Tibetan
【处理错误】 [ { "chinese_translation": "见解次第释，噶瓦·贝则。", "english_translation": "Explanation of the Stages of View, by Kawa Paltseg." }, { "chinese_translation": "见解次第释，噶瓦·贝则。", "english_translation": "Explanation of the Stages of View, by Kawa Paltseg." }, { "chinese_translation": "见解次第释已安立。 顶礼莲花眼，当解说见解次第。 世间与出世间，如黄金之物一般，从一而显现。 名相种类五三二，知晓后应取舍。 一切皆菩提心之界，于莲花回旋之自性中， 自之分别杂染为山所压。 自续为外缘所迷之显现。 凡夫与外道，六师与常断显现。 如盲人一般之凡夫，显现如土偶之人。 地狱之自心显现人等。 饿鬼之罪心显现不净。 旁生显现上下险峻之山谷。 人显现此所见之境。 如是阿修罗显现兵器。 天人之善心显现珍宝。 显现任何事物故，所见非真实。 凡夫为分别所夺，显现内外之幻化。 考察乃名言之施设。 外道为外缘所迷之方式， 为六师之教义所欺骗。 简而言之，外道断见者， 仅显现暂时，无有边际。 执著常法为所作之事物。 彼亦有非因之因论者， 认为自性为因，自在天为因。 认为自性为因之论者， 与认为微尘为因者， 以及认为作者为因者皆是邪见。 此外，外道之旁出者， 外道与正量部， 密咒师与大密咒师， 二三五等为因之方式， 三二显现为果之方式。 执著我者观四种。 出世间之见解亦， 胜于其他见解。 声闻缘觉经部与， 克里亚乌巴真实与， 如是瑜伽之乘与， 玛哈瑜伽之乘与， 阿努瑜伽之乘与， 阿底瑜伽之乘也。 仅观法者之声闻乘， 经部与毗婆沙二者， 争论外境之微尘， 共同认为识为刹那生灭。 如是缘觉之乘者， 认为外境十二处如幻。 微尘亦胜于不成立方分。 与识为刹那生灭相同。 法相乘亦有三种， 唯识宗与瑜伽行者， 如是经部中观派也。", "english_translation": "The Explanation of the Stages of View is established. Having prostrated to the lotus eyes, I shall explain the stages of view. Samsara and Nirvana, like objects of gold, appear from one. Knowing the categories, types, five, three, and two, one should adopt and abandon. All is within the realm of the essence of enlightenment, in the nature of the swirling lotus. One's own conceptual obscurations are pressed down by mountains. One's own mindstream is deluded by conditions. Ordinary beings and non-Buddhists, the six teachers and eternalism/nihilism appear. Ordinary beings, like blind people, perceive appearances as if they were clay figures. The hell-being's own mind perceives beings such as humans. The hungry ghost's sinful mind perceives impurity. Animals perceive steep and dangerous ravines. Humans perceive this very object of sight. Likewise, demigods perceive weapons. Gods' virtuous minds perceive jewels. Since anything can appear, what is seen is not true. Ordinary beings are robbed by concepts, and perceive the illusion of inner and outer appearances. Examination is the establishment of terminology. Non-Buddhists are deluded by conditions, deceived by the teachings of the six teachers. In short, nihilistic non-Buddhists, only temporarily appear, without limit. They cling to permanence as something created. They also have proponents of causes that are not causes, who believe that nature is the cause, and Ishvara is the cause. Those who believe that essence is the cause, and those who believe that atoms are the cause, and those who believe that the agent is the cause, are all wrong views. Furthermore, incidental non-Buddhists, outsiders and Samkhyas, mantra practitioners and great mantra practitioners, two, three, and five, are the ways of causes, three and two appear as the ways of results. Those who cling to self view the four. The view of transcendence is also superior to other views. Hearers, solitary realizers, Sutra schools, Kriya, Upa, and Yangdag, likewise the vehicle of Yoga, the vehicle of Maha Yoga, the vehicle of Anu Yoga, and the vehicle of Ati Yoga. Hearers who only view phenomena, the Sutra school and the Vaibhashika, argue about external atoms, and agree that consciousness arises and ceases in an instant. Likewise, those of the Solitary Realizer vehicle, believe that the twelve external sources are like illusions. Even atoms are superior to not being established as having parts. They agree that consciousness arises and ceases in an instant. The Characteristics Vehicle also has three types: the Mind-Only school, the Yogacharas, and likewise the Sutra school Madhyamikas." } ] ============================================================
Chinese
外道徒哟尔弥， 如同母马无有一般， 欲求自之名识为错觉， 欲求胜义智慧于刹那。 瑜伽士中观随顺世俗， 欲求胜义空性无生。 经部世俗唯如幻， 视诸境从外而显现。 于胜义远离二边者， 视为大中观。 克里亚视胜义为法性， 视世俗为自明功德。 于三族坛城显现上， 视为生起无错乱。 二者续部之行持， 见行上下随顺。 瑜伽视胜义为清净之， 法界之智慧中， 于证悟之加持显现为天神， 凡夫俗子误认此等为天神。 玛哈瑜伽于胜义中， 自他无二即是如来藏。 于证悟之神变六种等， 天神显现之状态中无有轮回。 阿努瑜伽于胜义中， 大乐证悟明觉之妙用， 世俗天神坛城显现， 是故凡夫俗子妄加分别。 阿底瑜伽远离二谛， 一切自生自显之， 智慧无有边际中央， 分别二者本初即无有。 是故如金见金一般， 如实无谬即是真见。 平等自性不确定， 故如所见彼处即显现。 事物非为恒常有， 若有则应于一切皆共同显现。 是故自心各自显现， 分别一者境亦一， 于错乱显现无疑虑。 因此所行境本初即无有， 分别心乃众生各自之心。 若一则善恶业果亦， 未行持者亦应由一切感受。 若非如此则真实义不应理， 业果非为共同故。 非一，彼性无生故， 亦不应理为他异之义， 乃解脱于一与他异。 事物种种分别之， 于名之上成立之理无有。 是故体性任何亦非， 于未成立之上有所证悟， 乃幻化之人所能知， 然胜者自身不能知。 以显现故所行境未成立， 所缘之识亦不应有。 所行境无生乃智慧故， 所修之法性别处无有。 心之智慧无有边际故， 修行者亦无
English
Outsider heretics, the Tor Mi, Like a barren mare, they desire Their own consciousness to be illusory appearances, And seek ultimate wisdom in an instant. In Yoga, Madhyamaka aligns with the conventional, Desiring ultimate emptiness, unborn. Sutra's conventional is merely illusion, Viewing objects as appearing from afar. For the holy ones, it is being free from two extremes, They consider it the Great Madhyamaka. In Kriya, they view ultimate reality as Dharmata, And the conventional as self-awareness and qualities. In the appearance of the three family mandalas, They consider it arising without confusion. Both are practices of the Tantra, View and conduct are consistent above and below. In Yoga, they view ultimate reality as pure, In the wisdom of the Dharmadhatu, The blessings of realization appear as deities, Ordinary people mistakenly see these as deities. In Maha Yoga, in ultimate reality, Self and other are non-dual, it is Suchness. In the miraculous displays of realization, such as the six, The state of deity appearance is without samsara. In Anu Yoga, in ultimate reality, The bliss of realization is the play of awareness, The conventional appearance is the mandala of deities, Therefore, ordinary people are confused by their conceptions. In Ati Yoga, it is free from the two truths, All that is self-arisen and self-appearing, The wisdom without beginning or end, Both conceptions are primordially absent. Therefore, like seeing gold in gold, It is seeing the truth as it is, without error. The equality of nature is uncertain, Therefore, as it is seen, so it appears. Things are not permanent and existent, If they were, they would appear the same to everyone. Therefore, one's own mind appears differently, Conception is one, the object is one, There is no doubt that appearances are illusory. Therefore, the field of experience is primordially absent, The conceptual mind is the mind of each being. If it were one, then the ripening of virtue and vice, Even those who have not practiced would experience it. If it is not so, then the true meaning is not valid, Because the ripening is not shared. Not one, because that nature is unborn, It is also not valid as a different meaning, It is liberation from one and other. The various conceptions of things, There is no reason to establish them on names. Therefore, it is not any essence, Realizing existence on what is not established, Is known by a magical person, But the Victorious One does not know it. Because the field of experience is not established by appearance, The consciousness of the object cannot exist. Because the field of experience is unborn, it is wisdom, The nature of what is to be meditated on is not separate. Because the wisdom of the mind is without limit, The meditator is also not
Chinese
存在。 如果这样修习者无有实物， 不住留，不觉知，安住其中， 如虚空般，自性光明。 自心完全是这样的。 如果什么也不放在心上， 这是到达真正意义的种类。 身语未生，没有基础， 跏趺坐，禁语，无有言说。 同样，心也远离实物， 证悟、舍弃、修习都无从谈起。 这样就是证悟的修习。 永远没有迷失的时候。 为什么？因为自性是这样的， 从自己的本性中没有动摇。 念头的相状，好与坏， 无论生起什么，都不要否定， 也不要用忆念去分离。 我说，这是自生自灭。 例如，小偷一被发现， 不逃跑，而是充满自信地消失。 因为这是从见地的力量中产生的， 所以不需要特意依赖感觉。 否则，瞬间用智慧， 观看念头自身的本性。 沉没时，无法升起觉知。 昏沉时，事物的本性不清晰。 沉没昏沉，非常沉没昏沉， 极其沉没昏沉，所以不要放弃。 同样，掉举也有三种。 懒惰、懈怠与低劣相结合。 疑惑是争论和堕落两种。 希望是迹象和结果。 不能混乱和进入， 喜欢身体的活动和行为， 喜欢口头的闲聊和说话， 因为远离了真正的意义。 不做活动，不谈论城镇乡村的闲话， 不做布施和仪轨的事。 如果善行也会变成散乱， 那么恶行就更不用说了。 将体验与摇摆、习惯和， 考察的体验结合起来。 实际上，这个无法指示。 证悟它，就具备了真正的体验。 那时，内外秘密的温暖， 内外的迹象也会显现。 产生时，不要产生喜欢或厌恶的心， 没有时，也不会不喜欢它。 如果这些摇摆不定，获得稳固， 逐渐显现秘密，成就迅速。 对于具备三种特质的殊胜者， 像狮子一样，远离了对自我的执着。 不执着于食物、财富和亲友， 如果伟大的慈悲心不离， 这就是与法性意义相遇的迹象。 无论做什么，都不会偏离意义， 这就是习惯成自然的迹象。 具备这些，就不会有控制或放任， 任何显现都不会造成损害， 因为心中没有要做的事情。 身体逐渐获得忍耐， 没有舍弃或接受八法， 对任何事物都没有烦恼。
English
Exists. If the meditator is without substance, Not abiding, not perceiving, abiding therein, Like the sky, self-luminous. One's own mind is completely like that. If you don't keep anything in mind, This is the kind that arrives at the true meaning. Body and speech are unborn, without a basis, Sitting in the lotus position, silent, without speech. Likewise, the mind is also free from substance, Realization, abandonment, and meditation are out of the question. This is how to meditate on realization. There is never a time to get lost. Why? Because self-nature is like that, There is no wavering from one's own essence. The characteristics of thoughts, good and bad, Whatever arises, do not negate it, Nor separate it with remembrance. I say, this is self-arising and self-subsiding. For example, as soon as a thief is discovered, Without running away, he disappears with confidence. Because it arises from the power of view, So there is no need to deliberately rely on sensation. Otherwise, in an instant, with wisdom, Look at the very nature of one's own thoughts. When sinking, one cannot raise awareness. When dull, the nature of things is not clear. Sinking and dullness, very sinking and dullness, Extremely sinking and dullness, so do not give up. Likewise, there are three kinds of agitation. Laziness, idleness, and inferiority combine. Doubt is both argument and falling. Hope is a sign and a result. Cannot be confused and entered, Loving bodily activities and actions, Loving verbal chatter and talking, Because it is far from the true meaning. Do not engage in activities, do not talk about the gossip of towns and villages, Do not do the work of giving and rituals. If even virtuous deeds become distractions, Then there is no need to mention evil deeds. Combine the experience with swaying, habit, and, The experience of examination. In reality, this cannot be indicated. Realizing it, one possesses true experience. At that time, the inner and outer secret warmth, The inner and outer signs will also appear. When it arises, do not generate a mind of liking or disliking, When it is not there, one will not dislike it either. If these are wavering and gain stability, Gradually revealing secrets, accomplishment is swift. For the supreme being who possesses three qualities, Like a lion, free from clinging to self. Not attached to food, wealth, and relatives, If great compassion does not depart, This is a sign of encountering the meaning of Dharma nature. Whatever one does, one will not deviate from the meaning, This is a sign of becoming accustomed to nature. Possessing these, there will be no control or indulgence, No appearance will cause harm, Because there is nothing to do in the mind. The body gradually gains patience, There is no abandoning or accepting the eight worldly dharmas, There is no affliction towards anything.