Chinese
传承自口耳相传的补特伽罗是：西藏次第相传的，分为前译、中译、后译三类。其中，当佛陀秘密住在冈底斯山时，向布然喀·穆尔蒂、斯巴·曼殊师利、贝若扎纳三人宣讲，从他们传下来的就是前译。莲花生大士在钦浦给嘉纳古玛Ra和恩兰·嘉瓦乔扬授记，翻译成印度的语言并宣讲，这被称为中译。毗玛拉在桑耶寺自然成就的中间房间里给嘉纳古玛Ra和热仁钦秋宣讲，这是后译。此噶举派的次第是：这三者都有传承，贝若扎纳和嘉纳古玛Ra两者的弟子是热仁钦秋。他传给杰热秋炯，然后依次是达杰华吉扎巴、努桑杰益西、帕郭隆钦帕巴、丹云丹秋、格萨威香秋、嘉堪布雄努、嘎楚臣桑波、荣巴秋吉桑波、楚益西旺波、丹秋吉旺秋、香秋吉喇嘛、吉云丹炯内、堪布雄努顿珠，他向我古汝智美沃热宣讲。还有其他的上师传承，因为文字太多所以不写也不赘述了。第二个意义，发起和关联的教义，总的纲要是三个：不净迷乱的显现、作为其对治的清净本尊的显现、由此所教导的各乘的显现。第一个有三个：确定迷乱的基础、确定迷乱的方式、迷乱时如何显现。第一个是：法性如虚空般无别的法，即安乐逝者的心髓，自性空且显现不灭。本体上没有迷乱，但因缘上作为迷乱的基础并不相违，就像明镜的表面或清澈的海洋中显现影像一样不会停止。正如这其中所说：唉玛，从如来藏中，由自己的分别念业力所化现。也就是说，因为从无自性的本体上作为迷乱的基础，所以迷乱也像影像一样没有自性实有，本来就安住于无缚无脱的法性虚空之中。
English
The individuals who transmit through oral tradition are: the successive transmissions in Tibet, known as the three categories of Early Translation, Intermediate Translation, and Later Translation. Among them, when Buddha Secret resided in Mount Kailash, he taught Bran Ka Murtik, Ba Manjushri, and Vairochana. The transmission from them is the Early Translation. Padmasambhava empowered Gnyak Jñana Kumara and Nganlam Gyalwa Chokyang in Chimphu, translated it into the language of India, and taught it, which is known as the Intermediate Translation. Vimala taught Gnyak Jñana Kumara and Ma Rinchen Chok in the spontaneously accomplished middle chamber of Samye, which is the Later Translation. The lineage of this Kagyu tradition is: it is transmitted through all three of them. The disciple of both Vairochana and Gnyak Jñana Kumara is Ma Rinchen Chok. He transmitted it to Gye Re Chokyong, and then successively to Darje Palgyi Drakpa, Nub Sangye Yeshe, Pagor Lonchen Phakpa, Dan Yontan Chok, Ge Salwai Jangchub, Gya Khenpo Zhonnu, Gar Tsultrim Zangpo, Rongpa Chokyi Zangpo, Tsur Yeshe Wangpo, Dan Chokyi Wangchuk, Zhang Chokgi Lama, Kyi Yontan Jungne, Khenpo Zhonnu Dondrup, who taught it to me, Guru Drime Ozer. There are other lama lineages as well, but because there are too many words, I will not write them down or elaborate. The second meaning, the general framework of the teachings on initiation and connection, has three aspects: the impure, deluded appearances; the pure appearances of the Three Jewels as their antidote; and the appearances of the various vehicles taught by them. The first has three aspects: identifying the basis of delusion, determining the manner of delusion, and how it appears during delusion. The first is: the dharma, inseparable from the nature of space, the essence of the Sugata, empty in nature and unceasing in appearance. Although delusion is not established in its essence, it is not contradictory to be the basis of delusion due to conditions, just as images appear unceasingly on the surface of a clear mirror or in the depths of a clear ocean. As it says in this very text: "Ema, from the Sugata-garbha, it is emanated by the karma of one's own thoughts." That is to say, because it serves as the basis of delusion from an essence that is without inherent existence, delusion is also like an image, without inherent truth, and abides in the nature of space, which is free from bondage and liberation from the very beginning.
Chinese
是。如果在任何地方都没有成立，作为错觉的基础是不合理的，如果这样说。就像虚空本身是万物的基础一样，法性也被说成是境的错觉基础，在《宝性论》中也这样说：地依赖于水，水依赖于风，风完全安住于空，空不住于风和水以及地的界中。同样，蕴、界、处依赖于业和烦恼，业和烦恼不住于如理作意，而是恒常安住于不如理作意中。不如理作意完全安住于心的清净中，心的自性诸法不住于一切中。以及在《无垢经》中说：所有从各方面被烦恼染污，以及被其所显现的诸法是从哪里产生的？回答说：从无所依处。无所依处是从哪里产生的？回答说：从任何地方都没有产生，就像虚空一样。因此，有法也像镜子的表面一样，对于理解来说，作为错觉的显现基础是合理的。在《宝积经》中说：文殊，从心产生业和烦恼，以及完全的清净，然而，心以自性空，也不是不存在，因为如其所显现的那样造作。总而言之，在《八千颂般若经》中说：心上无有心，心的自性是光明。这本身就是错觉的基础，从它的状态中，由于没有证悟自己的体性和无明，错觉的影像才得以显现。第二，如何错觉的方式是，就像把木桩错认为人，或者把绳子错认为蛇一样，以俱生无明为基础，自性本来就在三界中成佛，但却没有认识到，如《金刚经》中说：虽然在三界中成佛，但由于黑暗的遮蔽而没有认识到。以及，以遍计所执的无明，把二无当成二有来执著，因此，错觉为外境和内我，从那以后，从前一个产生后一个的错觉的缘起，就像梦中的内外显现的前后一样，由于错觉的习气力量增长，在基上显现的本来就是刹土和宫殿，心性本身安住于本尊和智慧的功用执著为我，因此，外在显现的各种境和所
English
It is. If it is not established anywhere, it is unreasonable to be the basis of illusion, if you say so. Just as space itself is the basis of everything, the nature of reality is also said to be the basis of illusion of objects, as it is also said in the Uttaratantra: Earth depends on water, water depends on wind, wind completely abides in space, space does not abide in wind and water and the element of earth. Likewise, aggregates, elements, and sense bases depend on karma and afflictions, karma and afflictions do not abide in proper attention, but constantly abide in improper attention. Improper attention completely abides in the purity of mind, the nature of mind, all phenomena, do not abide in everything. And in the Vimalakirti Sutra it says: From where do all the phenomena that are defiled in every way and manifested by them arise? He said: From the unsupported. From where does the unsupported arise? He said: It does not arise from anywhere, like space. Therefore, the subject is also like the surface of a mirror, it is reasonable to be the basis of the appearance of illusion for understanding. In the Ratnakuta Sutra it says: Manjushri, from the mind arise karma and afflictions, and complete purification, however, the mind is empty by its own nature, and it is not non-existent, because it acts as it appears. In short, in the Ashtasahasrika Prajnaparamita Sutra it says: There is no mind on the mind, the nature of the mind is luminosity. That itself is the basis of illusion, from its state, due to not realizing one's own nature and ignorance, the image of illusion appears. Second, the way of illusion is, like mistaking a post for a person, or mistaking a rope for a snake, based on co-emergent ignorance, the nature is originally enlightened in the three mandalas, but it is not recognized, as it says in the Vajra: Although enlightened in the three mandalas, it is not recognized because of the obscuration of darkness. And, with the ignorance of imputation, grasping duality as duality, therefore, illusion as external object and internal self, from then on, the interdependent arising of illusion from the former to the latter, like the appearance of before and after in the dream, due to the increased power of the habit of illusion, the appearance on the ground is originally pure lands and palaces, the mind itself abides in the potential of deities and wisdom, grasping as self, therefore, the various external appearances with objects and
Chinese
心性错认为五毒，显现为六道众生的景象。如《业次第》中所说：“本来即是如此安住，从三坛城的自性中，错乱为内外二相，如众生界般自显现。”又如本文所说：“所有世间错乱之法，由无明分别的能取所取，内外缘起而流转。”如此错乱的产生，如唯识宗认为，在阿赖耶识上，从无始以来就有显现为境和义的习气，由此而产生错乱。如自续派认为，从空性的状态中，如梦般显现不灭，以世俗显现而不知其自性，故而错乱。应成派则认为，执着于无而显现的自性，虽显现为错乱，但从当下起即不成立，故认为错乱无有对境。而在此处，与一切皆相符，本来安住于坛城，却执着为我，故错乱与唯识宗相似。然其本体为空性的状态中，自性光明，故错乱与自续派相同。义上无有二元，故如应成派一般。第三，错乱之时如何显现，分为两种，一是二种无明以及由此产生的善与不善之业，显现为安乐与痛苦的方式。以不善之因三毒，或十不善业，分为大中小三种而行持，则感受恶趣的种种痛苦。修习十善业和禅定无色界，则执着于欲界、色界、无色界三界天界的安乐。“感受不合意的安乐与痛苦。”如此，即使在错乱之时，其自性也无有真实成立。如《三摩地王经》中所说：“有情众生如梦境，众生之名与命亦不可得，此处无有生与死，所作所积之业亦永不改变。”又如本文所说：“真实如幻之二相中，无有自与他之分别，清净法界即是一相。”第二，世间道的显现方式分为两种，第一是保持原状，天人道的因果不虚的显现方式。在粗大的心识上行持十善业，不行持不善业，
English
The nature of mind is mistaken for the five poisons, manifesting as the appearance of beings in the six realms. As it is said in the 'Sequence of Actions': 'From the beginning, it has remained in this way, but from the nature of the three mandalas, it is mistaken for two aspects, outer and inner, appearing as self-manifestations like the realms of beings.' And as it is said in this very text: 'All the mistaken phenomena of the world, through the grasping of ignorance and conceptualization, revolve in two ways, inner and outer, as interdependent origination.' The arising of such delusion, according to the Mind-Only school, is due to the presence of beginningless imprints on the basis of the ālaya-vijñāna, which appear as objects and meanings, from which delusion arises. According to the Svātantrika school, from the state of emptiness, appearances like dreams are unceasing, and because conventional appearances arise without knowing their true nature, delusion occurs. The Prāsaṅgika school, however, believes that grasping onto the nature of appearing while being non-existent causes the appearance of delusion, but since it is not established from the present moment, delusion is considered to have no object. Here, however, it is in accordance with all of these: from the beginning, it abides in the mandala, but grasping onto it as self causes delusion, which is similar to the Mind-Only school. Moreover, since its essence is empty and its nature is clear, delusion is similar to the Svātantrika school. In essence, there is no duality, so it is like the Prāsaṅgika school. Third, how it appears at the time of delusion is divided into two: first, the way in which the two ignorances and the virtuous and non-virtuous actions they generate appear as happiness and suffering. By engaging in the three poisons, the non-virtuous causes, or the ten non-virtuous actions, in three degrees, great, medium, and small, one experiences the various sufferings of the lower realms. By cultivating the ten virtuous actions and the formless meditations, one grasps onto the happiness of the desire realm, the form realm, and the formless realm. 'One experiences discordant happiness and suffering.' Thus, even at the time of delusion, its nature is not truly established. As it is said in the 'King of Samādhi Sutra': 'Sentient beings in existence are like dreams, the names and lives of beings are also not found, here there is no birth or death, actions done and accumulated never change.' And as it is said in this text: 'In the two aspects of true illusion, there is no self or other, the completely pure realm is of one aspect.' Second, the way in which worldly vehicles appear is divided into two: first, the way in which the vehicle of gods and humans, which maintains its original state, appears with unerring cause and effect. On the coarse mind, practicing the ten virtuous actions and not engaging in non-virtuous actions,
Chinese
通过断除十不善业，转生到欲界天和人道，所以十善业是人道的乘。出自《幻化网续》：行持十善断不善，是为转生天人因。具有染污的四禅定和四无色定是修不动的业，被称为天道的乘。如是说，出自该续：行持四无量，修习不动定，是为次第转生梵天等之因。因此，善业和不善业主要投生于欲界，不动业则不会转生到上二界之外，所以是上二界的业。第二，增益和颠倒的乘，外道宗义有两种：宗派的分类和特别主张的安立。第一，从内道转变为外道的，外道先前的论师们认为有五种论式。其中，常常见的四派中的第一派数论派是：众生在寿命二万岁时，仙人迦毗罗以苦行成就外道，造了许多论典，因此，产生了两个持有宗义的弟子：婆罗堕遮和沉溺之子。婆罗堕遮追随认为一切所知为二十五数的，是为数论派；沉溺之子认为二十五数的体性也是空性的，是为僧佉派。出自《般若心要总集》：数论派说功德，僧佉派认为空。因此，有数论派、僧佉派、功德三者。第二，自在天派是：自在天说了许多续部，因此，产生了两个获得成就的弟子：足目和食腐者。足目所造的依赖于理性的见解是为理性者；食腐者所造的依赖于胜论的胜论者。此派认为一切有情的系缚和解脱都是自在天所为。这些有情没有自主性，我的苦乐我没有自主权，由自在天所遣，要么堕入悬崖，要么只能去往天界。因此，有自在天派、猫头鹰派、六义派。第三，遍