English
All phenomena, from the very beginning, are of the nature of being inseparably true in their own essence, and are characterized by the oneness of the great Dharmakaya nature of perfect Buddhahood, hence they are inseparable. The term 'ground' refers to the actual state of the inherent nature. However, this is a word with remainder, because not knowing the actual state of the inherent nature, it appears in the form of the five classes of beings, along with the five afflictions and the three actions, the root of which arises solely from the two kinds of ignorance. The categories of the five classes of beings are the three lower realms, humans, and gods. If it is said that this contradicts the explanation of the six classes of beings, then the upper class of asuras is included in the god realm, and some of the lower class are included in the preta realm, and some in the animal realm. These also have many internal categories. There are forty-one types of abodes in the three realms. Counting from the bottom, there are eighteen hell realms in the hells, but each hot hell and cold hell has the same lifespan, body size, and degree of suffering, so they are counted as one type of abode each. The solitary hells and neighboring hells exist in each type of abode and belong to that type, so there are eight types of abodes in the hells, and two types of abodes each for pretas and animals. Thus, these ten types of abodes are called the ten lower realms. The humans of the four continents have different lifespans, body sizes, and degrees of merit, so they are counted as separate abodes. The four great king classes have the same lifespan, body size, and merit, so they are counted as one type of abode. From the four great king classes up to the Paranirmita-vasavartin gods, each of the six desire god classes is counted as one type of abode. Humans and gods have ten types of abodes, which are called the ten higher realms. Thus, these twenty types of abodes are the desire realm. The four dhyana realms each have three classes of gods, totaling twelve, and the five pure abodes are each one type of abode. The form realm has seventeen types of abodes. The formless realm has the four formless attainments. Whichever type of abode one dies in, one is born in that abode, so there is no change to another place. However, the lifespan and degree of merit are not exactly the same as the place where one is born, so they are counted as separate abodes, called the four formless attainments. Thus, the sentient beings in each type of abode in the three realms ripen in various ways beyond comprehension.
Chinese
这是因为不明白而迷惑的情况。对此，佛的智慧是无所缘的慈悲，远离戏论且平等遍布于众生界，这与缘于心和法的慈悲不同，因此称为大慈悲。由此，能无所缘、自明地照见三界众生的痛苦，这是慈悲照见的方式。如此照见后，一切智智的佛陀智慧也胜过菩萨的慈悲，因此是伟大的。自性力之慈悲无有偏颇，恒常相续之慈悲永不断绝。然而，由俱生之眷属劝请祈祷之际，为了开启有缘之眷属，对痛苦不堪的所化众生，生起与对境相遇之慈悲，这称为慈悲照见后生起的方式。如此生起慈悲，并思及成办彼等之义利，为了开启有缘之眷属，宣说化现之喜悦承诺，这是对俱生之眷属所说。为了开示任运成就之法，而承诺化现喜悦。正直。 “唉玛”是指对于基之事物实相，将轮涅二者误认为奇特，是不悦意的誓言。如是，真如自性无有戏论之刺痛，故为大乐。通达彼义故为逝者。然彼之精髓法界虽极清净，然未生起决定之识，是为俱生无明，是轮回迷惑之因。于此之上，由自心之显现，境与有境之显现，由能取所取种种之识，忽然化现，是为遍计所执之无明，是轮回迷惑之缘。种种之身好坏、受用大小、处高低、以及八苦或十一苦等，由业与烦恼所摄持者，是轮回迷惑之体性。对于以上诸法，执著为我与我所，然仅是迷惑而已。然真实而言，由于人我与法我二者皆不成立之故，束缚之作者如怨敌者，是谁呢？
English
This is the state of being deluded due to not understanding. In this regard, the wisdom of the Buddha is the compassion without an object of focus, free from elaboration, and equally pervading the realm of beings. This is different from the compassion that focuses on mind and phenomena, and is therefore called great compassion. Through this, one sees the suffering of beings in the three realms without an object and self-clearly, which is the way of seeing with compassion. Having seen in this way, the wisdom of the all-knowing Buddha is even greater than the compassion of the Bodhisattva, and is therefore great. The compassion of inherent power is impartial, and the constant, continuous compassion never ceases. However, when urged and prayed to by the co-emergent retinue, in order to open the way for the fortunate retinue, compassion arises towards the disciples who are exhausted by suffering, meeting with the object, which is called the way of arising after seeing with compassion. Having thus arisen with compassion, and thinking of accomplishing their benefit, in order to open the way for the fortunate retinue, this statement of joyfully promising to emanate is spoken to the co-emergent retinue. The promise to emanate joyfully is to teach the spontaneously accomplished Dharma. Straight. "Emaho" refers to the wonder of mistaking samsara and nirvana as one reality of the ground, which is a vow of displeasure. Likewise, since the nature of suchness has no thorns of elaboration, it is great bliss. Because the meaning is fully understood, it is gone. Although the essence of that, the Dharmadhatu, abides in utter purity, the non-arising of definite knowledge is called co-emergent ignorance, which is the cause of the delusion of samsara. Moreover, from the appearance of one's own mind, the appearance of object and subject, the sudden emanation of various consciousnesses of grasping and being grasped is called imputational ignorance, which is the condition of the delusion of samsara. Various bodies, good and bad, great and small enjoyments, high and low places, and the eight or eleven sufferings, etc., are all gathered by karma and afflictions, and are the nature of the delusion of samsara. Although one grasps the above as self and mine separately, it is merely delusion. But in reality, since neither the self of the person nor the self of phenomena are established, who is the enemy-like maker of bondage?
Chinese
我未被束缚，也没有像绳索一样的束缚之物束缚我。即使没有像监狱一样的被束缚之处，也因自己的执着而分别念，将我和我所执视为二元对立而显现，从而被束缚。轮回是迷惑的制造者。例如，一位吃了干酪的老妇人，因自己的眼睛昏花，明明没有毛发，却执着地看到天空中有毛发掉落，并认为如果把毛发打很多结就能扔掉一样。轮回就是迷惑的例子。因此，在看似被束缚之时，我执、众生和痛苦等事物，在心性的本质中并不成立，因为没有束缚，所以也没有解脱者。因此，本来就是自性觉智，任运自成地圆满和显现为身和智慧，这是佛陀心中所领悟的法或本质，因此轮回和涅槃是平等的。为了象征这一点，为了宣说《秘密藏续》本身，通过微笑、眉毛动、眼睛变、身躯挺直、伸出手、放出光芒和化身，以及六种喜悦的方式，向聚集在一起的眷属真实地展示，并为了向理解开启的眷属展示此续的道路，以及其他的乘，示现了六位化身导师等各种各样的化现。在此情况下，关于迷惑之基础是否存在的考察，有辩论和回答两种。辩论是：有些人说，因为有迷惑之基础，所以才会迷惑。这是不合理的。在《心滴》中说：“受虚构影响之人，于心性无所缘，说事物自性为基础，彼之血脉恒时堕。”这有四个过失：迷惑恒常地成为自性，基础堕入轮回的边际，通过闻思修三者无法消除迷惑，基础成为能取所取。这些过失会产生。理由是承认了，周遍以量成立。不能这样认为，如果认为迷惑恒常地成为自性，在《道次第》中说：“轮回之自性不可得故。”因此很清楚。基础堕入轮回的边际
English
I am not bound, nor am I bound by anything that binds, like a rope. Even if there is no place to be bound, like a prison, I am bound by my own clinging and discriminating thoughts, which perceive "I" and "mine" as a dualistic appearance of subject and object, thus creating samsara, the maker of delusion. For example, an old woman who ate dried cheese, because her eyes were blurred, even though there was no hair, she stubbornly saw hair falling in the sky and thought that if she made many knots in the hair, she could throw it away. This is an example of samsara as delusion. Therefore, at the very moment when it seems like there is bondage, the clinging to self, sentient beings, and suffering do not exist in the nature of mind, and because there is no bondage, there is also no liberator. Therefore, from the beginning, self-awareness itself is spontaneously perfect and clear as body and wisdom, which is the Dharma or essence realized in the mind of the Buddha, and therefore samsara and nirvana are equal. To symbolize this, in order to teach the Guhyagarbha Tantra itself, through smiling, moving the eyebrows, changing the eyes, straightening the body, extending the hand, emitting light and emanations, and the six ways of joy, it was actually shown to the assembled retinue, and in order to show the path of this tantra and other vehicles to the retinue whose understanding was opened, various manifestations such as the six emanation teachers were performed. In this case, regarding the examination of whether the basis of delusion exists or not, there are two: debate and answer. The debate is: Some say that because there is a basis for delusion, there is delusion. This is unreasonable. In the "Heart Drop" it says: "Those who are influenced by fabrication, for whom there is no object of mind, who say that things are based on their own nature, their lineage always falls." This has four faults: delusion constantly becomes self-existent, the basis falls to the extreme of samsara, delusion cannot be eliminated by hearing, thinking, and meditating, and the basis becomes the object of grasping and the grasper. These faults will arise. The reason is that the sign is accepted, and the pervasion is established by valid cognition. It is not possible to think like that, if you think that delusion constantly becomes self-existent, in the "Stages of the Path" it says: "Because the nature of samsara is not found." Therefore it is clear. The basis falls to the extreme of samsara.
Chinese
如果有人这样认为，从《道次第》中可以看出：“自性无分别”。如果有人认为闻思修不能消除错觉，那么从这里可以看出：“闻思修的结合，自生顿成”。如果有人认为基是具有能取所取，那么从《广大论》中可以看出：“离能取所取的智慧”。如果又有人认为即使没有错觉的根源也会产生错觉，这也是不合理的。从《心滴》中可以看出：“诽谤者认为是任运成就，与其不符而分别，这如同不可能的事情一样，说基上本来没有，执着心的面前却有，凡是诽谤都是断见，这两者是不同的，不可能的事情最初产生。”这样有四种过失：不成立俱生无明，基堕入寂灭的边际，轮回有最初的产生，清净相续的佛也会产生错觉。承认了宗，遍是量成立。不是能成立所希望的。如果有人认为不成立俱生无明，那么从《抛掷针》中可以看出：“没有生起决定的知识就是俱生无明。”如果有人认为基堕入寂灭的边际，那么从《道次第》中可以看出：“涅槃也不存在。”如果有人认为轮回有最初的产生，那么从《总经》中可以看出：“轮回无始无终。”如果有人认为清净相续的佛也会产生错觉，那么从《心滴》中可以看出：“如来也只是从各种执着中解脱。”又有人说，在错觉的根源有无差别时也会产生错觉，这是不合理的，因为基的自性本来就是清净的，而错觉是暂时的污垢。那么应该如何回答呢？可以从广义和狭义两个方面来回答。从广义上讲，错觉的根源有无差别三种情况都会产生错觉，而不是仅仅从这三种情况中的任何一种产生错觉。为什么呢？因为从有错觉的根源也会产生错觉，比如在花色的绳子上产生蛇的错觉。这也是从阿若滴的教言中可以看出，没有错觉的根源不会产生错觉。