Tibetan
【处理错误】 [ { "chinese_translation": "大圆满见修行持誓句果，噶当巴。", "english_translation": "Dzogchen View, Conduct, Meditation, with Samaya and Fruit. Ka Dampa." }, { "chinese_translation": "大圆满见修行持誓句果，噶当巴。", "english_translation": "Dzogchen View, Conduct, Meditation, with Samaya and Fruit. Ka Dampa." }, { "chinese_translation": "大圆满见修行持誓句果安住。是噶当巴仁波切所说。顶礼吉祥普贤王如来。任运成就之果，所证得诸法之自性，大自在之意行，离边任运圆满之见，智慧离分别之等持，无作任运圆满之行，一切乘之顶巅，此大圆满之义有四种相：第一，以见解断定边际；以修持而修习；从遣除错谬、遮障的角度，意行任运圆满；以及远离断证之果任运成就之方式。其中，第一，以见解断定边际，经文说：幻化二取之行境，心性法界之中一。一般而言，轮回与涅槃的一切法，都可归结为心之自性中唯一。而此唯一之方式是：心之自性，不为三时所造作，广大遍布，本自任运成就，体性是法身。证悟此，即名为法身。法界如实显现，即名为如实知之智慧。此亦不灭之力量，自显现，即报身，以及化身等不可思议之显现。以所化众生各自之差别，如镜子般之智慧，以及各别了知之智慧等，所化众生所见之方式亦有不可思议之显现。这些即名为智慧幻化之佛。法界之见，是无有而无尽之自性，仅证悟无我之一分，也能使有寂完全耗尽，获得声闻和缘觉之菩提。因此，涅槃的一切法，也都是从证悟心之法界而生，并且安住于法界之自性中，所以说智慧幻化之佛与心为一。那么，轮回的一切法又是如何呢？", "english_translation": "Dzogchen View, Conduct, Meditation, with Samaya and Fruit dwells. This is spoken by Ka Dampa Rinpoche. Homage to glorious Samantabhadra. The fruit of spontaneous accomplishment, the nature of what is to be attained, the intent and conduct of the great sovereign. The view of being free from extremes and spontaneously perfect. The samadhi of wisdom free from discernment. The conduct of being free from action and spontaneously perfect. The very pinnacle of all vehicles. This meaning of Dzogchen has four aspects: First, cutting through extremes with view; practicing with meditation; From the perspective of dispelling errors and obscurations, intent and conduct are spontaneously perfect; and the way the fruit of being free from abandonment and attainment is spontaneously accomplished. Among these, the first is cutting through extremes with view. The scripture says: The object of practice of the two illusions, is one in the nature of mind, the dharmadhatu. In general, all phenomena of samsara and nirvana are reduced to being one in the nature of mind. The way of being one is: The nature of mind is uncompounded by the three times, vast and expansive, spontaneously accomplished from the beginning. Its essence is the Dharmakaya. Realizing that is called the Dharmakaya. The dharmadhatu manifesting as it is, is called the wisdom of knowing as it is. That itself is also the unceasing power, the self-appearance, which is also seen as the Sambhogakaya and the Nirmanakaya, and so on, in inconceivable ways. Due to the individual differences of the beings to be tamed, the wisdom like a mirror, and the wisdom of individual discernment, and so on, the way the beings to be tamed are seen also appears in inconceivable ways. Those are also called the Buddha of Wisdom Illusion. The view of the dharmadhatu is the nature of being non-existent and inexhaustible. Even realizing one aspect of selflessness can completely exhaust existence, and attain the Bodhi of Shravakas and Pratyekabuddhas. Therefore, all the phenomena of nirvana also arise from realizing the mind's dharmadhatu, and abide in the nature of the dharmadhatu. Therefore, it is said that the Buddha of Wisdom Illusion and the mind are one. Then, how are all the phenomena of samsara?" } ] ============================================================
Chinese
总而言之，如果问什么是“一”？轮回的一切法都是因为没有证悟心的法界而显现的。那是怎么没有证悟的呢？心的自性，远离一切执著，本来如是，因为不是意识所能证悟的对境。因为业力的牵引，没有与真正的善知识相遇的缘分。因此，因为没有关注所知的事物本来的面目而没有证悟。意识跟随从刹那间生起的法境和有境，以及包括根在内的感官，积累各种善恶的习气。像与法界不同的其他事物一样，标志和力量增长，导致投生到欲界的二十处。如果没有证悟心的自性，即使不跟随境和感官，在意识的刹那间，阻止分别念，凭借思辨的力量增长的差别，也会投生到色界。因为没有证悟心的自性，对心进行思辨，即存在的作意、不存在的作意、非存在非非存在的作意，以及空性的作意这四种作意力量增长的时候，就没有证悟心的自性。思辨的作意力量增长，就会产生四种生处。所有这些都被称为颠倒错觉的众生，因为没有证悟心之法界的分辨念、思辨和执著的差别而产生。因此，轮回的法也从心而生，融入于心。这样，即使在显现为轮回和涅槃二者的时候，心本身也没有从法界中变成二。那么，现在显现为二者是怎么回事呢？仅仅是证悟和未证悟的差别而已，根本没有变成二。显现为二者的这个本体，并没有从法身中变成不同的，如来对事物如实知晓的智慧意趣是：轮回的法，即使是一粒微尘，或者是一只篱笆上的小虫，也没有被单独排除，都是法身。法界是极其清净的智慧。是广大普及、任运自成的。而在众生颠倒错觉的想法中，一切都是五蕴，五大，被分别的意识和五种烦恼。
English
In short, if asked what is "one"? All phenomena of samsara are appearances arising from not realizing the dharmadhatu of mind. How is it that it is not realized? The nature of mind, which is free from all grasping and is as it is, is not an object of consciousness. Due to the force of karma, there is no opportunity to meet a true spiritual friend. Therefore, it is not realized because one does not look at the true nature of what is to be known. The consciousness follows the objects and subjects that arise from moment to moment, along with the senses, and accumulates various habits of virtue and vice. Like something other than the dharmadhatu, signs and powers increase, causing rebirth in the twenty abodes of the desire realm. If the nature of mind is not realized, even if one does not follow objects and senses, in the moment of consciousness, by the power of stopping conceptualization and increasing the power of discernment, one is born in the form realm. Because the nature of mind is not realized, when contemplating the mind, the four types of formations—existence, non-existence, neither existence nor non-existence, and emptiness—increase in power, the nature of mind is not realized. When the formation of discernment increases in power, the four sources of birth arise. All of these are called inverted, deluded sentient beings, because they arise from the distinctions of conceptualization, discernment, and fixation due to not realizing the dharmadhatu of mind. Therefore, the phenomena of samsara also arise from mind and dissolve into mind. Thus, even when appearing as both samsara and nirvana, mind itself does not become two from the dharmadhatu. So, what is this appearance of duality now? It is merely the difference between realization and non-realization; it never becomes two. This essence of duality does not become different from the dharmakaya. The intention of the wisdom of the Tathagata, who knows things as they are, is that the phenomena of samsara, even a single atom or a small worm on a fence, are not excluded; they are all dharmakaya. The dharmadhatu is extremely pure wisdom. It is vast, pervasive, and spontaneously accomplished. But in the inverted, deluded thoughts of sentient beings, everything is the five aggregates, the five elements, the conceptual consciousness, and the five afflictions.
Chinese
是三界。是生灭之法，是各种各样的。是有形的。是有知觉的。是有益和有害的。是有境和有母的，是安乐和痛苦等等，是对相进行执著的一切法。经中也说：法性之中，执著种种错乱之境、根和相。因此，显现为众生种种错乱，以及寂灭的法身二者，圆满具足于一个事物上，没有任何二元性。经中也说：内外一切皆是法界，在清净的行境中，佛与众生无二。如是说。如果无二，那么，具有大悲心的佛陀的大悲之境众生是从哪里来的？善逝的智慧之眼又知道什么呢？不应将具有大悲心的佛陀视为一个独立的存在，而是真实的法身。那是它自身的本性。不应将大悲之境众生视为一个独立的存在，而是显现为内外错乱的觉知。那是法界。那是法身。如此一来，因为不再有分别，所以没有作为境，如果认为智慧之眼不应观看，那么，本体上没有作为境而观看，而是将众生的错乱觉知视为不同于法身的事物，作为境而观看。如果这样，岂不是落入能取所取了吗？不会落入，因为错乱的自性没有作为境。如此观看错乱，称为尽所有智。错乱是众生的邪分别念，因为它是无数的，所以尽所有智也是无限的。为了遣除错乱，也会出现无量之色身和无量之乘。如此，善逝之身，色身也从法身中产生，错乱也从法身中产生，如果认为这两者没有差别，那么，没有差别，因为自性上没有分别。错乱能起作用吗？如果认为善逝之身能成办利益，所以不同，那么，错乱也安住于能起作用的自性中，内外相互依存
English
It is the three realms. It is the law of arising and ceasing, it is various. It is tangible. It is sentient. It is beneficial and harmful. It has objects and mothers, it is happiness and suffering, etc., all the dharmas that are fixated on characteristics. It is also said in the scriptures: In the nature of dharma, one grasps various confused objects, faculties, and characteristics. Therefore, the various confusions of sentient beings that appear, and the two bodies of the Dharma, which are the peace, are perfectly complete in one thing, and there is no duality whatsoever. It is also said in the scriptures: All inside and outside are the realm of dharma, in the pure realm of conduct, there is no difference between Buddha and sentient beings. Thus it is said. If there is no duality, then where do sentient beings, the object of compassion of the compassionate Buddha, come from? And what does the wisdom eye of the Sugata know? One should not regard the compassionate Buddha as a separate entity, but as the true Dharmakaya. That is its own nature. One should not regard sentient beings, the object of compassion, as a separate entity, but as the confused awareness that appears inside and outside. That is the Dharmadhatu. That is the Dharmakaya. In this way, since there is no longer any distinction, there is no object. If one thinks that the eye of wisdom should not look, then there is no looking at the essence as an object, but the confused awareness of sentient beings is regarded as something different from the Dharmakaya, and is looked at as an object. If so, wouldn't it fall into the duality of grasper and grasped? It will not fall, because the nature of confusion does not have an object. Thus, seeing confusion is called the wisdom of knowing all. Confusion is the wrong concept of sentient beings, because it is infinite, so the wisdom of knowing all is also infinite. In order to dispel confusion, infinite form bodies and infinite vehicles will also appear. Thus, the body of the Sugata, the form body, also arises from the Dharmakaya, and confusion also arises from the Dharmakaya. If one thinks that these two are not different, then they are not different, because there is no distinction in nature. Can confusion function? If one thinks that the Sugata's body can accomplish benefits, so it is different, then confusion also abides in the nature of being able to function, interdependent inside and outside.
Chinese
观察缘起的力量。经中也说：内外一切有情之色，皆集于圣妙无尽庄严轮。内外一切有情之声，皆集于圣妙无尽庄严轮。一切于法界中味为一，皆集于圣妙无尽庄严轮。如是，身与手印及净土，于具深义之经中明示。五四于内轮转，除智慧佛陀外无他。如是，以智慧决断轮回与涅槃一切法，皆集于心性法界中。若轮回涅槃诸法集于心中，则心有几种？有八种，即自性、体性、类别、能力、功德、境、圣者、心之显现方式、果。心之自性乃胜义谛，即空性且无我。体性乃轮回与涅槃一切法，虽由所积之业而各异，然体性无别。类别乃心与心所。心乃真实义之阿赖耶识。心所则有三种，即显现、分别、习气。显现乃四大种等之外器与内情一切显现。分别乃七识聚。积聚乃结合义之阿赖耶识，即善与非善习气等。心之能力乃显现智慧、明辨、般若、神通等，以及由观察而知之一切法。心之功德乃可转变且可成办。心之境有二，即无为法之实义境与有为法之相境。无为法之实义境乃虚空，即心自身之自性。有为法之境乃颜色与形状等一切有为分别。心于圣者前显现之方式乃，心之自性无为法，显现为圣者自身之自性，称为如所有性智或法身。心之能力显现为智慧，心之类别一切心所