English
It is so. There are three types of beings: Hearers, Solitary Realizers, and Bodhisattvas. The second is the extinction of lineage, which also has two aspects. The meaning is: temporarily lacking the opportunity to attain liberation. As it is said: Although the realm of Dharma pervades all, if there is no opportunity to realize self-awareness, it is like showing colors to a blind person. This is someone who is without opportunity and has an extinct lineage. There are two types: extinction of lineage by nature and extinction of lineage by temporary conditions. Regarding these two, it is necessary to refute the extreme views of other schools and to explain the faultlessness of one's own school. First, the formulation established by others is: As it is said, Kha Slas Dorje Ozer says, the mind-stream of a sentient being, extinction of lineage by nature exists, because there is no opportunity to realize self-awareness, just like the color of a blind person. The scriptures also say: The analogy of the two ignorances blinding the eye of wisdom, how from the beginning it is reversed, so that it is lost in one's own continuum, this is the extinction of lineage. It is said to be established. The refutation of this is divided into two: refuting the uncertain permanence, and refuting the dissimilar concomitance. First, is it because there is not even a seed of the essence of Bodhi in the continuum of a sentient being, so there is no opportunity? Or is it because the favorable conditions have not awakened the lineage all at once? If it is the former, then the very basis of nature should also become good, because there is the ultimate of the essence of Bodhi. Like sand and gold. If acknowledged, the scriptures say: The adornment of the Dharma realm is without distinction, it is unreasonable for lineages to be different. This is clear. Because there is lineage, all sentient beings constantly possess the Tathagatagarbha. And, in the six stages here, in all phenomena, one should view the essence of Bodhi as existing, the nature is primordially pure and luminous, as spoken by Samantabhadra Vajrasattva. If it is the latter, then it is not pervasive, because even if faith has not arisen, white seeds are planted in the Alaya consciousness, which will become the cause of awakening the lineage in the future. As it is said, in the Avatamsaka Sutra, although some sentient beings do not have faith in the Tathagata due to karmic obscurations, the roots of virtue that they see and hear will remain until complete Nirvana.
Chinese
如是说。第二，变成瞎子本身，不像说是罪孽的果报的自性。如果那样的话，眼科医生打开眼睛就全都变得没有意义了。此外，“心髓 唉 唉！十方四时的自性，即是如来之体性。”以及“一切皆已成熟，无有迁变，此即是道之体性。”等等，对甚深教言大加诽谤，务必抛弃那恶劣的理路。自宗是指，在任何情况下，因假立之缘，以厚重习气遮蔽自性，长久难以见到，或被邪见所引导，成为正见的障碍。如云：“于心髓自性愚昧之觉受，与执着实有之分别念，远离正道者。”此乃显而易见。之前的教证也只是就因缘中断而言。第三，关于种姓不定者，也有两种。就其意义而言，因缘的力量，心可以生于任何地方。如云：“眼疏不定外之差别中，种姓之差别显而易见。”分类而言，有进入一切乘却未能达到定解之究竟的恶劣不定者，以及无论宣讲何法都能无碍理解的善良不定者两种。此处，如前所述，认为是从种姓决定为果乘大乘的利根者，或从不定之善良者中产生。从道生心有四种道：天人，声闻缘觉，菩萨，以及外续。如云：“小道某些共同道中，以缘起因进入此处，定能学习。”如是说。从果生心也有两种。就其意义而言，即使共同之果显现普光之地，却未能获得密咒之定解者，经第六世嘉瓦灌顶说法，最后一口气呼出，最终成佛。如云：“小道共同究竟时，真实身语意十五，以加持相应之信解，定能转为轮之地。”如是说。辩驳：如此说，有人说，何为因乘之顶
English
So it is said. Secondly, becoming blind itself is not like saying it is the nature of the result of sin. If that were the case, then everything would become meaningless when an ophthalmologist opens the eyes. Furthermore, "Essence, alas, alas! This nature of the ten directions and four times is the very nature of the Tathagata." And "Everything is ripe and there is no change, this is the very nature of the path." and so on, greatly slandering the profound teachings, be sure to abandon that evil reasoning. The self-tradition refers to the fact that in all circumstances, the thick habitual patterns obscure the self-nature due to the cause of imputation, making it difficult to see for a long time, or being led by wrong views and becoming an obstacle to right view. As it is said: "Those who are ignorant of the realization of the essence of self, and who cling to the manifest examination, are separated from the true path." This is obvious. The previous scripture also only refers to the interruption of conditions. Thirdly, regarding those whose lineage is uncertain, there are also two types. In terms of meaning, due to the power of conditions, the mind can arise anywhere. As it is said: "In the uncertain external differences of the eye commentary, the differences of lineage are clearly visible." In terms of classification, there are two types: the bad uncertain ones who enter all vehicles but fail to reach the ultimate certainty, and the good uncertain ones who can understand whatever Dharma is taught without hindrance. Here, as mentioned before, it is believed that it arises from the sharp-witted ones whose lineage is determined to be the Great Vehicle of the result, or from the good uncertain ones. Mind arises from the path from four types of paths: gods and humans, hearers and self-realizers, Bodhisattvas, and outer tantras. As it is said: "From some small paths and common paths, it is certain that one will enter here to learn through causal conditions." So it is said. There are also two types of mind arising from the result. In terms of meaning, even if the common result manifests the land of universal light, but one has not obtained the certainty of mantra, the Sixth Gyalwa empowers and teaches the Dharma, and the last breath is exhaled, and one ultimately becomes a Buddha. As it is said: "When the small path and common path are completed, the fifteen true body, speech, and mind, with faith in accordance with the blessings, will surely be transformed into the land of the wheel." So it is said. Refutation: It is said like this. Some say, what is the top of the cause vehicle?
Chinese
从“玛”的果实中生起心是不合理的，因为生起的因——智慧的相续已经断绝，就像虚空中的花朵一样。如果这样认为，就会导致无因的果实存在，这可以通过理性和经文来证实。如果有人这样说，回答是：我的“拉若玛”是指没有分别念的智慧，而是从没有分别念的智慧中产生。我说，这是指因的乘法否定了对自身果实的过分执着，并被引入密宗。但从究竟意义上说，智慧的相续断绝是不可能产生（心）的，应该对此进行思考。第二，什么产生的原因和条件呢？通过具备两个因、四个缘和四个关系。首先是两个因：心性与如来藏本来就具有相同的性质，这是相似的因，如《道次第心髓》所说：“与心髓的自性相同”。因为听到下部的过失而感到厌倦，听到“玛哈”的功德而感到欢喜，从而产生意愿和努力，这是共同作用的因，如《道次第》所说：“从善知识怙主那里听闻两种经文”。在四个缘中，因的缘是上述两个因成为进入“玛哈”的帮助。金刚上师是开启分别念的主宰的缘。指示“玛哈”的意义是所缘的缘。对前一刹那的知识进行观察，从而产生后一刹那的物质知识，这是近取缘，如《道次第》所说：“这些是秘密等的所缘，刹那增长是近取”。四个关系是：金刚上师与法性在本体上相关联。由此，稳定的口诀与法器和精华相关联，所教导的法性“玛哈”与所知和能知相关联。导师普贤王如来与事业和慈悲相关联，与善知识们在本体上相关联。具备这些，能作和所作、法器和精华相关联。伟大的经文与经文相关联，怙主与能作和所作、慈悲相关联。如是，如果每个个体都需要具备六个因缘，那么自己是无法生起心的，因为没有上师，所以缺乏主宰的缘和共同作用的因。如果有人这样说，回答是：虽然如此，但经中说可以作为朋友来指示并实现目的，如经中所说：显现圆满正觉
English
It is unreasonable for the mind to arise from the fruit of 'Ma,' because the continuum of wisdom, which is the cause of arising, has been severed, like a flower in the sky. If it is asserted, it would lead to the existence of a causeless fruit, which is proven by reason and scripture. If someone says this, the answer is: My 'Lha Rogma' refers to the absence of conceptual wisdom, but it arises from the wisdom that is without concepts. I say, this refers to the vehicle of cause negating excessive attachment to its own fruit and being introduced into the secret mantra. But in the ultimate sense, it is impossible for (mind) to arise from the severance of the continuum of wisdom; this should be contemplated. Second, what are the causes and conditions for arising? It is through possessing two causes, four conditions, and four relationships. First, the two causes are: the nature of mind, being primordially endowed with the essence of the Sugata, is the cause of similarity, as the 'Essence of the Stages of the Path' says: 'Being the same as the nature of the heart essence.' Feeling weary from hearing the faults of the lower and rejoicing from hearing the merits of 'Mahā,' thereby generating desire and effort, is the co-operative cause, as the 'Stages of the Path' says: 'Hearing two scriptures from the virtuous friend, the protector.' Among the four conditions, the causal condition is that the above two causes become the aid for entering 'Mahā.' The Vajra Master, who opens up conceptual thought, is the dominant condition. Indicating the meaning of 'Mahā' is the objective condition. Examining the previous moment of consciousness and thereby generating the subsequent material consciousness is the immediately preceding condition, as the 'Stages of the Path' says: 'These are the objects of secrecy and so forth; the moment of increase is immediately preceding.' The four relationships are: the Vajra Master and the Dharma nature are related in essence. From this, the stable instructions are related to the vessel and essence, the Dharma nature 'Mahā' to be taught is related to the knowable and the knowing. The teacher Samantabhadra is related to activity and compassion, and is related to the virtuous friends in essence. Possessing these, the agent and the action, the vessel and the essence are related. The great scripture is related to the scripture, and the protector is related to the agent and the action, and to compassion. Thus, if each individual needs to possess six causes and conditions, then one cannot generate the mind oneself, because without a lama, one lacks the dominant condition and the co-operative cause. If someone says this, the answer is: Although this is true, it is said in the scriptures that one can indicate and accomplish the purpose as a friend, as it is said in the scriptures: Manifesting perfect enlightenment.
Chinese
对于傲慢者，示以朋友之相，从而植入大乘之见。如是说。第三，生起之方式将在下文阐述。第四，生起者自身的体性是五种心，如是说：腹中出入等五菩提心， निश्चितं जन्म स्वभावेच्छ। 确定生起为自性。如是说。彼有二：方便道与解脱道。第一，如是说：广大入、出、住与，愿菩提心自性，动、生、出与住。因此，明点之初动摇之时，乐生起，故为动摇菩提心。先前之乐消逝，后一乐生起，故为入菩提心。喜乐生起而不止息，安住于此，故为安住菩提心。缘于后一乐而发愿，故为愿菩提心。以引降菩提心之方便引降后，从金刚道前往明妃之宫殿，以遣返之方便遣返后复返，是为往返菩提心。解脱道有二：总的来说，此处视为生起之方式，以及此道本身视为上下。第一，自性黑暗之各类众生，以及特意造作之黑暗外道等，从下而净化至玛哈。心动摇是为动摇菩提心。发愿上者之功德，是为愿菩提心。入于意义之中，是为入菩提心。进入并安住，是为安住菩提心。安住而获得，最终圆满，是为圆满菩提心。第二，将此应用于自身，有三：若将心普遍应用，如是说：眼释第一动摇菩提心，第二愿，第三入心，安住圆满为四五。因此，见解证悟后，从定中生起，并发愿幻化，入于一印，安住于戏论之聚，于四明持圆满。若仅应用于有漏，见三眼后具四，第五与第五结合。如是说：见解为动、愿、入三者。彼于定、幻化、一印、戏论等中安住。于积聚资粮时，心圆满。最后，每条道亦具足五心之方式是，或者说，一种瑜伽具足五者，因此，于道次第亦可将心分为五份应用。第三