Tibetan
【处理错误】 [ { "chinese_translation": "幻化网诀窍次第第三，班智达 毗玛拉。", "english_translation": "The Third Level of Instructions on the Net of Illusion, by Paṇḍita Vimala." }, { "chinese_translation": "幻化网诀窍次第第三，班智达 毗玛拉。", "english_translation": "The Third Level of Instructions on the Net of Illusion, by Paṇḍita Vimala." }, { "chinese_translation": "幻化网诀窍次第第三。顶礼吉祥金刚萨埵！\n包含基、道、果之法，为穷究问答之究竟，依于经论与诀窍之宗门，为令生起证悟而作详释。初者有二，即自性之基与所依之基。需以基之自性特征、词义、譬喻之相、显现方式而证悟之。一切自性皆为心性，如黄金之譬喻般无有二元。特征是远离一切边，任何事物皆不可执取。因一切名言二谛之法，无余生起，故称为基。如虚空、大海、珍宝等，以相近之譬喻来表示。无有因缘之刹那，乃是自显而生起。以经论与诀窍二者，当使内心深处生起信解。所依之基宣说为二法，即轮回与涅槃。世尊宣说，为确实开示轮回之因缘、自性、譬喻与特征、作者、流转方式、过患与时等。轮回之生起因有四种，即同类因、近取因、俱有因。如来藏、无明、异熟习气、烦恼。所示之缘有二，即业三种，以及遍计、无明、烦恼五种。自性是器情世间之显现与执著之法。如水桶、草等如火之譬喻，周遍流转与蔓延。坏灭与成立、空与住，具足生老病死四者，特征是非为恒常。具有相续之刹那，被说是业之作者。于十二缘起之方式中，内外二者皆流转。远离圣道与感受痛苦，被说是二种过患。从无始无终之时起，因对真实义之分别而退失。涅槃之特征与词义、名称，显现于何处？所示之譬喻、未成立之方式与意义。自性是如实之显现一切，从一与多中解脱，特征是远离一切言说之边。因已远离生灭诸法，故", "english_translation": "The Third Level of Instructions on the Net of Illusion. Homage to glorious Vajrasattva! The teachings encompassing the ground, path, and fruition. To exhaustively address questions and commitments, through the doors of scripture and pith instructions, an explanation is given to bring about realization. Firstly, there are two aspects: the ground of essence and the ground of dependence. The ground of essence is to be understood through its characteristics, definition, examples, and modes of appearance. The essence of all things is mind itself, like the example of gold, it is non-dual. Its characteristic is being free from all extremes, and not being graspable as anything. Because all phenomena of the two truths arise from it without exception, it is called the ground. Like space, the ocean, jewels, etc., it is indicated by proximate examples. A moment devoid of cause and condition, arises as its own appearance. Through the two, scripture and pith instructions, one should transform the depths of the mind into conviction. The teachings of the ground of dependence are taught as two: saṃsāra and nirvāṇa. The Blessed One explained the causes, conditions, essence, examples, characteristics, agent, mode of wandering, faults, and times of saṃsāra to be definitively shown. The arising causes of saṃsāra are of four types: the cause of the same kind, the immediately preceding cause, the simultaneous cause, the sugatagarbha and ignorance, the ripened karmic imprints, and the afflictions. Two conditions are taught: three types of karma, and the five afflictions of conceptualization and ignorance. The essence is the phenomena of appearance and attachment of the container and its contents, the world. Like the examples of a bucket, grass, etc., and fire, it wanders and spreads everywhere. Destruction, formation, emptiness, and abiding, possessing the four: birth, aging, sickness, and death, its characteristic is being impermanent. A moment with continuity, is said to be the agent of karma. In the mode of the twelve links of dependent origination, it wanders both externally and internally. Separation from the noble path and experiencing suffering, are said to be the two faults. From a time without beginning or end, one declines due to conceptualization of the true meaning. The characteristics of nirvāṇa, its definition, its names, where does it appear? The examples, the way of non-establishment, and the meaning are shown. The essence is the appearance of everything as it is, liberated from one and many, its characteristic is being free from all extremes of expression. Because it is separated from the phenomena of arising and ceasing," } ] ============================================================
Chinese
那被称为涅槃。涅槃有两种说法，由于乘的高低差别，显示了一方的和不常住的涅槃。涅槃的自性，显现于如来，以及他的广大化身，显现于所化众生的错觉中。如同渡河的船只，完全超越了轮回之河。如同精进获得解脱，从束缚的魔中解脱。由于基是心性未成立，化现诸法皆不定，所以什么也无法执持。中观有两种，显示为解脱道和方便。中观的第一部分是自性，缘和种类，譬喻和教导方式，次第的显示，上下的必要和究竟行。自性以智慧的三种方式，显示了生起五种心。从词和字的两种缘起，依赖而证悟。观想相的次第，以及观想如是的差别，说了两种。如同水井和灯，以解脱道来证悟。学习共同的五道，以及各自不同的道。先前习惯了什么，为了使上面的更清楚。共同和特殊的阶段道，如果禅定有温度和体验，就被称为到达了好的道路。为了禅定的特殊改变，随顺的行为按照经典来做。显示中观的最后部分，种类是诀窍和方便，具有证悟的因缘，像炼金术一样自然显现。诀窍是上面和下面的门，包括延长明点。由于先前习惯了各种方便，因此转变为如是，是禅定特殊改变的力量之因。方便的因缘是自性，定义和给予的次第，譬喻和必要性的显示。特殊因缘说了五种，上师的意旨和风的时节，结合的方便和福德，由于手印具有功德，体验与生俱来的事物。因此，显示为方便的，自性是能力利益秘密法，智慧是般若智慧大乐，通过行持束缚的业，为了转变为解脱而命名
English
That is called Nirvana. There are two ways of speaking about Nirvana, due to the difference between higher and lower vehicles, it shows the Nirvana of one side and the impermanent. The nature of Nirvana, appears to the Tathagata, and his vast manifestations, appears in the delusion of the beings to be tamed. Like a boat crossing a river, it completely transcends the river of samsara. Like diligence attaining liberation, it is liberated from the bondage of Mara. Since the basis, the nature of mind, is not established, all manifested phenomena are uncertain, so nothing can be grasped. There are two kinds of Madhyamaka, which are shown as the path of liberation and the means. The first part of Madhyamaka is the nature, conditions and types, metaphors and teaching methods, the order of the display, the necessity of the upper and lower, and the ultimate conduct. The nature is shown to generate the five minds in three ways of wisdom. From the two causes of words and letters, it is realized by relying on them. The order of meditating on the signs, and the difference of meditating on suchness, are said to be two kinds. Like a well and a lamp, it is realized by the path of liberation. Learn the common five paths, and learn the different paths separately. Whatever one has become accustomed to before, in order to make the above clearer. The common and special stage paths, if the samadhi has warmth and experience, it is said to have reached the good path. For the special change of samadhi, practice the corresponding behavior according to the scriptures. The last part of Madhyamaka is shown, the types are the key instructions and the means, with the causes and conditions of realization, the appearance naturally transforms like gold. The key instructions are the upper and lower doors, including the extension of bindu. Since various means have been practiced before, it transforms into suchness, which is the cause of the special change of samadhi. The causes and conditions of the means are the nature, definition and the order of giving, the metaphors and the display of necessity. The special causes and conditions are said to be five kinds, the intention of the guru and the time of the wind, the means of union and merit, because the mudra has qualities, experience the co-emergent things. Therefore, what is shown as the means, the nature is the power, benefit, and secret Dharma, wisdom is prajna, wisdom, great bliss, by practicing the actions of bondage, it is named to transform into liberation.
Chinese
礼赞。 具备信心和精进这三者， 对于三种威猛的行持， 以次第的方式恰当进行。 如国王幼子变为毒药一般， 权巧方便两种都要修习。 为了以次第力量而行进， 以及共同道之差别， 为了获得开启之门而宣说。 对于最终的意义，本体和， 自性功德的开示， 以及事业慈悲的显现， 所化众生观视之意义等， 了知果之意义。 首先是身语意等， 以及功德归纳为五种事业。 因为具备四种自性， 不是全部为一，也不是他异。 因为果之功德任运成就， 如意宝般显现。 以四种事业的行持， 无有能作所作而圆满诸义。 以大悲心对于所化， 恒常庄严自性加持和， 与境相遇而显现。 非由自身之外的他者之义， 如镜子般观视。 基道果之所知诸法， 对于具备上师智者经验者， 以六种提问的方式， 以三种方式请教。 由具德上师彼者， 为了解开诸弟子不解之结， 以三种回答之方式，从经论中， 以一个开头多种分类的提问方式， 回答而使之产生信解。 如果经论上产生诤论， 立下誓言之后，彼者即是， 具备比喻意义理由三者， 通达彼所知。 金刚萨埵的意趣传承， 从幻化网之意义中， 总集三次第之意义， 愿无余现前而证悟。 如是所有之善根， 愿于我之相续中成熟， 获得无上菩提之后， 愿能度脱无边众生。 我之智慧于黑暗中徘徊， 由意趣之阳光照耀， 依靠证悟和教证， 祈请宽恕造作之过失。 幻化网之口诀第三次第圆满。 于阿尼地方的岩洞中，由邬金导师贝玛拉所造，智者鸠摩罗所翻译。 善哉！ 幻化网之口诀第三次第。班智达 贝玛拉。
English
Homage. Possessing faith and diligence, these three, For the practice of the three kinds of fierceness, Proceed appropriately in an orderly manner. Like a king's child turning into poison, Both skillful means must be practiced. To proceed with the power of order, And through the distinction of the common path, It is taught to obtain the opening door. Regarding the ultimate meaning, the essence, The qualities of characteristics are shown, And the manifestation of compassionate activity, And the way of viewing beings to be tamed, through these meanings, Understand the meanings of the results. Firstly, the body, speech, and mind, and, The qualities are condensed into five actions. Because it possesses four characteristics, It is not entirely one, nor is it different. Because the qualities of the result are spontaneously accomplished, It appears like a wish-fulfilling jewel. Through the activity of the four kinds of actions, Without doing or being done, all meanings are completed. With great compassion, towards beings to be tamed, Constant adornment, inherent blessing, and, Appearing from encountering the object. Not by others apart from oneself, but by one's own meaning, One sees as in a mirror. All knowable things of the ground, path, and result, To a lama who possesses wisdom and experience, Through the manner of six questions, One should inquire in three ways. By that virtuous lama himself, To untie the knots of unknowing for the disciples, Through the manner of answering in three ways, from the scriptures, Through the manner of questioning with one beginning and many divisions, Answer and cause belief to arise. If disputes arise regarding the scriptures, Having made a commitment, that itself, Possessing three aspects of example, meaning, and reason, Thoroughly understand that knowable thing. The lineage of Vajrasattva's intention, From the meaning of the Magical Net, Summarizing the meaning of the three stages, May all be manifest and attain enlightenment. Whatever merit there is in this, May it fully ripen in my being, Having attained unsurpassable enlightenment, May I lead limitless sentient beings. My mind wanders in darkness, With the rays of the sun of intention dawning, Relying on experience and scripture, I ask forgiveness from the noble ones for any errors in composition. The third stage of the Magical Net's instructions is complete. Composed by the teacher Vimala in the rock cave of Phrab in Phenyul, translated by Jnana Kumara. Virtue! The third stage of the Magical Net's instructions. Pandit Vimala.