English
Furthermore, the entrance to the Hearer and Solitary Realizer vehicles is: As previously stated, Hearers and Solitary Realizers enter through the door of dependent origination. Thus, they enter through contemplating and analyzing the twelve links of dependent origination in forward and reverse order. Regarding the view, it is similar to the Hearers in realizing the selflessness of persons, but regarding the selflessness of phenomena, due to the power of dependent origination from the momentary arising of inner consciousness, the appearance of external phenomena is merely an appearance, like a dream, and even indivisible particles are not established. Although they realize this, they believe that the basis of appearance of these apprehended objects—the momentary, indivisible consciousness—is truly established, thus realizing only about half of selflessness. As the Commentary on the Treasury of Knowledge, "Meaningful Words," says: After realizing the common selflessness of persons, they identify one aspect of selflessness in the realm of phenomena as a sign; this is the view held by Solitary Realizers. Regarding practice, they meditate by negating the forward origination of the four truths and dependent origination, and by ascertaining the key points of reverse origination. Regarding conduct, they do not speak the Dharma with words, but teach the Dharma through bodily gestures and benefit sentient beings through miraculous displays. As the Ornament for Clear Realization says: Whatever meaning, for whomever, they wish to hear, for them, even without sound, that meaning appears in that way. Regarding the result, it is attaining the supreme realm of wish-fulfilling bliss, or attaining the state of a Solitary Realizer Arhat. Third, the entrance to the Bodhisattva vehicle is: As the Introduction to the Middle Way says: They enter through the door of the two truths. Thus, in terms of conventional truth, in order to benefit all sentient beings, they enter the path of great enlightenment by relying on the two types of bodhicitta, aspirational and practical; in terms of ultimate truth, they enter by knowing that all phenomena are unborn, free from elaboration, and emptiness. Regarding the view: They realize both the selflessness of phenomena and the selflessness of persons. Among these, due to the different ways in which the Mahayana sutras are explained in terms of depth and breadth, there are the Madhyamaka and Cittamatra schools. First, the Cittamatra school believes that all these phenomena that appear as the grasper and the grasped are not truly established, but are merely the nature of complete imputation, and therefore are conventional truth. And the basis from which these appear—the other-powered consciousness—is ultimately merely self-aware and self-illuminating, and is ultimate.
Chinese
并且认为，在此之上，远离能取所取、遍计所执的自性法界，以法性的方式存在，即是圆成实性。这二者被认为是法和法性，是胜义谛。其中，显现为各种对境之相的这些，名言上认为是自性真实，此为随理唯识；认为不真实，仅仅是虚假显现，此为随假唯识。随理唯识中，又以了知的方式，从了知对境的方式上，有内部分为三种。第二，中观宗不认为能取所取二空的仅仅是识也真实成立，而是相信诸法皆空而显现的甚深缘起之义。其中，以无别证悟二谛的智慧能力，分为自续派和他空见。第一，自续派认为，暂时从分别二谛的角度，胜义中，诸法是远离一切戏论的空性；但在世俗中，名言的事物各自执持自己的特征，不欺骗，具有能起作用的体性。最终，远离分别二谛的执着，而趋入二谛无别的大境界。因此，被说是如道次第。其中，又有自续上下等内部的多种分类。第二，应成派认为，从一开始就将诸法安立于远离有无、是非等一切戏论之边的无分别胜义，是二谛无别的大境界。因此，被说是如顿悟道。如此这般的观修二者，与大乘的十地五道相关联，修持三十七道品，行为是六度所摄的菩萨行海，于三无数劫等中行持，果报是证得十一普光地而现前圆满成佛。如此这般的三类宗义，是空性化身的教法。第二，即是这三类宗义。
English
And it is believed that, above this, the Dharmadhatu, which is empty of the duality of grasping and being grasped, and the aspects of conceptual constructs, exists in the manner of Dharmata, which is the perfectly established nature. These two are considered as phenomena and Dharmata, the ultimate truth. Among these, those that appear as various aspects of objects are considered to be true in their own nature in terms of conventional truth, which is the Mind-Only Following Reasoning (rnam bden pa); and those that are considered untrue, merely false appearances, are the Mind-Only Following Appearance (rnam rdzun pa). Within the Mind-Only Following Reasoning, there are three internal divisions based on how objects are known through cognition. Secondly, the Madhyamikas do not consider even the mere consciousness that is empty of the duality of grasping and being grasped to be truly established. Instead, they possess a view that trusts in the profound meaning of dependent origination, where all phenomena appear while being empty. Among these, due to the power of intelligence that realizes the inseparability of the two truths, there are the Svatantrika and Prasangika schools. Firstly, the Svatantrika school believes that, temporarily, from the perspective of separating the two truths, in the ultimate sense, all phenomena are emptiness, free from all elaborations. However, in the conventional sense, nominal entities each hold their own characteristics, are not deceptive, and exist as entities capable of performing functions. Ultimately, they are separated from the clinging to the two separate truths and engage in the great inseparability of the two truths. Therefore, it is said to be like a gradual path. Within this, there are also many internal divisions such as the higher and lower Svatantrika. Secondly, the Prasangika school believes that, from the very beginning, all phenomena are established in the non-conceptual ultimate truth, which is free from all extremes of elaboration such as existence and non-existence, affirmation and negation, and is the great inseparability of the two truths. Therefore, it is said to be like a sudden path. Such meditation on both Madhyamika and Mind-Only is related to the ten Bhumis and five paths of the Mahayana, and involves meditating on the thirty-seven factors of enlightenment. The conduct is the bodhisattva's ocean-like conduct, encompassed by the six perfections, practiced for three countless eons, etc. The result is the attainment of complete enlightenment on the eleventh, All-Illuminating Bhumi. Such are the three characteristic schools, which are the teachings of the Nirmanakaya of emptiness. Secondly, it is these three characteristic schools themselves.
Chinese
那么，为了什么目的而宣说呢？像这样，导师普作（昆杰）我之体性，从唯一的功用显现中，将外五妙欲和内五智慧的体性，自显而出。由于不认识自显，而将能取所取视为遥远的对立面，以致生起贪欲、嗔恨、愚痴，即三种毒素自相续的形态，由此积累了各种善恶之业，其果报便是六道轮回的无量迷乱显现。因此，为了调伏这些烦恼三毒的对治法，宣说了八万四千法门。那么，显现为五种妙欲的是什么呢？即色、声、香、味、触五种。这五者，若不认识为普作菩提心的无二大智慧的自光芒，而执着于外境，并产生贪恋，则因五境悦意而生贪欲，因不悦意而生嗔恨，因中庸而生愚痴三种。为了调伏这些，导师化身显现为梵行离欲之相，若归纳法之名相，则宣说了三藏。第三，那么，三藏是什么呢？像这样，为了调伏烦恼贪欲的分别念二万一千，宣说了以增上戒学为主的律藏二万一千。为了调伏烦恼愚痴的分别念二万一千，宣说了以增上定学为主的经藏二万一千。为了调伏烦恼嗔恨的分别念二万一千，宣说了以增上慧学为主的论藏二万一千。为了作为调伏三毒平等之分别念二万一千的对治，在三藏之外，宣说了不分主次、平等具足的第四藏二万一千。这样，为了对治烦恼分别念八万四千，宣说了八万四千法门。
English
So, for what purpose was it spoken? Like this, the teacher Kunjé (the All-Creating One), from the manifestation of the sole essence of myself, brought forth the nature of the five external desirable qualities and the five internal wisdoms as self-arisen. Because one does not recognize self-appearance and views the grasped and the grasper as distant opposites, attachment, hatred, and ignorance arise, that is, the three poisons arise in the form of one's own continuum. Through this, one accumulates various virtuous and non-virtuous actions, and the result is the proliferation of limitless deluded appearances of the six realms. Therefore, as an antidote to subdue these three poisons of affliction, it is said that there are eighty-four thousand gates of Dharma. So, what are the five desirable qualities that appear? They are the five: form, sound, smell, taste, and touch. If these five are not recognized as the self-radiance of the non-dual great wisdom of the All-Creating Bodhicitta, but are clung to and fixated upon as external objects, then attachment arises from reliance on the five desirable objects, hatred arises from reliance on the undesirable, and ignorance arises from reliance on the neutral. To subdue these, the teacher, the emanation body, appears in the form of celibacy and detachment. If one summarizes the categories of Dharma, then the three pitakas are taught. Thirdly, what are the three pitakas? Like this, to subdue the twenty-one thousand conceptual thoughts of afflictive attachment, the Vinaya Pitaka, which mainly teaches the training in higher discipline, is taught as twenty-one thousand. To subdue the twenty-one thousand conceptual thoughts of afflictive ignorance, the Sutra Pitaka, which mainly teaches the training in higher concentration, is taught as twenty-one thousand. To subdue the twenty-one thousand conceptual thoughts of afflictive hatred, the Abhidharma Pitaka, which mainly teaches the training in higher wisdom, is taught as twenty-one thousand. As an antidote to subdue the twenty-one thousand conceptual thoughts of the three poisons equally, in addition to the three pitakas, the fourth pitaka, which is equal and complete without major or minor subjects, is taught as twenty-one thousand. Thus, to counteract the eighty-four thousand conceptual thoughts of affliction, eighty-four thousand Dharma gates are taught.
Chinese
确实如此。正如《龙钦饶绛续》中所说：无明身具的迷惑众生，有八万四千种烦恼。也宣说了八万四千种对治法。如此不可思议的法门，都由三藏来调伏。贪欲用对治法来调伏，愚痴用经藏来调伏，嗔恨用论藏来调伏。全部都是两万一千颂。三毒平等地对应三藏，平等地宣说了两万一千颂。如是宣说。第四，意义归纳有五点：数量、乘、经藏、因果、由谁宣说的意义归纳。第一点是：总而言之，如上所示，三藏各有两万一千颂，总共有四份，总计宣说了八万四千法门，所有这些实际上都是为了用对治法来调伏具有三毒自性的烦恼分别念。第二点是：如果将这八万四千法门全部归纳起来，可以归纳为声闻、缘觉、菩萨，即自性因之三乘。如《宝藏幻钥》中所说：为了下等根器的众生，宣说了三藏之乘。如是宣说。如此，这三乘的法门，即经藏、律藏、论藏三者，是归纳的意义。第三点是：如此自性经藏之乘，如果从分类的角度来说，经典根据不同的讲述方式，有十二个分支。如圣者文殊所说，《解说续宝鬘》中说：中间的是十二种，即经、应颂、记别。讽颂、自说、因缘品。譬喻、本事、本生谭。方广、希有法、论议定。十二支是教法的根本。如是所说，将语句简要概括，将意义分成单元来讲述的是经部，以散文的形式详细讲述的那些，再次用偈颂的形式来讲述的是应颂，未来将要发生的法
English
Indeed. As it is said in the tradition of Longchen Rabjam: For sentient beings with bodies of ignorance and delusion, there are eighty-four thousand afflictions. Eighty-four thousand antidotes are also taught. So many inconceivable Dharma gates are subdued by the three pitakas. Desire is subdued by antidotes, ignorance by the sutra pitaka, and hatred by the abhidhamma. All are twenty-one thousand. The three poisons are equally matched with the three pitakas. Equally, twenty-one thousand are spoken. Thus it is said. Fourth, there are five points to summarize the meaning: number, vehicle, scriptures, cause and effect, and by whom the meaning is summarized. The first point is: In short, as shown above, the three pitakas each have twenty-one thousand sections, totaling four, and the total number of Dharma gates spoken is eighty-four thousand. All of these are actually spoken for the sole purpose of subduing the afflictive thoughts that have the nature of the three poisons with antidotes. The second point is: If all eighty-four thousand of these Dharma gates are gathered together, they can be gathered into the three vehicles of Hearers, Solitary Realizers, and Bodhisattvas, which are the three vehicles of the nature cause. As it is said in the Treasury of Magical Keys: For the sake of those with inferior faculties, the vehicle of the three pitakas is taught. Thus it is said. Thus, these three vehicles, the Dharma gates are the three: sutra, vinaya, and abhidhamma. This is the meaning of the summary. The third point is: Thus, the vehicle of the sutra pitaka of such a nature, if from the point of view of further division, the scriptures have twelve branches according to different ways of explaining. As the noble Manjushri said, in the Garland of Precious Explanations of Tantras: The middle one is twelve kinds, namely: sutra, verse, and prophecy. Stanzas, self-utterances, and the section on causes. Parables, accounts of past lives, and stories of births. Extensive, wondrous, and definitive. The twelve branches are the root of the teachings. As it is said, the section of sutras is to summarize the sentences briefly and divide the meanings into units to explain, and those that are explained in detail in prose form are again explained in the form of verses, which is verse, and the Dharma that will occur in the future