Chinese
有些依靠身體移動，沒有四肢；有些在空中飛行；有些向後移動；有些以普通方式移動；有些橫向移動；有些將巨大的牙齒插入地面移動；有些僅僅依靠發出聲音來移動；有些僅僅依靠呼吸的變化而無法自主地移動；有些僅僅依靠毛髮接觸地面來移動；有些僅僅伸展四肢而無法自主地移動；有些則彎曲身體，僅僅觸摸地面而無法自主地移動等等，不可估量。這些都是因為前世不像其他眾生那樣的行為，才產生了這些移動方式的差異。數量的多少：在洲際之間的黑暗之外的海洋中，就像酒糟地一樣多。痛苦的程度：一個吃另一個的肉。當一個僅僅吃另一個的腳時，它就吃了另一個的身體。它也吃另一個，或者一個吃十個，一個吃一個的痛苦很多。住所：住在海洋中，有些住在樹上，有些住在地上，有些住在水中，有些住在空中。這些都在四種出生方式中受生。這些分散的旁生，有的是能控制元素，有的是能控制身體。能控制元素的，有的是能控制水，有的是能控制土，有的是能控制天空。它們的身體：在身體形成的程度上，肚子里有兩萬一千個旁生的微小蟲子。這些種類有很多腿，這些都是因為喜歡移動而不記得佛法所產生的。沒有腿的種類有五千種，這些都是因為在一個地方不記得佛法所產生的。有爪子的種類有一萬一千種，這些也是因為做了不該做的事而產生的各種行為。有牙齒的種類有七千種，這些也是因為前世非常具有破壞性而不記得佛法所產生的。有翅膀的種類有一萬種，這些也是因為移動的業力不同所產生的。有幻覺的種類有三千種，這些是因為業力的差異，意識的輪迴所產生的。
English
Some move by relying on their bodies and have no limbs; some move in the sky; some move backwards; some move in a normal way; some move sideways; some move by planting their huge teeth in the ground; some move only by relying on making sounds; some move involuntarily only by relying on the change of breath; some move only by relying on their fur touching the ground; some move involuntarily only by stretching their limbs; some bend their bodies and move involuntarily only by touching the ground, and so on, immeasurable. These are all because of actions in previous lives that were not like those of other beings, which caused these differences in the way they move. The extent of their number: In the ocean outside the darkness between continents, they are as numerous as a field of fermented liquor. The extent of suffering: One eats the flesh of another. When one eats only the foot of another, it eats the body of the other. It also eats another, or one eats ten, and the suffering of one eating one is great. Their dwelling places: They dwell in the ocean, some dwell in trees, some dwell on the ground, some dwell in water, and some dwell in the sky. These all take birth in the four modes of birth. These scattered animals, some have control over the elements, and some have control over the body. Those who have control over the elements have control over water, some have control over earth, and some have control over the sky. Their bodies: To the extent that the body is formed, there are twenty-one thousand tiny animalcule worms in the belly. These species have many legs, and these are produced because of liking to move and not remembering the Dharma. There are five thousand species without legs, and these are produced because of not remembering the Dharma in one place. There are eleven thousand species with claws, and these are also produced because of doing various actions that should not be done. There are seven thousand species with teeth, and these are also produced because of being very destructive in previous lives and not remembering the Dharma. There are ten thousand species with wings, and these are also produced because of the different karmas of movement. There are three thousand species with illusions, and these are produced because of the differences in karma and the cycle of consciousness.
Chinese
关于开示法性大圆满心髓究竟义，以六个内容开示的第一部分是：开示一切佛的加持显现自性法性，即从“此后导师普贤王如来”等开始开示。所谓的“此后”是指开示四界之义的“此后”。导师是指圆满了所有功德，普贤是指从众多中特别聚集，王如来是指不住于恶分别，法性是指从造作和矫饰中解脱，平等是指心在完全清净的智慧中成为一体，大是指大圆满超越了所需所欲自然圆满之义，没有超越之处。以庄严的光芒和色彩而美丽，所谓的“种种游舞”是指：在外境中游舞时，无论显现什么都知晓为法性；在内心游舞时，知晓心性从任何地方都未生起，这就是无有聚散之见，本体空性，自性从未动摇，大悲对任何地方都不分别，于一切时中处于寂静状态，不执着任何边，不住于思维，如先前所显现般安住。因此，凭借其加持，如上所示的佛之身、语、意，以及功德和事业之行，即使是依靠风而坏灭的世间也依赖于风，各种界聚集且无边无际，一切无余。例如，即使是小小的芝麻荚，果实也极其繁茂，因此内部清晰，如外在的愿望一般。一切佛的内在事业、能力和游舞，不由任何造作而自然显现，因此从行为和努力中解脱。不执着于境，而是以自显而解脱显现为法性。无有对治而自解脱，因此显现和觉知二者皆从自身解脱。无有学习而自证悟，不依赖于词句和文字而解脱。未经修证而自获得，不再退转于三界而解脱。如是，首先开示了一切佛的加持显现自性法性，现在是第二部分，开示世间众生依靠佛的加持而见到法性真理的方式，即从“天和人等”开始。
English
Regarding the teaching of the ultimate meaning of the Great Perfection Heart Essence of Dharmata, the first of the six contents taught is: Teaching the blessings of all Buddhas, the manifestation of the nature of reality, that is, starting from "Then, the teacher Kuntuzangpo," and so on. The so-called "then" refers to the "then" that teaches the meaning of the four realms. The teacher refers to aiming at the completion of all qualities, Kuntu refers to the special gathering from many, and Zangpo refers to not dwelling in evil discriminations. Dharmata refers to being liberated from fabrication and artifice, Sameness refers to the mind becoming one taste in completely pure wisdom, Great refers to the Great Perfection surpassing the meaning of self-completion of needs and desires, with no place to go beyond. Beautiful with the adornment of light and color, the so-called "various plays" means: when playing in the external environment, knowing whatever appears as Dharmata; when playing in the inner mind, knowing that the nature of the mind has not arisen from anywhere, which is the view without gathering or scattering, the essence is emptiness, the nature has never moved from that, and compassion does not separate anywhere, abiding in a state of tranquility at all times, not clinging to any extreme, not dwelling on thoughts, abiding as it appeared before. Therefore, through its blessings, the body, speech, and mind of the Buddha, as shown above, and the deeds of qualities and actions, even the world that is destroyed by the wind also depends on the wind, various realms gather and are boundless, all without exception. For example, even a small sesame pod has extremely abundant fruits, so the inside is clear, like an external wish. The inner deeds, abilities, and plays of all Buddhas arise naturally without any creation, thus liberating from actions and efforts. Not clinging to objects, but liberating the appearance as Dharmata through self-appearance. Self-liberation without antidotes, thus both appearance and awareness are liberated from themselves. Self-realization without learning, liberating without relying on words and letters. Self-obtained without cultivation, liberating without reverting to the three realms. Thus, first, the blessings of all Buddhas, the manifestation of the nature of reality, are taught. Now, the second part is to teach how worldly beings rely on the blessings of the Buddha to see the truth of reality, that is, starting from "gods and humans, etc."
Chinese
因此显示，天和天王帝释等，或欲界天子有缘者们，以及天子普光等，即色界天子有缘者们，还有天子仙人不再返回等，即无色界天子有缘者们，以及人中的嘎绕多杰等，即人子自性大圆满有缘者，以及等等塔崩族等非天之子有缘者，同样地，还有，鹏，腹行，梵天，遍入种姓，夜叉，乾闼婆，紧那罗等自性大圆满有缘者们，也安住于法性空性之定的自力行持中。由于导师释迦牟尼佛的加持，对于这些人来说，生起一种似乎什么也不是的体验，平凡的意识进入一种无所思的境界，在这种境界中，法性自然清净，安住于无为的禅定中。那法性的特征是：无人造作，自性解脱，没有产生烦恼的依据；不由何处而来，自性觉醒，没有三界轮回之地；不由任何勤作而自性获得，证得不再退转之地，所有突然产生的念头之流，在同一时刻中断。中断之后，所有关于过去、未来、现在的想法都自然清净。那时，所有法性无为的证悟，那些眷属在一刹那间同时证悟，并且断绝了执着轮回之我的因。有些人通过逐渐地依赖于某种事物而逐渐地证悟，从而平息了心识的多种游移之缘。有些人通过修心而最终证悟，从而使进入三界轮回的果报落空。有些人通过认识而突然证悟，从而使与世间相应的显现同时止息。有些人通过证悟而证悟本初清净，从而从一开始就清净的关键断绝了无明迷惑的轮回。有些人通过安住于那证悟本身而证悟原始安住，从而使
English
Thus showing, the gods and the king of gods, Indra, etc., or the sons of gods who dwell in the desire realm and have the fortune, and the sons of gods, Rabtu Nangje, etc., who dwell in the form realm and have the fortune, and the sons of gods, the sages who do not return, etc., who dwell in the formless realm and have the fortune, and among humans, Garab Dorje, etc., who are the sons of humans with the fortune of the Great Perfection of natural state, and so on, the sons of Asuras such as the Thakzang lineage who have the fortune, and likewise, the Garudas, the crawling ones, Brahma, the lineage of Vishnu, the Yakshas, the Gandharvas, the Kinnaras, etc., who have the fortune of the Great Perfection of natural state, also abide in the self-arising conduct of the Samadhi of the emptiness of Dharmata. By the blessings of the teacher, the Bhagavan Buddha, for these ones, a feeling arises as if nothing at all exists, and ordinary consciousness enters a state of unknowing, in which Dharmata is naturally pure, abiding in uncreated contemplation. The characteristics of that Dharmata are: unmade by anyone, the stains of conceptualization are self-liberated, there is no basis for the accumulation of stains; not coming from anywhere, self-awakened, there is no ground for the three realms of Samsara; without any effort, self-obtained, the ground of non-returning is attained, and the streams of sudden thoughts of conceptualization are cut off in a single moment. When that is cut off, all thoughts of engaging in the past, future, and present are also naturally purified. At that time, all the uncompounded realizations of Dharmata, those retinues know simultaneously in an instant, and the cause of clinging to the self of Samsara ceases. Some gradually know by relying on something gradually, thus pacifying the many causes of the wandering of mind consciousness. Some, by relying on mind training, ultimately know exhaustively, and the fruit of entering the three realms of Samsara becomes empty. Some, by relying on recognition, suddenly know overwhelmingly, and the appearances that are in accordance with the world cease simultaneously. Some, by relying on realization, know as primordially pure, and the key of purity from the very beginning cuts off the cycle of delusion of ignorance. Some, by relying on that very realization abiding in its own place, know as primordially abiding, and thus
Chinese
五种境的觉知同时空寂。有些人依赖于对轮回与涅槃同时的体悟，从而知晓本初圆满，并从一切边见中自然解脱。有些人依赖于无勤作的法性，从而知晓本初生起，并从当下生起的烦恼中彻底空寂。有些人依赖于外境的显现，从而知晓本初大庄严中自然解脱，从而无需对治和依赖而解脱。如此，因见到法性的自性，对自己生起自发的惊奇。因了解其根本，从自发对自己生起确信，从而现量通达法性的意义。如此，因确信而生起不退转于三界的自力，现在三界空寂啊啦啦！不可逆转的伟大啊啦啦！无为解脱啊啦啦！如此宣说。所有这些眷属都异口同声地对导师普贤王如来宣说上述之语，身体合掌于心口，又以言语如此祈请道：尊贵的导师，请您明示正法！我们这些眷属，对于不再转生于三界的法，因无人修持而知晓其自性不可逆转，从而获得安忍。对于三世的一切佛陀和自性大圆满无边无际圆满的甚深法性，以及与我们具有同等福分的至尊导师的加持而感到欢喜。我等心之证悟已达顶峰！不退转于三界，心中感到满足。如此祈请后，与一切佛陀的意，清净法性的密意无二无别。如是，第二，世间眷属依靠佛陀的加持而见到法性真理的方式已阐述完毕。现在，第三，结集者以自己的特征和盘托出，向导师请教道果之路的要点：从那时起，这些眷属们。等等，已经阐明。从那时起，这些眷属们，即从世间眷属之中。依靠先前发起菩提心的力量和显示其种子的导师的意，身语意的罪业全部得以清净。身语意的善业全部得以圆满。恒常思维自己的利益，从而现量证悟法性。不离此地而利益他众