Tibetan
【处理错误】 [ { "chinese_translation": "幻化寂静禅定次第明灯。 智成慧幢著。", "english_translation": "The Lamp Illuminating the Stages of the Illusion-like Peaceful Meditation Retreat. Written by Khedrup Yeshe Gyaltsen." }, { "chinese_translation": "幻化寂静禅定次第明灯。 智成慧幢著。", "english_translation": "The Lamp Illuminating the Stages of the Illusion-like Peaceful Meditation Retreat. Written by Khedrup Yeshe Gyaltsen." }, { "chinese_translation": "幻化寂静禅定次第明灯之开篇。 嗡 索斯帝！ 顶礼上师、本尊天众！ 为了掌握幻化寂静坛城的生起次第，需要掌握总义的框架和修行正文两方面。 首先，因为法和水都要从源头讲述，所以这个清净的法脉，首先由佛陀宣说，结集者结集，印度智者成就者们解释，译师圣贤们翻译，由至尊上师们的清净言辞所庄严。 首先，心幻化网有十万品，位于萨霍尔地区。 翻译成藏文的有，幻化八部，解说续部四部。 特别是根本续密意藏二十二品，是寂静和忿怒二者的续部。 其中十四章之前未翻译，是纯正的坛城。 十五品之后翻译的是饮血尊的坛城。 结集者的结集方式是，秘密主金刚手菩萨的心之化现。 印度智者成就者们的解释方式是，虽然众多班智达都修持此法，但特别是精通幻化的佛密，对于寂静法有幻化网，对于忿怒法有显现殊胜庄严的论著。 译师圣贤们的翻译方式是，有前译和后译两种。 在此，暂时认为班智达比玛拉米扎说，由洛扎瓦仁钦秋翻译，但圣者善逝的观点似乎更符合莲花生大师的意愿。 至尊上师们的言辞庄严的方式是，需要分别了解上部的成就者索、祖、努三家的仪轨。 这是圣者善逝所著的仪轨。 此法有加行、正行、后行三部分。 加行是前行法，导师佛密。", "english_translation": "The beginning of The Lamp Illuminating the Stages of the Illusion-like Peaceful Meditation Retreat. Om Swasti! Homage to the Guru and the Yidam Deities! To take up this order of generating the mandala of illusion-like peace, there are two aspects: outlining the general meaning and practicing the actual text. Firstly, since both Dharma and water must be discussed from their source, in this pure Dharma lineage, it was first spoken by the Buddha, compiled by the compilers, explained by the Indian scholars and siddhas, translated by the translator-saints, and adorned with the immaculate words of the venerable superiors. Firstly, the Mind Illusory Net has one hundred thousand chapters and resides in the land of Zahor. When translated into Tibetan, there are the eight sections of illusion and the four sections of explanatory tantras. In particular, the root tantra, the Secret Essence, with its twenty-two chapters, is the tantra of both peaceful and wrathful deities. Up to chapter fourteen was not translated, it is the authentic mandala. From chapter fifteen onwards, what was translated shows the mandala of the blood-drinking deities. The compiler's method of compilation is that it is a manifestation of the mind of the secret lord Vajrapani. The way the Indian scholars and siddhas explained it is that although many great panditas have practiced this, in particular, Sangye Gungwa, who is skilled in illusion, has texts called the Illusory Net for the peaceful deities and the Manifestation of Supreme Adornment for the wrathful deities. The way the translator-saints translated it is that there are two translations, the early and the later. Here, for the time being, it is thought that the pandita Vimalamitra said that Lotsawa Rinchen Chok translated it, but the view of the holy Sugata seems to be more in line with Padmasambhava's intention. The way the venerable superiors adorned it with their words is that one needs to know separately the practices of the three great siddhas of Upper Tibet, So, Zur, and Nup. This is the ritual arrangement made by the holy Sugata. This has three parts: the preparation, the main part, and the conclusion. The preparation is the preliminary practice, the teacher Sangye Gungwa." }, { "chinese_translation": "方位束缚。", "english_translation": "Binding the directions." } ] ============================================================
Chinese
修习次第圆满后，以事业天女之瑜伽，加持供品。以甘露水清扫，驱逐魔障。如是说。从上师善知识开始，直至智慧身圆满。特别是，此之先行是，生起世俗和胜义菩提心两种。首先，生起世俗菩提心是：我与无边众生，虽从原始以来就是佛，但因未证悟之故，在轮回中流转。为了获得菩提胜妙佛果，发心修持寂静金刚萨埵坛城。胜义菩提心是：以“唉玛吙”而言，四相所摄的一切法无生，乃奇妙稀有之义。以“一切生”而言，以殊胜之法称之为法，于生起之时即是无生，乃奇妙之义。彼等二资粮圆满之佛五身，皆为心之所系，故为秘密。胜义菩提心以四相而言是无生，而世俗菩提心则是一切生。如是，于世俗谛生起之时，于胜义谛亦是无生，故二谛无别而修持。此乃五心之中的动摇菩提心，五身之中的法身，五智慧之中的空性智慧。其注释的下面四者也应知晓：唉玛吙，圆满，法性无灭，于世俗中一切似灭。于世俗中灭之时，法性亦无灭，故二谛无别而修持。此乃坏灭菩提心。报身，如镜之智。唉玛吙，圆满，法性安住，无所住与能住。于世俗中一切似住。于世俗中安住之时，法性亦无所住，故无别而修持。安住菩提心。报身。平等性智。唉玛吙，圆满，法性无所缘，于世俗中一切似缘。
English
After the completion of the stages of practice, through the yoga of the activity goddess, the offering substances are blessed. Sprinkling with nectar water, obstacles are dispelled. Thus it is said. Starting from the Lama and spiritual friend, it should be complete up to the supreme wisdom body. In particular, the preliminary for this is the generation of the two, conventional and ultimate, mind of enlightenment as wisdom. First, the generation of the conventional mind of enlightenment is: I and limitless sentient beings, although we have been Buddhas from the very beginning, due to the power of non-realization, wander in samsara. In order to attain the supreme enlightenment of Buddhahood, I generate the mind to meditate on the mandala of peaceful Vajrasattva. The ultimate mind of enlightenment is: By 'Emaho,' all phenomena encompassed by the four appearances are unborn, which is wonderful and amazing. By 'all born,' it is called Dharma by the excellent Dharma, and being born is itself unborn, which is amazing. These two accumulations are the heart's intention of all the five Buddha bodies of perfect enlightenment, hence it is secret. The ultimate Bodhicitta is unborn by the four appearances, while the conventional Bodhicitta is all born. Thus, at the very moment of arising in the conventional truth, there is no arising in the ultimate truth, therefore the two truths are meditated upon as inseparable. This is the fluctuating Bodhicitta among the five minds, the Dharmakaya among the five bodies, and the wisdom of emptiness among the five wisdoms. The following four of its commentary should also be known: Emaho, complete, the nature of reality is without cessation, but in the conventional, everything appears to cease. At the very moment of ceasing in the conventional, there is no cessation in the nature of reality, therefore the two truths are meditated upon as inseparable. This is the dissolving Bodhicitta. Sambhogakaya, mirror-like wisdom. Emaho, complete, the nature of reality is to be abiding and without abiding or causing to abide. In the conventional, everything appears to abide. At the very moment of abiding in the conventional, there is no abiding in the nature of reality, therefore they are meditated upon as inseparable. Abiding Bodhicitta. Sambhogakaya. Wisdom of equality. Emaho, complete, the nature of reality has no object to be focused on, but in the conventional, everything appears to be focused on.
Chinese
显现。在世俗中观想之时，因为没有观想胜义谛的缘故，所以是无别地修习。那是发愿菩提心，金刚身，各别自证智。唉玛 究竟 法性没有向外去和向内来，但在世俗中一切都像是去和来。在世俗中去和来之时，因为法性没有去来，所以二谛无别地修习。那是究竟菩提心，化身，事业成就智。以上的发心是见解的体性。密咒玛哈瑜伽的规矩是不生不灭无别离戏的胜义谛殊胜法身，因此，无生是胜义谛，无灭是世俗谛，无住是无别谛，无缘和无去来是离戏谛，应当了知。修习那个见解时，有上中下三种根器。上等根器修习生圆双运，如莲花生大师所说：四种禅定双运者，从原始就应当串习。以及《二观察》中说：安住于二次第平等后，宣说金刚持的法。印度的那若巴班智达也是追随这个的。中等根器将胜义谛作为道用，确定世俗谛，如《经集密意》中说：胜义是所有的因，因此，首先修习殊胜义。以及莲花生大师说：如果无此瑜伽，如海底的岩石，即使在劫中寻道，也是无义空耗心力。如是说。下等根器依靠生起次第世俗谛来确定胜义谛，如云：依靠诸对境，无对境者得以生起。以及《秘密集会》中说：善住于生起次第，对于希求圆满次第者，此法是圆满佛陀，平等安住二次第。如是说。现在这里是，胜义无生。
English
appearances. Even when focusing on the conventional, since there is no focus on the nature of reality, it is practiced as inseparable. That is the aspiration for bodhicitta, the vajra body, and the wisdom of individual realization. Emaho! Ultimately, there is no going out or coming in for the nature of reality, but in the conventional, everything appears to go and come. Even at the time of going and coming in the conventional, since there is no going or coming in the nature of reality, the two truths are practiced as inseparable. That is the ultimate bodhicitta, the nirmanakaya, and the wisdom of accomplished activity. The above generation of mind is the essence of view. According to the tantric Mahayoga system, the unborn, unceasing, inseparable, and free from elaboration ultimate supreme dharmakaya is such that the unborn is the ultimate truth, the unceasing is the conventional truth, the un abiding is the inseparable truth, and the two, without object and without going and coming, are known to be the truth free from elaboration. When practicing that view, there are three types of intelligence: superior, middling, and inferior. The superior intelligence practices generation and completion as one taste, in union, as the teacher Padmasambhava said: "The four dhyanas in union, should be accustomed to from the very beginning." And in the Two Examinations it says: "Having placed the two stages equally, the Dharma of the Vajra Holder is explained." The Indian Naropa Panchen also followed this. The middling intelligence takes the ultimate as the path and establishes the conventional, as it says in the Sutra Gathering of Intentions: "Since the ultimate is the cause of all, therefore, first meditate on the supreme meaning." And Padmasambhava said: "If this yoga is not present, like a rock at the bottom of the ocean, even if one searches for the path for eons, it is meaningless and exhausts the essence." So it is said. The inferior intelligence relies on the generation stage, the conventional, to establish the ultimate, as it says: "Relying on objects, those without objects arise greatly." And in the Secret Assembly it says: "Well established in the generation stage, for those who desire the completion stage, this method is the complete Buddha, equally abiding in the two stages." So it is said. Now here, the ultimate is unborn.
Chinese
有二：衡量。第一，生起所依为：必须就书写、禅修、讲解三方面来解说。如云：书写从地到地，禅修从地到天量，讲解结合意义与征相而说。因此，首先是书写：用弯笔在痕迹中按顺序倒入五种颜色并填满，这是就书写次第累积的五大而言。禅修是：从阿字生出埃扬邦朗松让等，从埃字生出法生三角形，深蓝色，面积与虚空相等。在其上方，如经文所说，从扬字生出风。如果结合意义与征相来讲解，那么外在是五大，内在是五母，秘密是与五智慧相结合。或者，外在是五大，内在是五智慧，秘密是五母的五虚空界，我认为这样理解是合理的。观想五大次第累积，包括须弥山在内完成后，封闭金刚帐篷是：从阿字生出一个深蓝色的吽字，融化为光，从中生出金刚交杵，东方角为白色，南方为黄色，西方为红色，北方为绿色，中心为深蓝色，以吽字为标志。它融化为光，变成金刚帐篷，下方地基被金刚岩纹覆盖，观想内外一切燃烧着火焰山。这也是金刚角摧毁魔军，火焰山焚烧烦恼的征相。从阿字生出勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆），如经文所说：勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）比夏比秀提（藏文：བི་ཤྭ་བི་ཤུདྡྷེ，梵文天城体：विश्व विशुद्धे，梵文罗马拟音：viśva viśuddhe，汉语字面意思：一切清净），是法界自性。勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）是能变成任何东西的种子字，在这里变成生起宫殿的种子字。比夏（藏文：བི་ཤྭ，梵文天城体：विश्व，梵文罗马拟音：viśva，汉语字面意思：一切）是多种多样，比秀提（藏文：བི་ཤུདྡྷེ，梵文天城体：विशुद्धे，梵文罗马拟音：viśuddhe，汉语字面意思：清净）是完全清净，从执着五大的分别念中清净，是生起由各种珍宝组成的宫殿的咒语。上面说的比秀提（藏文：བི་ཤུདྡྷེ，梵文天城体：विशुद्धे，梵文罗马拟音：viśuddhe，汉语字面意思：清净）完全清净，并不是指五层堆砌的顺序，而是指五智慧的体性。为了满足所化众生的需求，作为象征，宫殿由各种珍宝组成。作为法界自性不存在的象征，面积无法测量。作为不舍弃轮回，果自然成就，功德增长的象征，形状是正方形。作为五智慧圆满的象征，从内到外按顺序堆砌成蓝色、白色、黄色