Chinese
大圆满心性休息释·大车疏。无垢光。 大圆满心性休息释·大车疏。无垢光。 第一函。 大圆满心性休息释·大车疏，名称如是。 印度语：玛哈萨谛 चित्ता विस्रन्त पृत्ति 玛哈ra塔 纳玛。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 藏语：大圆满心性休息释·大车疏，名称如是。顶礼吉祥普贤王如来。吉祥者，具有二资粮如海之云，拥有寂静安乐之雨。自性功德百千庄严，具有三身事业之姿态。智悲之雷声遍布四方，梵天大鼓清晰鸣响。众生之主宰，全知者，以及佛法僧三宝，我以头顶礼敬。邬金海岛莲花茎，诸佛之化现，自性任运成就。具足相好，功德之聚光芒四射，莲花生，祈请您守护我心之莲池。本来光明，无垢染，超越生死与涅槃，无生自性，无二者，于本初之体性中圆满成佛。非有非无，非常非断，无来无去，非诸戏论之境，无好无坏，无取无舍，无可执着，顶礼此心性本自无为。三世诸佛获得寂静之胜地，解脱之妙城，令人心生欢喜。为引导一切众生，故汇集经续之精华要义。日夜不懈，精进修持，一心专注于寂静。从轮回中解脱，成为甚深之道，大车疏，我将清晰阐明。一切法皆示现于一乘道，为了宣讲大圆满心性休息，分为三个部分：首先，阐述入于论著之方式，即绪论之义；其次，广释正文之义；最后，阐述究竟之义，即结论。首先是顶礼之义和立誓造论。第一，如是，诸佛出世于世间，其教法，即神圣之经典，亦由圣者之恩德而住世。自身之
English
The Great Perfection Mind at Rest Commentary: The Great Chariot. Vimalamitra. The Great Perfection Mind at Rest Commentary: The Great Chariot. Vimalamitra. Volume One. M HĀ S NḌI CI TTĀ BI SR NTA PṚ ṬṬI M HĀ RA THA NĀ M BI HĀ RA TI SMA. | The Great Perfection Mind at Rest Commentary: The Great Chariot, thus it is named. In the language of India: Mahāsaṇḍi Cittā Visranta Pṛtti Mahāratha Nāma. In the Tibetan language: The Great Perfection Mind at Rest Commentary: The Great Chariot, thus it is named. Homage to glorious Samantabhadra. The glorious one, possessing clouds of the two accumulations like an ocean, possessing a multitude of peaceful rains. Adorned with hundreds of qualities of self-nature, possessing the manner of accomplishing the three bodies. The thunder of wisdom and compassion pervades the directions, the great drum of Brahma resounds clearly. The lord of beings, the all-knowing one, and the Dharma and Sangha, I bow with my head. On the lotus stalk of the Ocean Island of Oddiyana, the magical manifestations of the Victorious Ones are spontaneously accomplished. Complete with marks and signs, a blazing collection of qualities, Padmasambhava, please protect the lotus lake of my mind. Primordially luminous, without stain, transcending existence and nirvana, unborn nature, non-dual, perfectly enlightened in the essence of the original state. Neither existent nor non-existent, neither permanent nor annihilated, neither coming nor going, not the object of manifold elaborations, neither good nor bad, neither accepting nor rejecting, without any object of focus, I bow to this mind-nature, uncompounded. The Victorious Ones of the three times have attained the supreme peace, the delightful supreme city of liberation. In order to guide all beings completely, having gathered the essence of the meaning of the sutras and tantras, tirelessly striving day and night, focusing the mind on peace alone, liberating from existence, becoming the profound path, the Great Chariot, I will clearly explain. All dharmas are shown on a single path, in order to explain this Great Perfection Mind at Rest, there are three parts: First, explaining the way to enter the treatise, that is, the meaning of the introduction; second, extensively explaining the actual meaning of the text; and finally, explaining the ultimate meaning, that is, the conclusion. First is the meaning of homage and the vow to compose. First, thus, the Buddhas appear in the world, and their teachings, the sacred scriptures, also abide through the kindness of the holy beings. One's own
Chinese
在此难得的暇满之际，为了将自己和他人从轮回痛苦的大海中彻底解脱出来，为了完整无误地阐述密咒和波罗蜜多的修行次第，从初学者入门直至证得果位成佛，为了圆满一切乘的意义，为了让疲惫于轮回的心灵在寂静的岛屿上得到休息，我想要创作名为《大圆满心性休息》的论著，它包含十三品。首先，我要顶礼膜拜：原始怙主功德浩瀚如大海，智慧与慈悲的自性深不可测，是诸佛菩萨如意宝生起之处，向您散发利益安乐的云团顶礼！如此自我陈述道。在原始的本初之地证得菩提之怙主，即是导师薄伽梵。他断证功德浩瀚如大海，具有身语意无尽庄严之轮。其智慧与慈悲深不可测，无法以凡夫之智来衡量。他所宣说的法，是三世诸佛菩萨的珍宝之源。在无边无际的众生界中，他赐予暂时的利益，使众生获得各自心仪的安乐，安顿于人天之乐；最终的利益，则是使众生获得符合根器的三种菩提，最终引导至大菩提，成就遍知一切相的佛陀。他是具德者，向普贤王如来等十方三世一切诸佛菩萨顶礼。其中，原始怙主功德之海，如《幻化网续》所说：怙主本初即圆满正觉，功德珍宝浩瀚如大海。智慧与慈悲的圆满，唯有佛陀才能具足。《四百论》云：唯有释迦能知如实，如来之外无有知者。这些殊胜之宝也是因
English
In this time of obtaining the precious leisure and endowment which is difficult to find, in order to completely liberate oneself and others from the great ocean of suffering in samsara, in order to fully and accurately explain the order of how one person practices the methods of mantra and the perfections, from the beginning of a beginner entering until manifest enlightenment, the fruition, in order to perfect the meaning of all vehicles, and to rest the mind exhausted in samsara on the island of peace, I wish to compose the treatise called "Great Perfection Mind at Rest," which is the essence of thirteen chapters. For a moment, first, I prostrate. The primordial protector, the ocean of vast qualities, whose nature of wisdom and compassion is immeasurable in depth and extent, the source from which the victorious ones and their heirs arise as wish-fulfilling jewels, I prostrate to you who emanate clouds of benefit and happiness! Thus, I state myself. The protector who manifestly awakened in the primordial ground is the teacher, the Bhagavan. He is the nature of the ocean of vast qualities of abandonment and realization, possessing the inexhaustible wheel of ornaments of body, speech, and mind. His wisdom and compassion are wondrous, and cannot be measured by the minds of those who see from this side. By diligently practicing the Dharma he taught, he became the source of jewels for the Buddhas and their heirs of the three times. In all realms of sentient beings, as vast as the sky, he bestows temporary benefits, placing them in happiness that accords with their minds, and in the happiness of gods and humans. The ultimate benefit is that he places them in the three enlightenments that accord with the faculties of their senses, and ultimately connects them to the great enlightenment, the Buddha who knows all aspects. He is the noble one, and I prostrate to all the victorious ones and their heirs of the ten directions and three times, such as glorious Samantabhadra. Among these, the primordial protector, the ocean of qualities, is as stated in the Glorious Magical Net Tantra: The protector is primordially completely enlightened, the ocean of vast qualities is a treasure. The complete wisdom and love are also none other than the Buddha himself. The Four Hundred Verses states: Other than the capable one, who knows reality as it is? Other than the Thus-Gone One, there is no other. These precious jewels are also the cause
Chinese
这实际上是因和果的关系。如《宝性论》所说：“佛陀生于法，法生于殊胜僧。” 这也像是利益安乐的云团散布于众生。如《经庄严论》所说：“慈爱有情者，具有离系之意，具有不离之意，利益安乐意，我向您敬礼。” 如此敬礼的必要是自己、他人和两者都能获得大利益。 暂时来说，如果用词句和意义的美好部分来赞颂自己所获得的殊胜境界，那么就能证悟自己是圣者，进入圣者的行为，从而有完成事业的必要。如《八千颂释》所说：“为他众慈爱者，纵为生命亦不松懈自身之力，大丈夫负重担，于困境中永不舍弃。” 他人所获得的必要是，认识到导师和论典是殊胜的，从而产生恭敬。如龙树菩萨所说：“造论者对导师，作供养赞颂非无果，为于导师及论典，生起信心与欲乐故。” 两者都能获得的必要是，圆满资粮从而成就所愿。如《广大嬉戏经》所说：“具福之人的所有想法，也都会实现。” 以及《增广佛经》中说：“何人若于诸胜者，作小之事亦成办，彼等行经诸天界，终将获得菩提果。” 第二，如此顶礼之后该做什么呢？ 清净光明法身无垢胜者界，因无明执着漂泊于此世间，于业与烦恼荒漠中央，疲惫之心今日当休息。 也就是说，心的自性本来就是光明，是佛陀的界，本体超越有无常断四边，这本来就遍布于一切众生。如《宝性论》所说：“心性本净光明故，见烦恼无自性故，谁证悟众生无我及四边，彼等一切圆满佛，随入无障之智慧，众生清净无边境之智慧
English
This is actually the relationship of cause and effect. As stated in the Uttaratantra, "Buddhas arise from the Dharma, and the Dharma arises from the noble Sangha." It is also like a cloud of benefit and happiness spreading to beings. As stated in the Ornament of the Sutras, "One who has love for sentient beings, one who has the intention of detachment, one who has the intention of non-separation, the intention of benefit and happiness, I prostrate to you." The necessity of such prostration is that oneself, others, and both can obtain great benefit. For the time being, if one praises the excellent state one has obtained with the beautiful parts of words and meanings, then one can realize that oneself is a noble being, enter into the conduct of a noble being, and thus there is a need to complete the work. As stated in the Great Commentary on the Eight Thousand Verses, "Those who are loving for the sake of others, even for the sake of their lives, do not relax their own strength; great beings carry heavy burdens and never abandon them in times of distress." The necessity that others obtain is that they recognize the teacher and the scriptures as excellent, and thus generate respect. As stated by Nagarjuna, "The one who makes treatises to the teacher, offering praise is not without result, for the sake of generating faith and desire in the teacher and the treatises." The necessity that both obtain is that by perfecting the accumulations, one's wishes are fulfilled. As stated in the Extensive Play Sutra, "The thoughts of people who have merit will also be fulfilled." And in the Sutra of Increasing Buddhas, it says, "Whoever does even a small deed for the victorious leaders, they will travel through various heavens and will eventually attain enlightenment." Second, after prostrating in this way, what should one do? The stainless realm of the clear light Dharmakaya, wandering in this world due to ignorance and clinging, in the midst of the desert of karma and afflictions, let the weary mind rest today. That is to say, the nature of the mind is originally clear light, it is the realm of the Buddha, the essence is beyond the four extremes of existence, non-existence, permanence, and annihilation, and this is originally pervasive in all sentient beings. As stated in the Uttaratantra, "Because the nature of the mind is clear light, seeing that afflictions have no essence, whoever realizes that all beings are without self and the four extremes, all those perfect Buddhas, following the unobstructed wisdom, the pure sentient beings, the wisdom with limitless realms.
Chinese
敬礼彼具慧者！如是说。虽然从原始以来就具有清净的智慧，但因不认识的缘故，在此轮回中漂泊。无明是执着自我的行为，由此产生贪欲、嗔恨、愚痴、傲慢和嫉妒，即五毒烦恼，因此在此轮回中流转。如何流转呢？在阿赖耶识上放置各种习气，以微小的恶业和愚痴的业力转生为旁生，以中等的贪欲的业力转生为饿鬼，以巨大的嗔恨的业力转生为地狱，以善业和与福德相应的傲慢而转生为天人和人，以与嫉妒相应的善业而转生为非天。各自感受自己的处境、快乐、痛苦、中间状态、善和恶。在轮回的荒野中，无始无终地漂泊，毫无自由。将无意义的事物执着为我和我所，如同梦境一般。如果仔细观察，实际上并不存在，但在迷惑的时候，却显得真实存在。如《三摩地王经》所说：“轮回的众生如梦般游移，此处无人出生亦无人死亡。”《梵天请问经》中说：“如梦般显现的众生，被各自的业力束缚，在各种苦乐的轮回中漂泊。虽然自性无我，是如实性，但愚昧的孩童却执着于我和我所，轮回的痛苦将再次升起。”如是说。因此，为了让被各种束缚所束缚的轮回众生，从执着于无我的诸法中解脱出来，必须宣说具有决定意义的精髓。为什么呢？仅仅知道自己的道路而追求寂静是不合理的。因为所有众生在无始轮回中漂泊时，没有谁没有做过父母。抛弃他们而独自获得解脱是不合理的。《亲友书》中说：“亲友沉溺于轮回的海洋中，如同坠入深渊一般，