English
O! Thus it is said. The fifth is the characteristic: possessing the nature of arising and ceasing. As it is said in that very text: "Destruction, arising, emptiness, and abiding, possessing the four: birth, aging, sickness, and death, the characteristic is not permanent." Thus it is said. The sixth is the agent: the agent of both samsara and nirvana is the uncreated continuous moment, and specifically, the agent of samsara is the continuous moment of wrong thought. As it is said in that very text: "The moment with continuity is said to be the agent of action." Thus it is said. The seventh is the manner of samsara: the external interdependent origination is: the six dharmas related to causes such as seeds, and those are also included by conditions such as the earth supporting them, the six. The twelve internal interdependent origination are the dharmas of samsara arising in accordance with ignorance and so forth. As it is said in that very text: "In the manner of the twelve interdependent originations, both external and internal are samsara." Thus it is said. The eighth is the fault: being separated from the noble path, and experiencing suffering, the fault is spoken of as two types, being separated from the noble path and experiencing suffering. Thus it is said. The last is time: samsara is from beginningless and endless time. Here, some ask whether samsara has a beginning and an end? Is it in terms of meaning or time? In the first case, not realizing the cause of the lineage is the beginning, and realization is the end. In the second case, it is examined in terms of samsara in general or in particular. In the first case, both beginning and end are absent, as it is said: "The wheel of existence has no beginning and no end." The text itself establishes it. In the second case, although there is no beginning, there is an end, like Prince Siddhartha. If so, then there would also be an end in general, because the general has the characteristic of the particular. Just as counting a pile of grains, counting one by one will exhaust them, if it is said like that, it is not pervasive. If there is an end, then the sentient beings of the three realms will not be observed, because Prince Siddhartha has become a Buddha. That cannot be accepted. As it is said in that very text: "From the time without beginning or end, it diminishes through realizing the true meaning." Thus it is said. That is from the second chapter, "Emanated by the karma of one's own conceptual thoughts," and from the third chapter, "As many worlds as there are," and from the thirteenth chapter, "Non-realization and," and from the fifteenth chapter, "Deluded as self," and finally from grasping.
Chinese
由“执著戏论”来显示。将这些意义结合起来，用例子来说明：在《次第三篇》中说：“如黄金的例子一样，没有二。”意思是说，虽然金像和铜等多种物质不同，但作为黄金却是一样的。所依的法和有法事物在二者之间虽然各不相同，但在自性的显现上却是一样的。因为这是证悟和未证悟的区别。如果存在差异，那么就无法舍弃轮回而证得涅槃。如《大海》中所说：“如黄金呈现出工艺的形态，最初的显现是自明。”以及《广大三事》中说：“如果清净和痛苦的自性本来就存在，那么就无法舍弃烦恼而证得清净。”此外，道路和乘法都将变得毫无意义，就像用不同的石灰和煤炭，即使清洗煤炭也不会变白一样。如果各自的自性是确定的，“那么就无法用正确的道路来改造。”就像这样，并不是不同的。如这（次第三篇）的第三篇中所说：“自性本身没有退化。”第二，所化众生的显现是：与所化众生的智慧相符的显现是讲述的基础。如这（次第三篇）的第二篇中所说：“虽然如是的自性没有改造，但由于业力的影响，会显现出各种各样。”因此，如果讲述它，有五点：第一，必要性是具备两种作用，即“显现自性”，从而了解所知的基础，也就是《十三篇》中所说：“从内部揭示隐藏的意义。”由此可以了解所要获得的果的基础，也就是这（次第三篇）的第九篇中所说：“奇妙的、神变的、令人惊叹的法，不是从其他地方而来，而是依靠方便的智慧，在这种状态下产生。”第二，本体有两个方面：所行之道是：瑜伽士，意思是说，通过道路进入和行走，如《义类集》中所说：“行走和具备它的法。”所行道路的本体是：产生智慧的三种，产生共同和不共同的心等，四种或五种，根据情况而产生和已经产生。如《次第三篇》中所说：“本体是三种智慧，显示产生四种心。”以及《明释》中所说：“具备五种心的智慧本身，是产生的基
English
It is shown by "clinging to elaboration." Explaining these meanings by combining them and illustrating with examples: In the Three Successive Stages, it says, "Like the example of gold, there is no duality." This means that although the golden statue and various substances like copper are different, they are the same as gold. Although the basis of imputation, the object possessing qualities, and phenomena are different in duality, they are the same in the appearance of their own nature. This is because it is the distinction between realization and non-realization. If there were a difference, then it would be impossible to abandon samsara and attain nirvana. As it says in The Ocean, "Like gold appearing in the form of craftsmanship, the initial appearance is self-awareness." And in the Expanded Three Matters, it says, "If purity and suffering inherently exist in their own nature, then there is no abandoning afflictions and attaining purity." Furthermore, the paths and vehicles would become meaningless, just as with different lime and coal, even if you clean the coal, it will not become white. If each of their own natures is definite, "then it cannot be transformed by the correct path." Just like that, they are not different. As it says in the third of this (Three Successive Stages), "There is no degeneration from its own nature." Second, the appearance to be tamed is: The appearance that is in accordance with the intelligence of the beings to be tamed is the basis for explanation. As it says in the second of this (Three Successive Stages), "Although the suchness of reality is not fabricated, due to the influence of karma, it appears in various ways." Therefore, if we explain it, there are five points: First, the necessity is to possess two functions, namely, "manifesting its own nature," thereby knowing the basis of what is to be known, which is what the Thirteenth Chapter says, "Revealing the hidden meaning from within." From this, one can know the basis of the fruit to be attained, which is what the Ninth Chapter of this (Three Successive Stages) says, "The wondrous, miraculous, and amazing Dharma does not come from elsewhere, but rather, it arises in that state of wisdom that relies on skillful means." Second, the essence has two aspects: The path to be traversed is: the yogi, which means that it is to be entered and traversed by the path, as it says in the Compendium of Meanings, "Traversing and possessing its Dharma." The essence of the path to be traversed is: The three generating wisdoms generate the common and uncommon mind, etc., four or five as appropriate, arising and having arisen. As it says in the Three Successive Stages, "The essence is the three wisdoms, showing the arising of the four minds." And as it says in the Commentary on the Eye, "The wisdom itself possessing the five minds is the basis of arising.
Chinese
并且必定产生。\”这是它的意思。\”对此，解释中说：\“产生之处是缘起的产生方式，产生的自性是五种心识次第。\”就像这样。那么，产生之处是：如《海》中所说：\“基础、时机和转变之处。\”因此，有从基础、从时机和从果实产生的这三种。第一种是：未进入任何宗派之门，却能进入此处，即：以对一切随顺的柔和而进入。第二种是：从下部的道进入此处，即：在三个次第中，学习共同的五道。最后一种是：从下部的果实达到究竟而进入此处，即：\“在此是伟大的秘密，果实转为道。\”因此这样说。心产生的因缘，是因和缘相互关联而产生的特殊方式。第一，因有两种：相应的因是：如来藏遍布存在，如《道次第》中所说：\“心性与如来藏自性相同。\”俱生因是：能证悟它的智慧，即各自辨别的智慧，如《道次第》中所说：\“通过闻思修的智慧，能成就自生。\”缘有四种：因缘就是紧接着的那个。增上缘是具有经文和口诀的金刚上师，如《道次第》中所说：\“从善知识处听闻经文和口诀。\”所缘缘是：作为象征的文字传承和口诀等，如《道次第》中所说：\“那是自性、秘密等所缘。\”等无间缘是：通过闻思对所知进行理解，如《道次第》中所说：\“刹那增长也是紧接着的。\”这些关联的方式是：与俱生因一起的道路，就像具有相同意义的因，与上师和造作以及无常一样，以一个自性相关联。增上缘就像上师的标志，以及容器和精华，像狮子的乳汁一样相关联。所缘缘像经续一样，像火一样，与所知和能知相关联。而宣说者，即导师的自性，像太阳和世界一样，与业和慈悲相关联，因此成为因和缘。心产生的状态有八种：不同的意乐。
English
And it will definitely arise.\” That is its meaning.\” Regarding that, the commentary says: "The place of arising is the manner of arising from conditions, and the nature of what arises is the five stages of mind.\” Just like that. So, the place of arising is: As it says in "The Ocean": "The basis, the occasion, and the place of transformation.\” Therefore, there are three kinds of arising: from the basis, from the occasion, and from the fruit. The first is: Being able to enter here without entering the door of any philosophical system, that is: entering with gentleness that is in harmony with all. The second is: Entering here from the path of the lower ones, that is: in the three stages, learning the common five paths. The last is: Entering here after the fruit of the lower ones has reached its end, that is: "Here is the great secret, the fruit becomes the path.\” Therefore, it is said like that. The causes and conditions for the arising of mind are the special way of arising through the connection of cause and condition. First, there are two causes: The corresponding cause is: The essence of the Sugata is present pervasively, as it says in "The Stages of the Path": "The nature of mind is the same as the nature of the Sugata-garbha.\” The co-emergent cause is: The wisdom that can realize it, that is, the wisdom that individually discerns, as it says in "The Stages of the Path": "Through the wisdom of hearing, thinking, and meditating, it accomplishes the self-born.\” There are four conditions: The causal condition is just that which is immediately preceding. The dominant condition is the Vajra Master who possesses the scriptures and oral instructions, as it says in "The Stages of the Path": "Hearing the scriptures and oral instructions from the virtuous friend.\” The objective condition is: All the symbolic scriptural transmissions and oral instructions, as it says in "The Stages of the Path": "That is the object of focus, such as self, secret, etc.\” The immediately preceding condition is: Through hearing and thinking, understanding is extracted from the knowable, as it says in "The Stages of the Path": "The momentary increase is also immediately preceding.\” The way these are related is: The path together with the co-emergent cause, like the cause with the same meaning, is related to the lama and the created and the impermanent as one self. The dominant condition is related like the sign of the lama, and the container and the essence, like the milk of a lion. The objective condition is related to the sutras and tantras, like fire, as the knowable and the knower. And the speaker, the nature of the teacher, is related to karma and compassion like the sun and the world, therefore becoming cause and condition. There are eight states of mind arising: different aspirations.
Chinese
从……的角度分为方便解脱二者；从智慧大小的角度分为次第顿悟二者；从次第舍弃与否的角度分为渐进顿超二者；从执着清净与否的角度分为有漏无漏二者；从相的大小角度分为无分别和观修本尊二者；从利益和调伏难调的角度分为寂静和忿怒二者；从三摩地明与不明的角度分为意修和圆满修二者；从自力和他力的角度分为窍诀和智慧中生起心。生起者，其自性为：自性生起五心。此有二：在《眼疏》中说：“自性因缘而分别，于种姓和种姓中决定。”这是解脱道。另一种是，从二十一种界中说：“坏灭、生起和安住，发愿是菩提心。动摇、运行、生起和安住。”这是指。第一种是：两种观察消失后，在秘密真言中动摇；发愿以此为基础通达；对此意义部分进入；意义在修持中安住；那是达到究竟的心。如《道次第》中所说：“如是二和四，殊胜动摇心生变。以此为基础发愿，剩余影像令进入。殊胜誓言于此施，种姓决定变为十利益。二力的加持安立，于自之眼殊胜行精进。”这是指。第二种是《腹部经》中所说：“那也是对有贪欲者的意义。”因此，有五个下门的心：动摇生起；坏灭进入；安住；发愿；以及往来菩提心。如《小品自处》中所说：“坏灭生起等五菩提心，确定生起说为自性。”第三是解释词义：所谓所调伏者，是指共同和殊胜的五心能够生起。如《眼疏》中所说：“分开因果大，不确定进入和在此。”所谓显现，是指教法与智慧相符。如《八种姓差别》中所说：“无上乘不可思议所说，也只是各自在自己的智慧中显现。”所谓道之相续，是指此道是了知基础并获得果位者。