English
English version: First, there are various views (wrong views). Second, there are the appearances of greed, hatred, and delusion (tanha, dosa, moha). Third, there is the desire for future existence. The antidotes to these are the wisdom of emptiness (sunyata-jnana), the wisdom of signlessness (animitta-jnana), and the wisdom of wishlessness (apranihita-jnana). Karmic defilement (karma-samklesa) refers to the good and bad deeds that are performed. The antidote to this is the wisdom of non-action (akriyajnana). Existential defilement (bhava-samklesa) has three aspects: first, future existence (punarbhava); second, the arising of thoughts and mental events (citta-caitta) moment by moment after birth; and third, the continuation of future existence (bhavasamtati). The antidotes to these are the wisdom of non-arising (anutpada-jnana), the wisdom of non-origination (apravrtti-jnana), and the wisdom of non-self-nature (nihsvabhava-jnana). Thus, the removal and elimination of these three types of defilement is called purification. The objects of the wisdom of emptiness, etc., are the dharmas of emptiness, etc. (sunyata, etc.) and the three types of defilement. The wisdom of emptiness, etc., functions appropriately, but it does not make things empty, etc. Because their inherent nature is emptiness, etc. The nature of the Dharma-realm (dharmadhatu) is originally without defilement. If one clings to defilement or purity in the Dharma-realm, one is clinging to one side. Because the inherent nature is neither defiled nor pure. To abandon this clinging, the Middle Way (madhyama-pratipada) is taught, which means that emptiness does not make dharmas empty; rather, the nature of dharmas is empty in itself, and so on. Furthermore, there are seven types of discrimination between two extremes. What are these seven? First, discriminating existence (bhava) and discriminating non-existence (abhava) are each an extreme. They cling to the real existence of a person (pudgala), believing that it will be destroyed, and therefore establish emptiness. Or, regarding non-self (anatman), they discriminate between conditioned (samskrta) and unconditioned (asamskrta). To abandon these two extremes of discrimination, the Middle Way is taught, which means that emptiness is not established to destroy the person; rather, emptiness is empty in its own nature. The past (purvakoti) is empty, the future (aparakoti) is empty, and the present (madhyakoti) is empty, and so on. Discriminating what is pacified (upasanta) and discriminating what pacifies (upasamaka) are each an extreme. They cling to what is to be abandoned (heya) and what can abandon (heya-hetu), fearing emptiness. To abandon these two extremes of discrimination, the metaphor of space is used. Discriminating what is frightening (bhayanaka) and discriminating what is born from it and is fearful (bhaya-hetuka) are each an extreme. They cling to the perceived colors, etc. (parikalpita-rupa), believing that they will produce fear. They cling to the suffering dharmas that arise from these things, believing that they will produce dread. To abandon these two extremes of discrimination, the metaphor of the painter is used. The previous metaphor of space was spoken for the hearers (sravaka), and the current metaphor of the painter is spoken for the bodhisattvas. Discriminating what is taken (grahya) and discriminating what takes (grahaka) are each an extreme. To abandon these two extremes of discrimination, the metaphor of the magician is used. Because the wisdom of consciousness-only (vijnapti-matra) gives rise to the wisdom of no-object (anupalambha-jnana), and because the wisdom of no-object arises, consciousness-only is abandoned. Since the object of wisdom is not real, consciousness (vijnana) is also unnecessary. The arising of consciousness depends on the object-consciousness (alambana-vijnana). --------------------------------------------------------------------------------
Chinese
故。由斯所喻与喻同法。分别正性分别邪性各为一边。执如实观为正为邪。二种性故。为离如是二边分别说两木生火喻。谓如两木虽无火相。由相钻截而能生火。火既生已还烧两木。此如实观亦复如是。虽无圣道正性之相。而能发生正性圣慧。如是正性圣慧生已。复能除遣此如实观。由斯所喻与喻同法。然如实观虽无正性相。顺正性故亦无邪性相。分别有用分别无用各为一边。彼执圣智要先分别方能除染。或全无用。为离如是二边分别说初灯喻。分别不起分别时等各为一边。彼执能治毕竟不起。或执与染应等时长。为离如是二边分别说后灯喻。如是已说离二边正行差别。无差别正行云何。颂曰。 差别无差别 应知于十地 十波罗蜜多 增上等修集 论曰。于十地中十到彼岸。随一增上而修集者。应知说为差别正行。于一切地皆等修集布施等十波罗蜜多。如是正行名无差别六正行总义者。谓即如是品类最胜。由此思惟如所施设大乘法等。由如是品无乱转变修奢摩他。及无倒转变修毗钵舍那为如是义修中道行而求出离。于十地中修习差别无差别行。如是已说正行无上。所缘无上其相云何。颂曰。 所缘谓安界 所能立任持 印内持通达 增证运最胜 论曰。如是所缘有十二种。一安立 现代汉语译本：因此，这个比喻所要说明的道理与比喻本身是相同的。分别认为实观是正确的或错误的，各自构成一种极端。由于存在这两种极端，所以为了避免这两种分别，用两木生火的比喻来说明。就像两块木头虽然没有火的性质，但通过互相摩擦钻孔就能生火。火产生后，还会烧掉这两块木头。这个如实观也是如此，虽然没有圣道正性的外在表现，但能产生正性的圣慧。而这种正性的圣慧产生后，又能去除这个如实观本身。因此，这个比喻所要说明的道理与比喻本身是相同的。然而，如实观虽然没有正性的外在表现，但因为它顺应正性，所以也没有邪性的外在表现。分别认为有用或无用，各自构成一种极端。有些人认为圣智必须先进行分别才能去除染污，或者认为完全没有用处。为了避免这两种分别，用最初的灯火的比喻来说明。分别认为能治之法毕竟不起作用，或者认为与染污应该持续相同的时间，各自构成一种极端。有些人认为能对治烦恼的方法最终不起作用，或者认为它应该和烦恼持续的时间一样长。为了避免这两种分别，用后来的灯火的比喻来说明。以上已经说明了远离两种极端的正确修行之间的差别。没有差别的正确修行是怎样的呢？颂文说： ‘差别与无差别，应当了解在十地，十波罗蜜多，增上平等地修集。’ 论述：在十地中，对十到彼岸（十波罗蜜多，Dasa-paramita）中的任何一种进行增上修习，这被称为有差别的正确修行。在一切地中，平等地修习布施等十波罗蜜多，这样的正确修行被称为无差别。六种正确修行的总义是：通过这种品类最殊胜的修行，由此思惟如所施设的大乘法等，通过这种品类无乱转变地修习奢摩他（Samatha，止），以及无颠倒转变地修习毗钵舍那（Vipassana，观），为了这个意义而修习中道行，从而寻求出离。在十地中修习有差别和无差别的修行。以上已经说明了正确修行的无上。所缘的无上，它的相状是怎样的呢？颂文说： ‘所缘是指安立界，所能立任持，印内持通达，增证运最胜。’ 论述：这样的所缘有十二种。第一是安立。
English
English version: Therefore, the principle illustrated by this analogy is the same as the analogy itself. To separately regard the 'as-it-is' contemplation as either correct or incorrect constitutes an extreme. Because of these two extremes, the analogy of generating fire from two pieces of wood is used to avoid these distinctions. Just as two pieces of wood, although lacking the nature of fire, can generate fire through mutual friction and drilling. Once the fire is produced, it will also burn the two pieces of wood. This 'as-it-is' contemplation is also like this: although it does not have the outward appearance of the correct nature of the holy path, it can generate the holy wisdom of the correct nature. And once this holy wisdom of the correct nature is produced, it can remove the 'as-it-is' contemplation itself. Therefore, the principle illustrated by this analogy is the same as the analogy itself. However, although the 'as-it-is' contemplation does not have the outward appearance of the correct nature, because it conforms to the correct nature, it also does not have the outward appearance of the incorrect nature. To separately regard it as useful or useless constitutes an extreme. Some people believe that holy wisdom must first make distinctions in order to remove defilements, or that it is completely useless. To avoid these two distinctions, the analogy of the initial lamp is used. To separately regard the curative method as ultimately ineffective, or to believe that it should last the same amount of time as the defilement, constitutes an extreme. Some people believe that the method to counteract afflictions is ultimately ineffective, or that it should last as long as the afflictions last. To avoid these two distinctions, the analogy of the later lamp is used. The above has explained the differences between correct practices that avoid two extremes. What is the correct practice without differences? The verse says: 'Difference and non-difference, should be understood in the ten grounds (Bhumi), the ten perfections (Paramita), are cultivated with increasing equality.' Commentary: In the ten grounds, cultivating any one of the ten perfections (Dasa-paramita) with increasing intensity is called differentiated correct practice. In all grounds, equally cultivating the ten perfections such as generosity, such correct practice is called non-differentiated. The general meaning of the six correct practices is: through this most excellent type of practice, thereby contemplating the Mahayana teachings as established, through this type of practice, cultivating Samatha (calm abiding) without confusion and Vipassana (insight) without inversion, cultivating the Middle Way for this meaning, thereby seeking liberation. Cultivating differentiated and non-differentiated practices in the ten grounds. The above has explained the unsurpassed nature of correct practice. What is the unsurpassed nature of the object of focus, what is its appearance? The verse says: 'The object of focus refers to the establishment realm, what can establish and maintain, seal, inner holding, penetration, increase, proof, movement, and supreme.' Commentary: Such objects of focus are twelve types. The first is establishment. -------------------------------------------------------------------------------- 法施设所缘。二法界所缘。三所立所缘。四能立所缘。五任持所缘六印持所缘。七内持所缘。八通达所缘。九增长所缘。十分证所缘。十一等运所缘。十二最胜所缘。此中最初谓所安立。到彼岸等差别法门。第二谓真如。第三第四如次应知。即前二种到彼岸等差别法门。要由通达法界成故。第五谓闻所成慧境。任持文故。第六谓思所成慧境。印持义故。第七谓修所成慧境。内别持故。第八谓初地中见道境。第九谓修道中乃至七地境。第十谓即七地中世出世道品类差别分分证境。第十一谓第八地境。第十二谓第九第十如来地境。应知此中即初第二。随诸义位得彼彼名。如是已说所缘无上。修证无上其相云何。颂曰。 修证谓无阙 不毁动圆满 起坚固调柔 不住无障息 论曰。如是修证总有十种。一种性修证缘无阙故。二信解修证。不谤毁大乘故。三发心修证。非下劣乘所扰动故。四正行修证。波罗蜜多得圆满故。五入离生修证。起圣道故。六成熟有情修证。坚固善根长时集故。七净土修证。心调柔故八得不退地受记修证。以不住着生死涅槃。非此二种所退转故。九佛地修证。无二障故。十示现菩提修证。无休息故。无上乘总义者。略有三种无上乘义。谓正行无上故。正行持无上故。正行果无上故。何 { "translations": [ "现代汉语译本：", "法施设所缘（Dharma-establishment object）：第一是法施设所缘，指的是安立到达彼岸等各种差别法门的所缘。", "二法界所缘（Dharmadhatu object）：第二是法界所缘，指的是真如（Tathata）。", "三所立所缘（Established object）和四能立所缘（Establishing object）：第三和第四应知依次是前两种，即到达彼岸等差别法门，必须通过通达法界才能成就。", "五任持所缘（Sustaining object）：第五是任持所缘，指的是闻所成慧的境界，因为它能任持经文。", "六印持所缘（Sealing object）：第六是印持所缘，指的是思所成慧的境界，因为它能印证义理。", "七内持所缘（Internal sustaining object）：第七是内持所缘，指的是修所成慧的境界，因为它能内在分别地执持。", "八通达所缘（Penetrating object）：第八是通达所缘，指的是初地中的见道境。", "九增长所缘（Increasing object）：第九是增长所缘，指的是修道中乃至七地的境界。", "十分证所缘（Fully realizing object）：第十是分证所缘，指的是七地中世间和出世间道品类差别的分分证悟境界。", "十一等运所缘（Equally moving object）：第十一是等运所缘，指的是第八地的境界。", "十二最胜所缘（Supreme object）：第十二是最胜所缘，指的是第九地、第十地如来地的境界。应知，最初和第二种所缘，随着义理位置的不同而得到不同的名称。", "如是已说所缘无上。修证无上其相云何？颂曰：", "修证谓无阙，不毁动圆满，起坚固调柔，不住无障息。", "论曰：如是修证总有十种：", "一种性修证（Nature cultivation and realization）：缘无阙故，因为其所缘没有缺失。", "二信解修证（Faith and understanding cultivation and realization）：不谤毁大乘故，因为不诽谤、毁坏大乘。", "三发心修证（Aspiration cultivation and realization）：非下劣乘所扰动故，因为不被低劣的乘所扰动。", "四正行修证（Right practice cultivation and realization）：波罗蜜多得圆满故，因为波罗蜜多得以圆满。", "五入离生修证（Entering separation cultivation and realization）：起圣道故，因为生起圣道。", "六成熟有情修证（Maturing sentient beings cultivation and realization）：坚固善根长时集故，因为坚固的善根长时间积累。", "七净土修证（Pure land cultivation and realization）：心调柔故，因为心调柔。", "八得不退地受记修证（Attaining non-regression ground and receiving prediction cultivation and realization）：以不住着生死涅槃，非此二种所退转故，因为不住着生死和涅槃，不被这二者所退转。", "九佛地修证（Buddha ground cultivation and realization）：无二障故，因为没有两种障碍。", "十示现菩提修证（Manifesting Bodhi cultivation and realization）：无休息故，因为没有休息。",