Tibetan
སེམས་དང་ཡེ་ཤེས་བརྟག་པའི་མན་ངག སེམས་དང་ཡེ་ཤེས་བརྟག་པའི་མན་ངག
Chinese
审视心与智慧之窍诀 审视心与智慧之窍诀 审视心与智慧之窍诀之名著。心与智慧之问答录。审视心与智慧之窍诀之名著。顶礼一切佛与菩萨！ 谁之意为无二清净之水藏，心与心生之垢染极寂静， 智悲深广无法衡量之，如海之浩瀚连同诸子以头敬顶礼。 八万四千法蕴之精义，经与续部之意不颠倒， 汇集为心与智慧二种，考察其义后书写修行次第。 复次，圆满正等觉佛陀曾三次转法轮。初转法轮为四圣谛之法类，主要针对初学者和智慧稍逊者，阐明了通过断除与修持次第进行修习的方法。中转法轮为无相法类，主要针对稍有修习和根器中等者，阐明了无自性之法类，对治执着，宣说诸法无生。后转法轮为不了义法类，主要针对圆满乘和根器锐利者，广泛阐述了诸法实相之法类。初转法轮揭示了轮回之相，指明了从所断中解脱之道；中转法轮揭示了从所断中执着的自性本无，从而断除烦恼障和所知障；后转法轮揭示了实相之精髓。因此，应根据根器次第和入道方式，明晰佛陀所说之义，并付诸实践。此处，首先观待有垢染之不清净位，以及通过道之修持，垢染次第清净之不清净而清净位，和远离一切垢染之极清净位三种状态，暂时阐明基、道、果之次第。如后转法轮之次第所说，《宝性论》云： “不净与净不净，以及极净之次第，众生菩萨及
English
The Quintessence of Examining Mind and Wisdom The Quintessence of Examining Mind and Wisdom This is the treatise called "The Quintessence of Examining Mind and Wisdom." Herein lies the questions and answers on mind and wisdom. This is called "The Quintessence of Examining Mind and Wisdom." Homage to all Buddhas and Bodhisattvas! Whose mind is the sphere of the pure water-treasury of non-duality, Where the turbidity of mind and mental events is utterly pacified, Whose depth and breadth of wisdom and compassion cannot be fathomed, I prostrate with my head to the vast ocean, together with its children. The essence of the eighty-four thousand aspects of Dharma, Without error, the intention of the Sutras and Tantras, Is gathered into the two aspects of mind and wisdom. Having examined their meaning, I will write the order of meditation. Furthermore, the Fully Enlightened Buddha turned the Wheel of Dharma in three stages. The first turning of the Dharma Wheel, the category of the Four Noble Truths, was primarily intended for beginners and those of lesser intelligence. It clearly explained the method of practicing through the stages of what to abandon and what to adopt. The intermediate turning of the Dharma Wheel, the category of the absence of characteristics, was primarily intended for those who had practiced somewhat and those of middling faculties. It explained that clinging to self is the antidote to the category of absence of inherent existence, and it proclaimed that phenomena are unborn. The final turning of the Dharma Wheel, the category of definitive meaning, was primarily intended for those of the complete vehicle and those of sharp faculties. It extensively explained the category of how things abide in their nature. The first turning showed the characteristics of samsara and taught the path of turning away from what is to be abandoned. The intermediate turning showed that the nature of clinging to what is to be abandoned is without inherent existence, thereby teaching the abandonment of the obscurations of knowledge. The final turning showed the essence of suchness. Therefore, one should clarify the meaning of what was taught based on the order of faculties and the order of entering the path, and then put it into practice. Here, first, in relation to the three states of the impure state with defilements, the impure-pure state where defilements are gradually purified by the practice of the path, and the completely pure state free from all defilements, the order of ground, path, and fruit are provisionally clarified. As stated in the order of the final turning of the Dharma Wheel, the Uttaratantra states: "Impure, impure-pure, and then, the order of the utterly pure, sentient beings, Bodhisattvas, and
Chinese
我。（即）被称为如来。如是说。众生时期的光明智慧自身具有是为基。菩萨时期的资粮道、加行道、见道、修道四者是为道。如来时期的力量等功德究竟圆满是为果。又是，众生的心性光明是具有垢染的如来藏，因此法界善性被称为如来藏，心性光明。此处首先解释基的意义是：本来光明的法性，非造作且任运成就，从空性的角度来说，任何事物和相状都不成立，并且对于轮回和涅槃等任何事物都不截断，因此是远离一切戏论边的，犹如虚空。从光明的角度来说，身和智慧的自性本来就任运成就，并且光明如日月之轮。这两者也是无离无合的法性，本来就存在。《如来藏大乘经》中说：无始时际之法界，是诸法之所依处，以彼存在之故，一切有情皆能获得涅槃。又《经庄严论》中说：前后虽无有差别，然如来藏乃清净。又说：如何先前一般，后来也一般，是无有变异之如来藏。又《宝性论》中说：本来光明如来藏，如摩尼宝般功德无余圆满，如无垢虚空和日轮般，身和智慧任运成就。等等。如是，光明智慧被视为原始的基而确定。现在，大多数善知识和修行者一致认为，将空无所有的状态作为基础，这与如来藏的意义不符。因为修习空无所有的基础，不会产生具足一切功德的佛果，因为基、道、果三者混淆了。因为佛陀是显现了非造作且任运成就的功德，远离功用的果。因此，这似乎与有顶天的见解相符。此处，非造作且任
English
I. (That) is called Tathagata. Thus it is said. The clear light wisdom that sentient beings possess in their own being is the basis. The four accumulations, joining, seeing, and meditation of the Bodhisattva stage are the path. The qualities such as the power of the Tathagata stage, which are ultimately perfected, are the fruit. Moreover, the mind-essence of sentient beings, which is clear light, is the Thusness with defilements, therefore the Dharma-realm's virtue is called the Tathagatagarbha, the mind-essence of clear light. Here, first, the meaning of the basis is explained: The Dharma-nature of clear light from the very beginning, unconditioned and spontaneously accomplished, from the aspect of emptiness, no thing or characteristic is established, and it is not cut off from anything such as samsara and nirvana, therefore it is free from all extremes of elaboration, like the sky. From the aspect of clarity, the nature of body and wisdom is spontaneously accomplished as inherently present, and it is clear light like the disc of the sun and moon. Both of these are also the Dharma-nature of being inseparable and non-dual, existing from the very beginning. As it says in the *Sutra of the Profound Revelation of the Essence*: 'The realm of beginningless time, is the abode of all dharmas, because of its existence, all beings attain nirvana.' And in the *Ornament of the Sutras*: 'Though there is no difference between before and after, the Thusness is pure.' And: 'Just as before, so also afterwards, the Thusness is unchanging.' And in the *Tantra of the Precious Ocean*: 'The Sugata-garbha, clear light from the very beginning, is complete with all qualities like a jewel, like the immaculate sky and the disc of the sun, the body and wisdom are spontaneously accomplished.' And so on. Thus, the wisdom of clear light is determined by viewing it as the primordial basis. Nowadays, most virtuous spiritual friends and meditators agree that taking emptiness, which is nothing at all, as the basis is inconsistent with the meaning of the essence. Because practicing the basis of nothing at all will not produce the fruit of Buddhahood, which is endowed with all qualities, because the three, basis, path, and fruit, are confused. Because the Buddha is the manifestation of the unconditioned and spontaneously accomplished qualities, the fruit that is free from effort. Therefore, this seems to be in accordance with the view of the peak of existence. Here, unconditioned and spon-
Chinese
自性成就的光明是作为基础而认定的。从这样的基础状态中，因为不了解真实的实相而变成无明，从那之中错觉为能取所取，于是在三界中轮回，从幻化网续中说：唉玛吙，如来藏中，由自己的分别念业力所迷惑。这也是因为不了解实相是根本的无明，从最初生起错觉的基础或种子或所依的状态中，生起二取的分別念是遍计所执的无明。从这二者中，下等的众生三恶道，中等的凡人和上等的天人们，各自显现出不一样的显现，以在阿赖耶识上安立各种习气的力量，像水桶的滑轮一样，在高低轮回中各自体验自己的显现苦乐。集经中说：下等、中等和上等的众生有多少，都是从无明中产生，如来如是说。这样虽然在三界中各自流转，如来藏却没有变坏，而是周遍存在于一切众生之中。吉祥鬘经中说：如来藏周遍一切有情。续部经中说：圆满佛陀的身体是由于放射光明，以及法性无有分别，因为具有佛性，所以一切有情，恒时具有如来藏。就像这样。当还是众生的时候，如来藏被心所遮蔽，处于具有垢染的状态。幻化网续中说：在地的中间有的水，恒时自性没有垢染，同样心的遮蔽的界，在一切有情中自性存在。续部经中说：就像贫穷的人家里面，地底下，有不会穷尽的土地的宝藏，那个人不认识，宝藏也不会对他说我在这里一样，同样在心中蕴含着珍贵的宝藏，无垢的断证和无舍弃的法性，因为不证悟，所以贫穷的痛苦，一切时分众生都在体验。就像这样。如来藏就像太阳的轮廓一样，阿赖耶识连同习气被三界所摄持的心识。
English
The self-accomplished luminosity is regarded as the basis. From such a basic state, because of not knowing the true reality, it becomes ignorance. From that, it is mistaken as the apprehended and the apprehender, and thus revolves in the three realms. From the Tantra of the Magical Net, it says: "Emaho, in the Tathagatagarbha, one is deluded by the karma of one's own conceptual thoughts." That is because not understanding the reality is the fundamental ignorance, from the state of the basis or seed or foundation of initially generating delusion, the arising of dualistic conceptualization is the ignorance of complete imputation. From these two, the inferior sentient beings of the three lower realms, the intermediate humans, and the superior gods, each manifests different appearances. By the power of establishing various karmic imprints on the alaya, like the pulley of a water bucket, they experience their own appearances of happiness and suffering in the high and low cycles of samsara. The Compendium Sutra says: "However many inferior, intermediate, and superior sentient beings there are, all of them arise from ignorance, as the Tathagata has said." Thus, although they transmigrate in the three realms respectively, the essence of the Tathagata does not deteriorate, but pervades all sentient beings. The Sutra of the Garland of Glory says: "The Tathagatagarbha pervades all beings." The Root Tantra says: "The body of the complete Buddha is due to the emanation of light, and because the suchness is without separation, because of having the lineage, all embodied beings constantly possess the essence of the Buddha." It is like this. When one is still a sentient being, that essence of the Tathagata is obscured by the mind and remains in a state with defilements. The Tantra of the Magical Net says: "The water that is in the middle of the earth is always naturally without defilement. Likewise, the realm of the obscuration of the mind naturally exists in all beings." The Root Tantra says: "Just as in the house of a poor person, under the ground, there is a treasure of inexhaustible earth, but that person does not recognize it, and the treasure does not say to him, 'I am here.' Likewise, within the mind is contained a precious treasure, the stainless cessation and the unabandoned nature of reality, but because it is not realized, the suffering of poverty is experienced by beings in all ways." It is like this. The essence of the Tathagata is like the orb of the sun, and the mind, along with the alaya and its karmic imprints, is encompassed by the three realms.
Chinese
所有生起的事物都像云一样。有些自以为是的愚人认为心和心所不应成为障碍，因为它们能生起心，并且心性是光明界。因此，有人说无分别心是菩提的支分，是禅定，这是一种不理解经续意旨的表现。生起心不也是在轮回状态中取舍的分别吗？如果是这样，那么最终必须止息。如果说是心性，那么由于没有所生和能生，所以不能成立，因此是不合适的。心和心性似乎没有区分开来。心是三界之内的，具有分别和思辨，具有虚构和错乱的显现，是执持一切的阿赖耶识和八识聚。如《中观二谛论》所说：心和心所是三界之内的，具有虚构的显现，是分别。心性是如来藏，是光明的智慧。当心止息和不存在时，心性光明的智慧会各自显现在自己的觉知中。《八千颂般若经》中说：心上没有心，心的自性是光明的。如果有人问，佛是否有大心，那么这是指大智慧，与经续中所说的大烦恼即是智慧的说法相一致。简而言之，三界之内的心和心所，以及与之相关的一切，都具有从无始以来传递下来的习气，执持着二障的自性，并且依赖于生起，因此是应断除和否定的。此外，心性光明的状态是不依赖的，而现在所依赖的状态就像天空中的云朵一样。如《宝性论》所说：地依赖于水，水依赖于风，风完全安住于空中，而空并不安住于风、水和地界中。这些蕴、界、处依赖于业和烦恼，业和烦恼是不如理作意，不如理作意安住于心的清净中。因此，以心的理性能量，一切法都不安住于任何事物上。如《释量论》所说：心的自性是光明的，