English
The co-apprehender. The Sugata's essence, ignorance, and the five ripened habitual afflictions. Thus it is said. The condition is: the five coarse afflictions of complete imputation and the three actions. The two conditions shown are the three actions, the five afflictions of ignorance of complete imputation. Thus it is said. The nature is: ripening in the three realms and being suffering. The nature is the phenomena of appearance and attachment of the container and content world. Thus it is said. The Ornament says: By this, the three realms, container and content, ripen into a fierce cycle of faults. Thus it is said. The example is like a water bucket, wandering in the three realms and revolving in the six realms. The Three Stages say: Like the example of four fires such as water bucket roots, it revolves and spreads everywhere. Thus it is said. The Ornament says: Like the water bucket of a water wheel, external and internal dependent origination is repeated by force. Thus it is said. The characteristic is: impermanent and with arising and ceasing, or not independent. The Three Stages say: Decay, formation, emptiness, and abiding, possessing birth, old age, sickness, and death, the characteristic is not permanent. Thus it is said. The agent is: done by each one like the saliva of a Rakshasa. In an instant with continuity, that is said to be the agent of karma. Thus it is said. The fault is: being misled by confusion, it is suffering and separated from the path of liberation. In detail, it should be understood as in the chapter on emptiness. Separated from the noble path, experiencing suffering, the faults are two or three or three. Thus it is said. The Ornament says: On the pile of ignorance mud, planting the root of the poison of afflictions, oppressed by various suffering faults. Thus it is said. The time is: in general, the three realms are said to be without beginning or end. The Three Stages say: From a time without beginning or end, one is diminished by not realizing the true meaning. Thus it is said. The Ornament says: Abiding in reality and not knowing, not abiding before or after, without beginning, without end because it exceeds measure, constantly not empty, turning the wheel. Thus it is said. The Compilation says: The wheel of ignorance is neither exhausted nor increasing. Thus it is said. The Sutra says: Samsara is without beginning or end, and the birth of beings is without beginning or end. Thus it is said. In the mixed aeon of darkness and light, it arises and will arise without beginning or end. Thus it is said. As for the individual, the person is without beginning but with an end.
Chinese
因此，通过修持道而从轮回中解脱并成佛的那些。经教是从各自的乘中宣说并解脱的那些。那么，总的是否遍及差别呢？总的遍及差别。集合的差别遍及集合的总的，种类的差别不遍及种类的总的。第一种情况，比如身体的集合总的，差别肢体不遍及等等。第二种情况，比如人的总的遍及差别，差别中一个瞎子不遍及一样。还有，三界总的遍及差别，差别解脱的不遍及总的。种类方面，在《庄严经论》中说：不真实未证悟却错误地证悟，对于佛语执着于片面而迷惑。因此，未证悟的是六道众生，错误证悟的是外道，片面证悟的是八乘，相对于前者，后者也是错误的说法，应当了解为如同各自的场合所说的那样。第二个总义，即使迷惑，也显示一切法都未曾从自生智慧中移动，如经中说：显现世间轮回的流转，也未曾离开心性的法界，即使经历没有边际的刹土，也未曾从心性中移动。即使建造无量胜者的身像，心性也未曾完全增长。即使众生没有边际地出现，它本身也未曾减少。四生五蕴所显现的，都是佛陀本身，是智慧身。如《道次第》中说：即使那样，国王的儿子流浪，同样本性没有改变，因为遗迹的意义不是来自其他，幻化的喜悦之相不是来自其他。等等这样说了。为了表示基道果的意义，在《普集觉性之灯》中，显示未证悟迷惑之相的第四品。
English
Therefore, those who are liberated from samsara and become Buddhas through practicing the path. The scriptures are those that are explained and liberated from their respective vehicles. So, does the general pervade the particular or not? The general pervades the particular. The difference of the collection pervades the general of the collection, and the difference of the kind does not pervade the general of the kind. The first case is like the general collection of the body, which is not pervaded by the difference of the limbs, and so on. The second case is like the general of people pervading the particular, just as one blind person in particular does not pervade. Also, the general of the three realms pervades the particular, and the particular of liberation does not pervade the general. In terms of categories, it is said in the Ornament: Not realizing the real, wrongly realizing; being confused by relying on partial aspects of the teachings. Therefore, those who do not realize are the six kinds of beings, those who wrongly realize are the non-Buddhists, and those who partially realize are the eight vehicles. Relative to the former, the latter is also a wrong statement, and it should be understood as it is said in each case. The second general meaning, even if confused, also shows that all dharmas have not moved from the self-born wisdom, as it is said in the sutra: Even the flow of samsara in appearance and existence has not moved from the realm of the essence, even if traversing limitless realms, it has not moved from the essence. Even if building the body of immeasurable victors, the essence has not completely increased. Even if sentient beings appear without end, it itself has not decreased. Whatever appears as the four births and five aggregates is the Buddha himself, the wisdom body. As it is said in the Lamrim: Even so, the king's son wanders, likewise the nature does not change, because the meaning of the trace is not from others, the aspect of illusory joy is not from others. And so on. To represent the meaning of the base, path, and fruit, in The Lamp of the All-Gathering Awareness, the fourth chapter shows the aspect of not realizing confusion.
Chinese
观察和依止。第一，经中说：无上心要成熟之缘，大智慧者请问之处，指路明灯善知识怙主，驱除黑暗明灯如意宝，见眼根识意等识，救度无边河流之船，怖畏大城稳固之堡，拔除轮回痼疾之良医，取海岛珍宝之，导师殊胜之上师，首先必须认识到。如是说。第二，一般而言，不具足圣者五藏和守护他人之执事，以自私自利之心追求世间八法，虚伪地持有圣者之行为。具体而言，是背离正宗宗派的，背离禅定修行的，行为背离佛法传统的，传承背离口耳相传的导师。险道中说：不认识邪恶的善知识，不具备真正的意义，虚伪地持有圣者之行为，以错误的形象来展示，不具备圣者之藏和执事，被强烈的愤怒所控制，对于没有资格的人，给予菩提灯并引入教诲。以及，手印三语中说：否则，缺乏传承者，知识浅薄，听闻甚少，傲慢自大，怀有偏见，执着自我，愚昧无知，即使有口诀，也不具备自解脱的意义，毁灭自己，摧毁他人，欺骗诱惑者，以物质的欲望来掩盖自己的不足，永远不要依止。等等如是说。对于这样的人，要仔细观察，即使付出生命也要远离。险道中说：这些人比秘密的邪魔更有害，不像可靠的猴子，追随世俗的因果关系，即使发生夺取生命的罪过，也不应该视为圣者，首先要观察并了解。如是说。依止具足功德者，一般而言，据说必须具足无量的功德。无论如何，必须具足圣者五藏和守护他人之执事。经中说：即使不具备那种自性，如果具备圣者之藏和执事，也应视为圣者并加以尊重。如是说。圣者之五种资具和执事，险道中说：精通口耳相传的教诲之藏，具备灌顶的加持、经验和证悟，守持誓言，
English
Observing and Relying. First, the Sutra says: The cause for the ripening of the supreme essence, The place where the great wise ones ask questions, The guide, the architect, the virtuous friend, the protector, The precious lamp that dispels darkness, The eye of sight, the power of mind, and consciousness, The boat that ferries across the immeasurable river, The great fortress of fear, the stable castle, The supreme physician who cures the chronic disease of samsara, The one who takes the precious treasures of the island in the sea, That noble guru, One must first recognize. Thus it is said. Second, in general, without possessing the five treasures of the holy ones and the stewardship of holding others, pursuing the eight worldly dharmas for one's own selfish desires, and falsely holding the conduct of the holy ones. Specifically, it refers to teachers who deviate from established philosophical tenets, deviate from meditative practice, whose actions deviate from the traditions of Dharma, and whose lineage deviates from the transmitted teachings. The Perilous Path says: A spiritual friend who does not know the wrong path, Does not possess the true meaning, Falsely holds the conduct of the holy ones, And shows a distorted image, Does not possess the treasures and stewardship of the holy ones, Is controlled by fierce anger, and to those who are unqualified, Gives the lamp of enlightenment and introduces them to the teachings. And, in the Third Symbolic Gesture it says: Otherwise, one who is impoverished in lineage, Is of little knowledge, little learning, and great arrogance, Is biased, self-centered, and ignorant, Even if there are instructions, they do not possess the meaning of self-liberation, Destroying oneself, ruining others, deceiving and misleading, Deceiving with material desires to cover up their shortcomings, Should never be relied upon. And so on. Such a person should be carefully examined, and even at the cost of one's life, should be abandoned. The Perilous Path says: These are more harmful than secret demons, Like unreliable monkeys who follow worldly cause and effect, Even if the sin of taking life occurs, They should not be regarded as holy, First examine and understand. Thus it is said. Relying on one who possesses qualities, In general, it is said that one must possess immeasurable qualities. In any case, one must possess the five treasures of the holy ones and the stewardship of holding others. The Sutra says: Even if one does not possess that nature, If one possesses the treasures and stewardship of the holy ones, One should be regarded as holy and respected. Thus it is said. The five possessions and stewardship of the holy ones, The Perilous Path says: Possessing the treasures of the oral transmission of teachings, Endowed with the blessings of empowerment, experience, and realization, Keeping vows,
Chinese
具足精进智慧慈悲之主，具足五种功德宝藏，功德无尽。是引导正道的善知识导师。如是说。在《智慧深奥圆满续》中说，需要一位具足十三种功德的上师。也就是：上师精通十种学问，温顺调柔，具大慈悲，即使被请求讲述世间之事，他的佛法也不会穷尽，是具足功德宝藏的导师。譬如狮子斩断一切恐惧，以真实无欺的智慧教导，并恭敬地依止他。如是说。对于具足功德的圣上师，以身语意三门极其虔诚恭敬地承侍，令其欢喜，并圆满地请教经续、口诀。为什么呢？因为一切诸佛都依止上师而生。如经中说：百千劫的诸佛，应知导师最为重要。等等。在《摄颂》中也说：诸佛之法皆依善知识。具足一切功德之王如是说。如是说。因此，为了恭敬上师，需要带着恭敬的意念来恭敬上师。在《险道》中说：应守护身之誓言，共同、引导、誓言之灌顶，破损之修复，知识之传承。口诀传承的上师们，是永久的皈依怙主，能救度无明、生老病死的轮回之河。能消除邪见低劣之道等，以及错误的低劣之业。能指示无误的正道，从而获得无上菩提。因此，以信心、虔诚和恭敬，极其虔诚地恒常恭敬。相比于世间的国王，更应视为最重要。相比于引导的舅舅，更应视为最殊胜。相比于慈爱的父母，更应给予更超胜的侍奉。甚至比自己的心和眼睛，更应视为无比珍贵和重要。如是，以超胜的爱心、信心和恭敬，先以正念和觉知，以身语意三门无有虚伪和欺骗，恒常观想上师如本尊。如是说。那么，为什么要观察上师呢？因为自己没有证悟却向他人错误地宣说，是犯五无间罪等一切众生的