English
Ground of the Path: There are six ways of arising on the path. Eliminating the suffering of ignorance and, establishing the lamp, these two are the accumulation path. Eliminating the suffering of ignorance is, generating the mind of enlightenment before the gathering. That is also said in the small condensed meaning, "To conceal ignorance, generate the mind, transform the perception of wondrous words." Thus it is said. Establishing the lamp is, the seventh chapter, the accumulation of merit, etc., the eighth, the accumulation of wisdom, etc. Obtaining certainty of what is, the five youths who are heirs to the kingdom, whose minds have attained the nature of reality, is the path of joining. Determining the essence as enlightenment is the higher path of seeing, the lower is the self-benefit of the path of meditation. In the fifteenth chapter it says, "In the sky of the nature of reality of intention, spread the sun of explanatory wisdom." Thus it is said. Definitely explaining the intention is, the path of meditation for the benefit of others, explaining the intention of the Victorious Ones as the four miracles. When the time is ripe for those to be tamed, subduing the maras with the vajra-like antidote is the ultimate path. There are six ways of arising in the result. The appearance of blessings is, the five activities of Ka-wa-tsi, which are the accomplishment of self-benefit. There are five activities for the benefit of others, the fame of the lineage of means is, the activity of skillful means. For whom is the activity done, the activity that is in accordance with the place. The great statement is definitely shown, the activity of great wonder. Completely cutting off the continuation of activities is, the activity of cutting off the continuation of karma. Fully analyzing the intention is, the activity of explaining the teachings. The way of arising of the continuum of reality is, as it is in the text, if combined with examples, the way of arising of eliminating the suffering of ignorance, the view of dispelling the darkness of ignorance is like a mother and child meeting. The way of arising of establishing the lamp, the view of self-illuminating wisdom, is like the essence of the sun. The way of arising of obtaining certainty of what is, the view of obtaining meaning without error, is like a poor woman finding treasure. The way of arising of determining the essence as enlightenment, the view of suchness, is like the sky. The way of arising of definitely explaining the intention, the view of unmixed completeness, is like the reflection of the ocean. The way of arising when the time is ripe for those to be tamed, the view of self-nature without characteristics, is like a hero defeating an enemy. The way of arising of the appearance of blessings, the view of the arising of blessings, is like miracles arising in the state of the sky. The lineage of means of
Chinese
断除的生起方式。不和合消除过患的见解。比如像断除虎穴的过患，或者像消除园林的毒害一样。为了什么而造作的生起方式。解脱义合的见解。比如像名医治疗疾病一样。大论决定指示的生起方式。决定后发的见解。比如像有智慧的大臣的谏言一样。身体相续完全断除的生起方式。习气自清净的见解。比如像沐浴者沐浴一样。意旨分别辨析的生起方式。意义确定达到的见解。比如像上师和大臣集会治理国王的政事一样。十二种生起方式是同时还是各自不同呢？世尊所说的是同时。方式是各自不同。生起方式自性的时间，有些是相同的，有些是不同的。第五品的时候，大士您是谁？等等六个问题的回答。其他容易理解。如何生起的呢？这是对这个问题的回答。您是如何生起的，以及处所是如何生起的，分为两个回答，以及处所是如何生起的，用一个回答，有两种方式。意义的因是什么？这是问题的回答。何时是施展的时候。外面是安立，我是方便的听闻者。等等，十一种方便的回答，有两种方式。夜晚黑暗的云层中。等等，对世尊的赞颂，分为扰乱后赞颂身语意功德事业，以及不扰乱而以如意宝的方式赞颂的两种方式。第七品中也出现了十二种生起方式的提问和十一种回答，和第二品重复吗？不重复，第二品的提问者是持明国王金刚手，回答者是世尊释迦牟尼佛，是还没有去世的时候。第七品的提问者是楞伽的国王，回答者是秘密主，是世尊去世后一百一十二年回答的，是讲述以前的历史。第七品也是。十二种生起方式的提问有一个回答，又是释迦牟尼佛的刹土三千大千世界是一个吗？或者是赡部洲？如果像前者一样，那么第七品中
English
The way of arising of cutting off. The view of eliminating faults of disharmony. For example, like eliminating the faults of a tiger's den, or like eliminating the poison of a garden. The way of arising of what is done for the sake of. The view of liberation and meaning being in accord. For example, like a skilled doctor healing a disease. The way of arising of the great treatise definitely indicating. The view of definite subsequent arising. For example, like the advice of a wise minister. The way of arising of completely cutting off the body continuum. The view of habitual tendencies being self-purified. For example, like a bather bathing. The way of arising of discriminating the intention. The view of meaning being definitely attained. For example, like a lama and ministers gathering to govern the king's affairs. Are the twelve ways of arising simultaneous or different? The Lord said that they are simultaneous. The ways are said to be different. The time of the nature of the ways of arising, sometimes they are the same, sometimes they are different. In the fifth chapter, "Great being, who are you?" etc., are the answers to the six questions. The others are easy to understand. How did it arise? This is the answer to that question. How did you arise, and how did the place arise, dividing into two answers, and how did the place arise, using one answer, there are two ways. What is the cause of the meaning? This is the answer to the question. When is the time to exert effort. Outside is the establishment, I am the listener of the means. Etc., eleven answers of means, there are two ways. In the night, in the dark clouds. Etc., praising the Lord, dividing into praising the body, speech, mind, qualities, and activities after disturbing, and praising in the manner of a wish-fulfilling jewel without disturbing, there are two ways. In the seventh chapter, there are also twelve ways of arising being asked and eleven answers being given, is it repeating the second chapter? It is not repeating, the questioner in the second chapter is the king of awareness-holders, Kunjara, and the answerer is the Lord Shakyamuni Buddha himself, it is when he had not yet passed away. The questioner in the seventh chapter is the lord of Lanka, and the answerer is the Lord of Secrets, it is one hundred and twelve years after the Lord passed away that the answer was given, it is telling the previous history. The seventh chapter also. There is one answer to the question of the twelve ways of arising, is the realm of Shakyamuni Buddha one great three-thousandfold world, or is it Jambudvipa? If it is like the former, then in the seventh chapter
Chinese
更何况所有佛土的诸佛！更何况亿万世界的诸佛！就说仅在一个赡部洲，一位佛陀示现涅槃吧！这与上述说法相违背。那么，按照那个说法，三千大千世界，名为“娑婆世界”的这个地方，被说成是佛陀释迦牟尼所教化的地方。如果说这与上述说法相违背，那么应该这样理解：在一个三千大千世界中，只有一个化身之根本，即释迦牟尼佛安住于此。由于所化众生的不同见解，在每个赡部洲都看到一个化身佛安住或示现涅槃，这并没有矛盾。例如，天空中只有一个太阳，但在不同的水中却显现出不同的太阳影像。正如经中所说：“如同太阳的坛城影像，不离无量宫殿，却显现在不同的水中；同样，佛陀金刚萨埵不离自性，却在无量佛土中显现无量无边的佛陀。”第九品中说：“嗔恨心的本性，即是金刚萨埵的本性。”对此，嗔恨的生起是法性吗？嗔恨的本性无别就是法性吗？如果嗔恨本身就是法性，那么众生的心和诸佛的意就没有差别了。如果按照所期望的那样说，就像众生受苦一样，诸佛的意也会受苦吗？或者像诸佛的意具有安乐的智慧或神通一样，众生的心也会同样具有吗？或者，如果嗔恨和法性无别，就像嗔恨完全折磨内心一样，法性也会完全折磨内心吗？就像法性本来未被改造而存在一样，嗔恨也会本来未被改造而存在吗？现在应该这样理解：从真实性的角度衡量，嗔恨的生起就是法性。正如经中所说：“嗔恨不杂染而折磨内心，完全圆满空性无我。它本身不杂染而完全圆满，是未被改造的本性。”如果这样，那么上述的过失会产生吗？虽然嗔恨和法性在本体上没有差别，但是众生和佛陀的证悟和
English
Let alone the Buddhas of all realms! Let alone the Buddhas of billions of worlds! Let's just say that in one Jambudvipa, a single Buddha demonstrates Nirvana! This contradicts the above statement. Then, according to that statement, this place called "Saha World," a great trichiliocosm, is said to be the place taught by the Buddha Shakyamuni. If it is said that this contradicts the above statement, then it should be understood as follows: In one great trichiliocosm, there is only one basis of manifestation, that is, Shakyamuni Buddha dwells here. Due to the different perceptions of the beings to be tamed, there is no contradiction in seeing a manifestation body residing or demonstrating Nirvana in each Jambudvipa. For example, there is only one sun in the sky, but different images of the sun appear in different waters. As it says in this very text: "Just as the image of the sun's mandala, without moving from the immeasurable palace, appears in different waters, so too, the Buddha Vajrasattva, without moving from his own nature, appears as immeasurable Buddhas in immeasurable Buddha-fields." In the ninth chapter, it says: "The suchness of the mind of anger is the suchness of Vajrasattva." Regarding this, is the arising of anger the nature of reality? Is the suchness of anger, being inseparable, the nature of reality? If anger itself is the nature of reality, then there would be no difference between the minds of sentient beings and the minds of the Buddhas. If it is said as desired, just as sentient beings suffer, would the minds of the Buddhas also suffer? Or, just as the minds of the Buddhas possess the wisdom or clairvoyance of bliss, would the minds of sentient beings also possess the same? Or, if anger and the nature of reality are inseparable, just as anger completely torments the mind, would the nature of reality also completely torment the mind? Just as the nature of reality abides without being altered from the beginning, would anger also abide without being altered from the beginning? Now, it should be understood in this way: measured from the perspective of reality, the arising of anger is said to be the nature of reality. As it says in this very text: "Anger, unmixed, torments the mind, completely perfect, empty, and without self. That itself, unmixed and completely perfect, is the unaltered suchness." If so, will the above faults arise? Although anger and the nature of reality are not different in essence, the realization of sentient beings and Buddhas and
Chinese
这是由于未领悟的缘故而造成的差别。例如，樟脑本身没有药物和毒药的区别，而是由于疾病的冷热等因素才产生差异。同样，嗔恨和法性本体上没有区别，但法性没有痛苦，因为就像在错觉中没有痛苦一样，人们却执着于痛苦的存在。法性本来就是未加改造而存在的。而嗔恨不是本来就存在的，因为嗔恨是突然产生的。因此，更不用说未经改造的嗔恨就是法性了。这一点可以解释五毒等一切烦恼。这就是烦恼即是法性的道理。现在，如何将烦恼转化为道用呢？有五种考察方式：是直接将嗔恨转化为道用呢？还是舍弃嗔恨，将慈爱等对治法转化为道用呢？还是通过理智分析嗔恨，将其转化为无自性的状态呢？还是嗔恨生起后，在它止息之后，或者说，现在，将嗔恨本身视为法性的后得智慧转化为道用呢？或者说，嗔恨的心和法性是截然不同的存在吗？如果是直接将嗔恨转化为道用，就像弑父之子一样，嗔恨越大，解脱的过失就越大。如果舍弃嗔恨，将对治法转化为道用，那就不是将嗔恨转化为道用，而是与小冰雹没有什么区别。如果通过理智分析嗔恨，将其转化为无自性的状态，那也不是将嗔恨转化为道用，而是将空性转化为道用，与中观派没有什么区别。如果嗔恨止息后，将后得转化为道用，那就会产生新的智慧，但嗔恨止息了，就不是将嗔恨转化为道用。如果一个人的相续中，嗔恨和法性是截然不同的存在，那么正如经文所说：众生不会同时拥有两种心续。如果同时拥有两种心续，那么即使嗔恨者领悟了见地，也不会获得佛果的过失，因为基础是不同的。现在应该这样理解：嗔恨生起时，不要舍弃它，而是证悟显空无别，并将其转化为道用。正如这部经的第五十四页所说：由见彼性之差别，无论修何等行持，不转束缚成解脱，一切勤修住胜道。以及这部经