Chinese
被这些烦恼所驱使，导致恶道的身体和享受令人不悦，这不是福德，而是将果报之名加于因上的十不善业，分为大、中、小三种程度去实行，就会依次投生于恶趣地狱的三处。令人愉悦的福德，通过身、语、意所行的十善业，根据大、小程度，能使人投生于欲界的六天和人间的四处。至于完成者，因为无法确定善恶哪一方会最终完成，所以有四种可能。成熟后不会改变的，带有遗漏的无量慈、悲、喜、舍四种禅定，通过寻、伺、伺、喜、乐、舍四种，能使人投生于色界的天界。空无边处、识无边处、无所有处、非想非非想处这四种等持，能成为投生于无色界四天之因，经、续、窍诀中都这样说。༈ 果报是由于这些因缘的作用，导致器情世界显现出不可思议的景象。如根本续中所说：各种各样的身体，好坏不同，享受的多少不同，地位高低不同，痛苦和烦恼等等，对于这些所说的事物，分别执着为我和我所。对于这些所说的事物，真实成立连微尘和刹那都不存在，《了善论》中说：一切事物仅仅是颠倒的错觉，连微小和刹那都不存在，说是虚幻的显现。根本续中这样说。༈ 时间是《呀玛拉惹续》中说：从无始以来心就放纵散乱。从这里开始没有错乱，三时《正灯论》中说：三时如果直接没有错乱，轮回就会有开始。《正灯论》中这样说。直接错乱，因为超越了闲暇和庄严的限度，所以也脱离了终结，持续流转。因为不会穷尽，持续不断地出现，所以说是无始无终。由因缘所生，具有刹那的生灭。《续释》中引用了经部的观点：虽然无始，却有终结。《续释》中这样说。修持无我道的人们获得解脱，因此《明义释》中说也是观待的、暂时的。《明义释》中这样说。圆满的轮回之识是暂时的，不是自性，而是由因缘显现的。这样说。
English
Driven by these afflictions, the body and enjoyments of the lower realms become unpleasant. This is not merit; rather, it is the ten non-virtuous actions, with the name of the result applied to the cause, practiced in great, medium, and small degrees, which cause one to be born in the three levels of the lower realms of hell. Agreeable merit, through the ten virtuous actions of body, speech, and mind, according to their great and small degrees, causes one to be born in the six desire realm heavens and the four places of the human realm. As for the completer, since it is impossible to determine which of good or evil will ultimately complete it, there are four possibilities. Actions that do not change after ripening, the immeasurable love, compassion, joy, and equanimity with outflows, the four dhyanas, through investigation, analysis, joy, bliss, and equanimity, cause one to be born in the form realm heavens. The four samapattis of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception become the cause for being born in the four formless realm heavens, as stated in the sutras, tantras, and pith instructions. ༈ The result is that due to the influence of these causes and conditions, the outer and inner worlds appear in inconceivable ways. As it is said in the root tantra: Various bodies, good and bad, and enjoyments, great and small; status, high and low, and suffering, afflictions, and so on; regarding these things that are spoken of, one grasps separately at self and what belongs to self. Regarding these things that are spoken of, there is not even a particle or moment of true existence. In the Lashen it says: All things are merely inverted delusions; there is not even a subtle moment. It is said to be an illusory appearance. So it is said. It is said in the root tantra. ༈ Time, as it is said in the Yamari Tantra: From beginningless time, the mind has been let loose. From here, there is no confusion, and in the Three Times Perfect Lamp it says: If the three times are directly not confused, samsara would have a beginning. So it is said. Directly confused, because it exceeds the limits of leisure and adornment, it is also free from end and continuously revolves. Because it is inexhaustible, it continuously arises without ceasing, so it is said to be without beginning or end. Generated by causes and conditions, it has momentary arising and ceasing. In the commentary on the Uttaratantra, a sutra source is cited: Although beginningless, it has an end. So it is said. Those who practice the path of selflessness are liberated, therefore, as it is said in the Commentary on the Eye, it is also relative and adventitious. So it is said. The complete knowledge of samsara is adventitious, it is not its nature, but appears due to conditions. So it says.
Chinese
生起等，轮涅二者有始有终。如是说。理解为有始有终。 轮回之理是，从宝藏交付的三种风猛烈强大。执着六道轮回以业力之力反复轮转。如是说，六道轮回的方式是次第轮转，或者上下不定地轮转。十二缘起轮转的方式是，从心滴中，以外和内的缘起之轮，也在六道之处轮转。以三界的份来算，不一定只有十二个。如是说。 过患是，如《庄严经》所说，以三苦和八苦等各种过患来危害自己的相续。与暂时的解脱和究竟的大乐分离。就是这样。 作者是，无因无缘的心性，在一切处自显现，是不造作的刹那，是轮涅一切事物自性的作者。也如是说。《普作王》中，菩提心普作，一个也没做。普作，即是菩提自性所作。一个也没做，那个本性无需做什么。如是说。 恒常的刹那，明与无明二者显现为轮涅二者。此处无明是恒常的刹那。具有次第三续的刹那，被称为业之轮回的作者。如是说。 比喻是，恒常轮回，如《庄严经》所说，如恒常不空的轮子，转动水桶传递水的轮子一般。相似。 多样扩展，如《广大经》所说，如草、幼苗、火的比喻，轮子一般。缠绕生长并传递。如是说。 如火蔓延一般。 无而显现为外境，如《根识庄严经》所说，不是存在，却显现为境。如因缘扰乱的根识一般。如是说。 如被蒙蔽而显现毛发、月亮等一般。法性自显现，却执着为颠倒的他者，如《见解虚空》所说，如将绳子执着为蛇一般是错乱。如虫子的口水等一般。 第三，自性是，八法如是为各种错乱所染污，但以心性之
English
Origination and so on, samsara and nirvana both have a beginning and an end. Thus it is said. It is understood that they have a beginning and an end. The way of samsara is that the three powerful and strong winds from the entrusted treasure. Attachment to the six realms of beings repeatedly revolves by the force of karma. Thus it is said, the way of revolving in the six realms is to revolve in order, or to revolve up and down uncertainly. The way of revolving by the twelve links of dependent origination is that, from the heart drop, the outer and inner wheels of dependent origination also revolve in the places of the six realms. Counting by the parts of the three realms, it is not necessarily only twelve. As it is said. The fault is, as the Ornament says, harming one's own continuum with various faults such as the three sufferings and the eight sufferings. Separated from temporary liberation and ultimate great bliss. That is it. The agent is, the mind essence without cause or condition, self-appearing everywhere, is the uncreated moment, the agent of the nature of all samsara and nirvana. It is also said thus. In the All-Creating King, the Bodhicitta, the All-Creator, did not do a single thing. The All-Creator is the nature of Bodhi itself. Not doing a single thing, that very nature does not need to do anything. As it is said. The constant moment, the two, knowing and not knowing, appear as the two, samsara and nirvana. Here, ignorance is the constant moment. The moment with the three continuous sequences is said to be the agent of the wheel of karma. Thus it appears. The example is, constant samsara, as the Ornament says, like a constantly unempty wheel, turning a water wheel that carries water. Similar. Manifoldly spreading, as the Extensive Sutra says, like the example of grass, seedlings, and fire, like a wheel. Twisting, growing, and transmitting. Thus it is said. Like the spreading of fire. Appearing as external objects even though they do not exist, as the Ornament of Sensory Powers says, it is not existent, but appears as an object. Like the sensory powers disturbed by conditions. Thus it is said. Like hair, the moon, etc. appearing when obscured. The nature of reality is self-appearing, but grasping at it as an inverted other, as the View of Space says, like mistaking a rope for a snake is delusion. Like the saliva of a worm, etc. Third, the nature is, the eight dharmas are thus defiled by various confusions, but by the nature of mind,
Chinese
从显现中转变且不退失，也就是，在《道次第》中说：“自性本身不会退失。”即使是这样，例如，国王的儿子流落到平民中，也不会改变其王族的血统，同样，自性法性的血统也不会改变。因为通过后得所证悟的意义，其果是从自身产生，而不是从他者产生。从扩展来说，三恶趣、六道众生等各种各样的众生，也是从一个到另一个地流转。迷惑的颠倒分别念，其心识本身就是显现。在如是法性的界中，迷惑不会转变。如是说。 接下来，所化众生的显现是，以两种理路区分而显示，与所化众生的心意相符的显现。在《心滴》中说：“自性（藏文：རང་བཞིན་，梵文天城体：svabhāva，梵文罗马拟音：svabhāva，汉语字面意思：自性）被业（藏文：ལས་，梵文天城体：karma，梵文罗马拟音：karma，汉语字面意思：业）所区分，法（藏文：ཆོས་，梵文天城体：dharma，梵文罗马拟音：dharma，汉语字面意思：法）性是行为（藏文：བྱ་，梵文天城体：kṛtya，梵文罗马拟音：kritya，汉语字面意思：行为）的理（藏文：རིགས་，梵文天城体：kula，梵文罗马拟音：kula，汉语字面意思：理）路。”与心意和信解的根器不同，以及与精华佛陀的教法相结合的无量乘，也被称为所化众生的显现。如是说。 要领悟和确定其意义，在《意集经》中说：“犹如觉知的木偶，被束缚的绳索所捆绑，一旦解开轻松放开，就能毫无阻碍地行走。同样，心识的觉知能力，被无明的束缚所捆绑，一旦圣者打开解脱之门，识流就能完全解脱，毫无阻碍地行走。”如是说。 在《鬘论》中说：“通过不断地念诵各自的意愿，而没有分别取舍，就能解开智慧增长的束缚。通过耳传的教诲，就能直接证悟法性。”因此，要确定各自宗派的过失，并进行区分，归纳为四句，念诵菩提心，这就是大圆满自宗的教义。 接下来，第一点是，在《意集经》中说：“诸位道友，区分乘之门的方法如下：基之法性如是之本然，从确定之体性中产生不同的见解，那是什么呢？是明（藏文：རིག་，梵文天城体：vidyā，梵文罗马拟音：vidyā，汉语字面意思：明）与无明（藏文：མ་རིག་，梵文天城体：avidyā，梵文罗马拟音：avidyā，汉语字面意思：无明）的差别。通晓诸法（藏文：ཆོས་，梵文天城体：dharma，梵文罗马拟音：dharma，汉语字面意思：法）的法性后，行为超越了过去、业果和如是之本然，完全迷惑于世间人的见解，显现为两种，如果区分内部，就会变成许多不同的种类。”如是说。 接下来，世间
English
It transforms from appearances and does not diminish. That is, in the Lamrim it says, "The very nature does not diminish." Even so, for example, even if a king's son wanders among the common people, he will not change from the bloodline of the king. Similarly, the lineage of the nature of reality does not change. Because the meaning accomplished by the subsequent path, its fruit arises from itself and not from others. In terms of expansion, the three lower realms, the six types of beings, and various beings also transmigrate from one to another. The deluded, inverted thoughts, the mind itself is appearance. In the realm of suchness, delusion does not change. So it is said. Next, the appearance of those to be tamed is that it is shown by distinguishing with two kinds of reasoning, and it appears to be in accordance with the minds of those to be tamed. In the Thuk Thik it says, "Nature (Tibetan: རང་བཞིན་，Devanagari: svabhāva，IAST: svabhāva，Literal meaning: Self-nature) is distinguished by karma (Tibetan: ལས་，Devanagari: karma，IAST: karma，Literal meaning: Action), the nature of dharma (Tibetan: ཆོས་，Devanagari: dharma，IAST: dharma，Literal meaning: Dharma) is the reasoning of action (Tibetan: བྱ་，Devanagari: kṛtya，IAST: kritya，Literal meaning: Action)." The immeasurable vehicles that are combined with the different vessels of mind and faith and the essence of the Buddha's teachings are also verbally called the appearance of those to be tamed. So it is said. To understand and ascertain its meaning, in the Gongdü it says, "Just as a sentient puppet, bound by restraining ropes, once untied and easily released, can go without hindrance anywhere. Similarly, the sentient faculty of the mind, bound by the bonds of ignorance, once the noble one opens the door of liberation, the stream of consciousness can be completely liberated and go without hindrance." So it is said. In the Trengwa it says, "By constantly reciting one's own desires without distinguishing what to accept or reject, the stream of intelligence increases. Through the oral instructions transmitted through the ear, directly realize the nature of reality." Therefore, to determine the faults of each's own philosophical tenets and to distinguish them, to condense them into four extremes, and to recite the mind of enlightenment, this is the teaching of the Dzogchen self-doctrine. Next, the first point is, in the Gongdü it says, "Friends, the method of distinguishing the doors of the vehicles is as follows: The basis, the nature of reality, is just as it is. What are the different views that arise from the essence of certainty? It is the difference between awareness (Tibetan: རིག་，Devanagari: vidyā，IAST: vidyā，Literal meaning: Knowledge) and ignorance (Tibetan: མ་རིག་，Devanagari: avidyā，IAST: avidyā，Literal meaning: Ignorance). Having understood the nature of all dharmas (Tibetan: ཆོས་，Devanagari: dharma，IAST: dharma，Literal meaning: Dharma), the behavior transcends the past, the results of actions, and suchness, and being completely confused about the views of worldly people, it appears as two types. If you distinguish internally, it will become many different kinds." So it is said. Next, the worldly