English
For the arrogant, show the form of a friend, thereby instilling the view of the Mahayana. Thus it is said. Third, the manner of arising will be explained below. Fourth, the nature of what arises is the five minds, as it is said: The five Bodhicitta, such as entering and exiting from the abdomen, निश्चितं जन्म स्वभावेच्छ। (nिश्चितaṃ janma svabhāveccha, निश्चितं जन्म स्वभावेच्छ, certainly, birth, nature, desire) It is determined to be born as nature. Thus it is said. There are two: the path of means and the path of liberation. First, as it is said: Vast entering, exiting, and abiding, and, wishing for the nature of Bodhicitta, moving, generating, exiting, and abiding. Therefore, when the head of the bindu moves, bliss arises, hence it is the moving Bodhicitta. The previous bliss vanishes, and the next one enters, hence it is the entering Bodhicitta. Joy arises and does not cease, abiding in this, hence it is the abiding Bodhicitta. Focusing on the next bliss and wishing for it, hence it is the wishing Bodhicitta. Having brought down the Bodhicitta by the means of descending it, going from the Vajra path to the palace of the consort, and having reversed it by the means of reversing it and returning again, it is the going and coming Bodhicitta. There are two paths of liberation: generally, here it is considered as the manner of arising, and this path itself is considered as above and below. First, various beings with inherent darkness, and deliberately created darkness, such as non-Buddhists, are purified from below to Maha. The mind moving is the moving Bodhicitta. Wishing for the qualities of the higher one is the wishing Bodhicitta. Entering into the meaning is the entering Bodhicitta. Entering and abiding is the abiding Bodhicitta. Abiding and attaining, ultimately perfecting, is the perfecting Bodhicitta. Second, applying this to oneself, there are three: if applying the mind universally, as it is said: The first of the eye commentary is the moving Bodhicitta, the second is wishing, the third is the entering mind, abiding and perfecting are the fourth and fifth. Therefore, having realized the view, arising from samadhi, and wishing for illusion, entering into the one mudra, abiding in the collection of elaborations, perfecting in the four vidyadharas. If applying only to the contaminated, having seen the three eyes, possessing four, the fifth is combined with the fifth itself. Thus it is said: The view is the three of moving, wishing, and entering. It abides in samadhi, illusion, the one mudra, elaborations, etc. When accumulating the collection, the mind is perfected. Finally, the way each path also possesses the five minds is, or rather, one yoga possesses five, therefore, in the stages of the path, the mind can also be divided into five parts and applied. Third
Chinese
区分两种生起方式和论证。第一种是依赖于两种根器，分为次第进入和顿然进入两种生起方式。其中，自性根器敏锐者有次第和顿然两种，串习根器敏锐者有次第和顿然两种，共有四种进入方式。如是说： “也是如根器，成为串习之器故，有近远之分。次第和顿然有四种。分开进入大瑜伽。”如是说。其中，串习根器敏锐次第者，是前世以来长期在道阶的其他乘中修习，并且今生初期也安住于共同乘者再次进入。如是说：“以前也是密续的经文中，对地进行特别安排，是于秘密藏中解脱之道，道阶先前圆满结合。”如是说。串习根器敏锐顿然者，是先前已经串习，并且今生初期就进入玛哈者。如是说：“有些是终结时期的顿然者，在串习共同之后，幻化网的意义经文中，次第修习而顿然行进。”如是说。自性根器敏锐次第者，是前世以来修习其他道，并且今生初期暂时进入道阶，最终进入玛哈者。如是说：“有些人根器敏锐，进入声闻缘觉大乘二者，分开因果广大者，不确定进入此中。”如是说。自性根器敏锐顿然者，是今生初期就进入玛哈者。如是说：“从不确定者开始，关联因缘，具足瑜伽殊胜结合者，如黑暗的光芒般，如草根之火。”如是说。论证它有两种，其中，串习根器敏锐者，由因果二者的诸多教理和理证成立，并且也能通过事物力量进入的量来了解。论证自性根器敏锐者有两种：通过如果不存在就会有过失来论证存在，以及论证存在的理证本身。第一种也有四种，第一种是自性根器不成立
English
Distinguishing two ways of arising and their proofs. The first is dependent on two faculties, dividing into gradual entry and sudden entry, two ways of arising. Among these, those with sharp innate faculties have both gradual and sudden approaches, and those with sharp habitual faculties have both gradual and sudden approaches, making a total of four ways of entry. As it is said: "Also, according to the faculties, becoming a vessel of habituation, there is nearness and distance. Gradual and sudden are fourfold. Separately, they enter the Great Yoga." As it is said. Among these, those with sharp habitual faculties who proceed gradually are those who, from previous lives onwards, have long trained their minds in other vehicles of the path stages, and who, even in the early part of this life, having remained in the common vehicle, enter again. As it is said: "Even before, in the Tantric scriptures themselves, the lands are specially arranged, the path of liberation in the Secret Essence, the path stage is completely joined beforehand." As it is said. Those with sharp habitual faculties who are sudden are those who have trained previously and enter Maha from the very beginning of this life. As it is said: "Some are sudden at the end of time, after training in the common, in the meaning scriptures of the Magical Net, they train gradually and proceed suddenly." As it is said. Those with sharp innate faculties who proceed gradually are those who have trained in other paths from previous lives onwards, and who, in the early part of this life, temporarily enter only the path stage, and finally enter Maha. As it is said: "Some who have sharp faculties, enter both the Hearer and Great Vehicle, separately, the great causes and effects, uncertainly enter into this." As it is said. Those with sharp innate faculties who are sudden are those who enter Maha from the very beginning of this life. As it is said: "From the uncertain, related causes and conditions, possessing the supreme union of yoga, like the rays of darkness, like fire from a root." As it is said. To prove this, there are two ways. Among them, those with sharp habitual faculties are established by many scriptures and reasonings of both cause and effect, and can also be known by the measure of the power of things entering. To prove those with sharp innate faculties, there are two ways: proving existence by the fault that would occur if it did not exist, and the reasoning itself that proves existence. The first also has four, the first being that sharp innate faculties are not established.
Chinese
因此，世俗的八种心识也不应该产生。这八种心识的产生，是通过修习而产生，还是自然产生呢？如果是通过修习而产生，那么是对什么进行修习呢？如果说是对之前的进行修习，那么在世俗的八种心识中，没有提到之前的道路，也就是在律藏中没有提到。如果是自然产生，那么认为没有自然的敏锐性，这种观点本身就崩溃了。再者，如果没有自然的敏锐性，只有修习，那么对于相同的修习来说，不应该有锐利和迟钝之分，如果承认有，那么显而易见。那么，这种锐利和迟钝是对之前的修习，还是什么原因呢？是没有修习，还是什么原因呢？因为无法通过理智来推断出任何原因。还有，第三，不应该在乘法上有所谓的大小之分，因为从相同的因中，对于相同的修习来说，不会产生锐利和迟钝之分。如果没有这种区分，那么就不可能有乘法的大小之分，因为乘法的大小是通过智慧的差异大小而产生的。第四，这与所有宣说自性成立的经文相违背。第二，在证明存在的事实上，有经文、口诀和理证三种。第一种是，在《意集经》中说：在金刚萨埵的净土中，这些大菩萨们，因为心性的各种各样，所以有非常深奥的、不深奥的、广阔的、狭隘的、锐利的、迟钝的、快速的和缓慢的等等。从这些中，秘密真言的开示是逐渐地或者同时获得的。另外，《普作佛母续》中说：由于诸根的不同，有些人天生就具有决断的诸根，有些人具有通过修习而获得的、不完整的诸根。第二，从口诀中也说，《俱舍论》中说：有些人从一开始就具有种性，有些人是从修习中产生的。还有，《道次第》中说：为了未修习、修习和成就这三者，高尚、稳固、迅速、锐利和广大的，深奥的因之补特伽罗。这是因为这样说的缘故。第三，理证是，有些智者说：颤动等有情的心相续，自性上就成立为锐利和迟钝，因为在阿赖耶识上，有共同和不共同的习气，并且有对习气贪执大小的自宗。有主要积累经论的，有认为积累经论两者都重要的，有积累经论和论典三种。第一种是，正因真实者说：如果不是存在而是积累的，那么我们就会有无漏见道的习气。
English
Therefore, the eight ordinary minds of the world should not arise either. Does the arising of these eight minds arise from practice or naturally? If it arises from practice, then what is practiced? If it is said to be practiced on the previous one, then in the eight ordinary minds of the world, there is no mention of the previous path, that is, it is not mentioned in the Vinaya Pitaka. If it arises naturally, then the very notion that there is no natural sharpness is undermined. Furthermore, if there is no natural sharpness and only practice, then there should be no difference between sharpness and dullness in the same practice, and if it is admitted, it is obvious. Then, is this sharpness and dullness practiced on the previous one, or what is the reason? Is it not practiced, or what is the reason? Because no reason can be deduced through reason. Also, thirdly, there should be no difference in size in the vehicles, because from the same cause, there is no difference between sharpness and dullness in the same practice. If there is no such distinction, then there can be no difference in size in the vehicles, because the size of the vehicles arises from the difference in the size of intelligence. Fourthly, this also contradicts all the scriptures that say that it is established by nature. Secondly, in proving the existence of reality, there are three: scripture, oral instruction, and reasoning. The first is, in the Gongdü (Collected Intentions) it says: In the pure land of Vajrasattva, these great Bodhisattvas, because of the variety of the nature of mind, are very profound, not profound, vast, narrow, sharp, dull, fast, and slow, etc. From these, the teachings of secret mantras are obtained gradually or simultaneously. Furthermore, the Kunjed Gyalpo Tantra says: Due to the differences in the senses, some have decisive senses from the beginning, and some have incomplete senses obtained through practice. Secondly, from the oral instructions it is also said, the Abhidharmakosha says: Some have the lineage from the beginning, and some are transformed from practice. Also, the Lamrim says: For the sake of the three: unpracticed, practiced, and accomplished, noble, stable, swift, sharp, and vast, that profound individual of cause. This is because it is said so. Thirdly, the reasoning is, some scholars say: The mind-streams of sentient beings such as those who tremble, are established as sharp and dull by nature, because in the Alaya consciousness, there are common and uncommon habitual tendencies, and there is a self-attachment to the size of the habitual tendencies. There are three: those who mainly accumulate scriptures, those who think it is important to accumulate both scriptures and treatises, and those who accumulate scriptures and treatises. The first is, the one who is the true cause says: If it is accumulated not as existence, then we will have the habitual tendencies of the uncontaminated path of seeing.
Chinese
如果未奠定基础就修习道，则不应证见真谛。如果因为先前积累而未积累也能见到，那又如何呢？据说积累是主要的誓言。如胜的宗派说：如果不是积累而是自性存在，那么未布施的富人的相续，未修习的相续也应出现清净，因为没有。如护法的宗派说：两者都如实。因为信存在。这样说是不合理的，敏锐地安立的习气，是依赖于听闻思维的因缘，还是不依赖？如果如前者，则自性本身退失。如果如后者，则不依赖因缘的习气是不合理的，因为没有安立者。如是说：心由先前所安立，能力被认为是习气。因为这样说了。如果不是先前，而是习气存在显得主要，那么应当考察，习气和阿赖耶识哪个先成立？如果阿赖耶识先，则自性成立退失，因为是后来的。如果习气先，则没有阿赖耶识的习气储存在哪里？如果同时，则不能互为基础，如同牛角左右。又，尊者娘日沃卡这样说：有情众生的心相续，成为根器利钝，因为心的自性是多种多样的。所说的是无垢瑜伽士。对此，其他的近取之过有三：成为好坏的基础，不依赖修习而出现清净的相续，不容许驳斥我常法的实事，如同瓶子的变化。回答有二：驳斥他宗和他宗的观点，以及陈述自宗。在第一个回答中，斯雷多杰沃卡分开来说：说基础上有利钝的差别，还是说没有差别？如果如前者，则因不成，如果如后者，则周遍不成。这样说是不合理的，因为无论如何，它本身是周遍，自续法性本身从自性方面说，还是从有法者的差别来说？如果如前者，则不可能有自性的根器，因为自性上连利钝的毫毛都没有，如同微尘一样。凡是敏锐