English
It is only that they have become ignorance. All sentient beings have the nature of body and wisdom that is neither good nor bad, without increase or decrease. As stated in the "Four Seats Sutra": "The face is beautiful and the color is good, there is no supreme blissful body, therefore all beings are born together, it is said to be the nature of co-born, with pure appearance, the nature of mind is nirvana, with the appearance of gods, the face is beautiful and the color dwells, it only dwells by birth, but it is a common habit." Also, as stated in the "Two Inseparable Victorious Kings Sutra": "The marks and signs of the Sugata, निश्चित रूप से, certainly reside in the bodies of all sentient beings, appearing without increase or decrease, this is the meaning of concealment." It is also said: "Body, speech, and mind are bodhi, that is, the Buddha, is the secret thing, or the meaning of body, speech, and mind. The body is the five bodhi, the veins and bodhicitta, impure substances and discriminating thoughts, the dharma of the body is summarized into three, dwelling in the four accomplishments, therefore everything is bodhi. Speech is the wind of the five great elements, letters, sounds, melodies, and the words of mantras, etc., through speech and melodies, etc., the dharma of speech is summarized. The mind is the five wisdoms, the bindu of wisdom, unchanging bliss, and the luminosity of the three appearances and non-discriminating samadhi, the dharma of the mind is dwelling." Also, as stated in the "Hevajra": "Sentient beings who are not Buddhas एक भी नहीं है। There is not even one. Hell beings, hungry ghosts, animals, and, worms in feces, gods and asuras, and people, those who do not know any happiness, always have the nature of bliss, in the world, even in many worlds, you will not find another Buddha, the mind is the complete Buddha, outcasts, bamboo craftsmen, etc., and those who strive for killing, if they can know Hevajra well, then they can achieve it, there is no doubt about this." Third, mistaking essence for sentient beings, for the result, showing the way of demonstrating with actual fruits and metaphors, the first is: Because of the attachment to the light of the wisdom of Samantabhadra, in the way of the outer light being absorbed inward, the alaya, various consciousnesses, and the habits arising in the mind, are established according to their respective order, because of being accustomed to immovable karma, formless
Chinese
之境，心专注一处；色界禅定之心，观增上慧，不与寂静一味之智慧相连；欲界有分别粗大之心，具有动念分别之自性，以此三者遍及之处成熟为果。若分欲界之心，则地狱为（སྡུག༵་བསྔ༵ལ་བཟོ༵ད་ལྡན༵་，dug.bsngal.bzod.ldan，具有痛苦忍受，具苦忍）之心；饿鬼为（བཀྲེན༵་པས་གདུང་བ་དང་ལྡན༵་，bkren.pas gdung ba dang ldan，具有饥渴所逼，具饥渴）且以他念为阻，唯有求食之（ཡིད༵་ལྡན༵་，yid.ldan，具有意念，具意）之心；旁生为愚昧无明之（མྱོས༵་ལྡན༵་，myos.ldan，具有昏昧，具醉）耶？不知取舍，平等（བཏ༵ང་སྙོམ༵ས་ལྡན༵་，btang.snyoms.ldan，具有舍，具舍）之；人（འདོ༵ད་པའི་སེམས་ཤེས་ཆེ་བར་ལྡན༵་，'dod pa'i sems shes che bar ldan，具有贪欲之心，具欲）故；阿修罗为（རྩོད༵་པའི་སེམས་ཕྲག་དོག་ཤས་ཆེ་བར་ལྡན༵་，rtsod pa'i sems phrag dog shas che bar ldan，具有争斗之心，具诤）故；天为耽于（དགའ༵་བདེའི་ལོངས་སྤྱོད་ལ་གཡེངས་བའི་སེམས་དང་ལྡན༵་，dga'.bde'i longs spyod la g.yengs ba'i sems dang ldan，具有喜乐受用散乱之心，具乐）六者。如是，有情之分别壳已成，故智慧之光亦稍减，故境不明显。彼等心识次第遮蔽五或六智慧，生起五浊，故总的来说，五烦恼为六道之因，且彼时之等流因尤为增上之故，三界有三毒，贪欲有五毒、悭吝和六等，应如是认为具有浊垢。如《幻化经》云：“五浊即是安乐处。”全知者如是解释。又如《普明经》云：“地狱之境是忍耐，饿鬼之境是意念，旁生之境是昏昧，人之境是贪欲，阿修罗之境是争斗，天之境是喜乐。”又如《功德圆满经》云：“喜乐、争斗、平等具，二具、饥渴具、痛苦具。”如是安立。《大方广经》云：“内情众生形成之方式，乃是错乱之基五智慧所为。”如是，以五界无别而依之五智，错乱为五烦恼，故如前所说，以地为依而生愚痴。以上如是宣说。第二，譬喻：五智成为错乱之基，错乱之阿赖耶识八识聚，犹如房屋，安住于身之习气等，木材空虚增减；烦恼如小妾，故执着我与我所，以及破立贪嗔；意识如丈夫，故染污五根，积聚贪等业；眼耳鼻舌四门如儿子，故
English
of the state of single-pointedness; the mind of the form realm's meditative concentration, with predominant higher seeing, not connected to the wisdom of single-pointed quiescence; the mind of the desire realm, conceptual and coarse, with the nature of moving thoughts and conceptions, and the three that pervade it ripen into results. If the mind of the desire realm is divided, then the hells are the mind of (སྡུག༵་བསྔ༵ལ་བཟོ༵ད་ལྡན༵་，dug.bsngal.bzod.ldan，having suffering endurance, having suffering endurance); the pretas are (བཀྲེན༵་པས་གདུང་བ་དང་ལྡན༵་，bkren.pas gdung ba dang ldan，having torment by hunger, having hunger) and obstructing other thoughts, only the mind of (ཡིད༵་ལྡན༵་，yid.ldan，having intention, having intention) that desires food; are animals (མྱོས༵་ལྡན༵་，myos.ldan，having intoxication, having intoxication) by foolish ignorance and darkness? Not knowing what to take and leave, equal (བཏ༵ང་སྙོམ༵ས་ལྡན༵་，btang.snyoms.ldan，having abandonment, having abandonment); humans (འདོ༵ད་པའི་སེམས་ཤེས་ཆེ་བར་ལྡན༵་，'dod pa'i sems shes che bar ldan，having desire, having desire); asuras are (རྩོད༵་པའི་སེམས་ཕྲག་དོག་ཤས་ཆེ་བར་ལྡན༵་，rtsod pa'i sems phrag dog shas che bar ldan，having a mind of contention, having contention); gods are distracted by (དགའ༵་བདེའི་ལོངས་སྤྱོད་ལ་གཡེངས་བའི་སེམས་དང་ལྡན༵་，dga'.bde'i longs spyod la g.yengs ba'i sems dang ldan，having a mind distracted by the enjoyment of happiness and pleasure, having pleasure) six. Thus, since the shell of sentient beings' conceptions is completed, the light of wisdom is also slightly diminished, so the object is not clear. Those minds gradually obscure the five or six wisdoms, and the five degenerations arise, so in general, the five afflictions are the cause of the six realms, and because the co-occurring cause of that time is particularly increasing, the three realms have three poisons, desire has five poisons, stinginess, and six, etc., should be regarded as having impurities. As the 《Illusion Sutra》 says: "The five degenerations themselves are the place of bliss." The Omniscient One explained it in this way. Also, as the 《All-Illuminating Sutra》 says: "The place of hell is endurance, the place of pretas is intention, the place of animals is intoxication, the place of humans is desire, the place of asuras is contention, the place of gods is joy." Also, as the 《Perfect Skill Sutra》 says: "Joy, contention, equality, two, hunger, suffering." Thus it is established. As the 《Vast and Extensive Sutra》 says: "The way inner sentient beings are formed is done by the five wisdoms that are the basis of delusion." Thus, the five minds that rely on the five realms without distinction are mistaken for the five afflictions, so as previously said, ignorance arises based on earth. The above is as explained. Second, the analogy: The five wisdoms become the basis of delusion, and the eight consciousnesses of delusion, the alaya, are like a house, abiding in the habits of the body, etc., the wood is empty and increases and decreases; afflictions are like a concubine, so they grasp at self and what belongs to self, and acceptance and rejection, attachment and aversion; consciousness is like a husband, so it defiles the five senses and accumulates actions such as attachment; the four doors of eyes, ears, nose, and tongue are like sons, so
Chinese
以对一切事物进行区分和占有的方式在轮回中流转并安住。如《广大》中所说： 展示错误的譬喻是： 根本识如同房屋， 所执与能执如同财产等， 烦恼意如同妻子， 执着于自我，分别地执取， 意识如同丈夫， 进入门户，积聚各种业， 四门识如同儿子， 对一切事物进行区分和占有。 第二，从区分各自成就的果实精华与糟粕的角度进行展示： 从三脉自性的角度区分五大精华与糟粕之身，以及从支分细节的角度区分精华与糟粕两方面。 首先： 从三脉之中，珍宝脉， 是所有身之显现的基础，自性法身； 是所有光之显现的基础，自性报身； 是所有意之界，大悲广阔的智慧三者无别，智慧于空中运行的显现，如同内明之瓶身； 光明内明，如同瓶中的酥油灯； 智慧内明，如同孔雀蛋内有五彩光芒，却不显于外，如同自生的明空独一点，大圆满极密清净的精华五大。 如《龙钦饶降》中所说： 身是内明宝瓶身， 光明如同宝瓶之灯， 智慧如同孔雀蛋。 又如《自显》中所说： 五大本尊薄伽梵， 自性安住于一切有情。 又说： 显现无碍是五大的幻化， 觉性不变是五大的自性。 如此，五大甚至比诸佛更早成佛。 又说： 自性不变故，五大也是地； 觉性智慧用于实义故，五大也是火； 觉性智慧于不动界中知晓故，五大也是风； 觉性智慧三脉融为一体故，五大也是水； 空明无二融入于自性故，五大也是虚空。 又如《宝藏幻钥》中所说： 我的菩提心自性， 是五大的自性， 你是否已领悟此义？ 就像这样。 这也是从大小部分而言，将自性身、自性光、大悲智慧作为基础而说的，并非其他自性。
English
It revolves and abides in samsara by means of distinguishing and possessing all things. As it is said in the 'Vast Expanse': The analogy of delusion is shown as: The alaya consciousness is like a house; The grasped and the grasper are like possessions, etc.; The afflicted mind is like a wife; It grasps at self and holds onto distinctions; The mind consciousness is like a husband; Entering the gate, it accumulates various karmas; The four gate consciousnesses are like sons; They distinguish and possess all things. Secondly, from the perspective of distinguishing the essence and dross of the fruits that are separately accomplished: There are two aspects: distinguishing the pure and impure bodies of the elements from the perspective of the nature of the three channels, and distinguishing the pure and impure limbs in detail. Firstly: Among the three channels, the precious channel, Is the basis of the manifestation of all bodies, the essence of the Dharmakaya; Is the basis of the manifestation of all lights, the nature of the Sambhogakaya; Is the realm of all minds, the wisdom of vast compassion, the three inseparable, the appearance of wisdom moving in the sky, like a vase body of inner clarity; Light inner clarity, like a butter lamp inside a vase; Wisdom inner clarity, like a peacock egg with five colors inside but not visible outside, like the self-born awareness-emptiness single point, the great perfection most secret pure essence of the elements. As it is said in 'Longchen Rabjam': The body is the body of the inner clear vase; The light is like the lamp of the vase; Wisdom is like the egg of a peacock. And as it is said in 'Self-Arisen': The great elements, the Blessed One, Naturally abide in all sentient beings. And: Appearance without obstruction is the miraculous manifestation of the elements; Unchanging awareness is the nature of the elements. Thus, the five great elements are enlightened even before the Buddhas. And: Because the essence is unchanging, the element is also earth; Because awareness-wisdom is used for meaning, the element is also fire; Because awareness-wisdom is known in the immovable realm, the element is also wind; Because awareness-wisdom is the three channels rolled into one, the element is also water; Because emptiness-clarity non-duality is dissolved into nature, the element is also space. And as it is said in 'Treasury of the Magical Key': My own Bodhicitta nature, Is the nature of the five elements, Have you realized this meaning? Like that. That is also said in terms of large and small parts, taking the nature body, nature light, compassion wisdom as the basis, not other natures.