Chinese
大圆满之要义。 藏敦多杰坚赞著。 大圆满之要义。 藏敦多杰坚赞著。
English
The Crucial Points of Dzogchen by Tsangton Dorje Gyaltsen. The Crucial Points of Dzogchen by Tsangton Dorje Gyaltsen.
Chinese
执著于名相，认为其具有实义，认为显现即是心，说“显现生于心，且归于心”，又说“显现如幻”，还说“显现无自性”，以及“五蕴即五智，五大，五母”等等。思虑、意识、意念的认知，是各自辨别的智慧之见。譬如在黑暗中寻找珍宝，手持照明的灯，却因未见到珍宝而执著于灯本身一样。无所缘的智慧之见，是依靠有经验的上师甚深口诀之义，衡量一切内外之法，一切法皆是心之显现，通达心性，无有生起之基，无有根本，自显不灭，指示一切境与心之自性，一切境与心无别，故境不成立。心之根本清净，与虚空无别。境与有境无别的见解，自然成就，故瑜伽士的觉性即是如此，不执著于“无能见所见已证悟”之类的自负。证悟胜义谛即是见解的究竟。庸常之识，清晰辨别对境的自性，刹那生灭，称为意识之智，与对境无别，故在禅修时应予清净。如是之见解即使显现，若不以禅修加以熟悉，仍是有漏之地。无漏显现，唯是禅修三摩地之力。如是之见解，对瑜伽士来说虽不易显现，然仅依靠各自辨别的智慧，次第修持口诀，则在上等三摩地之时，这些见解会自然证悟，称为禅修之力生起见解。无能见所见之见乃是殊胜见，具足证悟之把握的补特伽罗，如同安住在无惧城堡中的勇士，具足圆满的盔甲兵器。远离造作执着的觉性任运成就，无需回向便能到达大菩提。所见六境诸法，无论见到什么，明了而不执着，即是圆满了见之体性。远离造作执着，如虚空鸟迹，五毒自净，微细至极。
English
Holding onto terms as if they have real meaning, believing that appearance is mind, saying "appearance arises from mind and merges into mind," and also saying "appearance is like illusion," and also saying "appearance is without inherent existence," and "the five aggregates are the five wisdoms, the five elements, the five mothers," and so on. Thinking, intellect, and the perception of mind are the views of discriminating wisdom. For example, like searching for a jewel in the dark, holding a lamp for illumination, but because the jewel is not seen, one clings to the lamp itself. The view of wisdom without an object of focus is based on the profound meaning of the experienced guru's oral instructions, measuring all internal and external phenomena. All phenomena are appearances of the mind. Realizing the nature of mind, without a basis for arising, without a root, self-appearance is unceasing, indicating the nature of all objects and mind. All objects are inseparable from mind, therefore objects are not established. The root of mind is pure, inseparable from space. The understanding of the inseparability of object and subject is spontaneously accomplished, so the yogi's awareness becomes that itself, without clinging to the conceit of "having realized the seer, the seen, and the act of seeing." Realizing ultimate truth is the culmination of view. The ordinary consciousness, which clearly distinguishes the nature of objects, is momentary and is called the wisdom of mind, inseparable from the object, so it should be purified during meditation. Even if such a view manifests, if it is not familiarized through meditation, it is still a contaminated ground. The manifestation of uncontaminated appearance is solely the power of meditative samadhi. Although such a view is not easily manifested to a yogi, by relying solely on discriminating wisdom and practicing the instructions in sequence, these views will be naturally realized during higher samadhi, and it is called the arising of view through the power of meditation. The view without a seer or seen is the supreme view. The individual who possesses the confidence of realization is like a warrior dwelling in an impregnable fortress, possessing complete armor and weapons. With spontaneously accomplished awareness free from fabrication and clinging, one reaches great enlightenment without the need for dedication. Whatever of the six objects and phenomena are seen, clear but without clinging, is the perfection of the nature of view. Freedom from fabrication and clinging is like the path of birds in the sky, the five poisons are self-purified, extremely subtle.
Chinese
以禅定的三摩地使之清净。 对众生怀有伟大的慈悲。 自然而然地，持续不断地从内心深处强烈地显现。 对上师的虔诚恭敬没有间断。 像眼睛一样，避免比黑色更细微的细微之处。 白色的事业持续不断地增长。 像蛇蜕皮一样抛弃世间俗事。 不执着于自己的处境，渴望去往他处。 梦兆也多有显现。 言语难以尽述，仅作简要概括。 渴望迅速获得无上菩提的瑜伽士，从无漏到证悟佛地的显现道之本体即是三摩地，其他九种修行都是它的助伴。 而且，凭借六种因，道从高到高地增长，就像火绒一样。小小的火绒，烟中有火星。从那之上越来越增长，最终圆满，果报是法身自然成就。 六种因是：相似之因是自己证悟的智慧，以积累和净化的二者来庄严，锋利如钢刀。 凭借口诀的力量，认识到离边的广大智慧，未经改造的心性，本初的自性被指示出来并加以修持，自己认识自己，远离一切边而向上增长力量，果报是结合，因二缘四。 主因是上师，譬如夏季的庄稼被湿润滋养，秋季果实丰收。主人加以照料，使水肥充足，在干旱的时候引水，像保护免受其他损害一样。金刚上师加以照料，舍弃三摩地的违缘，成办顺缘，传授增进的口诀。使烦恼和一切对境之法都证悟为心。将恶兆视为过失，将不顺之境视为对治，这是高道的支分缘。也体验低道之友。与果结合是缘。例如，金刚上师既是因也是缘。增上缘是五根，依靠眼睛，一切色法都转为三摩地的助伴，依靠耳朵，一切声音
English
It is purified by the Samadhi of meditation. Having great compassion for all beings. Naturally, continuously, it arises strongly from the depths of the heart. Devotion and reverence for the Guru are without interruption. Like the eyes, one avoids even the slightest things that are finer than black. White deeds continuously increase without ceasing. One abandons worldly affairs like a snake shedding its skin. Not clinging to one's own place, one desires to go elsewhere. Many dream signs also appear. Words cannot express it all, only a brief summary. The yogi who desires to quickly attain unsurpassed enlightenment, the essence of the manifest path from the uncontaminated to the attainment of Buddhahood is Samadhi, and all other nine practices are its companions. Moreover, through six causes, the path increases from higher to higher, like tinder. Small tinder, there are sparks in the smoke. From that, it increases more and more, and finally, it is perfected, the result is the Dharmakaya spontaneously accomplished. The six causes are: the similar cause is one's own realized wisdom, adorned with accumulation and purification, sharp like a steel sword. Through the power of the instructions, recognizing the vast wisdom free from extremes, the uncorrected nature of mind, the primordial essence itself is pointed out and practiced, one knows oneself, separating from all extremes and increasing in strength upwards, the result is union, two causes and four conditions. The main condition is the Guru, for example, summer crops are nourished by moisture, and autumn brings abundant fruit. The owner takes care of it, making sure there is enough water and fertilizer, drawing water in times of drought, like protecting it from other harm. The Vajra Master takes care of it, abandoning the obstacles to Samadhi, accomplishing favorable conditions, and bestowing instructions that enhance it. He makes one realize that afflictions and all objects of experience are mind. Regarding bad omens as faults, and relying on unfavorable circumstances as remedies, this is a branch condition of the high path. One also experiences the friends of the lower path. Combining with the result is a condition. For example, the Vajra Master is both cause and condition. The empowering condition is the five senses, relying on the eyes, all forms become companions of Samadhi, relying on the ears, all sounds
Chinese
因此，通过它，六境之法在自性中被证悟，心不散乱的大平等中自然成就，是为根的缘起。所缘的缘起是，瑜伽士所追求的，轮回与涅槃无别的自性光明智慧，对于心性如何的意义，远离一切造作，连极微细的执着也不存在，是为无为。那自性如同水的本性湿润一般，在一切法中自然成就，不相违背且无有对治的自性即是本初的菩提心。密咒的自性光明等等，用表示的词语来指示同一个意义，例如如意宝珠，山王，如同太阳一半坐在森林中央一般，缘于此，三摩地成为力量，果即是成佛。紧随其后的缘起是，前者停止后开启了机会，三摩地成为力量，以道之自性，三摩地摇动，由此生起的次第有四种，获得，依靠，和究竟的基础都结合在一起，前者依靠，后者摇动和获得都如交织一般，是为相续关联。没有杂乱。意义的类别没有差别，没有混杂。如果将修持的方法简略归纳，具有证悟经验的上师，由具有信心、精进、智慧的弟子请教，精华汇集后，上师给予口诀的意义，弟子修持的最初，在觉性不造作的智慧安住于自性时，远离沉没和掉举的过失，直至半个太阳的刹那间安住于相续，这被称为安住的三摩地，是为最初的三摩地。在这个时候，由于证悟没有遍及，所以是特意修持的无为。是为见心的道路或鼻孔一般。因为是止观，所以瑜伽士如果精进力大，则会产生柔软或粗糙的体验。如同天空的云彩一般，安住于自生自灭。不作任何希望或恐惧。在这个时候，唯有具有经验的上师至关重要。不执着于眷属、土地、田园和亲友，远离。
English
Therefore, through it, the Dharma of the six realms is realized in the nature of mind, and spontaneously accomplished in the great equanimity of non-distraction, which is the cause of the senses. The cause of the object is the luminous wisdom of the nature of non-duality of samsara and nirvana, which is sought by the yogi. Regarding the meaning of how the nature of mind is, it is free from all artificiality, and even the subtlest attachment does not exist, which is unconditioned. That nature is like the wetness of water, spontaneously accomplished in all dharmas, and the nature of non-contradiction and without antidote is the primordial bodhicitta. The nature of secret mantra, luminosity, etc., is indicated by the terms that represent the same meaning, such as the wish-fulfilling jewel, the king of mountains, like the sun sitting in the middle of the forest. By focusing on this, samadhi becomes power, and the result is Buddhahood. The immediately following cause is that the previous one ceases and opens the opportunity, samadhi becomes power, and the nature of the path, samadhi moves, and the arising from it has four stages: obtaining, relying, and the basis of completion are all combined. The former relies, and the latter moves and obtains are all like interwoven, which is a continuous connection. There is no confusion. The categories of meaning are not different, there is no mixing. If the method of practice is briefly summarized, the disciple with faith, diligence, and wisdom asks the lama who has experience of realization, and after the essence is gathered, the lama gives the meaning of the instructions. In the beginning of the disciple's practice, when the unconditioned wisdom of awareness abides in its own state, free from the faults of dullness and agitation, until the moment of half a sun abides in the continuum, this is called abiding samadhi, which is the first samadhi. At this time, because realization has not pervaded, it is the unconditioned of deliberate practice. It is like the path of seeing the mind or the nostrils. Because it is shamatha, if the yogi has great diligence, there will be soft or rough experiences. Like the clouds in the sky, abide in self-arising and self-dissolving. Do not make any hope or fear. At this time, only the experienced lama is crucial. Do not be attached to retinue, land, fields, and relatives, stay far away.
Chinese
生起前往立足之地的想法。据说，该禅定的体验之梦也会直接显现。这些也只在禅定的精进力大时显现。如果精进力小，则不会显现，因为这是因果关系。此时，各自依靠什么法，显现才会在心中确定，仅仅是显现产生。之后，通过生起精进，如果一天或一昼夜能做到一次禅定，并且上述的那些微细的过失不再产生，那就是第二个禅定的程度。此时，就像浑浊的水一样，微细的证悟得以净化，对禅定本身执着的想法也变小，心的意义变得清晰。此时，会认为这就是究竟的意义，这就是法身。就像清澈的水中的皱纹一样，这是脱离心性之主要障碍的分别念的一面。此时，显现与心无二的证悟开始扎根并变得稳固。对禅定的执着变小，因为见到了心性的意义，所以对如何证悟心性自身的本性有所承担。证悟的差别之显现从此显现，如果非常寂静，则会持久。此时，对三界众生的大悲自然而然地强烈生起。一刹那也不会忘记上师。白色的善法行持不会中断。比黑色更微细的微细之业也会反复出现。甚至会生起不舍弃身体，化现为各种形象利益众生的想法。对衣服和食物的想法变小。贪欲等逐渐减少。赞扬和贬低，喜欢和不喜欢都一样。所有的意义，就像钻木取火一样，从强烈的精进中显现。仅仅是轻松舒适的修行则什么也不会显现。有缘分的士夫从那之后努力修行，因为心的实相是显现与心无二，所以会生起那样的证悟，因此称为境与心无二。境与心，显现与心，一切事物都脱离，因此瑜伽士的身体上心安住的执着耗尽，消失在虚空的界限中。因为虚空变成了有知觉的，所以一切境之法都超越了显现与不显现的差别。因此，以心所取的微细之法也无法辨认。