Chinese
因为两种真谛没有自性好坏，因为本体不可分割，因为住处不异，因为没有时间先后，所以证明不可分割，这是历代上师所说的。第三是发心的功德，这样说之后，所有如来都遍满了。这是存在的。通过宣说发心次第的第五个方法，与会眷属的一切如来父尊和一切母妃眷属也获得了甚深的三灌顶，师徒眷属的意趣变得无别，显现了四十五种果位身和智慧，对此感到满意而遍满。第二共同的讨论分为两部分：眷属的请问和导师的回答。首先，眷属的请问分为两部分：讲述所说之事的历史，以及为了阐述以四种秘密决定的内容而请求开示。首先，讲述所说之事的历史：从“此后如来……”到“为了特别讲述而说此”。这是存在的。从“此后”开始，显示了非共同的讨论。因为共同地显示讨论，所以从与会眷属的一切如来父尊和一切母妃眷属等，为了开悟的眷属们，请求导师讲述接下来将要出现的以四种秘密决定的方式，这些词语的表达既相似又清晰。第二，为了阐述以四种秘密决定的内容而请求开示：从“唉玛吙！从秘密……”到“非常秘密”。这是存在的。“唉玛吙”是惊叹之词，分为赞叹功德的惊叹和不赞叹过失的惊叹。这里是不赞叹过失的惊叹。这是因为与生俱来的眷属们，为了开悟的眷属的缘故，对于以四种秘密决定后仍未领悟而感到惊叹。未领悟的是，接下来以“法”所指的，包括轮回和涅槃的一切法，其自性真谛无别，以殊胜的法身成佛。谁未领悟呢？自己的面目自己未领悟。如何未领悟的秘密
English
Because the two truths have no inherent good or bad, because their essence is indivisible, because their dwelling place is not different, and because there is no before or after in time, therefore it is proven that they are indivisible, as the previous lamas have said. The third is the merit of generating the mind of enlightenment. After saying this, all the Tathagatas became pervasive. This exists. By explaining the fifth method of the stages of generating the mind of enlightenment, all the Tathagata fathers and all the mother consort assemblies of the assembly together also obtained the three profound empowerments. The intentions of the teacher and retinue became indistinguishable, and they were satisfied and pervaded by manifesting the forty-five fruition bodies and wisdoms. The second general topic, the common discussion, is divided into two parts: the retinue's request and the teacher's response. First, the retinue's request is divided into two parts: narrating the history of what was said, and requesting an explanation for the sake of explaining the matters decided by the four secrets. First, narrating the history of what was said: from "Then, the Tathagata..." to "This is said for the sake of special explanation." This exists. From "Then" onwards, it shows the uncommon discussion. Because the discussion is shown in common, from all the Tathagata fathers and all the mother consort assemblies of the assembly together, for the sake of the retinue who are to be enlightened, they request the teacher to explain the way of deciding by the four secrets that will appear below, these expressions are both similar and clear. Second, requesting an explanation for the sake of explaining the matters decided by the four secrets: from "Emaho! From the secret..." to "Very secret." This exists. "Emaho" is an exclamation, divided into exclamation praising virtues and exclamation not praising faults. Here, it is an exclamation not praising faults. This is because the co-emergent retinue, for the sake of the retinue to be enlightened, are amazed that they have not understood after deciding by the four secrets. What is not understood is what is referred to as "dharma" below, including all dharmas encompassed by samsara and nirvana, whose nature is the indivisible truth, becoming a Buddha in the supreme Dharmakaya. Who has not understood? One's own face has not been understood by oneself. The secret of how it was not understood
Chinese
由于四种方式的决断没有领悟，已经在名称的章节中详细阐述过了。这里也稍微说一下，因为没有领悟胜义谛，所以本来就是秘密的方式。同样，因为没有领悟世俗谛，所以在各种显现中自性是隐藏的。因为没有领悟无二，所以自性本体极其隐藏。因为没有领悟超出对境，所以从非他处极其隐藏。因为自性秘密以方便断除的缘故，所以对开启智慧的眷属们以慈悲摄受是合理的，这样说的。第二，导师给予回答分为两部分：生起慈悲后讲述故事，以及为了宣说任运成就之法而承诺示现化身。第一，生起慈悲后讲述故事是：所有如来和……特别宣说这个。那里有说到，所有如来和所有法，本来就是成佛的自性本体，是唯一的体性，所以即使无二。因为如是之基的如是之义成熟并证悟，所以是逝者，即身和智慧显现的圆满果位的如来们的作为，果位的诸法，自性、体性、迷乱和道，以四种名言概括的轮回的诸法，本来就从原始以来，自性真谛无二，在超胜的法身大中成佛的自性本体是唯一的，那个意义是真实的法身之体性，因此轮回涅槃一切无二。如此宣说者是基，是所知事物的实性。虽然，这是带有剩余的词语，那么轮回涅槃两种显现为好坏是什么呢？众生的各种分别念从无明中产生，因为这样没有认识基的实性，所以五道的各种分别念，五毒和三业，它们的根本就是两种无明。它产生什么呢？在五道中产生不可思议的种类，也就是在五道中产生不可思议的种类。五道的种类是：三恶道，人和天。那么，如果说有六道
English
Because the four ways of deciding have not been understood, it has already been explained in detail in the chapter on names. Here, too, if I explain briefly, because the ultimate truth has not been understood, it is inherently a secret way. Similarly, because conventional truth has not been understood, nature is hidden in various appearances. Because non-duality has not been understood, the essence is extremely hidden by its very nature. Because it has not been understood that it is beyond the scope of action, it is extremely hidden from anything else. Because self-secret is cut off by means, it is reasonable to hold the retinue who have opened their minds with compassion, so it is said. Second, the Teacher's answer is twofold: first, telling the story after generating compassion, and second, promising to emanate manifestations in order to teach the spontaneously accomplished Dharma. First, telling the story after generating compassion is: All the Tathagatas and... especially declare this. It is said there that all the Tathagatas and all the Dharmas are inherently the nature of the Buddha, and are of one nature, so even if they are non-dual. Because the meaning of Thusness, the basis as it is, has matured and been realized, it is gone, that is, the deeds of the Tathagatas of the perfect fruit, in whom body and wisdom have manifested, all the Dharmas of the fruit, nature, characteristics, delusion, and the path, all the Dharmas of samsara summarized by the four terms, are inherently from the beginning, the nature of the true non-dual, the nature of the Buddha who is enlightened in the great Dharmakaya, is one, that meaning is the nature of the true Dharmakaya, therefore all samsara and nirvana are non-dual. Thus, the teacher is the basis, the reality of the knowable. Although, this is a word with remainder, then what is the appearance of the two kinds of samsara and nirvana as good and bad? The various thoughts of beings arise from ignorance, because in this way the reality of the base is not known, so the various thoughts of the five paths, the five poisons and the three karmas, their root is only the two kinds of ignorance. What does it produce? It produces inconceivable kinds in the five paths, that is, it produces inconceivable kinds in the five paths. The categories of the five paths are: the three lower realms, humans, and gods. So, if it is said that there are six paths
Chinese
如果我反驳，阿修罗上等者被归入天神，下等者一些被归入饿鬼，一些被归入畜生。那些之中也是内族居多。三界共有四十一类众生。如果从下往上数，地狱有八热地狱，八寒地狱，以及近边地狱和孤独地狱两种，共有十八地狱。首先，八热地狱是： पुनर्जिवन (藏文：ཡང་སོས་，梵文天城体：पुनर्जिवन，梵文罗马拟音：punar jīvana，汉语字面意思：复活) ，कालसूत्र (藏文：ཐིག་ནག་，梵文天城体：कालसूत्र，梵文罗马拟音：kālasūtra，汉语字面意思：黑绳) ，संघट्ट (藏文：བསྡུས་འཇོམས་，梵文天城体：संघट्ट，梵文罗马拟音：saṃghaṭṭa，汉语字面意思：众合) ，रौरव (藏文：ངུ་འབོད་，梵文天城体：रौरव，梵文罗马拟音：raurava，汉语字面意思：叫唤) ，महारौरव (藏文：ངུ་འབོད་ཆེན་པོ་，梵文天城体：महारौरव，梵文罗马拟音：mahāraurava，汉语字面意思：大叫唤) ，तपन (藏文：ཚ་བ་，梵文天城体：तपन，梵文罗马拟音：tapana，汉语字面意思：烧热) ，प्रतापन (藏文：རབ་ཏུ་ཚ་བ་，梵文天城体：प्रतापन，梵文罗马拟音：pratāpana，汉语字面意思：极热) ，अवीचि (藏文：མནར་མེད་，梵文天城体：अवीचि，梵文罗马拟音：avīci，汉语字面意思：无间) 这八种。第二，八寒地狱是： अर्बुद (藏文：ཆུ་བུར་ཅན་，梵文天城体：अर्बुद，梵文罗马拟音：arbuda，汉语字面意思：疱) ，निरर्बुद (藏文：ཆུ་བུར་རྡོལ་བ་ཅན་，梵文天城体：निरर्बुद，梵文罗马拟音：nirarbuda，汉语字面意思：疱裂) ，अटट (藏文：སོ་ཐམ་ཐམ་པ་，梵文天城体：अटट，梵文罗马拟音：aṭaṭa，汉语字面意思：頞哳吒) ，हहव (藏文：ཨ་ཆུ་ཟེར་བ་，梵文天城体：हहव，梵文罗马拟音：hahava，汉语字面意思：呵呵婆) ，हुहुव (藏文：ཀྱི་ཧུད་ཟེར་བ་，梵文天城体：हुहुव，梵文罗马拟音：huhuva，汉语字面意思：虎虎婆) ，उत्पल (藏文：ཨུཏྤལ་ལྟར་གས་པ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：青莲花裂) ，पद्म (藏文：པདྨ་ལྟར་གས་པ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花裂) ，महापद्म (藏文：པདྨ་ལྟར་ཆེར་གས་པ་，梵文天城体：महापद्म，梵文罗马拟音：mahāpadma，汉语字面意思：大莲花裂) 这八种。孤独地狱位于瞻部洲的苦恼平原、河流、大海边和香山等地。近边地狱环绕在八热地狱的外面，包括：火坑、尸粪泥、利刀原、剑叶林、铁刺山和无量灰河。因此，虽然地狱有十八种，但每个热地狱和寒地狱的寿命、身体大小和痛苦程度相同，因此被视为一类。孤独地狱和近边地狱各有一类，并且属于各自的类别，因此地狱有八类，加上饿鬼和畜生两类，这十类被称为十恶趣。四大洲的人，寿命、身体大小和福德程度不同，因此被视为不同的类别。四大天王，寿命、身体和福德程度相同，因此被视为一类。四大天王天、三十三天、夜摩天、兜率天、化乐天、他化自在天，这六欲天被视为六类，加上人和天神的十类，被称为十善趣。因此，这二十类是欲界，色界有十类
English
If I object, the upper class of Asuras are included in the gods, and some of the lower class are included in the pretas, and some are included in the animals. Most of those are of the inner class. There are forty-one types of beings in the three realms. Counting from the bottom up, there are eight hot hells, eight cold hells, and two types of ephemeral and neighboring hells, making a total of eighteen hells. First, the eight hot hells are: Punarjivana (藏文：ཡང་སོས་，梵文天城体：पुनर्जिवन，梵文罗马拟音：punar jīvana，汉语字面意思：Revival), Kalasutra (藏文：ཐིག་ནག་，梵文天城体：कालसूत्र，梵文罗马拟音：kālasūtra，汉语字面意思：Black Thread), Samghatta (藏文：བསྡུས་འཇོམས་，梵文天城体：संघट्ट，梵文罗马拟音：saṃghaṭṭa，汉语字面意思：Crushing), Raurava (藏文：ངུ་འབོད་，梵文天城体：रौरव，梵文罗马拟音：raurava，汉语字面意思：Crying), Mahararava (藏文：ངུ་འབོད་ཆེན་པོ་，梵文天城体：महारौरव，梵文罗马拟音：mahāraurava，汉语字面意思：Great Crying), Tapana (藏文：ཚ་བ་，梵文天城体：तपन，梵文罗马拟音：tapana，汉语字面意思：Burning), Pratapana (藏文：རབ་ཏུ་ཚ་བ་，梵文天城体：प्रतापन，梵文罗马拟音：pratāpana，汉语字面意思：Very Hot), and Avici (藏文：མནར་མེད་，梵文天城体：अवीचि，梵文罗马拟音：avīci，汉语字面意思：Uninterrupted). Second, the eight cold hells are: Arbuda (藏文：ཆུ་བུར་ཅན་，梵文天城体：अर्बुद，梵文罗马拟音：arbuda，汉语字面意思：Blister), Nirarbuda (藏文：ཆུ་བུར་རྡོལ་བ་ཅན་，梵文天城体：निरर्बुद，梵文罗马拟音：nirarbuda，汉语字面意思：Blister Bursting), Atata (藏文：སོ་ཐམ་ཐམ་པ་，梵文天城体：अटट，梵文罗马拟音：aṭaṭa，汉语字面意思：Shivering Teeth), Hahava (藏文：ཨ་ཆུ་ཟེར་བ་，梵文天城体：हहव，梵文罗马拟音：hahava，汉语字面意思：Calling Ah-chu), Huhuva (藏文：ཀྱི་ཧུད་ཟེར་བ་，梵文天城体：हुहुव，梵文罗马拟音：huhuva，汉语字面意思：Calling Kyi-hud), Utpala (藏文：ཨུཏྤལ་ལྟར་གས་པ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：Like a Blue Lotus Cracked), Padma (藏文：པདྨ་ལྟར་གས་པ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：Like a Lotus Cracked), and Mahapadma (藏文：པདྨ་ལྟར་ཆེར་གས་པ་，梵文天城体：महापद्म，梵文罗马拟音：mahāpadma，汉语字面意思：Like a Great Lotus Cracked). The ephemeral hells are located in the plains of sorrow in Jambudvipa, rivers, the shores of the great ocean, and fragrant mountains. The neighboring hells surround the outer layers of the eight hot hells, including pits of embers, swamps of corpses, plains of razors, forests of sword leaves, trees of Shalmali, and rivers of ashes. Thus, although there are eighteen hells, each hot hell and cold hell has the same lifespan, body size, and degree of suffering, so they are counted as one category each. The ephemeral and neighboring hells each have one category and belong to their respective categories, so there are eight categories of hells, plus two categories of pretas and animals, so these ten categories are called the ten lower realms. The people of the four continents have different lifespans, body sizes, and degrees of merit, so they are counted as separate categories. The Four Great Kings have the same lifespan, body, and degree of merit, so they are counted as one category. The Four Great Kings, the Thirty-three, Yama, Tushita, Nirmanarati, and Paranirmitavasavartin, these six desire realm gods are counted as six categories, plus the ten categories of humans and gods, which are called the ten higher realms. Thus, these twenty categories are the desire realm, and the form realm has ten categories.