Tibetan
【处理错误】 [ { "chinese_translation": "心滴诀窍，导师佛陀。", "english_translation": "The Quintessence of the Heart Drop, Teacher Buddha." }, { "chinese_translation": "心滴诀窍，导师佛陀。", "english_translation": "The Quintessence of the Heart Drop, Teacher Buddha." }, { "chinese_translation": "即说心滴教诫。", "english_translation": "Thus, the teaching of the Heart Drop is expounded." }, { "chinese_translation": "名为《心滴诀窍》之论著。", "english_translation": "Herein resides the treatise entitled 'The Quintessence of the Heart Drop'." }, { "chinese_translation": "梵语：จิตฺตวินฺธุอุปเทḑนามา（cittavindūpadeśanāma）。 藏语：名为《心滴诀窍》。 顶礼薄伽梵金刚萨埵尊！ 顶礼一切智诸佛之意！ 顶礼开示心要法轮者！ 以无二之心敬礼！ 从幻化网金刚萨埵， 秘密心髓续部中， 为具缘者善妙摄集珍重心要， 予以开示。 犹如大海中之一滴水， 智慧海之心之精髓， 如同无畏之蕴， 智慧心要之十三者， 自性善逝所化机， 于三种显现之体性上， 安立续部之差别。 一者亦有三者之体性， 以错乱之显现转为三。 因此于四种显现中， 从教理与正理一切皆明说。 四支金刚之四者， 首先开示之菩提心。 众多有情之心续， 以邪分别之体性，因缘之故， 如同土与金般各异， 然自生智慧无有差别。 彼亦是束缚与解脱二者之主， 犹如明镜之垢， 于无有互相舍弃者上， 孩童说是基与所依。 智者说是任运成就，离思绝言。 如是于秘密续部中说， 逝者之身显现为幻化， 与邪分别显现为幻化二者， 不可视为种姓与血统。 无有基根，故自性为空。 从无有种姓、颜色与形状中， 显现内外一切器情世间。 又是从幻化网中， 无有系缚亦无解脱之， 本来任运圆满之佛法， 为开示故而作种种示现。 如是说故，自性续部即是， 非是无明与智慧之差别。 纵然虚空清净，然亦是云之处， 犹如具清净种姓之有情。 错乱分别与心性， 以一故自性无有穷尽， 例如阿札姆巴拉， 以尼里的水瓢降下珍宝雨。 国王是真实义之处， 婆罗门是持戒者慈悲惹， 贫穷者是丹提之城市， 与种", "english_translation": "In Sanskrit: Cittavindūpadeśanāma. In Tibetan: Called 'The Quintessence of the Heart Drop.' Homage to the Bhagavan Vajrasattva! Homage to the minds of all omniscient Buddhas! Homage to the one who teaches the essential wheel of Dharma! I prostrate with a non-dual mind! From the Magical Net of Vajrasattva, From the secret essence tantras, For the sake of fortunate ones, I will explain, having well-collected the precious essence. Like a drop of water from the ocean, The essence of the wisdom ocean's heart, Like the fearless aggregates, These thirteen of the wisdom heart, The nature of the Sugata, the object to be tamed, On the nature of the three appearances, The divisions of the tantras are distinctly established. Even one has the nature of three, Through the appearance of delusion, it transforms into three. Therefore, in these four appearances, From all scriptures and reasoning, it is clearly explained. These four aspects of the Vajra limbs, First, the Bodhicitta is taught. The mindstreams of many beings, Through the nature of wrong thoughts, due to causes and conditions, Differently, like earth and gold, The self-arisen wisdom is without difference. That is also the lord of both bondage and liberation, Like the impurities of a clear mirror, In that which has no mutual abandonment, Children say it is the base and support. The wise say it is spontaneously accomplished, beyond thought and expression. Thus, in the secret tantras it is said, The body of the departed appearing as illusion, And wrong thoughts appearing as illusion, These two cannot be regarded as lineage or descent. Without a root, its nature is empty. From the absence of lineage, color, and form, All outer and inner worlds and beings appear. Again, from the Magical Net, Without bondage and without liberation, The Buddha Dharma, spontaneously perfect from the beginning, In order to teach, various displays are made. As it is said, the nature of the tantra itself, Is not different from ignorance and wisdom. Even though the sky is clear, it is still the place of clouds, Like beings with a pure lineage. Confused thoughts and the nature of mind, Because of oneness, its nature is without end, For example, of Arjambhala, With Nili's water ladle, a rain of jewels. The king is the place of true meaning, The Brahmin is the virtuous Tsibirra, The poor one is the city of Tanti, And the lin" } ] ============================================================
Chinese
恶劣之地寂护处，贱民之村珍宝生。 各色珍宝凡五种，如沙散布杂布烂。 血肉骨骼珍宝碎，一物显现各四相。 行境各异显现亦，唯是自心缘起现。 体性种姓无偏颇，彼能转变彼显现。 总的来说邪分别，本来即非真实有。 各自执取分别习，自身障蔽恒时转。 如是宣说亦无始，未曾异于自心性。 因缘业力所生起，行境显现无始终。 心与心性二者皆，犹如珍宝自然成。 相违相合小乘说，彼此相离无所欲。 如熊喜食树果般，殊胜秘密何处有？ 自性烦恼皆清净，若谓本有此体性。 则无断除烦恼事，亦无成就清净事。 若能定解各自性，亦无以正道可治。 如是说故说为因，识智说为二地基。 想法法性亦如是，于彼有者于彼无。 若谓于方所证真，彼与彼者无关联。 故亦不能如前真，具足无分别心续。 一切清净如是说，非是除灭诸事物。 显现行境自性净，如是说故无须断。 如云如虹显现时，自性空性自然住。 何者为因之乘者，于彼一切分别者。 若于胜义谛中有，疑无定词故所欲。 清净明亮何所欲，思念清净彼中有。 各自显示分别识，清净平等二无别。 如声返转而分离，何者偏执立宗派。 如恒河女之行径，为欲所苦离行境。 本智之中为二执所欺，任运之中烦恼息灭。 何者知晓不净香气，如荆棘中之衣衫。 一切皆是自明菩提心，此乃圣教量。
English
In the evil land, the place of Śāntarakṣita, precious jewels arise in the village of outcastes. Various kinds of precious jewels, five in number, are scattered like sand, mixed with tattered rags. Flesh, blood, and bones are like fragmented jewels, each appearing in four different ways. The realms of experience are diverse, and appearances are merely the arising of one's own mind. Since the essence, lineage, and direction are without bias, it is possible for it to transform and manifest. In general, erroneous thoughts are countless, but they are not inherently real. Through the habits of individual grasping and conceptualization, one's own obscurations constantly revolve. Even this statement is without beginning, never separate from the nature of one's own mind. Arising suddenly from causes, conditions, and karma, the realm of experience appears without beginning or end. Both mind and mind-stream are spontaneously accomplished, like a precious jewel. To speak of contradictions and combinations is the language of the Lesser Vehicle; there is no desire to abandon each other. Like a bear enjoying tree fruits, where is the supreme secret? From the very beginning, defilements are completely purified; if one says that this essence is inherently existent, then there is no need to abandon defilements, nor to accomplish purity. If one has a definite understanding of each individual nature, then there is no way to correct it with the right path. Therefore, it is said that the cause abides, and wisdom is spoken of as the basis of two grounds. Thought and the nature of reality are the same; what exists in one does not exist in the other. If one says that what is realized in a direction is true, then there is no connection between that and that. Therefore, it is never true as before, possessing a mind-stream of non-conceptualization. Everything is pure, it is said, but it is not the purification of eliminating things. In the very appearance of experience, there is complete purity; therefore, there is no need to abandon erroneous thoughts. When clouds and rainbows appear, emptiness naturally abides in its own nature. Those who are of the causal vehicle, for them, all conceptualization is in ultimate truth. If there is existence, there is doubt that there is no defining word, so whatever is desired. Whatever is desired as clear and bright, it exists in pure thought. Showing separately the discriminating mind, purity, equality, and non-duality are without separation. Like sound turning back and separating, whoever is attached to establishing a tenet. Like the conduct of a Ganges maiden, tormented by desire, separated from the realm of experience. In the nature of primordial wisdom, one is deceived by dualistic grasping; in the spontaneously accomplished nature, afflictions cease. Whatever knows the impure scent, like clothing from within thorns. Everything is self-aware bodhicitta; this is said to be the measure of scripture. Searching from existence is to fabricate stories; searching from non-existence would be to slander. If one searches from both existence and non-existence, then that is in scripture.
Chinese
未示教言。因此宣说了自明智，有无破立愚者意。因此心的本性，遍计所执与依他起，圆成实性的差别中，彼事与此皆无有，那是离言思不立。于一切自生作印持，与一切自性无有别，亦无如四无而安住。二谛无别之故，离喜求之言思解脱。一切是智慧显现之故，不合聚集故无常。如意树般安住者，如实执为声是错谬。二谛无二亦如是，如虚空虹云之安住。显空一切自明了，自性任运而显现。不分别自与他，各别显现相合之色，如是之相而显现。如是宣说以教理行亦易。颠倒即是真实，无明即是智慧明。烦恼痛苦菩提胜，如是宣说义不移。灯时具有黑暗者，愚者见暗明交替，智者视其体性无别，轮回法性亦如是。无舍离故一切离，如莲花藏之义。道与果法圆满，三系之续。心滴中，自性续显现品第一。错谬之基与自性，以彼总摄当知晓。六道一切有情之，心性如意宝珠。如何思念所显现，错谬之基有无无增益。增益所缚之补特伽罗，于心性无所缘之中，说事物自性为基，那是种姓恒常堕。诽谤者于任运成，分别彼与思念异，于彼如是不可能，说基位本来即无有。于执著心前说有，凡是诽谤视作断见。彼与此二各别异，不可能一切生起初无生。有者远离二取中，显说同时皆无有，所依不着不可为基。舍弃因缘非正理，义性有无无理中，彼之因缘自性故，药之利害。
English
The Unshown Teachings. Therefore, it is said that in self-awareness, the affirmation and negation of existence and non-existence are the minds of fools. Therefore, the very nature of mind, in the distinctions of the completely imputed, the other-powered, and the thoroughly established, that action and this are both absent; that is beyond words and thoughts, not established. Having sealed all that is self-arisen, inseparable from all natures, it does not abide like the four non-existences. Because the two truths are inseparable, it is liberation from speech and thought without seeking joy. Because everything is the appearance of wisdom, it is not permanent due to the aggregation of incompatibles. Abiding like a wish-fulfilling tree, to grasp sound as it is, is a mistake. The non-duality of the two truths is also like the abiding of space, rainbows, and clouds. Appearance and emptiness are all self-luminous, appearing naturally by their own nature. Without considering self and other, forms that appear distinctly yet harmoniously, appear in such a state. It is easy to proceed by scripture when it is spoken thus. Reversal itself is truth, ignorance itself is the clarity of wisdom. Afflictions, suffering, supreme enlightenment, as it is said, the meaning does not change. Those who possess darkness at the time of a lamp, fools see the alternation of darkness and light, the wise see its essence as undifferentiated; likewise is the nature of samsara. Being free from all by not abandoning anything, like the meaning of Pāṇḍarīka. The path and the result are complete in Dharma, the Tantra of the three connections. From the drop of the heart, the first chapter, the appearance of the continuum of self-nature. The basis of delusion, its manner and nature, should be known through that summary. The mind-essence of all beings in the six realms is like a wish-fulfilling jewel. How it appears as it is thought, the basis of delusion has no affirmation or denial, no superimposition. Those individuals who are bound by superimposition, within the unobjectifiable nature of mind, say that things have their own intrinsic basis; that lineage always falls. Those who deny, regarding spontaneous accomplishment, distinguish that from thought; for them, that is impossible, saying that the ground is originally without existence. Saying that it exists in the face of clinging mind, whatever denial is seen as annihilationism. Those two are distinct and separate, impossible, all arising, without a first arising. In the non-duality that is separate from some, appearance and speech are simultaneously absent, what is dependent cannot be a basis without attachment. Abandoning cause and condition is not reasonable, in the unreasonableness of the nature of existence and non-existence, because its causes and conditions are self-nature, the benefit and harm of medicine.