English
This is due to the difference caused by non-realization. For example, camphor itself has no distinction between medicine and poison, but differences arise due to factors such as heat and cold of the disease. Similarly, although anger and dharmata are not different in essence, dharmata has no suffering, because just as there is no suffering in illusion, people cling to the existence of suffering. Dharmata is inherently present without being modified. Anger is not inherently present, because anger arises suddenly. Therefore, needless to say, unmodified anger is dharmata. This can explain all the five poisons and other afflictions. This is the principle that affliction is dharmata. Now, how to transform afflictions into the path? There are five ways to examine: Is it to directly transform anger into the path? Or is it to abandon anger and transform antidotes such as loving-kindness into the path? Or is it to analyze anger with reason and transform it into a state of no self-nature? Or is it that after anger arises, after it ceases, or rather, now, is it to transform the subsequent wisdom that regards anger itself as dharmata into the path? Or are the mind of anger and dharmata distinctly different existences? If anger is directly transformed into the path, like a son who kills his father, the greater the anger, the greater the fault of liberation. If anger is abandoned and the antidote is transformed into the path, then it is not transforming anger into the path, but it is no different from small hail. If anger is analyzed with reason and transformed into a state of no self-nature, then it is not transforming anger into the path, but transforming emptiness into the path, which is no different from the Madhyamaka school. If after anger ceases, the subsequent attainment is transformed into the path, then new wisdom will arise, but anger has ceased, so it is not transforming anger into the path. If in the continuum of a person, anger and dharmata are distinctly different existences, then as the scripture says: Sentient beings will not hold two mind-streams at the same time. If one holds two mind-streams at the same time, then even if an angry person realizes the view, he will not attain the fruit of Buddhahood, because the basis is different. Now it should be understood in this way: When anger arises, do not abandon it, but realize the inseparability of appearance and emptiness, and transform it into the path. As the fifty-fourth page of this scripture says: By the distinction of seeing that nature, whatever conduct is practiced, it will not turn into bondage but into liberation, all diligent practice dwells in the supreme path. And this scripture
Chinese
第二十六品中说：将痛苦转为菩提道。此道阐释自生智慧。又如《幻化经》中所说：烦恼自性和共性，若能不错认其体性，便能转为清净之道。如弑父之子，不会获得解脱，因为他没有认识到嗔恨的法性，并且执着于一边。因此，认识到烦恼的法性，才能将其转化为道。第十一章中，五个童子行道是前生化现之道，因为五部佛化现为五个童子。五道两次行进，第一次是从共同的大道行进，第二次是说从阿努瑜伽之道行进。又说，第一次是为自利而行进，第二次是为利他而行进。前后道之间有无数劫无法言说。如果说，无数劫的间隔不合理，那么，这是说先前的道行进到最后到达道，最后道的意境持续无数劫。第十五品中说：因为无数劫。我认为，先前的道是自己的五部佛化现为五个童子，从世俗的八识行进，直到最后行进到道之间，经历无数劫是合理的。该经中说：最初行者的种姓之子，化现为五种人之后，也经历了无数劫无法言说的时期。第十三章的这些灌顶，即根源和名声等九种意义，在前生中，至尊白莲、悉达多太子、释迦牟尼和金刚手四位接受了灌顶。同样，由五位王子作为代表接受了灌顶。如果说，根源和名声等十种意义的最后一种，即灌顶的意义，被说成是前生和后世两种，那么我认为，根源和名声等九种意义是前生的灌顶，而十种意义的最后一种，即灌顶的意义，是后世的灌顶是合理的。为什么合理呢？因为对五位瑜伽士进行了灌顶。第十六章的忿怒
English
From the twenty-sixth chapter: Transform suffering into the path of Bodhi. This path explains self-arising wisdom. Also, as stated in the Magical Manifestation Sutra: The nature and generality of afflictions, if one can correctly recognize their essence, can be transformed into the path of purification. Like a son who kills his father, he will not attain liberation, because he has not recognized the Dharma nature of hatred and is attached to one side. Therefore, recognizing the Dharma nature of afflictions is necessary to transform them into the path. In the eleventh chapter, the five boys walking the path is the path of previous life manifestations, because the five Buddha families manifested as five boys. The five paths are traversed twice, the first time from the common great path, and the second time it is said to be traversed from the path of Anu Yoga. It is also said that the first time is for one's own benefit, and the second time is for the benefit of others. Between the former and latter paths, there are countless eons beyond expression. If it is said that the interval of countless eons is unreasonable, then it is said that the previous path is traversed until finally reaching the path, and the duration of the final path's intention is immeasurable eons. In the fifteenth chapter, it says: Because of countless eons. I think that the previous path is when one's own five Buddha families manifested as five boys, proceeding from the eight consciousnesses of ordinary beings, until finally proceeding to the path, it is reasonable that it takes many eons. In that very text, it says: Those sons of the lineage of the first practitioners, after manifesting as five types of people, also experienced countless eons, a period beyond expression. The empowerments of the thirteenth chapter, namely the nine meanings such as origin and fame, in the previous life, the supreme White Lotus, Prince Siddhartha, Shakyamuni, and Vajrapani received the empowerment. Similarly, the five prince representatives received the empowerment. If it is said that the last of the ten meanings, such as origin and fame, namely the meaning of empowerment, is said to be both in the previous and subsequent lives, then I think that the nine meanings such as origin and fame are the empowerment of the previous life, and the last of the ten meanings, namely the meaning of empowerment, is reasonable to be the empowerment of the subsequent life. Why is it reasonable? Because the five yogis were empowered. The wrathful deities of the sixteenth chapter
Chinese
关于观修本尊，所说的八十种和九十种分别念之山，如果执着于以精简的意义作为道的歧途和本体两种方式来表达的表述方式，那么这些分别念之山最终会成为道的歧途和障碍，成为有漏道的本体。因此，下道的本体与上道的歧途和障碍并不矛盾。如果对同一个道混合使用不同的表述方式，那就是错误。第二十七章中说：“显现五部鲁扎的种子字。”对此，大疏的观点解释为五毒。预言和鲁扎护道的观点是这样解释的：考察自续的鲁扎，是随顺贪欲的知识，就像男子因对境的欲望而感到痛苦一样。幻化满足欲望的鲁扎，是思想与意相符的知识，就像去往各种鲜花盛开的花园一样。享用定慧的鲁扎，是具有各种体验的知识，就像去往珍宝之海的花园一样。安住觉性的鲁扎，是自明远离偏颇的知识，就像男子观看自己的相好一样。无作任运成就的鲁扎，是通达广阔心髓的知识，就像一切都安住在虚空之中，没有生灭一样。其中，第一个考察自续的鲁扎是，在鲁扎道护中说：“烦恼贪欲和能取所取，以考察如实遮蔽意义。”因此，这里有三种：因邪见而考察五种烦恼，因考察而考察能取所取，因执着而考察五种妙欲。这仅仅是对解脱具有信心和渴望的知识，例如男子贪恋心爱之人一样。这在第二十一章、二十二章和二十三章中有所阐述。第二，幻化满足欲望的鲁扎是：“加持体验具足的上师，对决定种姓具有信心的智慧进行修行，与业和慈悲相遇，以自性身之业力，如以毒攻毒一样。”因此，这里有三种：以愿力幻化何者，以所化之力量幻化于何者，以调伏事业之力量如何幻化。这是所化众生的思想与意
English
Regarding the contemplation of deities, the eighty and ninety kinds of conceptual mountains that are spoken of, if one clings to the way of expressing them with condensed meaning as both the wrong path and the essence of the path, then these conceptual mountains will ultimately become the wrong path and obstacles of the path, becoming the essence of the contaminated path. Therefore, the essence of the lower path does not contradict the wrong path and obstacles of the higher path. If different ways of expressing are mixed for the same path, that is a mistake. In the twenty-seventh chapter, it says, "Manifest the seed syllables of the five Rudras." On this, the Great Commentary explains it as the five poisons. The prophecy and the Rudra path-guarding tradition explain it as follows: The Rudra of examining self-continuity is the knowledge that follows desire, like a man suffering from the desire for an object. The Rudra of transforming to fulfill desires is the knowledge where thought accords with mind, like going to a garden full of various flowers. The Rudra of enjoying samadhi wisdom is the knowledge endowed with various experiences, like going to a garden of a sea of jewels. The Rudra of settling awareness is the self-luminous knowledge free from bias, like a man looking at his own marks and signs. The Rudra of unmade spontaneous accomplishment is the knowledge that understands the vast essence of the heart, like everything abiding in the nature of space, without arising or ceasing. Among these, the first, the Rudra of examining self-continuity, is as it says in the Rudra Path-Guarding: "Afflictions, desire, and grasping, obscure the meaning as it is through examination." Therefore, there are three here: examining the five afflictions due to wrong views, examining grasping due to examination, and examining the five desirable qualities due to attachment. This is merely the knowledge of having faith and longing for liberation, like a man being attached to a beloved person. This is explained in chapters twenty-one, twenty-two, and twenty-three. Second, the Rudra of transforming to fulfill desires is: "The blessed guru endowed with experience, practices wisdom with faith in the determined lineage, meeting with karma and compassion, like using poison to cure a disease through the power of the karma of the nature body." Therefore, there are three here: what is transformed by the power of aspiration, to what is transformed by the power of those to be tamed, and how it is transformed by the power of the taming activity. This is the thought and mind of those to be tamed.
Chinese
共同的智慧，就像去到各种鲜花盛开的岛屿一样，美丽且令人愉悦。这在第二十三章到第二十七章中有所阐述。第三，从三摩地智慧中生起的鲁扎：从前的执着习气，如同过去时代发生的那样，通过上师的阐明而得以消除，因错误而产生的信任和后悔。首先消除所化众生的执着，成为见自心精髓之因，当下显现。对所有上师和主宰，感到满意并通过供养来恭敬顶礼。这里有三种情况：通过调伏者的猛烈力量忆起前世的业力，从而生起三摩地智慧；通过猛烈的哀嚎之声断绝痛苦，从而获得三摩地智慧；通过灌顶和猛烈教诲的加持，智慧的体验得以增长，从而生起三摩地智慧。当三摩地的体验增长时，就像去到海洋中的岛屿，无论看什么都像是珍贵的宝珠一样。这在第二十七章到第三十一章中有所阐述。第四，使觉性安住于本然状态的鲁扎：如果证悟，那就是未被改造的自性，就像水波一样没有差别。无论显现什么，都是自心，无生且本质不变，无法改造。如果产生顺与不顺的感受，那是因为远离了能和所能，见到本质，智慧明晰，没有先后，那就是如是。这里有三种情况：使自性安住于未被改造的状态；使状态安住于不变的状态；使特征安住于不依赖的状态。那是觉性显现为智慧，在智慧中升起，就像一个人不知道自己本有的特征一样。这在第二十九章到第三十一章中零星地阐述。第五，未被改造，任运成就的鲁扎：无论觉性如何显现，都是自生自显，如是。对于见、证悟和习惯的修行者来说，身语意三门的行为没有偏颇。因此，获得了传承的加持。这里有三种情况：使状态安住于未被改造的任运成就；使显现安住于未被改造的任运成就；使果安住于未被改造的任运成就。那是精髓菩提心显现