English
It is said that sentient beings are those who have the fortune to practice gathering impartial merits from all paths. Or, there is no clear indication of what this is. The meaning of the sentence "This is uncertain, said by Vajradhara" is that the inconsistency lies in the confusion of the mundane. Because the remaining merits of all beings depend on conditions, if one cannot determine their lineage after the arising of consciousness, then there are three situations: continuity, confusion, and uncertain lineage, which can be clearly explained by two points. As for thinking that it might be the lineage of gods or humans, if one practices the ten virtuous actions and abandons non-virtuous actions, then this is the cause of being reborn in the desire realm gods and the human realm. The so-called good and evil are realized through the combination of good and evil of black and white karma. By abandoning the ten virtuous actions with varying degrees of severity and purity, one is reborn as twelve kinds of humans and six kinds of gods, which is a co-acting cause, that is, conditions and commonality. Liberating from samsara and ultimately reaching the dark place, as well as the causes and conditions of all suffering and fear. The state obtained by abandoning these is the path stage. Practicing the four immeasurables and meditating on unwavering samadhi is the cause of being reborn in the Brahma realm and other places. The so-called four immeasurables are loving-kindness, compassion, joy, and equanimity, each of which can be divided into four. Here, it refers to the worldly four immeasurables, which are creative. By adding the name of the place to the subject of the place, the definition of the word is completed. Practicing these, through the unwavering action of the four dhyanas, one can be reborn in the levels of twelve or seventeen kinds of deities. Another way to collect fruits is to explain and the four formless realms, which can only be achieved by practicing the unwavering action of the four samapattis. In order to understand the situation of lineage extinction, even if the Dharmadhatu pervades everything, it is so. It means that the nature of all things is the lineage of Dharmata. The inconsistency lies in the fact that, because of the lack of skillful means, it is not determined, so it shows that it will fall. If one does not have the fortune to awaken self-awareness, it is like showing colors in front of a blind person. This is the place of no fortune and lineage extinction. It means that through the cause of teaching, namely ignorance, from the eyes of wisdom. For example, being reversed from the beginning, leading to the loss of one's own continuum, this is the place of extinction. This can also happen due to the decline of the root and branches, it is just said to be a long time. In order to show the appearance of those to be tamed, the Dharmadhatu
Chinese
以遍及一切之故。无上大乘不可思议所说，各自自明于心中显现而已。以自性之理，高低乘之教法亦显明，然无须特意勤作，五种自然成就之音声亦相应显现。为示错觉之显现故，恶趣六道之显现流转，乃错觉之分别念显现。所谓三与六之有情内外显现，并非自性，乃于共性中见自性之相。若谓彼性即变异不定，然法性之界无有变异。如是说，以自性之恒常故，无有增减与变迁。如是了悟串习，以见修之道，现证之果亦是彼性故。无所缘自明串习，是无上之胜。为示断灭之因，若起邪念执着我与我所，则无实不可爱之种种显现。如是说，以能取所取力弱故，虽本体无有，然亦感受种种苦乐。是故，离见，以三界执着佛地而生起，故见轮回。若无真实智慧之自明，纵然逝往安乐，亦见恶趣之处。如是说。为示士夫之境，证悟胜乘平等之义，恶趣之处即是色究竟天与兜率天。如是说，与何者相应，无有断证而至究竟，故名成就。以见修行等之功用特别超胜，见无有分别之义，邪妄之境即是真实之境。是故，如吉祥天女与黑鼻之妇人，邪妄与非邪妄，乃以一境之知与不知而分，故成各别之类。若谓以自性而有二，有善恶有无耶？虚空之界不可思议，如是譬喻。无所缘法界不可思议，身语功德事业稀有，以及世间殊胜种种一切。如是等等，自之本性
English
Because it pervades everything. The unsurpassed Mahayana, the inconceivable teachings, appear merely as self-awareness in one's own mind. Through the reason of self-nature, the teachings of higher and lower vehicles are also clearly revealed. However, there is no need for deliberate effort, as the five spontaneously accomplished sounds appear harmoniously. To show the appearance of delusion, the appearance and wandering of the six realms of suffering are merely the appearance of delusional thoughts. The beings appearing internally and externally in the three and six realms are not self-existent; they see their own characteristics in the general. If one thinks that suchness is uncertain due to change, then the realm of suchness is without change. As it is said, because of the constancy of its essence, there is no increase, decrease, or alteration. Thus, realizing and familiarizing oneself with it, the ultimate result of manifesting through the path of seeing and meditation is also that very nature. Practicing non-objectification and self-awareness is the supreme and unsurpassed. To show the cause of cessation, if one develops wrong thoughts and clings to self and what belongs to self, then unreal and unpleasant things will appear in various ways. As it is said, because the power of grasping and being grasped is weak, although there is no essence, one will experience as much happiness and suffering as there is. Therefore, being separated from view, clinging to the Buddha-land of the three realms arises, and thus samsara is seen. If there is no self-awareness of true wisdom, even if one goes to bliss, one will see it as a place of suffering. Thus it is said. To show the realm of the individual, realizing the meaning of the supreme vehicle's equality, the place of suffering is the Akanishta and Tushita heavens. As it is said, whatever is appropriate, without abandonment or attainment, reaches the end, hence the name is accomplished. Because the abilities of view, conduct, etc., are particularly superior, seeing the meaning without distinction, the realm of delusion is the realm of truth. Therefore, like the auspicious goddess and the black-nosed woman, delusion and non-delusion are distinguished merely by knowing or not knowing the same object, thus becoming separate categories. If one thinks that it becomes dualistic by its own nature, is there good and bad, existence and non-existence? The realm of space is inconceivable, as illustrated by the example. The non-objective realm of Dharma is inconceivable, the miraculous body, speech, qualities, and activities, and all the various supreme lords of the world. And so on, one's own nature.
Chinese
由于不舍弃、脱离诸法的体性，所以不可执持，此乃是圆满之源，处于无边无际的状态中。轮回与涅槃之法，由两种不同的分别念显现。不相符之处在于，本体上没有成立二元性。因为诸法的真如没有增减。虽然轮回的痛苦多种多样，但它们融入真如，没有减少。如是说。出自《幻化网续王》。其中“讲述一切法皆有法性之因，以及种姓断绝，种姓八种分别之经的章节”。为了明确地揭示二者必然是成对区分的，所以显而易见不是六种，而是六种和八种。这些没有详细阐述，只是说了其本体。阿，无论显现何种种姓，都显示为唯一的觉性之本体。这是根本章节的眼睛的详细解释。为了共同展示续的因和坛城，将开始着手区分五个章节的眼睛。然后，所有如来都进入平等性。这意味着导师和获得灌顶的眷属，都安住于从圆满一体中解脱出来的自性之中。行为是进行伟大的自性供养。“所有不可思议的眷属，都以自身悦己而供养，普贤菩萨欢喜。”这意味着，除了自身之外，所有如来和菩萨等都如微尘般众多。安住于清净续部的佛和菩萨，显现为众多眷属，并且享受着眷属本身。随顺之处是进行供养，由于获得灌顶的眷属显现了自性幻化网，因此与导师的总体形象无二无别，这既是各自悦己，也是在供养大处施力，因此，以供养而显现欢喜，是所化众生的显现。剩余部分是安住于处所并显现说法。另一方面，在《大海经》中说：“十三亿二之神，汇集于大明点之时，心之边际逆转而开启，到达处所时自性轮转，各自以安乐供养自身时，种姓之主与无二奉献，为了胜过五乐，宣说大喜之供养。”
English
Because of not abandoning or separating from the nature of all phenomena, it cannot be grasped. This is the source of completeness, being in a state of boundlessness. Samsara and Nirvana are manifested by two different discriminations. The incompatibility lies in the fact that duality is not established in the essence. Because the suchness of all things has no increase or decrease. Although the sufferings of samsara are various and manifold, they dissolve into suchness and do not diminish. Thus it is said. From the King of Tantras, the Net of Illusion. The chapter that speaks of the sutra of how all things have the cause of Dharma-nature, and the lineage is cut off, and the eight lineages are separated. In order to clearly reveal that the two must be distinguished in pairs, it is obvious that it is not six, but six and eight. These are not elaborated, but only the essence is spoken of. Ah, no matter what kind of lineage appears, it shows the essence of one awareness. This is a detailed explanation of the eyes of the basic chapter. In order to jointly show the cause of the tantra and the mandala, we will begin to distinguish the eyes of the five chapters. Then, all the Tathagatas enter into equality. This means that the teacher and the retinue who have received the empowerment dwell in the self-nature liberated from the complete oneness. The action is to make the great self-nature offering. "All the inconceivable retinues also worship with their own satisfaction, and Kuntuzangpo rejoices." This means that, apart from oneself, all the Buddhas and Bodhisattvas are as numerous as dust. The Buddhas and Bodhisattvas who abide in the pure tantra appear as many retinues, and enjoy being the retinue itself. The conformity is to make offerings, because the retinue who has received the empowerment manifests the net of self-nature illusion, so it becomes inseparable from the overall image of the teacher, which is both self-satisfaction and the power to bestow in the great place of offering. Therefore, the appearance of joy with offerings is the appearance of those to be tamed. The remainder is to abide in the place and appear to teach the Dharma. On the other hand, in the Ocean Sutra, it says: "When the gods of thirteen million and two gather in the great bindu, the edge of the mind reverses and opens, when reaching the place, the self-nature revolves, when each offers oneself with bliss, the lord of the lineage and non-duality are offered, in order to surpass the five pleasures, the offering of great joy is spoken of."
Chinese
遍及十方四时一切处，不可思议的各种珍宝宫殿，无法衡量，广大无边地遍布。光芒无碍自然显现，为了特别说明居住之处而特别说明。这是为了说明三世诸佛的居住之处的体性、原因、装饰、顶端高低的形状、范围、特征以及显现的各种光芒，因为断绝了因缘，所以是自显现的智慧。不会有真实互相矛盾的过失。做什么呢？为了眷属，作为续部的因，以及为了显示坛城。另外，在幻化网续中说：秘密明点胜妙身，是三世诸佛居住之处，功德以事业和体性无法衡量，一切功德之源无法言说。二六八一各自收摄，十六十二如日东升般明亮，显示那融合安住之相，内在进入以事业显现。如是说。因为处所的因缘具足，所以受用为宫殿，这也是为了说明圆满章节的名称，为了显示尺度。自身之界自身放射，无法衡量。意思是说，从普贤王如来所显示的自性，六种智慧的体性之外，另立差别，这是想要特别说明。那对所化众生来说，显现为殊胜的色究竟天，如同顶端是诸佛的顶髻。特征是：从一切中坛城完全不间断。意思是说，因为自明智无有边际地遍布各方。谁能见到呢？三有如实结合是行境。意思是说，那无境而明朗是诸佛的行境。如果视其为行境，那么就是学习者和非学习者的差别，是二转法轮的行境。为了显示原因，说：从超越相执的殊胜因所生。对于从二相的执着中解脱的六种智慧来说，因为是任运自成，所以只是自显现为处所。为了显示圆满的导师，说：权能极其清净的如来。意思是说，无有刹那间隔，显现一切的广大智慧，远离边际。