Chinese
不染超离戏论之性。二者因根器之不同而产生差异：譬如天空降雨，最初从云中降下清凉、味甜、对身体无害的柔软、触感轻盈等具有八支功德的水，其味本一，然而降至地面后，由于与含盐等不同之处相联系，便会变成含盐之水、雪等多种味道。同样，当佛陀宣说佛法时，最初从极其广阔的慈悲云之精华中，涌出具有八支圣道的水，即深奥的空性，其味本一的法雨，然而由于所化众生心续中界性的不同，以及根器利钝等差别，便会产生声闻乘等多种味道。例如，当导师说“一切有为法皆无常”时，声闻乘人会理解为无常之法是真实的。如《菩提心释》中说：“总而言之，诸佛所许之，心之无常性，若彼等之心，为空性，为何不许耶？” 就像理解为空性一样。同样，导师说：“有情之业，纵经百千劫，亦不坏灭，因缘聚合时，果报成熟。” 声闻乘人会理解为业果具有真实的自性，并且造业者会体验果报，从而执着于有我的存在。而中观宗则如《根本慧论》中所说：“空性与无量，轮回与常性，业不坏灭之法，是佛所宣说。何以故？业无生，因此无自性。何以故？彼无生，因此不坏灭。” 就像理解为业无自性一样。 导师勇士赞叹道：“对于具有多种意乐，众多聚集之处，宣说一句教言时，却显现为多种。” 第三，不顾利害而行事有三方面，此处以比喻说明根器的差别：宣说佛法时，所化之众生
English
It is not stained by the elaborations that transcend existence. Secondly, the differences arise due to the power of the vessel: Just as when rain falls from the sky, the water that initially emerges from the clouds is cool, sweet in taste, gentle as it does not harm the body, light to the touch, and possesses eight qualities, with a single taste, but later when it falls on the ground, it becomes associated with various places such as salty ones, and transforms into extremely many tastes such as salty water and snow. Similarly, when the Buddha teaches the Dharma, initially from the essence of the vast and extensive clouds of loving-kindness, the deep water of the eightfold noble path, the Dharma rain of emptiness with a single taste, emerges and falls, but due to the different natures of the minds of the beings to be tamed, and the differences in the sharpness and dullness of their faculties, it transforms into many tastes such as the vehicle. For example, when the Teacher says, "All conditioned things are impermanent," the Hearers understand the impermanent Dharma to be true. As it is said in the Bodhicitta-vyākaraṇa: "In short, the Buddhas affirm the impermanence of the mind. If their minds are empty, why would they not affirm it?" Like understanding it as emptiness. Similarly, the Teacher says: "The actions of embodied beings will not be wasted even for hundreds of kalpas. When the conditions are gathered and the time has come, they will ripen into fruit." The Hearers understand that the results of actions have a true nature, and that the one who performs the actions experiences the results, thus clinging to the existence of a self. But the Madhyamikas, as it is said in the Root Verses: "Emptiness and immeasurable, samsara and permanence, the Dharma that actions are not wasted, is taught by the Buddha. Why? Actions are unborn, therefore they have no nature. Why? Because they are unborn, therefore they will not be wasted." Like understanding that actions have no nature. The Teacher Warrior praised: "To those who have many inclinations, in a place where many are gathered, when a single word of teaching is given, it appears as many." Thirdly, there are three aspects to engaging without regard to benefit or harm, here the difference in vessels is illustrated by example: When teaching the Dharma, the beings to be tamed
Chinese
对于至上者喜悦，对于中间者憎恨的有情众生三类，依次如同人类、孔雀和饿鬼。 它们的共同之处在于，所谓的春末夏初，无云而不下雨时，人们不高兴，饿鬼高兴，而夏季时节，地上降雨时，饿鬼们则因降下沙砾般的雨而痛苦，人们高兴，空中不飞翔的鸟类，如孔雀，则处于中立状态。或者说，孔雀因雨而受益感到高兴，而人类既无益也无害，所以处于中立状态，应该将前后顺序颠倒。如诗学论著中说：当云的队列出现时，发出悦耳声音的孔雀，展开圆形的尾羽跳舞。意思是说，从圆满正等觉的广大慈悲的云聚中，降下大乘佛法的雨水，大乘佛法的渴求者们感到高兴，而憎恨大乘佛法的人们则不高兴。同样，没有降下佛法之雨时，渴求佛法者不高兴，憎恨佛法者高兴。而中间的声闻等，对于两者都处于中立状态，世间的例子可以用上面所说的来表示。罪业无法逆转，就像云聚降下粗大的水滴、冰雹，以及金刚之火，也就是雷击和降下冰雹，对于微小的生物有害，而对于进入山谷的孔雀有益，这些都是没有选择性的。同样，如来之智和慈悲之云，也以微细深奥的空性广大佛法的雨滴，以雨的方式方法，使信奉殊胜大乘的所化之众的烦恼得以清净，而对于憎恨佛法者的我见习气，则会增长烦恼，但对于这些都是没有任何选择性的，因为罪业是无法逆转的。第四，痛苦不可摧毁有四种：即慈悲的对境是痛苦的自性，显示消除痛苦之方法的殊胜，从教法中完全了解的殊胜，以及随之修持所知之事的殊胜。第一种是：前往轮回的
English
The three kinds of sentient beings who are happy with the supreme and hate the intermediate are like humans, peacocks, and hungry ghosts, respectively. Their commonality is that in late spring and early summer, when there are no clouds and no rain falls, people are unhappy and hungry ghosts are happy, while in summer, when rain falls on the ground, the hungry ghosts suffer because the rain falls like gravel, and people are happy, and the birds that do not fly in the sky, like peacocks, are in a neutral state. Or, the peacock is happy because it benefits from the rain, while humans are neither benefited nor harmed, so they are in a neutral state, and the order should be reversed. As it is said in the treatise on poetics: When the rows of clouds appear, the peacock, with its sweet voice, spreads its round tail feathers and dances. This means that from the great cloud of compassion of the perfectly enlightened Buddha, the rain of the Dharma of the Great Vehicle falls, and those who desire the Dharma of the Great Vehicle are happy, while those who hate the Dharma of the Great Vehicle are unhappy. Similarly, when the rain of Dharma does not fall, those who thirst for the Dharma are unhappy, and those who hate the Dharma are happy. And the intermediate Shravakas, etc., are neutral to both, and the example in the world can be represented by what was said above. Sin cannot be reversed, just as the clouds drop large drops of water, hail, and the fire of Vajra, that is, lightning strikes and hail falls, which are harmful to small creatures, and beneficial to peacocks that enter the valley, these are without selectivity. Similarly, the wisdom and compassion clouds of the Tathagata also use the subtle and profound emptiness, the raindrops of the vast Dharma, in the manner of rain, to purify the afflictions of the disciples who believe in the supreme Great Vehicle, and for those who hate the Dharma, the habitual tendencies of self-view will increase afflictions, but for these there is no selectivity at all, because sin cannot be reversed. Fourth, the indestructibility of suffering is fourfold: the object of compassion is the nature of suffering, the distinction of showing the method of eliminating suffering, the distinction of fully understanding from the teachings, and the distinction of practicing what is known accordingly. The first is: Going to the cycle of rebirth
Chinese
道路有五种，即三恶道、人和天人。阿修罗要么属于旁生，要么属于天人，但因饮酒而被其他天人贬为阿修罗。经中说：因贪欲和无明的力量，众生在人、天和三恶道中，于五道中无知地轮回，犹如陶工的轮子旋转。轮回是什么样的呢？是生与死的痛苦，没有起始和终结。五道是什么样的呢？在这些道中没有安乐，没有超出三种痛苦。例如，不净之物没有香味一样。痛苦是什么样的呢？五道的痛苦中，感受的痛苦如常时被火烧、被武器击打、被雪冻僵、伤口被盐等腐蚀性药物敷抹所生的触觉痛苦一样，极其难以忍受。变化和行苦两种也是其原因。第二是完全降下。从哪里降下呢？从慈悲的云中。在哪里降下呢？在神圣的佛法大雨中。为了什么降下呢？为了完全平息一切痛苦。第三是，即使是天人和人间的最高统治者国王的荣耀，也不羡慕，更何况其他的呢。什么样的人呢？是具有证悟四谛智慧的人。什么原因呢？因为天人有五种死亡的预兆。亲友书》中说：即使在天堂，那些巨大的快乐，死亡的痛苦也更加巨大。身体的颜色变得难看，不喜欢座位，花环凋谢，衣服上有污垢，身体上出现以前没有的汗水。这五种是天堂死亡的预兆，会出现在居住在天界的天人身上。痛苦的差别也是，《正念经》中说：从天界堕落时，产生的巨大痛苦，即使是十六个地狱也无法忍受。同样，对于人来说，在完全追求欲望的功德时，也有疲劳和争斗等的痛苦。
English
The paths are fivefold: the three lower realms, humans, and gods. Asuras are either included among animals or belong to the gods, but because they drink alcohol, other gods despise them as asuras. The sutra says: "By the power of craving and ignorance, beings revolve ignorantly in the five realms of humans, gods, and the three lower realms, like a potter's wheel." What is samsara like? It is the suffering of birth and death, without beginning or end. What are the five paths like? There is no happiness in them; they do not transcend the three sufferings. For example, just as there is no fragrance in impurity. What is suffering like? Among the sufferings of the five paths, the suffering of feeling is extremely difficult to bear, like the tactile suffering that arises from being constantly burned by fire, struck by weapons, frozen by snow, and having wounds treated with corrosive medicines such as salt. The two sufferings of change and conditioning are also the cause of that. The second is to completely descend. From where? From the clouds of compassion. Where? In the great rain of the sacred Dharma. Why? In order to completely pacify all suffering. The third is that even the glory of the supreme ruler, the king of gods and humans, is not envied, let alone others. What kind of person? One who possesses the wisdom of realizing the Four Noble Truths. What is the reason? Because gods have five omens of death. The Letter to a Friend says: "Even in the heavens, those great pleasures, the suffering of death is even greater." And: "The color of the body becomes unsightly, dislike for the seat, withering of flower garlands, stains on clothes, and sweat appears on the body that was never there before. These five are the early signs of death in the heavens, which occur to the gods residing in the heavenly realms." The difference in suffering is also stated in the Mindfulness Sutra: "When falling from the heavenly realm, the great suffering that arises is unbearable even for the sixteen hells." Similarly, for humans, there is the suffering of fatigue and strife, etc., when fully pursuing the qualities of desire.
Chinese
这是为了认识到具有（智慧）的缘故。经中说：我认识到欲望的因缘是无边无际的，是争斗、怨恨、忧伤、痛苦的根源，执取如同毒叶，如同火焰，如同利剑的刀刃。这些是近乎象征性的，即使在天界的依处也有这样的痛苦，更何况是恶趣呢？从何而认识呢？通过闻思的智慧，以及跟随对如来教言的信赖，对于四圣谛，即有漏的蕴聚是果，或者说被有情众生的生和生处所包含的这个是痛苦，以及有漏的蕴聚是因，或者说业和烦恼是痛苦的集起，以及有漏的灭尽是痛苦的灭除，以及认识到无我的智慧是走向痛苦灭除的道路，通过了知这些而见到和认识。第四，像这样在认识真理之后，随之修持的方式是，就像一位有经验的医生，首先要了解疾病的本质，要断除疾病的原因，要获得无病安乐的状态，并且要像依赖药物作为其原因一样。同样，精通道路的人也应该了知一切有漏皆是痛苦，要断除其原因，即一切集起，要了知并获得断除有漏的灭除及其原因，并且要依赖于此道。如同梵天一样，不费力气就能成办事业有两种：即使不费力气，显现也会产生的道理；如果没有所化众生，显现就会消失的道理。第一种有三种：对所化众生显现的道理，显现的事业，以及如此显现的原因。第一，例如，在色界的处所，梵天作为天界的主宰，即使不从初禅的梵天处所转移，也能在想要的时候，在所有六欲天处毫不费力地示现身体的显现。同样，能仁也示现显现。如何从法身中无生而显现呢？在哪个处所呢？在所化众生所处的世
English
This is for the sake of realizing that one possesses (wisdom). The sutra says: I recognize that the causes of desire are boundless, the root of strife, resentment, sorrow, and suffering. Grasping is like a poisonous leaf, like a flame, and like the edge of a sword. These are close to symbolic, even in the abodes of the heavens there is such suffering, what need to mention the lower realms? From what is it realized? Through the wisdom of hearing and contemplation, and following the faith of trusting in the words of the Tathagata, regarding the Four Noble Truths, that the contaminated aggregates are the result, or that which is contained by the birth and birthplaces of sentient beings, this is suffering, and that the contaminated aggregates are the cause, or that karma and afflictions are the arising of suffering, and that the cessation of the contaminated is the cessation of suffering, and that the wisdom of realizing selflessness is the path that leads to the cessation of suffering, through knowing these, one sees and realizes. Fourth, the way to practice after knowing the truth in this way is like an experienced doctor, first one must understand the nature of the disease, one must abandon the cause of the disease, one must attain the state of being free from disease and happy, and one must rely on medicine as its cause. Similarly, one who is skilled in the path should also know that all that is contaminated is suffering, one must abandon its cause, that is, all arising, one must know and attain the cessation of the contaminated and its cause, and one must rely on this path. Like Brahma, there are two ways to accomplish deeds effortlessly: the way that appearances arise even without effort; the way that appearances cease if there are no beings to be tamed. The first has three aspects: the way appearances appear to those to be tamed, the activity of appearances, and the cause of such appearances. First, for example, in the realm of form, Brahma, as the lord of the gods, even without moving from the Brahma abode of the first dhyana, can effortlessly show the appearance of his body in all six desire realms when he wishes. Similarly, the Thubpa also shows appearances. How does it appear from the Dharmakaya without being born? In what place? In the world where the beings to be tamed reside.