Chinese
共有七种。也就是，初禅有三种：梵众天、梵辅天和梵天。二禅有三种：少光天、无量光天和极光净天。三禅有三种：少乐天、无量乐天和遍净天。四禅有三种：无云天、福生天和广果天。如此，色界四禅有十二种天众，每禅各有三种。加上无烦天、无热天、善现天、善见天和色究竟天，这五净居天每一处各有一种天众。因此，色界共有十七种天众。无色界有四无色处：空无边处、识无边处、无所有处和非想非非想处。这四无色处众生，无论在哪一处死去，都会安乐地转生到该处，没有其他不同的处所。然而，由于寿命和福德的量与所生之处不尽相同，因此，每一处都被视为不同的处所。所以，称为四无色处。如此，三界中每一处的众生都多得不可思议，以各种方式成熟。这些都是因为不觉悟而产生的迷惑。因此，三界轮回是巨大的苦海。对于这些众生，以“大悲”之名，佛陀的智慧是无所缘的慈悲，远离戏论，平等遍及一切众生。这与缘于众生和法的慈悲不同，因此称为“大”。佛陀以无所缘、自性光明的智慧，照见三界众生的痛苦，这就是以一切智智的慈悲来照见的方式。从佛陀生起大智慧之后，如此照见之后，一切智智的佛陀智慧，甚至超越了菩萨的慈悲，因此是“大”。自性力之慈悲没有偏颇，恒常相续之慈悲永不间断。然而，在共同的眷属劝请和祈祷之下。
English
There are seven. Namely, the first dhyana has three: the Brahma Assembly, Brahma Pāriṣadya, and Mahābrahmā. The second dhyana has three: Parīttābha, Apramāṇābha, and Ābhāsvara. The third dhyana has three: Parīttaśubha, Apramāṇaśubha, and Śubhakṛtsna. The fourth dhyana has three: Anabhraka, Puṇyaprasava, and Bṛhatphala. Thus, the form realm's four dhyanas have twelve types of gods, three in each dhyana. Adding the gods of Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha, these five pure abodes each have one type of god. Therefore, the form realm is said to have seventeen types of abodes. The formless realm has four formless spheres: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. These four formless spheres are such that beings who die in any of these spheres are happy and reborn in that place, without any other separate place. However, since the measure of life and merit is not the same as the place of birth, each place is counted separately. Therefore, it is called the four formless spheres. Thus, the sentient beings in each of the three realms are inconceivable and mature in various ways. These are the ways of delusion due to non-realization. Therefore, the three realms of samsara are a great ocean of suffering. For these sentient beings, the wisdom of the Buddha, known as "Great Compassion," is compassion without object, free from elaboration, and equally pervading all beings. This is different from compassion focused on sentient beings and phenomena, and therefore it is called "Great." It sees the suffering of beings in the three realms as self-luminous without object, which is the way of seeing with the compassion of omniscient wisdom. After the great wisdom of the Buddha arises, having seen in this way, the wisdom of the omniscient Buddha surpasses even the compassion of the Bodhisattva, and therefore it is "Great." The compassion of inherent power is without partiality, and the constant compassion never ceases. However, in response to the urging and prayers of the accompanying retinue.
Chinese
对于那些被饥饿所困扰、遭受痛苦的可怜众生，生起了与他们相遇的慈悲心，这就是以慈悲的目光看待而生起的状态。为了特别说明这一点，说了这段话。因为这样生起了慈悲心，并且想到要为他们做些事情，所以为了那些被饥饿所困扰的众生，显现化身并承诺，这就像是用语言表达一样清晰。导师对聚集在一起的眷属们说了这些话。这就是利益众生的方式。第二，为了自然成就的法，承诺显现化身：唉玛吙，如来藏……为了教导而示现各种化身。那里有这样的话。唉玛吙的意思是：对于基，也就是事物本来的状态，却错误地认为是轮回和涅槃二者，感到惊奇，这是不满足的誓言。从如来藏来说，因为众生的如来性没有戏论的痛苦，所以是极大的安乐。它的意义成熟并被证悟，所以是逝者。那本身的精华，法界完全清净的自性，虽然极其无垢地存在，但如果没有生起决定的智慧，就叫做俱生无明，那是轮回显现的基础或原因。从那作为基础来说，就是轮回显现的基础。自己的分别念和业力所化现。因为如来藏，也就是一切的基础，没有证悟俱生的无明，所以从自己的心的分别念，显现为能取和所取，各种各样的能取和所取的意识突然显现，这叫做遍计所执的无明，是轮回显现的条件。各种各样的身体和受用，处所和痛苦等等。各种各样的身体，好坏；受用，大小；处所，高低；以及八种和十一种痛苦等等，这些都是被业和烦恼所包含的，是轮回显现的自性。执着为我和我所。虽然对以上那些执着为我和我所，但仅仅是显现的错误而已，因为实际上人我和法我二者都没有成立。所以，没有人束缚，也没有束缚，没有需要束缚的。
English
Having generated compassion for those miserable beings afflicted by hunger, compassion arose to meet them, which is the state of arising from looking with compassion. To specifically explain this, these words were spoken. Because compassion arose in this way, and thinking of doing something for them, for the sake of those beings afflicted by hunger, manifesting emanations and promising, this is as clear as expressing it in words. The teacher spoke these words to the assembled retinue. This is the way of benefiting beings. Second, to promise to manifest emanations for the sake of teaching the spontaneously accomplished Dharma: Emaho, Tathagatagarbha... Manifesting various emanations for the sake of teaching. There are such words there. Emaho means: being amazed at the basis, the original state of things, but mistakenly considering it as samsara and nirvana, this is a vow of dissatisfaction. From the Tathagatagarbha, because the Tathagata-nature of beings has no suffering of elaboration, it is great bliss. Its meaning matures and is realized, so it is the Gone One. The essence of that itself, the nature of the Dharmadhatu, completely pure, although existing extremely immaculately, but if definite wisdom has not arisen, it is called co-emergent ignorance, which is the basis or cause of the manifestation of samsara. From that as the basis, it is the basis of the manifestation of samsara. Manifested by one's own conceptual thoughts and karma. Because the Tathagatagarbha, which is the basis of everything, has not realized co-emergent ignorance, therefore from the conceptual thoughts of one's own mind, appearing as grasper and grasped, various grasping and grasped consciousnesses suddenly manifest, this is called imputed ignorance, which is the condition for the manifestation of samsara. Various bodies and enjoyments, places and sufferings, etc. Various bodies, good and bad; enjoyments, large and small; places, high and low; and eight and eleven sufferings, etc., these are all contained by karma and afflictions, and are the nature of the manifestation of samsara. Holding onto self and what belongs to self separately. Although holding onto the above as self and what belongs to self separately, it is merely a mistake of manifestation, because in reality neither the self of person nor the self of phenomena are established. Therefore, no one is bound, and there is no bondage, there is nothing to be bound.
Chinese
不是的。因为束缚的工匠如同敌人一样，没有任何人束缚；束缚的工具如同绳索一样，也没有束缚。被束缚的处境如同监狱一样，这三者也不是自然而然存在的。那么，是谁的过错呢？“分别执着于我。”因为自己强加的分别念，执着于我和我所，在错觉中显现为能取和所取二者，从而被束缚。轮回是错觉的制造者。 “用力在空中打结。”就像吃了莨菪的人，因为自己的眼睛昏花，明明没有发丝的实物，却强加认为在空中看到发丝坠落。然后像是在发丝上打了很多结并丢弃的景象一样。轮回是错觉的例子。“没有束缚，就没有解脱。”因此，在如同被束缚的时刻，对自我的执着、众生和痛苦的集合，在心性自性本来的状态中并不成立，因此没有束缚。因为没有解脱者。“本来任运圆满佛法。”因为从一开始，自明自知就是身和智慧任运圆满和清晰。这是佛陀心中领悟的法或本质，因此是轮回涅槃平等性。为了教导，示现各种游戏。为了象征轮回涅槃平等性的意义，为了向有缘听闻此秘密心髓续部的俱生眷属真实地展示，通过微笑、眉毛动、眼睛变化、身体挺拔、伸出手、放出光芒和化身等六种身喜的姿态，真实地向俱生眷属展示。为了向没有实际听闻的缘分，只能理解支分的眷属们，展示此续部的道路阶梯和其他乘，示现六能仁等各种游戏，并由他们说法等等。在此，对于错觉的基础是否存在的考察，有辩论和回答两种。首先，辩论是：错觉是从存在的基础产生，还是从不存在的基础产生，还是从非有非无中产生？对此，有些人说：错觉是从存在的基础产生的。
English
No. Because the craftsman of bondage, like an enemy, is not bound by anyone; the means of bondage, like a rope, also does not bind. The state of being bound, like a prison, these three are also not naturally existent. So, whose fault is it? "Conceptual clinging to self." Because of one's own imposed conceptualization, clinging to "I" and "mine," appearing as the dualistic grasping and grasper in delusion, one is bound. Samsara is the maker of delusion. "Forcibly tying knots in the sky." It is like a person who has eaten thorn-apple, because his eyes are blurred, even though there is no actual object of hair strands, he forcibly sees hair strands falling in the sky. Then, like the appearance of tying many knots in the hair strands and throwing them away. Samsara is an example of delusion. "Without bondage, there is no liberation." Therefore, at the very moment when it appears as if bound, the clinging to self, sentient beings, and the aggregates of suffering are not established in the nature of mind, the inherent state, so there is no bondage. Because there is no liberator. "Primordially spontaneously perfect Buddha Dharma." Because from the very beginning, self-awareness itself is the spontaneously perfect and clear body and wisdom. This is the Dharma or essence realized in the mind of the Buddha, therefore it is the equality of samsara and nirvana. To teach, he performs various displays. To symbolize the meaning of the equality of samsara and nirvana, in order to actually show this secret essence tantra to the coemergent retinue who have the fortune to hear it, through the six ways of bodily delight—smiling, moving the eyebrows, changing the eyes, straightening the body, extending the hand, emitting light and emanations—he actually shows it to the coemergent retinue. In order to show the path-steps of this tantra and other vehicles to the retinue who do not have the fortune to actually hear it, but can only understand the branches, he performs various displays such as emanating the six Thubpas, and having them teach the Dharma, and so on. Here, regarding the examination of whether the basis of delusion exists or not, there are two parts: debate and answer. First, the debate is: Does delusion arise from an existing basis, or from a non-existing basis, or from neither existing nor non-existing? To this, some say: Delusion arises from an existing basis.
Chinese
不合理。从《心滴》中说：凡是妄加分别、执着的人，对于无有对境的心性，却说事物有自性作为基础，这种人的后代将永远堕落。因此有四种过失：一是错误成为自性，永远存在；二是基础堕入轮回的边际；三是闻思修不能消除错误；四是基础成为能取所取。第一种过失是：错误，作为法，成为自性，永远存在，因为本来就有产生错误的根源。如果不能成立这个理由，就推翻了本来就有错误根源的承诺。如果承认，那么《道次第》中说：因为没有见到轮回的自性，所以很明显。第二种过失是：仅仅是基础，作为法，堕入错误的边际，因为有产生错误的根源。如果承认，那么《道次第》中说：自性本来就没有分别，所以很明显。第三种过失是：基础错误，作为法，闻思修不能消除错误，因为有产生错误的根源。如果承认，那么《道次第》中说：通过闻思修的结合，自生的一切自然成就，所以很明显。第四种过失是：错误，作为法，基础成为能取所取，因为有产生错误的根源。如果承认，那么《次第三篇》中说：一切相的边际都已远离。以及《广论》中说：远离能取所取的智慧，所以很明显。还有些人认为从无中产生错误，这也是不合理的。从《心滴》中说：诽谤者对于任运自成，与此不符而分别，对于此，这是不可能的，说基础本来就没有。如果说在执着心的面前存在，那么无论是什么样的诽谤，都是断见，这两者是不同的，一切不可能的事情都会发生，最初也会产生。因此有四种过失：一是俱生无明不能成立；二是基础堕入涅槃的边际；三是轮回最初产生；四是清净相续的佛陀也会产生错误。第一种过失是：基础，作为法，俱生无明不能成立，因为没有产生错误的根源。如果承认，那么《星火》中说：没有产生决定的智慧就是俱生无明，所以很明显。第二种过失是：基础