English
Those parts depend entirely on their respective habits. If, like this, love and so on arise merely relying on the predispositions of their respective castes, then samsara will also be without beginning or end, therefore the nature of love and so on will become excellent. Because not everyone has compassion. If it is said that compassion does not arise from the nature of their respective castes, then, here it is said: Love arises from its own seed, if its own seed has the ability to generate, and is not harmed by conflicting factors, then the mind will obtain those qualities. If love arises from its own seed, that is, from the increase of the habit of compassion, then the love that exists in anything is without beginning, therefore it will not become the nature of love, because it will be harmed by hatred and so on that arise in its own continuum. If it is said again that the conflicting factors produced by its own seed, such as hatred and so on, do not harm, and the habit of compassion continues uninterruptedly, then, at that time, if hatred and so on can be blocked through constant practice, then the mind to be realized will continue uninterruptedly, its nature will become excellent, then these promises are reasonable. Just like this, the previous habits, love and non-attachment, etc., other qualities of mind, are the root of disturbance. For the habit of love, the previous habit is the root of the cause that makes the subsequent qualities of mind such as love manifest, but it is not the cause of production, because the accomplishment of love etc. is only caused by the habit of disturbance, but not by production, because they already exist. Therefore, in order to show that the nature of love, which does not seek its own benefit and promises to benefit others, comes only from habit, it is said: After habit, it has the nature of love, just like impure attachment and non-attachment. Always wanting to practice love, therefore the nature of love arises from excellent practice. For example, some people produce impure things through the habit of being born, and become the nature of impure things that have not been harmed by conflicting factors. Just like this, if there is no impure thing, then it will be approached.
Chinese
就像没有丝毫愚痴显现一样，同样地远离贪执，贪执本身也从串习中变成它的自性一样。为了显示具有慈爱心的人想要去除他人的痛苦，就会努力断除自己的痛苦，所以说了：慈爱者为了摧毁痛苦，对于各种方便会现前修习。意思是说，具有慈爱心的人应该努力去除自己和他人的痛苦，因为具有慈爱心的人，如果不能断除自己的痛苦，就无法遣除他人的痛苦。因此，通过现前自己的痛苦，以及现前一切所知，具有慈爱心的人就会现前修习各种方便。那为什么呢？为了摧毁自己和他人的痛苦。因为什么？从方便生起的隐蔽之法，具有那样的因。因为难以宣说它。这里所说的从隐蔽的方便中生起的是指增上生和解脱的体性。那些的因是布施等等以及视无我为何物的补特伽罗，他的增上生和解脱难以向他人宣说，因为他没有那样的能力。难道不是四圣谛通过量成立而进入吗？现前作什么呢？如果四圣谛通过比量而确定，即使那样，也不能显示产生地狱等等的业的果报的其他世界，因此要现前一切智智。能断除自己和他人的痛苦的人，应当观察痛苦的因，为了显示那个，说了：以圣教和理智作辨别，以痛苦本身的差别，观察无常等等痛苦之因的自性。这里所说的理智是指比量。圣教不是比量的行境，是具有超胜根识之义的知识之因。或者说，圣教是第一识的因，之后为了确定意义，理智才介入，仅仅依靠圣教是无法确定的。因此首先要……
English
Just as there is no appearance of even a little bit of ignorance, similarly, being free from attachment, and attachment itself also transforms into its own nature from habituation. In order to show that a loving person, wanting to remove the suffering of others, will strive to abandon their own suffering, it is said: The loving one, in order to destroy suffering, manifestly cultivates various methods. This means that a loving person should strive to remove the suffering of themselves and others, because a loving person, if they cannot abandon their own suffering, cannot dispel the suffering of others. Therefore, by manifesting their own suffering, and by manifesting all knowable things, a loving person will manifestly cultivate various methods. Why is that? In order to destroy the suffering of themselves and others. Because of what? The hidden dharma arising from skillful means, possessing such a cause. Because it is difficult to explain it. Here, what is said to arise from hidden skillful means refers to the nature of higher realms and liberation. The cause of those is the individual who sees generosity and so forth, and selflessness, as what they are, it is difficult to explain his higher realms and liberation to others, because he does not have that ability. Are not the four noble truths entered into through being established by valid cognition? What is the purpose of manifesting? If the four noble truths are ascertained through inference, even so, one cannot show other realms of the world that produce the results of actions that generate hell and so forth, therefore one must manifest omniscience. One who can abandon the suffering of themselves and others should examine the cause of suffering, and in order to show that, it is said: Discriminating with scripture and reason, by the distinctions of suffering itself, he also examines the nature of impermanence and so forth, the causes of suffering. Here, reason refers to inference. Scripture is not the object of inference, it is the cause of knowledge that has meaning transcending the senses. Or, scripture is the cause of the first consciousness, and then reason intervenes for the purpose of ascertaining the meaning, certainty is not achieved by scripture alone. Therefore, first...
Chinese
通过教证能够见到意义，之后通过理证来指示那个意义，通过对已指示的意义进行禅修而使其现前。其中，通过教证和理证进行观察，是为了从具有因的痛苦中解脱，首先暂时对痛苦的因进行思考。在思考痛苦的因之后，为了思考是否能够逆转，应当对痛苦的因本身进行无常等方面的观察。如果不通过无常等自性来观察因，那么为了断除痛苦的努力本身就不会产生，因为如果因不存在或者因是常有的，那么为了逆转痛苦之因的努力就会变得没有结果。像这样，痛苦和痛苦之因如果无因而生就不会穷尽，如果是常有的，又怎么会穷尽呢？因为因不穷尽，所以痛苦无法穷尽。因此，应当通过无常等方式来观察痛苦之因。如果有人问：如何确定痛苦之因是无常的呢？这里回答说：通过痛苦本身的差别来确定。通过无常等来使痛苦之因变得无常，就像痛苦是无常的一样，之后会进行解释。虽然是这样变化，但是如果痛苦是无常的，那么无常怎么会成为痛苦之因呢？像这样，具有常有之因的痛苦怎么会变得无常呢？这里回答说：因为如果是那样，因存在，就不会见到果的逆转。为了摧毁那个因，应当观察与它不相符的一面。意思是说，如果自在天等常有的事物产生痛苦，那么因自在天等那样存在，也就是存在于产生痛苦的状态中，那么结果痛苦就不会消失，因此是不会消失的确定。因此，痛苦本身就是无常的。因也确定是无常的。如果这样认为，如果因的穷尽导致痛苦的穷尽，那么因是如何穷尽的呢？如果因通过自身的因的穷尽而穷尽，那么
English
Meaning is seen through scripture, then that meaning is indicated by reasoning, and by meditating on the indicated meaning, it is made manifest. There, examining through scripture and reasoning is for the purpose of being free from suffering that has a cause, and first, for a while, the cause of suffering itself is contemplated. After examining the cause of suffering, for the purpose of examining whether it can be reversed, the cause of suffering itself should be examined as impermanent and so on. If the cause is not examined by the nature of impermanence and so on, then the effort to abandon suffering itself will not arise, because if there is no cause or if the cause is permanent, then the effort to reverse the cause of suffering will become fruitless. Like this, suffering and the cause of suffering will not be exhausted without a cause, and if they are permanent, how will they be exhausted? Because the cause is not exhausted, suffering cannot be exhausted. Therefore, the cause of suffering should be examined in terms of impermanence and so on. If someone asks: How is it determined that the cause of suffering is impermanent? Here it is said: By the distinction of suffering itself. By impermanence and so on, the cause of suffering is made impermanent, just as suffering is impermanent, and that will be explained later. Although it changes like that, if suffering is impermanent, how can impermanence become the cause of suffering? Like this, how can suffering with a permanent cause become impermanent? Here it is said: Because if it is like that, the cause exists, and the reversal of the result is not seen. In order to destroy that cause, one should examine the side that is not compatible with it. It means that if permanent things like Ishvara produce suffering, then the cause, Ishvara and so on, exists like that, that is, exists in the state of producing suffering, then the result, suffering, will not disappear, so it is the certainty of not disappearing. Therefore, suffering itself is impermanent. The cause is also determined to be impermanent. If it is thought like that, if the exhaustion of the cause leads to the exhaustion of suffering, then how is the cause exhausted? If the cause is exhausted by the exhaustion of its own cause, then