Chinese
大圆满智慧布谷鸟释义 大圆满智慧布谷鸟释义 大圆满智慧布谷鸟释义完毕。顶礼吉祥普贤王如来大自在。现在开始解释这部名为《菩提心智慧布谷鸟》的意义。从甚深瑜伽部吉祥续中汇集，为了根器上等之人的智慧，为了清晰阐明真如实相而确定此名。为了驳斥低劣的见解，为了让具有殊胜智慧的人们理解，我将此归纳为三个要点来解释。首先，为了确信名称的确定性。印度语：桑蒂达尔帕。藏语：大圆满为一。为了确信来源。从殊胜的佛法语言直接翻译过来的意思是：没有必要增加意义，因为它是圆满自足的。不像外道和隐士那样需要逐步前进。总的来说，大圆满只展示了菩提的境界。为了显示伟大：萨瓦斯德吉祥之吉祥。因为无法到达彼岸，所以平息了施舍的痛苦，当最后的伟大呼吸圆满时，便获得了无所依的休息。因此，它超越了低劣者的所有优点。用六个词来完整地展示自性、自然和伟大本体的意义。由于本初自生的伟大功德，它没有增减，不像通过造作所成就的事物那样，它远离了对二元对立的善的执着。为了通过适应低劣者而引导他们，并为了消除障碍而展示供养。顶礼薄伽梵吉祥普贤王如来身语意金刚大乐任运成就。这里，不单独顶礼一个被假设的佛，因为伟大即是伟大。也就是说，共同的四魔和见解的障碍等等，无需对治，本来清净。名称的意义本身就很清楚，例如布谷鸟，它向所有人清晰地宣告声音，掌握时间，并具有压倒性的力量。如同口诀以其自身的本质来讲述，通过明确解释以菩提为核心的意
English
A Commentary on the Meaning of the Great Perfection Wisdom Cuckoo A Commentary on the Meaning of the Great Perfection Wisdom Cuckoo A Commentary on the Meaning of the Great Perfection Wisdom Cuckoo is Complete. Homage to the glorious Samantabhadra, the Great Lord of Power. Now, I shall begin to explain the meaning of this which is called "The Cuckoo of Wisdom of the Mind of Enlightenment." From the collection of the supremely profound Yoga Section of the Auspicious Tantra, for the wisdom of the best of individuals. This designation is determined because it clearly proclaims that very reality. In order to refute inferior views, and for those with superior wisdom to understand, I will explain this by summarizing it into three points. First, in order to have faith in the certainty of the name. In Indian language: Santi Darpa. In Tibetan: Great Perfection as One. In order to have faith in the source. The meaning of translating directly from the excellent Dharma language is: there is no need to increase the meaning, because it abides as complete in itself. It is not like the extremists and hermits who must proceed gradually. In general, Dzogchen only shows the state of enlightenment. In order to show greatness: Svasti, the glory of glory. Because it is impossible to reach the ground, the suffering of giving is pacified, and when the final great breath is completed, one attains rest without support. Therefore, it surpasses the good qualities of the inferior ones. The meaning of nature, natural state, and great essence is completely shown with six words. Because the great qualities of primordial self-origination are without increase or decrease, it is unlike that which is accomplished through fabrication, it is free from attachment to the goodness of duality. In order to guide the inferior ones by adapting to their level, and in order to show offerings for the sake of removing obstacles. Homage to the Bhagavan, the glorious Samantabhadra, whose body, speech, and mind are the vajra, great bliss, spontaneously perfect. Here, one does not separately prostrate to a fabricated Buddha, because greatness is greatness. That is, the common four maras and the obscurations of views, etc., are primordially pure without any antidote. The meaning of the name itself is clear, for example, the cuckoo clearly proclaims its voice to all, holds the time, and is overwhelming. Just as the essential instructions are spoken by their own nature, by clearly explaining the intention with the heart essence of enlightenment,
Chinese
远离忧虑和痛苦，因确信三时平等性，为大总持故身体不变异，自身是自生智慧，远离因缘，故安住于无生无死的命力总持中，除了自然成就的自性之外别无他名，因处于覆盖之下，故已降伏四魔。因其本身具有力量，故已脱离人为的分别念。菩提心是无相之相，具足一切相，本体超越思虑的二元对立。然而，它不是短暂的空性，而是自然圆满具备七宝等无数果报。因此，它已成为自明的显现。对于他人，它是自显加持的三种美好品质的导师之本体。智慧是自生智慧，三时圆融，自然清净的境界，无过失，阿布拉达瓦之名确定成立。其仪态是显现、声响、觉性、知识圆融自显之身语意，因此具足一切仪态。那么，它是否会变成多种呢？并非如此，因为它在本体上是不可分割的，所以称为金刚。这被解释为胜过世间安乐、舍离安乐、结合安乐和大安乐等实际基础的音声。它像如意宝一样，不住于任何事物，却显现一切事物，这种无间断的美好是名言中顺从的四个处所。因此，在本体上无有差别地显现、习惯和确定，是为了相见和恭敬二者。仅仅是从低劣之处变得殊胜。如果有人问经典的三个要义是什么，以“多种自性”来说明自性。以一句半说明状态。以四句偈颂显示大自性。其中，自性是多种自性，众多之声是执着于轮回和涅槃的差别而显现，如同瑜伽士的观察对象。那么，这些的特征是什么呢？“非二”等，这些只是名称的显现，本体不确定，显现一切，没有自然自主性，没有如各自所立的真实定义，因此本体是明点。
English
Being free from sorrow and suffering, and being certain of the equality of the three times, the body is immutable for the sake of the great dharani, and oneself abides in the life-force dharani of no birth and no death because self-arisen wisdom is free from causes and conditions, and other than the self-nature of spontaneous accomplishment, there is no other name, because it is under cover, it has subdued the four maras. Because it inherently possesses power, it is free from all contrived constructs. Bodhicitta is the form of no form, possessing all forms, its essence transcends the duality of thought and deliberation. However, it is not a temporary emptiness, but spontaneously perfects the countless fruits such as the seven treasures. Therefore, it has become the manifest of self-awareness, and for others, it is the essence of the teacher who possesses the three good qualities of the blessings of self-appearance. Wisdom is self-arisen wisdom, the realm of the three times being integrated, naturally pure, without fault, and the name of A-bla-dwags is definitely established. Its demeanor is the body, speech, and mind of appearance, sound, awareness, and knowledge integrated as self-appearance, therefore it possesses all demeanors. Then, will it become many? It is not so, because it is indivisible in essence, therefore it is called vajra. This is explained as a sound that surpasses the actual basis of worldly bliss, equanimity bliss, union bliss, and great bliss, etc. It is like a wish-fulfilling jewel, not abiding in anything, yet manifesting everything, this uninterrupted goodness is the four places of submission in conventional terms. Therefore, manifesting, habituating, and ascertaining without difference in essence is for the sake of both seeing and reverence. It is only transformed from inferiority to superiority. If someone asks what are the three essential points of the text, the nature is explained by "various self-natures." The state is shown by one and a half verses. The great self-nature is shown by four verses. Among them, self-nature is various self-natures, the sound of many is the appearance of attachment to the distinctions of samsara and nirvana, like the object of contemplation for yogis. Then, what are the characteristics of these? "Not two," etc., these are merely appearances of names, the essence is uncertain, manifesting everything, without natural autonomy, without a true definition as each is established, therefore the essence is bindu.
Chinese
是唯一的。即使通过解释消除了不一致，但在这里言语不适用，并且也显示了没有执着于它。那是什么呢？被称为在部分本身中远离戏论。第二，整体依赖于存在，因此是部分。因为在这里，无二本身也是依赖于第二的极端。本体的戏论和客体的戏论不存在，即使称其为“那本身”，也只是一种诱惑，因为本体难以言说本身是无限的，没有同时存在，没有分离，没有连续，并且超越了两个客体。因此，这是关于那本身的见解的口诀。为了显示自性成为自然状态是伟大的自性。被称为“如是”，即使不思考。对于伟大的自性，也有本体伟大的自性，成就伟大的自性，以及道路伟大的自性，通过场合来区分。通过智慧的区分，以显现和传承的特殊方式看待这里所说的自性，自然而然地到来是无所执着的见解。在那之后，禅修是没有目标的。即使仅仅将这如是本身作为智慧的对象，也是一种思考的禅修。从大鹏鸟那里，被称为“如是”，因此总是禅修那种分别念。因为“渴望大乐是贪恋的疾病”，所以特意去做是错误的。如实理解的具有见解口诀的人，是真正的伟大的自性，未被改造，未被玷污，未被制造，未被附加，不是偶然的，因为远离了两种遍计的自性。由于没有所修和能修的形象，因此没有如是作意和执着，而是自明的，因此是非常不明显的禅修。为了显示它不像不一致的中观的远离戏论的见解。被称为“遍照”。殊胜瑜伽士的禅修是，禅修的本体，即智慧本身，所有特殊的法都在整体中自明地显现，并且没有执着，是所有事物的作者。一切智的禅修和奇妙之处在于：“一切智是禅修的至高。本体本身没有目标。”这样说。因此，放置的方法是不进入任何概念，那本身也没有特意去做。修正心识是确定分别念本身不可舍弃的忆念。像那样是禅修的。
English
It is the only one. Even if inconsistencies are eliminated through explanation, here speech is not applicable, and it also shows that there is no attachment to it. What is that? It is called being free from elaboration in the part itself. Second, the whole depends on existence, so it is a part. Because here, non-duality itself is also an extreme that depends on the second. The elaboration of essence and the elaboration of object do not exist, and even calling it "that itself" is just a temptation, because the essence itself is difficult to express, it is infinite, there is no simultaneous existence, no separation, no continuity, and it transcends the two objects. Therefore, this is the oral instruction of the view of that very nature. In order to show that the nature becoming natural is the great nature. It is called "as it is," even without thinking. For the great nature, there is also the essence of the great nature, the accomplishment of the great nature, and the path of the great nature, distinguished by occasion. Through the distinction of wisdom, looking at the nature spoken of here in a special way of manifestation and transmission, naturally arriving is a view without attachment. After that, meditation is without an object. Even if only this as-it-is itself is made the object of wisdom, it is a meditative thought. From the Great Garuda, it is called "as it is," therefore always meditate on that conceptual thought. Because "desiring great bliss is the disease of attachment," deliberately doing it is wrong. The person with the oral instruction of the view who understands as it is, is the true great nature, un-reformed, un-defiled, un-made, un-attached, not accidental, because it is free from the nature of the two constructs. Since there is no image of what is to be meditated on and what is meditating, there is no suchness of mind and clinging, but it is self-luminous, so it is a very imperceptible meditation. In order to show that it is not like the view of the non-dualistic elaboration of the inconsistent Middle Way. It is called "Vairochana." The meditation of the superior yogi is that the essence of meditation, which is wisdom itself, all the special dharmas appear self-luminous in the whole, and without attachment, is the author of all things. The meditation of the all-knowing and the wonderful is: "The all-knowing is the supreme of meditation. The essence itself has no object." Thus it is said. Therefore, the method of placing is not entering into any concept, and that itself is also not deliberately doing it. Correcting the mind is the memory of determining that conceptual thought itself cannot be abandoned. Like that is the meditation of
Chinese
那（Nā）语，从三过九处解脱。为了阐述无勤作为的口诀，普贤（昆图桑布）。因为已经掌握，所以舍弃了勤作之病，即行为是身语意三门的行为。在此，一切显现、声音、觉知、忆念、思维都是自性的三门，因为远离了相状。不发现自性是他性的过失，自生智慧恒常自明，没有执着，即使成为一切行为的基础也不修习，自然不动，没有动摇的取舍，不分别自他，事业 непрерывно，所以是五种普贤。因为超越好坏，仅仅是超然，也不是接受它，所以没有过度勤作，即已经掌握的十个意义：自知从一开始就自明为一切智智，所以已经成为眼睛的誓言。对于心髓菩提，已经确定地解释了密意，安住于此，已经成就了伟大的禅定。任运成就的智慧，无需获得，已经拥有了伟大的自性。大明点远离守护界限，已经弥补了缺失。没有成就的无需成就，因为没有从法性的虚空中动摇，所以已经实义地追求了菩提。伟大的自性远离了行境，在圆满中产生，已经献上了喜悦。无杂染且圆满的智慧自明，已经布置了坛城。即使是低劣的行为等颠倒、共同形式的舞蹈，也自然地布置了坛城，所以已经获得了成就。一切事业自然显现，没有不成熟的，所以已经成办了意义。从四无量心中，四和三界以及一切佛和有情的事业中自然显现，无需特意作为，所以已经行持了行为。因此，对于此，有分别坛城边和中心的勤作，有分别意义和象征的勤作，有分别门和根本的勤作，有分别界和智慧的勤作，有分别父母的勤作，有分别颜色和数字的勤作，有转变轮回的勤作，有转变念头的勤作，有依赖方便的勤作，有守护名相的勤作，有追求意义的