English
Due to the untransformed cause, the mind can arise anywhere. As stated in the 'Extensive Text': 'It is not certain in which vehicle it is taught.' And it says: 'Or this uncertainty cannot be examined.' Thirdly, as stated in the 'Extensive Text': 'Although the nature of the Dharma realm pervades all, if it does not correspond to the time of self-awareness and realization, it is like showing colors to a blind person. This is a person without fortune, a lineage breaker.' The common scriptural authority also says: 'Some do not have the virtue that corresponds to liberation.' And it says: 'The inferior existence of white is separated from the cause.' To this, some say that there is a nature of lineage breaking, because it itself says: 'Those who are separated from the correct path.' And it says: 'It is the root, because it has become without lineage.' If it is said like that, then, that dharma, you do not have the cause of Buddhahood, the Tathagatagarbha, because you are a sentient being of lineage breaking. Thesis. It follows. The Tathagatagarbha pervades all beings. And also in the 'Hevajra Tantra' it says: 'This itself is great wisdom, pervading and abiding in the stable and the moving.' And so on, it is contradictory. The meaning of the root scriptural authority is that those who temporarily do not have the fortune to attain liberation are called lineage breakers. As stated in the 'Eye Commentary': 'This is just saying that it will take a long time.' Secondly, it arises from the four types of paths, namely gods and humans, Hearers and Solitary Realizers, and Bodhisattvas, and the outer tantras proceed sequentially, or from any one connected with practice, entering here. That is, as stated in the 'Stages of the Path': 'First rely on the basic vehicle, then proceed sequentially.' And as stated in the 'Small Path': 'Some enter here from the common paths through causes and conditions, and it is certain that they must learn.' Thirdly, it enters here after the lower fruit has reached its culmination, that is, as stated in the 'Small Path': 'When the common ground has reached its peak.' The cause of the arising of the mind is, as stated in the 'Stages of the Path': 'Hearing two scriptural authorities from Yama, seeing the qualities and seeing the faults, and weariness and joy from it, are said to be the second cause.' To this, some say that it is unreasonable to generate the mind from the four types of paths, because the self-generation does not enter the mantra path, because from then on, in the previous life, three aspirations were made, saying that it will appear when the Buddha and Hearers do not reside. The common saying says: Buddha
Chinese
据说，因为（经中）说：“诸佛不出现，声闻众也灭尽时，无依的独觉智慧，就会极度地生起。”为了驳斥它，有理证和教证两种。理证是：独觉，是法，你不是佛陀直接调伏的对象，因为这个立宗是合理的。如果承认，那么，它是法，因为经中说：“对于独觉者，是犀牛的形象。”第二，以教证成立，在《幻网能显金刚》中说：“对于独觉者，示现朋友的形象，然后引入大乘的目标。”以及在《遍照庄严王经》中说：“凡是以独觉的形象调伏的众生，就以独觉的形象安住，以缘起和增上法的表示如实地开示。”第三，生起的方式是：依赖根基，次第和同时进入而生起。如《道次第》中说：“也是因为自性串习，成为法器有远近，以次第和同时四分，分开而进入大瑜伽。”分类有：自利根和修习利根两种。自利根是：在《自生王》的注释中说，以法性的理智，从黑暗之地生起八种普通心。修习利根是：如《道次第》中说：“在如劫数大地微尘般难得之时，对于极度串习和善安住的，具有智慧之眼者，为了进入这里，长久也是次第和同时的。”有些人说：如果是利根，就一定是修习利根，因为自性的利根的基础没有成立。那么，以法性的理智，安住于根基决定的人，是法，因为那个缘故。如果不成立，那么，在《普作王续》中说，天人的心识不相同，有些根基本来就是决定的，有些是修习的根基具有散乱。以及在《俱舍论》中也说：有些从一开始就是这样，有些是从修习中产生的。等等。如果想要根本，那么，与《道次第》中说：“因为没有修习成就三种，高稳迅速利广大宽阔，深奥因的补特伽罗。”等等相违。第四，生者的自性是
English
It is said, because (in the sutra) it says, "When the Buddhas do not appear, and the Shravakas also perish, the wisdom of the Pratyekabuddha, without reliance, will arise exceedingly." To refute this, there are two: reasoning and scripture. The reasoning is: the Pratyekabuddha, is a dharma, you are not a direct object of taming by the Buddha, because this proposition is reasonable. If you admit, then, it is a dharma, because in the sutra it says, "For the Pratyekabuddhas, it is the image of a rhinoceros." Second, it is established by scripture, in the Guhyagarbha Tantra it says, "For the Pratyekabuddhas, showing the image of a friend, then introducing them to the goal of the Mahayana." And in the Sutra Requested by the King of Complete Transformation it says, "Those beings who are to be tamed by the image of the Pratyekabuddha, abide in the image of the Pratyekabuddha, and truly show the dependent arising and the indication of the superior dharma." Third, the way of arising is: depending on the faculties, arising by entering gradually and simultaneously. As it says in the Lamrim, "Also because of the habituation of self-nature, becoming a vessel, there is near and far, by dividing into four parts gradually and simultaneously, one enters the great yoga." The divisions are: self-sharpness and cultivated sharpness. Self-sharpness is: in the commentary on the Self-Existing King, it says that by the reason of the nature of reality, eight ordinary minds arise from the dark ground. Cultivated sharpness is: as it says in the Lamrim, "At the time when it is difficult to find like dust motes of an aeon, for those who are extremely habituated and well-established, those with the eye of wisdom, in order to enter here, the long is also gradual and simultaneous." Some say: if it is sharp faculty, it must be cultivated sharpness, because the basis of self-nature's sharp faculty is not established. Then, the person who abides in the decisive faculty by the reason of the nature of reality, is a dharma, because of that reason. If it is not established, then, in the Kunjed Gyalpo Tantra it says, the minds of gods and humans are not the same, some faculties are originally decisive, some are cultivated faculties with distraction. And in the Abhidharmakosha it also says: some are like that from the beginning, some are produced from cultivation. And so on. If you want the root, then, it contradicts what is said in the Lamrim, "Because there are three that are not cultivated and accomplished, high, stable, quick, sharp, vast, wide, profound, the individual of the cause." Fourth, the nature of the one who is born is
Chinese
小品中说：摧伏等五种菩提心，必定认为是生起的自性。这样说。它分为两种：解脱道和方便道的五种心。第一种是，《现观庄严论》的解释中说：第一是动摇菩提心，第二是愿，第三是进入心，安住是第四第五。这样说。第二种是方便道的五种心，二十一种界中说：摧伏、升起和安住，愿是菩提心。动摇、行动、升起和安住。这样说。解脱道的体性是：主要是通过闻思修三种方式，将束缚解脱为法性，这样的种姓。这里面说：在圆满智慧的坛城中，通过闻思修的结合，自生任运而成就。这样说。方便道的体性是：主要是通过方便和诀窍的方式，以苦行的行为迅速成就果位的种姓。奇妙的是，从恶趣中解脱的方法，本来就是无生，如是本性。如幻显现，如眼花缭乱。即使做了结合和解脱的一切行为，也没有做成微尘许的事情。这样说。像这样，如果用比喻来解释这两种道，就很容易理解。就像用水银的结合将铁变成金子一样，因为是精通方便的快速道，所以是方便道。但并非不依赖它就没有其他变成金子的方法。就像与珍宝吉都巴放在一起的石头变成金子一样，这就是解脱道的比喻，他们这样认为。其中，解脱道是，这里面说：逐渐或者顿然。其中，逐渐的是，这里面说：知入体性具足的陀罗尼，成熟果的因和缘，成为有能力者，被称为持明者的刹土。这样说了三种体性。第一，作为因的知体性见，必须在修道之前进行。因为如果未证悟就修持，据说会堕落。道次第中说：在没有见到不可思议之前，进入无思的坛城，那个愚蠢的、被黑暗迷惑的有智慧的人，会走向盲人的大城市。这样说，因此将在如实性的续部中在下面讲述。第二，缘进入
English
It says in the Small Treatise: The five Bodhicittas, such as subjugation and rising, are definitely considered to be of the nature of arising. Thus it is said. There are two types: the five minds of the path of liberation and the path of means. The first is, as stated in the commentary on the Ornament for Clear Realization: The first is the moving Bodhicitta, the second is aspiration, the third is entering mind, and abiding is the fourth and fifth. Thus it is said. The second is the five minds of the path of means, as stated in the twenty-one elements: Subjugation, rising, and abiding, aspiration is Bodhicitta. Moving, acting, rising, and abiding. Thus it is said. The characteristic of the path of liberation is: mainly through the three doors of hearing, thinking, and meditation, the bondage is liberated into the nature of reality, such is the lineage. It says in this very text: In the mandala of complete wisdom, through the combination of hearing, thinking, and meditation, self-arisen and spontaneous accomplishment occurs. Thus it is said. The characteristic of the path of means is: mainly through the means and instructions, the fruit is quickly accomplished through the conduct of asceticism on bondage, such is the lineage. Wonderful is the method of liberation from the lower realms, which is originally unborn, such is its nature. Illusory appearance, like a mirage. Even if all actions of union and liberation are done, not even a particle is done. Thus it is said. In this way, if these two paths are explained with examples, it will be easy to understand. Just as the combination of mercury transforms iron into gold, because it is a quick path of skillful means, it is the path of means. But it is not the case that without relying on it, there is no other way to turn into gold. Just as the stone placed together with the precious Ketubha turns into gold, this is the example of the path of liberation, so they believe. Among them, the path of liberation is, it says in this very text: Gradually or suddenly. Among them, the gradual one is, it says in this very text: The Dharani that possesses the characteristics of knowing and entering, the cause and condition that ripen the fruit, whoever becomes capable, is known as the realm of the Vidyadharas. Thus it is said to have three characteristics. First, the characteristic of knowing as the cause, the view, must precede the practice of the path. Because if one practices without realization, it is said that one will fall. It says in the Stages of the Path: Before seeing the inconceivable, entering the non-thinking mandala, that foolish, darkness-deluded wise one, will go to the great city of the blind. Thus it is said, therefore it will be explained below in the context of the Suchness Tantra. Second, the condition entering
Chinese
等持的体性是，有信解修和决定圆满两种。第一种是，虽然没有获得等持的稳固，但以信解作为道，如《道次第》中说：“以戏论之轮信解修。”第二种决定圆满是，在各个道上修习动、得、习、稳固、究竟这五种体验达到究竟。如《维摩诘经》的《手印三摩地》中说：“动、得、习、稳固、究竟五，是三摩地体验的生起方式。”因为这样说的缘故。如果分析决定圆满的道，如《道次第》中说：“以有次第成熟的方式，安立为进入的五支。”因此有五种加行道的道，即大空性、悲心幻化、一印和有戏论印，这四种是加行道的瑜伽，以及资粮道的聚 समूह（梵文天城体，梵文罗马拟音，汉语字面意思）瑜伽。这里对每一个都如法受持和开示。首先，加行道的大空性或如实性的等持，其体性是，作为与法身证悟因相顺的解脱分之种性。也就是，努力使心安住于不可缘的空性上，就能成就，如《窍诀》中说：“如果想要迅速成就悉地，就应修习极不可缘的法界。”其次，它的分类是，显空无二的、任运成就的、平等性的如实性，如《道次第》中说：“无二任运平等如实性。”第二，加行道的悲心幻化或普现之道有三种。第一，体性是，解除空执的束缚，作为与色身证悟因相顺的解脱分。也就是，生起如自明幻化般明晰的悲心，如《道次第》中说：“自明智慧以悲心观照。”第二，分类上，相对于轮回的法，有邪分别、缘起、事物、幻化这三种，相对于超越的法，分为方便、智慧、手印幻化这三种，因此共有六种。第三，一印有三种。第一，体性是，破除对显空异体的执着，作为使分别念显现为身和智慧的解脱分。四印具足之身显现为显空无别，即此中