Tibetan
【处理错误】 [ { "chinese_translation": "心之明灯，年贝央著。", "english_translation": "The Lamp of the Heart, by Nyan Pel Yang." }, { "chinese_translation": "心之明灯，年贝央著。", "english_translation": "The Lamp of the Heart, by Nyan Pel Yang." }, { "chinese_translation": "心之明灯在此。所有如来之，身语意之金刚主，诸法圆满之心金刚，向大菩萨敬礼。为了缺乏慧眼的学子，从幻化网续中，如轮之辐条般，此幻化心之明灯，因执着的痛苦，三动执与不动之，九执着邪见如是之，为断除二者而宣说对治。不可思议及其总摄，八万四千如是之，二者总摄定如实，于果为一。共同殊胜之五道，对欲境之执着，以及禅定等持无想，常断十三执着等，远离且不相符之，二十一种行中，最初舍一半，一则舍弃平等，以执着为基础，以及微细深奥实有天神之执着，以及空性彼乃执边的，传承执着二谛，分别执着之空性者，于世间恶趣界中乐，于寂静方面生起出离心，以及于因果地生起出离心者，外道追随二神，于无相光明定执着之，舍取认知我执四者，纵然成为殊胜乘道之阶梯，然各自以定解所遮蔽，未成殊胜之正见。因此大瑜伽士之宗，十二一之执着等，不舍无二，无取舍，显现离戏论自性。如是地之殊胜宗，续与瑜伽三次第，彼等一切遍计之义，甚深瑜伽于心中明。何者谓之，初始以思惟，五毒实有与境识俱，心之幻化显现外，三显现无执着境，六续识与缘俱，无境无所缘故不见，见识与根俱自不见。如是地以五烦恼，追随转为力，成熟为五趣，如是不合意苦乐感受般，与道分离，为时敌所摧毁，以及无解脱，真实道示", "english_translation": "Herein dwells the Lamp of the Heart. To the Vajra Lord of body, speech, and mind of all the Tathagatas, the Vajra Heart that perfects all Dharmas, I prostrate to the great Bodhisattva. For the sake of students lacking the eye of wisdom, from the tantras of the net of illusion, like the spokes of a wheel, this Lamp of the Heart of Illusion, due to the suffering of clinging, the three moving clingings and the non-moving, the nine clingings and such wrong views, are spoken as antidotes to abandon the two. The inconceivable and its condensation, the eighty-four thousand such, the two condensed are definitely one as the fruit. The five common and supreme paths, attachment to desirable objects, and meditation, absorption, and non-perception, the thirteen attachments of permanence and annihilation, etc., are to be abandoned and are incompatible. Among the twenty-one practices, initially, half is abandoned, one is relinquished with equanimity, with attachment as the basis, and attachment to subtle, profound, and real deities, and emptiness, which is biased, the lineage holding onto the two truths, the emptiness of discriminating attachment, delights in the realms of the world and the lower realms, generates renunciation towards peace, and also generates renunciation on the ground of cause and effect. Outsiders follow two gods, with definite attachment to the formless clear light, the four of abandoning, taking, recognizing, and self-grasping, even though they become the steps of the supreme vehicle's path, are obscured by their own certainty, and do not become the confidence of the supreme doctrine. Therefore, the system of the great yogi, the twelve and one attachments, etc., does not abandon non-duality, there is no taking or abandoning, revealing the nature of being free from elaboration. Likewise, this supreme system of the ground, the three stages of tantra and yoga, the meaning of all that is completely conceived, the most profound yoga is clear in the mind. What is it? Initially, with thought, the five poisons, real and with objects and consciousness, from the magical appearance of the mind, the three appearances without an object of attachment, the six continuums of consciousness with conditions, without an object, without a sign, therefore not seen, the seeing consciousness with its powers does not see itself. Likewise, the ground with the five afflictions, following and becoming strength, matures into the five destinies, like experiencing unpleasant happiness and suffering, separated from the path, destroyed by the enemy of time, and without liberation, the true path shows." } ] ============================================================
Chinese
因此，对于不净的骨骼行为，如同萨瓦塔（藏文，梵文天城体，Sabbatva，一切有）蛇高高耸立，因为虚假显现的缘故，即使不舍弃虚假，也不是真实。自生智慧无有边际，不动的自明离于执着，四无量和四禅定，依次各自执着于我，对于一切色蕴都执着于我，因此不能同时见到秘密的三种真实。脱离了一切智者，就像无意识的赌徒，对于三种平等视而不见，具有不动等持的基础。如果过度的禅定导致身体毁坏，因为会堕入可怕的果报，所以失去记忆的禅定，不是意识所能依赖的对境。自性超越和轮回，无二任运成就，是言语和思维的对境。因为没有像超越和先前那样见到，所以将错乱的境地视为基础，心识错乱。进入高低不平的悬崖之路，最终会体验到苦乐。哪里是欲望的果报呢？因此，三者没有差别。追随宣说六十二见的，不是同类，内在的观点无边无际。两种结合，常和断是真实的，邪见的根本是可怕的因。第五种是分开观察整体，先前是观察记忆的行为，四种类别必定是错误的自心。如果它有颜色和形状，因为会变成色法，所以多少，矛盾和记忆不会产生变化。怎么能体验到异熟果呢？或者，色蕴会体验到知，因此可以确定整体是虚假的。作者所做的事情也是如此，如果那件事真的是真实的，那么是谁创造了作者的成立呢？作者会由微尘组成吗？或者说是业的显现吗？作者本身有行为吗？或者会由自性产生吗？作者仅仅是偶然的，对于作者有行为是愚蠢的。微尘中没有完成的样子，没有依赖。虽然我是业，但自性也是偶然的。热病，痘，被砍断的眼睛，面具等，如显现一样怎么会真实呢？另一种是鱼木被煮熟烧毁，这是不会产生毁灭的道理。没有先后地认为是真实的，不真实就像现在的肉龙一样。如果偶然可以显现，那么先后怎么不会变成偶然呢？如果那不发生，那么现在也不会发生，否则还用说什么呢？现在
English
Therefore, regarding impure bone conduct, like Sabbatva (Tibetan, Sanskrit Devanagari, Sabbatva, all that exists) snake standing tall, because of false appearances, even if one does not abandon falsehood, it is not truth. Self-born wisdom has no beginning or end, the unmoving self-illumination is free from grasping, the four immeasurables and four dhyanas, sequentially each grasping at self, for all form aggregates grasping at self, therefore one cannot simultaneously see the secret three truths. Separated from the all-knowing one, like an unconscious gambler, blind to the three equalities, possessing the basis of unwavering equipoise. If excessive samadhi leads to the destruction of the body, because one will fall into terrible consequences, therefore the samadhi of lost memory is not an object that consciousness can rely on. The nature of transcendence and samsara, non-dual spontaneous accomplishment, is the object of speech and thought. Because one has not seen like transcendence and before, therefore taking the place of delusion as the basis, the mind is confused. Entering the path of uneven cliffs, one will eventually experience suffering and happiness. Where is the fruit of desire? Therefore, there is no difference between the three. Following those who proclaim the sixty-two views, not of the same kind, the inner views are boundless. Two combined, permanence and annihilation are real, the root of wrong views is a terrible cause. The fifth is also separating and observing the whole, the previous is observing the action of memory, the four categories are certainly wrong self-mind. If it has color and shape, because it will become form, therefore more or less, contradiction and memory will not change. How can one experience the ripening result? Or, the form aggregate will experience knowing, therefore it can be determined that the whole is false. The actions done by the doer are also the same, if that thing is really true, then who created the establishment of the doer? Will the doer be composed of dust? Or is it the manifestation of karma? Does the doer itself have action? Or will it arise from its own nature? The doer is merely accidental, for the doer to have action is foolish. There is no appearance of completion in the dust, there is no dependence. Although I am karma, nature is also accidental. Fever, smallpox, eyes that have been cut off, masks, etc., how can they be true as they appear? The other is fish wood that has been cooked and burned, this is the reason why it will not produce destruction. Without before and after, thinking it is true, untrue is like the meat dragon now. If accident can appear, then how can before and after not become accidental? If that does not happen, then it will not happen now, otherwise what is the need to say? Now
Chinese
如是彼处我与他，偶然显现于三时，无有恒常考察如何定？ 形色虽可名四者，如是若真梦中识，亦如鱼木同毁灭。 若梦考察起恒常，形蕴坏灭亦如是，然如现在具有般，何须赘言先后有？ 若于常断二者执，则离胜义之精要，自明空显非境故，觉性自明离思言。 是故不执二及彼，于此无有取舍执，彼等各自执著境，以心假立无有等。 舍弃为作而舍弃，五者差别不相同，意乐各异外所说，略说差别少许也。 第一乘之十六尊，二护地之见行，三者十二定宣说，四者二种胜义谛。 五者秘密外道亦，初者自明极清净，二者先后随顺行，三者法界光明之。 七地次第安置亦，乃是趣入秘密藏，四乘决定生起已，安住一乘之果位。 最后亦是究竟住，最后亦说此最胜，于此舍法不相同，欲与遮止舍弃净。 果识舍弃等性净，方行取舍今嬉戏，为自无有取舍故，以大如梯阶般转。 八二及十行乘等，共同道说九种相，有之初者实相见，瑜伽离六散乱亦。 知晓因果舍弃怖，第一住处欲成熟，于彼邪念自性行，异处摇动亦皆无。 三摩地等持八地者，欲行罪等行持而舍，初者六散乱以思而舍，执著微细乃等持。 舍弃二者相合以舍弃，乃是获得地之根本也，四种邪见二见故，趣入邪道怖畏果。 道之次第初者实执基，乃是轮回道基有漏果，彼等对于殊胜三昧昧，是故不悟邪
English
Thus, here, self and other, Appearances of chance in the three times, Without constant examination, how can certainty arise? Though form is suitable, the four names, If they are true, then dream consciousness, Will also be destroyed like fish and wood. If dreams are examined, arise, and are constant, Then the form aggregate is also like that, But as it exists now, What need is there to speak of past and future? If one is attached to both permanence and annihilation, Then one deviates from the supreme essence of meaning, Because self-awareness is empty appearance, not an object, Awareness is self-luminous, beyond thought and expression. Therefore, do not grasp at two or there, In that, there is no grasping at acceptance or rejection, Those each have objects of attachment, Imagined by the mind as non-existent or existent. Even abandoning for the sake of abandoning, The five differences are not the same, Different intentions are spoken of externally, A brief explanation of the differences. The first vehicle, the sixteen protectors, The second protects the view and conduct of the ground, The third definitely teaches twelve, The fourth, the two truths. The fifth, even the secret outer paths, The first is self-awareness, completely pure, The second follows the past and future, The third, the luminosity of the essence of reality. The arrangement of the seven grounds in order, Is also the path to enter the secret essence, From the definite arising of the four vehicles, One abides in the fruit of one vehicle. The last is also the ultimate abiding place, The last also speaks of this as supreme, In that, the methods of abandonment are not the same, Desire and prevention, abandoning, purifying. Fruit knowledge, abandoning, equanimity, purifying, Directional conduct, acceptance, now playing, For oneself, without acceptance or rejection, It turns into a ladder-like opening because of greatness. Eight, two, and ten conduct vehicles, etc., Common path speech, nine aspects, The first existence, seeing reality, Yoga is separated from six distractions. Knowing cause and effect, abandon fear, The first dwelling place desires to ripen, In that, the self practices itself on wrong thoughts, There is no movement to another place. The eight grounds of meditative absorption, Abandon desire, conduct, sin, etc., by conduct, The first six distractions are abandoned by thought. Subtle grasping is samadhi, Abandoning the two agreeing is by abandoning, It is the means to obtain the same ground and stage, The four wrong views are seen as two. Entering the wrong path is the result of fear, The first stage of the path is the basis of grasping at reality, The basis of the path of samsara is the contaminated result, Those are ignorant of the supreme three, Therefore, not realizing, wrong.