English
The expedient of transforming the appearance of peacefulness into the form of wrath is as follows: Holding onto the path, difficult to destroy and solid, because the field is fertile, there are ten mountains of conceptualization. What are the ten? They are as follows: In order to be joined with the correct ground, there is the conceptualization of joining; because the essence is indivisible, there is the conceptualization of attachment; because it is certain that the essence of the external form is grasped as non-different, there is the conceptualization of entity; because the body appears as a mudra, there is the conceptualization of generation; in order to destroy obstacles, there is the conceptualization of conditions; because whatever condition is suitable for taming, there is the conceptualization of action; in order for qualities to appear manifestly, there is the conceptualization of signs; in order to appear manifestly to those to be tamed, there is the conceptualization of manifestation; because actions are performed without being obstructed, there is the conceptualization of behavior; because the inner meaning appears outwardly, there is the conceptualization of symbols, these are shown only partially through reasoning. Lord of Lanka! Among these ten root conceptualizations, each one is divided into nine, such as the conceptualization of name, etc., so there are ninety mountains of conceptualization. The third and above each have three, the fourth has fifteen, the fifth has four, the sixth has six, the seventh has three, the eighth has sixteen, the ninth has twenty, the tenth has seven, so one examined conceptualization and eighty-one branches change, holding firmly to these two numbers is an obstacle for yogis abiding in the five paths from the second onwards, because the supreme realization of the higher paths is cut off by extremely subtle stages, so it is ultimately difficult to traverse the path. It is shown in order to recognize and eliminate it, so one should strive to be completely united. Thus he also advised. The second part is divided into two parts: identifying the ninety mountains of conceptualization, and explaining the eighty-one in great detail. The first part is shown from "Lanka" to "nineteenth." Lord of Lanka! So, according to the order of the first number, what are the nine? They are as follows: For each of the ten above, such as joining, there is also the conceptualization of the name of joining, similarly, there is the conceptualization of signs, the conceptualization of symbols, the conceptualization of terms, the conceptualization of existence, the conceptualization of non-existence, the conceptualization of doubt,
Chinese
将事物设定为如此的分别念和分析的分别念等九者的本体，是集合了如结合等的名称等特征，将九者作为对境的执著分别念，确定执持的九者。因此，这九者是对于之前的十种形态，每一个都变成九个的确定执持的分别念，因此分别念之山有九十个。第二分为二：略说和广说。第一，从《楞伽经》到“一个”之间讲述了。《楞伽经》的拥有者，对此，第八个十和确定为一个的数目是什么呢？就像这样，如所说，第一个三组分别念，每个都算作三个，总数是三个，即结合执著、正行、支分共九个，以根本为主的支分表示，以及生起分别念五个，三个十五算作一个，总数是第四个，即支分二十四个。缘起的分别念四个算作一个，总数是第五个，即支分二十八个。业的分别念六个加在一起，总数是第六个，即支分三十四个。相的分别念三个合为一个，是第七个，即支分三十七个。显现的分别念五个，二和六即十六个加在一起，总数是第八个，即支分五十三个。行为的分别念二十个算作一个，总数是第九个，即支分七十三个。相的分别念七个加在一起，总数是第十个根本，即确定支分八十个，这样总共有八个十。在那整体中，也有考察的分别念的确定执著，因此那算作一个，确定数目为八十一个。那么，为什么要显示两个数目呢？是为了认识分别念从根本上分开和从支分上分开而陈述的，总共加起来是一百七十一个。法王丹巴仁波切说，分别念之山有八十一个和九十个的说法，在意义总结中，既说了道路的歧途，也说了本体，因此是表达方式混淆吗？这些分别念之山最终是道路的歧途和障碍。
English
The nature of the nine, such as the conceptualization of setting things as such and the conceptualization of analysis, is the nine that are the clinging conceptualizations that take the nine as objects, gathering the characteristics of names such as combination, and the nine that are definitely held. Therefore, these nine are the conceptualizations of definite holding, where each of the previous ten forms becomes nine, so the mountain of conceptualizations has ninety. The second is divided into two: brief explanation and detailed explanation. First, it is explained from the Lankavatara Sutra to "one." The owner of the Lankavatara, what is the eighth ten and the number determined as one? Like this, as explained, the first three sets of conceptualizations, each counted as three, the total number is three, namely the combination of clinging, the main practice, and the branches, a total of nine, with the branches representing the root, and the arising conceptualizations five, three fifteen counted as one, the total number is the fourth, namely twenty-four branches. The four conceptualizations of conditions are counted as one, the total number is the fifth, namely twenty-eight branches. The six conceptualizations of karma are added together, the total number is the sixth, namely thirty-four branches. The three conceptualizations of characteristics are combined into one, which is the seventh, namely thirty-seven branches. The five conceptualizations of manifestation, two and six, namely sixteen, are added together, the total number is the eighth, namely fifty-three branches. The twenty conceptualizations of behavior are counted as one, the total number is the ninth, namely seventy-three branches. The seven conceptualizations of signs are added together, the total number is the tenth root, namely eighty branches are determined, so in general there are eight tens. In that whole, there is also a definite clinging to the conceptualization of examination, so that is counted as one, and the number is determined to be eighty-one. So, why show two numbers? It is stated in order to recognize the conceptualizations separated from the root and separated from the branches, and the total sum is one hundred and seventy-one. Dharma Lord Dampa Rinpoche said that the mountain of conceptualizations has eighty-one and ninety, in the summary of meaning, it speaks of both the wrong path and the essence, so is it a confusion of expression? These mountains of conceptualizations are ultimately wrong paths and obstacles.
Chinese
然而，它以有漏道的方式运作，因此，较低道的本质与较高道的过失遮蔽并不矛盾。如果一种道混合了多种表达方式，那就是错误。正如所说，这里必须认识到阿努自道的不与其他教法混合的特征。第二部分有十个方面：结合的分别，执着的分别，正行的分别，产生的分别，缘起的分别，业的分别，相的分别，显现的分别，行为的分别，和征兆的分别。第一，从《楞伽经》的“不阻碍”之间所说，为了从八十个部分中认识一百六十六个分支。楞伽的主人，什么是结合的分别？例如，对不分别法界，如如的等持；对不迷惑的智慧，普遍显现的等持；对双运不阻碍，因的等持这三者的作用和特征，执着于果的究竟和自然成就。总的来说，伟大的止观是不分别的，如虚空；伟大的胜观是不迷惑的，如星辰的排列；结合是不阻碍的，如虚空和星辰的影像显现在大海中。正如忿怒尊神续部的伟大分别中所说：止观不分别，事物如虚空般广大。胜观不迷惑，星辰排列在虚空中。与有碍之物相符，并恰当解释。定、慧包含在三个教言中。是对这三个教言的意义的分别。第二，从《楞伽经》的“未生”之间所说。楞伽的主人，什么是执着的分别？例如，忿怒尊仅仅是为了调伏对象而显现，但其自性并未成为行境，因此是不可见的；即使显现为心的形象，其自性也没有落在任何地方，因此是不成立的；由于没有相，因此找不到正行，所以是未生的意义。正如前面所说：不执着于我，示现化身而出现。不在境中成立，无有他者而进入宝藏。境与心无二，未生于法界中合一。声闻、缘觉、唯识宗，舍弃口诀。是对三个口诀的执
English
However, it operates in the manner of a contaminated path, therefore, the essence of the lower path does not contradict the faults and obscurations of the higher path. If one path mixes multiple expressions, that is a mistake. As it is said, here one must recognize the characteristics of Anu's own path, which is unmixed with other teachings. The second part has ten aspects: the discrimination of combination, the discrimination of attachment, the discrimination of the main practice, the discrimination of generation, the discrimination of conditions, the discrimination of action, the discrimination of signs, the discrimination of manifestation, the discrimination of behavior, and the discrimination of indications. First, from what is said between "Lankai" and "unobstructed" in the Lankavatara Sutra, in order to recognize one hundred and sixty-six branches from the eighty parts. Lord of Lanka, what is the discrimination of combination? For example, the action and characteristics of the three: the samadhi of Suchness, which does not discriminate the Dharmadhatu; the samadhi of universal manifestation, which is non-deluded wisdom; and the samadhi of the cause, which is the unobstructed union, are held to be the ultimate fruition and spontaneous accomplishment. In general, great quiescence is non-discriminating, like the sky; great insight is non-deluded, like the arrangement of stars; and union is unobstructed, like the reflection of the sky and stars appearing clearly in the ocean. As it is said in the great discrimination of the Wrathful Deity Tantra: Quiescence does not discriminate, things are as vast as the sky. Insight is not deluded, stars are arranged in the sky. It conforms to tangible things and is appropriately explained. Samadhi and wisdom are contained in the three instructions. It is the discrimination of the meaning of these three instructions. Second, from what is said between "Lankai" and "unborn" in the Lankavatara Sutra. Lord of Lanka, what is the discrimination of attachment? For example, the Wrathful Deities only appear for the sake of taming beings, but their nature does not become an object of experience, therefore it is invisible; even if it appears as an image of the mind, its nature does not fall anywhere, therefore it is unestablished; since there is no sign, the main practice cannot be found, so it is the meaning of unborn. As it was said before: Not clinging to self, manifesting an emanation and appearing. Not established in the object, without others, entering the treasury. Object and mind are non-dual, unborn, unified in the Dharmadhatu. Sravakas, Pratyekabuddhas, and Mind-Only, abandon the oral instructions. It is the attachment to the three oral instructions.
Chinese
嘎巴喔。第三，从“楞伽”至“唯一”之间所说，楞伽之主，什么是真实之分别？即是说，诸忿怒尊皆是自性任运成就之菩提心，以方便与智慧自显现之故，因是唯一的；一切皆行猛厉事业之故，行是唯一的；以智慧与大悲极忿怒而安住之故，自性是唯一的。无有之因，名言执着，立宗成就，皆显现。行相同，忿怒猛厉，以勇士调伏恶毒。分别聚集，舍弃之物，接受，是成就之因。此是总说诸忿怒尊之义。如是是对总义三者之分别。第四有二，略说，广说。第一，从“楞伽”至“由何而成”之间所说，楞伽之主，什么是生起之分别？即是说，四者是根本。何为四者？即是自明之智慧成为忿怒尊，于何处或于何所化之有情？即是由尸林之主而成，为何目的？即是为了调伏恶毒而成，以何方便？即是以猛厉之调伏方便而成忿怒尊。第二有四，说什么成为，于何成为，为何成为，以何成为。第一，从“楞伽”至“所造”之间所说，楞伽之主，说什么成为，即是说，本初自性任运成就之故，以证悟平等性，名相分别自然寂灭而成为忿怒尊，以大悲与愿力，以调伏所化有情之力而成为忿怒尊，具有大悲之聚集而成为忿怒尊，成为如鲁扎之对治，于所化有情显现如所化之忿怒尊般所造作，共有四种。彼等也是，法性之忿怒尊是本具的，后面三种是以大悲之自在，为了所化有情而特意显现之故，可归纳为智慧之忿怒尊与大悲之忿怒尊二者。忿怒尊天尊大续云：自性忿怒，威力忿怒，具有忿怒与造作。以证悟乃是大悲之自性，是调伏之自在。如是说。第二，从“楞伽”至“果”之间所说。