wherever one feels pleasing and thinks of making them happy, this is worldly loving-kindness. Thinking of these mother sentient beings as parents and meditating on making them happy, this is Dharma loving-kindness. Thus, thinking of all sentient beings as parents and generating the thought of benefiting them, this is the samadhi of loving-kindness. Continuously generating this thought is called immeasurable loving-kindness or great loving-kindness. Among these three, loving-kindness focused on sentient beings is the thought of thinking of all sentient beings as parents and generating the thought of making them happy. Loving-kindness focused on the Dharma is, although nothing is established in the ultimate sense, in the conventional realm of mere dreams and illusions, the thought of wanting to make these mothers happy. Loving-kindness without focus is, at the very moment of meditating in this way, knowing that the nature of oneself and others is emptiness, free from elaboration, like the sky. Without interruption, being loving, the nature is not established, remaining in emptiness. The nature is non-conceptual, non-referential, and the three spheres are completely pure. The second is compassion. Thinking of saving mother sentient beings from suffering. It means, seeing all sentient beings in suffering, generating unbearable compassion, wanting to save them from those sufferings, this is worldly compassion. Thinking of all sentient beings as parents, seeing them in suffering, generating unbearable compassion, the thought of wanting to save them from suffering, this is Dharma compassion. Generating compassion for the suffering of these mothers, wanting to free them from suffering, this is the samadhi of compassion. At that time, continuously generating this thought is called immeasurable compassion or great compassion. Among these three, compassion focused on sentient beings is the thought of wanting to free sentient beings from suffering. Compassion focused on the Dharma is, although nothing is established in the ultimate sense, in the conventional realm of mere illusion, the thought of wanting to free them from suffering. Compassion without focus is, at the very moment of meditating in this way, the nature of oneself and others is emptiness, like the sky.
Chinese
因为知晓，不间断的音声是慈悲的震响， 自性不成立是空性的澄明。 本体不可见，无思无念，三轮完全清净。 第三是菩提心，想要获得佛果，接受并修持。 因此，发心有两种：愿菩提心和行菩提心。 第一种是愿菩提心：为了所有众生的利益，想要获得圆满正等觉佛果，是愿菩提心。如此承诺，并将未获得的令获得，是愿菩提心的生起。舍弃与之相违背的方面，是愿菩提心的戒律。 第二种是行菩提心：为了利益他人而获得佛果，想要修持其行为是行菩提心。如此承诺，并在相续中获得戒律，是行菩提心的生起。恒常修持其行为，并舍弃与之相违背的方面，是行菩提心的戒律。 总而言之，众生想要获得佛果的想法是愿菩提心，将其付诸实践并修持是行菩提心。因此，愿菩提心非常重要，如果愿菩提心纯熟，行菩提心自然而然就会产生。如果没有生起愿菩提心，就不可能修持行菩提心。没有它，就是不会产生的因果。 因此，要获得真正的佛果，必须要有胜义菩提心。生起胜义菩提心，必须要有世俗菩提心。要有世俗菩提心，必须要有慈悲心。生起慈悲心，必须要有慈爱心。慈爱心是从视众生为父母而产生的。 因此，大乘道的本质是慈爱、慈悲和菩提心，是不可或缺的。依靠这些，可以成就自他一切利益，是转变道路的关键，就像用缰绳控制马匹一样。 第四，将这些确定为三藏，并展示为三学：三心、三藏、三学、三违犯。 因为与虚空同等的一切众生都是我的父母，并且有不可估量的恩德，所以要让他们拥有安乐，这样观修是慈爱心。这些母亲们正在遭受各种各样的痛苦，真是可怜。要让他们脱离这些痛苦，这样观修是慈悲心。这些母亲们拥有安乐，脱离痛苦，迅速获得无上