Tibetan
【处理错误】 [ { "chinese_translation": "大圆满窍诀， རྟ་ཇོ་ཡེ。", "english_translation": "Instructions of the Great Perfection, Ta Jo Ye." }, { "chinese_translation": "大圆满窍诀， རྟ་ཇོ་ཡེ。", "english_translation": "Instructions of the Great Perfection, Ta Jo Ye." }, { "chinese_translation": "大圆满窍诀正文。化身仁钦衮桑尊，等同仁钦众生怙，化身仁钦西波此，以敬信之头顶礼。 珍贵上师之口诀，大圆满之窍诀有三：执持空性为要，要诀在于觉性，从分别念中解脱。 其中第一个是执持空性为要：现在的现象如同魔术师的马象，或者如同睡眠中的梦境一般，必须理解显现皆为虚假不实。 例如，魔术师对木头和石子念诵咒语并涂上药膏，虽然实际上没有马和象，但却显现出来，虽然显现，但实际上并没有自性成立。 睡眠中的梦境也是一样，无论梦到快乐还是痛苦，实际上都没有成立。 同样，如此这般显现的现象，实际上也没有成立，这是由于意识错乱的习气所致。 认识到实际上没有成立，就是执持空性为要。 也要通过理证来确定，其中有四种理证：观待的理证，法性的理证，作用的理证，以及成立的理证。 其中法性的理证是： 堆积的终点是崩塌，这是事物本身的性质或法性，理解这一点，就应该放下对土地和房屋的执着。 积累的终点是耗尽，这是事物本身的性质或法性，理解这一点，就应该放下对财物的执着。 聚合的终点是分离，这是事物本身的性质或法性，理解这一点，就应该放下对亲友的执着。 出生的终点是死亡，这是事物本身的性质或法性，理解这一点，就应该放下对自身身体的执着。 总的来说，一切有为法都是无常的，如同魔术师的马象或者睡眠中的梦境一般，认识到它们是虚假的，就是执持空性为要。 仅仅是这样认识到，就像有洁癖的人看到呕吐物，或者像家人不喜欢女儿，或者像给患有呕吐病的人提供食物一样，必须产生厌恶感。 第二个要诀在于觉性，这有两方面：行为不停止是方便的部分，而所作不执著是智慧。", "english_translation": "Herein are the Instructions of the Great Perfection. The incarnate Rinchen Kunzang, Equal to Rinchen, protector of beings, This incarnate Rinchen Zhipo, At your feet, I bow with a respectful head. The oral instructions of the precious Lama, the instructions of the Great Perfection, are threefold: Holding emptiness as crucial, Settling awareness on the essential point, And liberating from the straits of conceptual thought. Of these, the first, holding emptiness as crucial, is: The present appearance is like the horse and elephant of a magician, or like a dream when asleep. One must understand that appearances are all untrue. For example, when a magician applies mantras and ointments to pieces of wood and stones, horses and elephants appear even though they are not there. Although they appear, in reality they have no self-existence. Likewise, in a dream when asleep, whatever happiness or suffering is experienced, in reality it does not exist. In the same way, this appearance also does not exist in reality, but is sustained by the power of the habitual tendencies of confused consciousness. Knowing that it does not exist in reality is holding emptiness as crucial. It is also ascertained through reasoning. There are four types of reasoning: dependent reasoning, the reasoning of the nature of things, the reasoning of action, and the reasoning of proof. Among these, the reasoning of the nature of things is: The end of accumulation is destruction, which is its own nature or the nature of things. Understanding this, one must be freed from attachment to land and houses. The end of accumulation is exhaustion, which is its own nature or the nature of things. Understanding this, one must be freed from attachment to wealth and possessions. The end of gathering is separation, which is its own nature or the nature of things. Understanding this, one must be freed from attachment to relatives. The end of birth is death, which is its own nature or the nature of things. Understanding this, one must be freed from attachment to one's own body. In general, all compounded things are impermanent, like the horse and elephant of a magician or a dream when asleep. Knowing that they are untrue is holding emptiness as crucial. Merely knowing this, one must feel disgusted, just as a clean person feels when seeing vomit, or like a daughter who is not wanted by her family, or like offering food to someone with a vomiting sickness. The second, settling awareness on the essential point, has two aspects: Unceasing activity is the aspect of skillful means, and non-fixation on the doer is wisdom." } ] ============================================================
Chinese
因此，方法是：顶礼和绕行，修行十种善行和学习十种圆满等。智慧是：放松身、语、意三门，不追忆过去，不迎接未来，现在不追随五境，让觉知无所依附。阿若的开示说：不追忆过去，舍弃已逝的念头；不迎接未来，断绝意念的牵连；中间无执，观照虚空之自性。这是将三时合一的口诀。如是说。虚空大中说：三时一体，无有差别。无始无终，本初即生。法身遍布，故为一体。伟大之大，自性安住。如是说。如此安住，则会产生清晰而无分别，清晰而无执着的觉知，清明澄澈。那是三世诸佛的密意，瑜伽士也应修习。譬如鸟在空中飞翔需要双翅一样，成佛也需要方便和智慧相结合。虚空大中说：智慧依于方便而成办。因此，方便和智慧应结合起来修习。第三，从分别念的险境中解脱出来：一般来说，分别念是指现在的心没有把握住，不该生起的生起，不该流动的流动。小乘加以断除，独觉加以阻碍，中观和唯识加以调伏，密宗则转化为本尊和本尊母。但那些都像母熊的呵斥一样。大圆满不是那样做的，分别念生起之时，观照其自身，它就会像泡沫一样自然消失。分别念的自性空性即是法性，没有其他的法性。以无有法性之见来观看分别念，若无分别念可见，那即是法性。如是说。不需要断除和遮止分别念。这就是从分别念的险境中解脱出来。实相自住平等性，因不识真相而执着妄念。为阐释其义，上师之语，为后世不忘，我记录下来。化身喜波之语录，由惹觉耶记录。完毕。 大圆满口诀，惹觉耶。
English
Therefore, the methods are: prostrations and circumambulations, practicing the ten virtues and learning the ten perfections, and so on. Wisdom is: to relax the three doors of body, speech, and mind, not to chase after the past, not to welcome the future, not to follow the five senses in the present, and to leave awareness without any attachment. Aro's words say: Do not chase after the past, abandon the thoughts of what has passed; do not welcome the future, cut off the connections of the mind; in the middle, without clinging, look at the nature of space. This is the instruction for uniting the three times as one. Thus it is said. In the Great Space, it says: The three times are one, without difference. Without beginning, without end, it arises from the very beginning. Because the Dharmakaya pervades, it is one. The Greatness of Greatness abides in its own nature. Thus it is said. By abiding in this way, clear and non-conceptual, clear and non-grasping awareness arises, clear and lucid. That is the intention of the Buddhas of the three times, and yogis should also practice it. Just as a bird needs two wings to fly in the sky, so too, to attain Buddhahood, method and wisdom must be combined. In the Great Space, it says: Wisdom is accomplished by relying on method. Therefore, method and wisdom should be practiced in combination. Third, to escape from the defilements of conceptual thought: Generally, conceptual thought means that the present mind is not grasped, what should not arise arises, what should not move moves. The Shravakas abandon it, the Pratyekabuddhas obstruct it, the Madhyamikas and Cittamatrins subdue it, and the Tantras transform it into deities and consorts. But all of those are like the scolding of a mother bear. The Great Perfection does not do that. At the very moment when conceptual thought arises, by looking at its own nature, it naturally disappears like a bubble. The self-nature of conceptual thought, emptiness, is the Dharmata, there is no other Dharmata. By looking at conceptual thought with the view of no Dharmata, if no conceptual thought is seen, that itself is Dharmata. Thus it is said. There is no need to abandon or negate conceptual thought. This is how to escape from the defilements of conceptual thought. The nature of reality is self-abiding equality. Because of not knowing the true nature, one clings to deluded thoughts. To illustrate its meaning, the words of the Guru, for future generations not to forget, I have recorded. The words of the incarnate Zhipo, recorded by Tajoye. Finished. The Great Perfection Instructions, Tajoye.