Chinese
圣法心髓希波活佛言教明释第五篇，卫藏巴著。 圣法心髓希波活佛言教明释第五篇，卫藏巴著。 圣法心髓希波活佛言教明释第五篇。如意宝生具证上师，自解脱之希波转世身。以慈悲普救度众生怙主，恭敬顶礼恩师上师您。本体无我之实相中，执著于我乃迷途，证悟无我则大乐。如是说，实相、迷途、遣除迷途之方便三者而说。首先，实相是，本体无我之实相中。如是开示，于此，基之精要菩提心之本体或实相是，平等性无有偏颇，空明如虚空一般，名为心之本体，自性乃无有优劣与大小，亦无有方所与分别，远离一切执著而空，无执之觉性自显现而明，彼亦无二法身安住，譬如虚空一般。譬如，无为之虚空无有任何执著，远离一切障碍之所触而空，云雾等无有阻碍而自显现而明，虚空即显现为云，云即未离虚空之体性，如虚空与云无有分别一般。所谓“啦”即是如此之意，是不证悟之语。 第二，迷途是，执著于我乃迷途。如是开示，于此有三，因、缘、果或过患。于此，因是二种无明，俱生无明与遍计无明。第一者，如黄金本性为黄色，被铁锈覆盖而无法显现，同时俱生一般。实相本体安住于无我，如是不知晓二者同时俱生故如是说。又是，出自《星火》中，心之自性本为光明，然未以定解而确定，是为俱生无明。第二者，是未如实知晓而
English
The Quintessence of the Holy Dharma, the Fifth Elucidation of the Words of the Incarnate Zhipo, written by Utsangpa. The Quintessence of the Holy Dharma, the Fifth Elucidation of the Words of the Incarnate Zhipo, written by Utsangpa. The Quintessence of the Holy Dharma, the Fifth Elucidation of the Words of the Incarnate Zhipo, is present. The Wish-Fulfilling Jewel, the Accomplished Master, the Incarnate Body of Zhipo, who Liberates Himself from Delusion. With compassion, protecting all beings, the very Lord of beings. I prostrate with reverence to you, kind Lama. In the nature of selflessness, the way things are, clinging to self is the path of delusion. Realizing selflessness is great bliss. Thus, he speaks of three things: the way things are, the way of delusion, and the means of reversing delusion. First, the way things are is: In the nature of selflessness, the way things are. This is what it shows. Here, the essence of the ground, the nature or way of being of the mind of enlightenment, is: equality, without partiality, empty and clear, like the sky. It is said that the nature of the mind itself has no good or bad, no big or small. Moreover, it is without direction or bias. It is empty, free from all fixations. The non-grasping awareness is self-illuminating and clear. Moreover, the Dharmakaya abides in non-duality. The example is like the sky. For example, the unconditioned sky has no fixation whatsoever. It is empty, free from all tangible objects that obstruct it. Clouds and mists, and so on, are unobstructed and self-illuminating and clear. The sky itself arises as clouds. The clouds themselves do not go beyond the nature of the sky. It is like the sky and the clouds being indistinguishable. The word "la" means that it is like that. It is a word for not realizing. Second, the way of delusion is: Clinging to self is the path of delusion. This is what it shows. There are three things: cause, condition, and result or fault. Here, the cause is two kinds of ignorance: co-emergent ignorance and imputed ignorance. The first is like gold that is yellow by nature, but is obscured by rust and not visible, arising simultaneously. The nature of reality abides in selflessness, and not knowing it as such arises simultaneously, hence it is called that. Moreover, from Spark: Although the mind is luminous by nature, it is co-emergent ignorance because it has not been determined by definite knowledge. So it is. Second, imputed is: Not knowing the nature,
Chinese
不颠倒，于无我执著为我，于无所有执著为有，以对自我的异样执著，以及对一的二取执著等诸多妄念进行错误的设定。正如《心要》中所说：“轮回顶端的过患，源于执著自我。”以及《琼钦》中所说：“本自圆满的自性明明存在，却如影子随形般对其产生执著。” 其次，缘指的是三种业、五种欲妙和五种烦恼。三种业指的是善业、非善业和不动业。其中，善业指的是十善等。十善即身的三种、语的四种和意的三种。身的三种是：救护生命、布施和守护净行。语的四种是：说真实语、调和不和之人、说柔和而肯定的话语、说无杂染或利益自己和他人的话语。意的三种是：知足、利益他人之心，以及对三宝生起信心和恭敬，并思考正确的意义。 其次，非善业指的是十不善业、五无间罪、近五无间罪、四重罪、八邪行和三种应呵责的行为。其中，十不善业指的是身的三种、语的四种和意的三种。首先，身的三种是：杀生、不予取和邪淫。语的四种是：妄语、离间语、恶语和绮语。意的三种是：贪心、害心和邪见。对这些一一进行详细解释：杀生有三种，即以贪欲之心杀生、以嗔恨之心杀生和以愚痴之心杀生。不予取有三种，即以强力不予取、以欺骗不予取和以盗窃不予取。邪淫有三种，即违犯已受持的戒律、违犯法律和违犯所有者的意愿。妄语有三种，即关于超人法的妄语、有益的妄语和无益无害的妄语。离间语有三种，即强行离间、暗中离间和揭发隐私。恶语有三种，即本性粗暴、
English
not reversing it. They grasp at "I" where there is no "I," and grasp at "being" where there is no "being." They wrongly impute through various thoughts, such as grasping at self as different from others and grasping at two where there is one. As it says in the Core Essence, "The fault at the peak of existence arises from grasping at self." And as it says in Khyunchhen, "Although the self-nature that is primordially complete is manifestly present, thoughts arise about it, like a shadow following a form." Next, the conditions are the three karmas, the five objects of desire, and the five poisons. The three karmas are virtuous, non-virtuous, and unwavering. Virtuous karma includes the ten virtues, which are the three of body, the four of speech, and the three of mind. The three of body are protecting life, giving generosity, and maintaining pure conduct. The four of speech are speaking truthfully, reconciling those who are not in harmony, speaking gently and definitively, and speaking without falsehood or for the benefit of oneself and others. The three of mind are being content, thinking of benefiting others, and having faith and respect for the Three Jewels and contemplating the true meaning. Next, non-virtuous karma includes the ten non-virtues, the five heinous crimes, the five near-heinous crimes, the four heavy offenses, the eight wrongdoings, and the three blameworthy actions. The ten non-virtues are the three of body, the four of speech, and the three of mind. First, the three of body are killing, taking what is not given, and engaging in sexual misconduct. The four of speech are lying, divisive speech, harsh speech, and idle chatter. The three of mind are covetousness, malice, and wrong view. Each of these is explained in detail: Killing has three aspects: killing out of desire, killing out of hatred, and killing out of ignorance. Taking what is not given has three aspects: taking by force, taking by deception, and taking by stealth. Sexual misconduct has three aspects: violating religious vows, violating legal laws, and violating the wishes of the owner. Lying has three aspects: lying about superior human qualities, beneficial lying, and lying that is neither beneficial nor harmful. Divisive speech has three aspects: forceful division, secret division, and revealing secrets. Harsh speech has three aspects: being harsh by nature,
Chinese
回答粗暴，视功德为粗暴。绮语有三种：怀有害意的绮语，胡言乱语的绮语，如实的绮语。贪心有三种：贪自己，贪他人，贪二者。害心有三种：害自己，害他人，害二者。邪见有三种：常见，断见，于实有中，妄加诽谤。五无间罪是：杀父，杀母，杀阿罗汉，分裂僧团，以恶意于如来身出血。与其相近的五罪是：欺骗朋友的信任，以“可怜可怜”之语杀害，诋毁比丘尼，夺取僧团集会的门户，毁坏具有加持的佛塔。有四种堕落的重罪，四种邪恶的重罪，四种诽谤的重罪，四种否认的重罪。其中，四种堕落的重罪是：违背人道的誓言是重罪，诋毁声闻的戒律，菩萨的戒律，密咒的誓言是重罪。四种邪恶的重罪是：智者的傲慢是重罪，禅修者的手势是重罪，禅修者的食物是重罪，密咒师的财富是重罪。四种诽谤的重罪是：因愚痴而对圣者之身做出不敬之事是重罪，因傲慢而将真理之语斥为无稽之谈是重罪，因嫉妒而诽谤朋友的功德是重罪，因贪欲而将佛法与财富交换是重罪。四种否认的重罪是：于本无自性的事物强加执着是重罪，于平等之法中妄加分别取舍是重罪，于十不善业中持邪见是重罪，于五无间罪中令佛出血是重罪。八种颠倒见是：外颠倒见四种，内颠倒见四种。其中，外四种是：诽谤白法，赞扬黑法，破坏具信者的集会，扰乱行善者的心。第二，内四种是：舍弃不应舍弃的，即舍弃本尊之神；诽谤不应诽谤的，即诽谤金刚上师之身；断绝不应断绝的，即断绝重要的誓言；不应减少的
English
To answer harshly and to view qualities as harsh. There are three types of idle talk: idle talk with harmful intent, nonsensical idle talk, and truthful idle talk. There are three types of covetousness: coveting oneself, coveting others, and coveting both. There are three types of harmful intent: harming oneself, harming others, and harming both. There are three types of wrong views: the view of permanence, the view of annihilation, and falsely attributing to what is truly existent. The five inexpiable sins are: killing one's father, killing one's mother, killing an Arhat, causing dissension in the Sangha, and drawing blood from the body of the Tathagata with malicious intent. The five sins similar to these are: betraying the trust of a friend, killing with words of pity, denigrating a Bhikshuni, stealing the entrance to the Sangha's assembly, and destroying a stupa that has been consecrated. There are four heavy downfalls, four heavy wrongdoings, four heavy slanders, and four heavy denials. Among these, the four heavy downfalls are: breaking the vows of human ethics is heavy, denigrating the Vinaya of the Hearers, the vows of the Bodhisattvas, and breaking the Samaya of Secret Mantra is heavy. The four heavy wrongdoings are: the arrogance of the learned is heavy, the gestures of the meditators are heavy, the food of the meditators is heavy, and the wealth of the mantra practitioners is heavy. The four heavy slanders are: acting disrespectfully towards the body of the noble ones due to ignorance is heavy, dismissing the words of truth as nonsense due to pride is heavy, slandering the qualities of a friend due to jealousy is heavy, and exchanging Dharma for wealth due to desire is heavy. The four heavy denials are: imposing importance on things that are inherently non-existent is heavy, discriminating between equal Dharmas is heavy, holding wrong views about the ten non-virtuous actions is heavy, and drawing blood in the five inexpiable sins is heavy. The eight wrong views are: four external wrong views and four internal wrong views. Among these, the four external ones are: denigrating the white side, praising the black side, breaking the assembly of the faithful, and disturbing the minds of those who do good. The second, the four internal ones are: abandoning what should not be abandoned, i.e., abandoning the Yidam deity; slandering what should not be slandered, i.e., slandering the body of the Vajra Master; breaking what should not be broken, i.e., breaking important vows; not diminishing what should not be diminished.
Chinese
这是对姐妹的爱和感情的吝惜。从口而出的三种非理：身体的口非理，语言的口非理，和意念的口非理。第三个是不动摇的业：被称为粗等，即以四无量心为目标来修持自己的心续；被称为寂等，即修持未被见解所掌握的止观，作为心识的对境。五种欲妙是：眼睛的对境中显现的色，耳朵的对境中显现的声，鼻子的对境中显现的香，舌头的对境中显现的味，以及身体的对境中显现的触。而且，依靠每一个都会产生五毒等等：眼睛的对境中显现的色，对美好的产生贪欲，对不美好的产生嗔恨，对两者不了解而产生愚痴，对自己美好而产生傲慢，对他人美好而产生嫉妒，这是五毒产生的根源。以此类推，可以应用于全部五种。五种烦恼是：五毒的数目，比喻和意义的结合，以及性质的阐述。数目是：贪欲、嗔恨、愚痴、傲慢和嫉妒。比喻和意义的结合是：贪欲像热灰和胶水一样粘着，嗔恨像火焰一样燃烧，愚痴像黑暗一样笼罩，傲慢像山一样耸立，嫉妒像风一样狂暴。性质是：嗔恨的显现清晰但持续时间短，贪欲的显现不清晰但持续时间长，傲慢是舍弃高位，嫉妒是美好的事物，不运用正知是愚痴。这些都是助缘。因此，由因缘所产生的果或过患是：将两种无明作为根本，由嗔恨所引发的不善业的因缘，导致投生于地狱，并体验到寒热的痛苦。如《十法经》所说：嗔恨进入道路之门，在地狱之处体验寒热。前后忆念的法行，也是由先前的业的异熟，体验到寒热。这很清楚。由贪欲所引发的不善业的因缘，导致投生于饿鬼，并体验到饥渴的痛苦。又如该经所说：贪欲进入道路之门，在饿鬼之处体验饥渴。即使有回向而满足的法，