Tibetan
【处理错误】 [ { "chinese_translation": "大圆满 珍珠鬘续 明释，无垢友。", "english_translation": "Dzogchen Mutik Trenggyü Saljé, Drimé Shenyen. (Great Perfection, Clarification of the Pearl Rosary Tantra, Vimalamitra)" }, { "chinese_translation": "大圆满 珍珠鬘续 明释，无垢友。", "english_translation": "Dzogchen Mutik Trenggyü Saljé, Drimé Shenyen. (Great Perfection, Clarification of the Pearl Rosary Tantra, Vimalamitra)" }, { "chinese_translation": "大圆满 珍珠鬘续 明释，班智达无垢友所著。玛 跋日阿玛 跋当。印度语：拉特那 穆萨拉 扎卡日那亚。藏语：名为珍珠宝 明辨。 顶礼薄伽梵 具德普贤王如来。 具德上师空行母，续部导师众生怙，上师传承具加持，于诸应供我敬礼。 大圆满法现前道，抉择秘密续部王，为于根境见义故，我今分别窍诀义。 设若错谬生邪念，或以欲词立宗义，以及不了以心测，祈请智者咸容恕。 彼以真实圆满佛，一切智智慧眼观，法性现前之意趣，以其恒时无迁变。 随诸所化根性异，为调彼故化异身，所诠词句差别异，尤于殊胜所化者， 意在于此生之中，不舍有漏蕴而成佛之要，以及自明周遍现前之要，故于根器无利钝，业力无善恶，而入于自门索拉巧，不经三种次第而宣说之，秘密续部殊胜要义，摄集而宣说之教言。 一切诸佛之意趣，一时顿示。以现前要诀，令其无始解脱之续，即是珍珠鬘大续。 其意诠释，于词无讹，于义无谬，分为二：为令殊胜根器者一时顿悟故，以续名显示，而示现从根本上动摇三界；以及为令共同所化众生渐次领悟，不令三界还复自续故，而宣说续部正文。 其中，续名之显示分二：宗派妄立。", "english_translation": "The Great Perfection, Clarification of the Pearl Rosary Tantra, composed by the great scholar Vimalamitra. Ma Babrama Batam. In Sanskrit: Ratna Musala Prakarina Ya. In Tibetan: Called \"Clarifying the Precious Pearl.\" Homage to the Bhagavan, glorious Samantabhadra! Glorious Lama Dakini, Teacher of the Tantra, Protector of beings, The upper lineage is full of blessings, I bow to all those worthy of offering. Dzogchen, the path of direct perception, Having distinguished the secret Tantra King, For the sake of seeing the meaning in the realm of the senses, I will separate the essential instructions. If there is a mistake of mistaken mind, Or if a desired word is used as a sign, And those who do not know judge with their minds, Please forgive the wise. That is, the perfectly complete Buddha is fully expanded by the eye of the wisdom of all knowledge. From the intention of the direct manifestation of the Dharma, by the fact that it does not pass at all times, From the different types of beings to be tamed, The body that tames it also emanates differently. From the difference in the words to be expressed, Especially for those who have become the best of the beings to be tamed, Considering the key to becoming a Buddha in this very life without the visible aggregates with defilements, And considering the key to the direct manifestation of self-awareness, without sharpness or dullness in the senses, And without good or bad deeds, entering into one's own door, Solachok, without passing through the three stages, The secret tantra, especially the supreme, is definitely summarized and taught. The teachings that show the intention of all the Buddhas at once. The tantra that liberates from the beginning with the key of direct perception is the great tantra of the Pearl Rosary. Its intention is to show that there is no error in the words and no confusion in the meaning, in two ways: In order for the supreme beings to realize it all at once, by showing the name of the tantra, it is shown that the three realms are shaken from the root, and that the common beings to be tamed gradually realize it. Therefore, the text of the tantra is taught in order to prevent the three realms from returning to their own nature. There are two ways to show the name. Dogmatic sectarianism." } ] ============================================================
Chinese
为了破除这些，大圆满无边圆满地宣说了八乘从心解脱之法，并且依靠对续部名称的确定，以及自己意愿的解释，从而开示了进入此秘密续部之门。为了破除那些宗派偏执者，大圆满无边圆满地宣说了八乘从心解脱之法。宗派偏执者，就个体而言，那些颠倒看待外道的人，认为四大是究竟的，他们想要断除习气相续，并且认为地等是有自性的，具有因缘，没有超出具有支分的四大差别，因此，对于法性产生了颠倒，被称为具有边见，这会将众生引向地狱的 জন্ম地，没有比这更严重的法了。如《大庄严经》所说：三界具有边见的颠倒，欲界安住于边见之中，众生被四大之墙所禁锢，产生八百万种不同的身体，之后是猛厉饿鬼的 जन्म地，再之后是低劣的身体和污秽之物，罪恶之身在轮回中也是边见。又，相对于他们，声闻部中的分别部认为，在被认为是人我的无我之中，如果存在着仅仅一部分的法界，那么就会执着于认为存在着被无分微尘的蕴和界所束缚的事物，以及圣者们无法触及的事物。因此，他们会在普通的欲界中轮回。如《金刚顶髻游戏经》所说：如果法的自性，是欲望的边见之边，有情众生的边见之差别，瑜伽行之外的颠倒显现，那么这并非菩提之所。又，经部师与认为人无我相符，但对于法的 части的自性，通过听闻以及所听闻的内容，最终会消除，并且他们会观察到逐渐变细的边见，因此，他们也会在色界中 जन्म。如《大庄严经》所说：那些宣说者，经部师，观察细微之色
English
In order to dispel these, the Great Perfection, boundless and complete, teaches the method of liberation from the mind in the eight vehicles, and by relying on the certainty of the tantric name and the explanation of one's own intention, it shows how to recognize the entrance into this secret tantra. In order to dispel those sectarian extremists, the Great Perfection, boundless and complete, teaches the method of liberation from the mind in the eight vehicles. The sectarian extremists, with respect to individuals, those who view external paths as inverted, believe that the four elements are ultimate, they want to cut off the continuity of habits, and they believe that earth and so on are self-existent, with causes and conditions, not exceeding the differences of the four great elements with parts, therefore, they are inverted with respect to the nature of reality, and are called having extreme views, which will lead beings to the birth place of hell, and there is no other dharma more serious than this. As it is said in the Great Array Sutra: The inverted views of the three realms with extremes, the desire realm abides in the extreme, the beings are confined by the walls of the four elements, producing eight million different bodies, then the birth place of fierce pretas, then the inferior body and filth, the sinful body in samsara is also an extreme. Also, in relation to them, the Vaibhashikas in the Shravaka school believe that in the selflessness of the person who is considered to be bound by the elements, if there is only a part of the realm of phenomena, then they will cling to the belief that there exists something bound by aggregates and realms of indivisible atoms, and something that the noble ones cannot reach. Therefore, they will revolve in the ordinary desire realm. As it is said in the Vajra Peak Play Sutra: If the nature of the dharma, is the extreme of the desire of the extreme view, the difference of the extreme view of sentient beings, the inverted appearance outside of yoga practice, then this is not the place of bodhi. Also, the Sutra school agrees with the selflessness of the person, but for the nature of the parts of the dharma, through hearing and what is heard, will eventually eliminate, and they will observe the gradually thinning extreme view, therefore, they will also be born in the form realm. As it is said in the Great Array Sutra: Those who proclaim, the Sutra school, observe the subtle form
Chinese
因此说，对于粗糙的界也是如此。从这两者来看，从差别来看，依靠如独觉和犀牛角般安住的行为，修习缘起顺生之理，观察从了知之基五边的分别中解脱，观察一切法空我或无我之边，清净我执，安住于彼之边，成为殊胜的非天之生。如是亦于《大庄严经》云：“安住空性无我边，以分别遣除所知边之垢，非天于三界，欲有生。”因此说。又从彼来看，乃是安住于轮回的独觉，以与有情之境相同而具差别，依靠见行差别的趣入，修习缘起还灭之边，不净自性八于相续中生起，依靠行为的趣入，以具有见之义而于相续中生起，即是非天散乱之生处所生。又《大庄严经》云：“何者安住于众之空慧者，以蕴之理，自之相续稳固故，散乱身乃趣入之业。”因此说。从彼来看，乃是菩萨，彼亦以唯识真实现象，依靠胜义唯识，安住于外境实有之边，生于无边识之生处。如是亦于《莲花妙严经》云：“何者外境诸义乃识之伎俩，无边识堕于轮回之边，成为入于怖畏边之身。”因此说。从彼来看，以虚假现象，外境无有，于有垢自证和无垢自证，自证恒常安住之边，将生于无所有处。如是亦于《金刚藏经》云：“何者以虚假现象所欺骗之有色者，以空性自证安住于相续故，乃无所有处之意身者。”因此说。从这两者来看，自续中观派遮破显现缘起一与多，以自续空性而许，光明之
English
Thus it is said, it is the same for the coarse realm. Looking at these two, looking at the distinctions, relying on the conduct of abiding like a Pratyekabuddha and a rhinoceros horn, meditating on the arising of dependent origination, looking at liberation from the conceptualization of the five bases of knowledge, looking at the edge of seeing all dharmas as empty of self or selfless, purifying the clinging to self, abiding on that edge, one is born as a special Asura birth. Thus, it is also said in the Great Array: "Abiding on the edge of emptiness and selflessness, with discrimination, eliminate the defilement of the edge of knowable objects. Asuras in the three realms, desire and existence." Thus it is said. Again, looking at it from that, it is the Pratyekabuddha who abides in samsara, with the distinction of possessing the same state as sentient beings, relying on the entry of different views and practices, meditating on the edge of meditating on the reverse order of dependent origination, the eight impure natures arise in the continuum, relying on the entry of conduct, it is desired that it arises in the continuum with the meaning of seeing, that is, it is born in the birth place of scattered Asuras. Again, the Great Array says: "Whoever abides in the assembly with empty wisdom, with the order of aggregates, because his own continuum is stable, the scattered body is the action of entering." Thus it is said. Looking at that, it is a Bodhisattva, that is, relying on the Mind-Only true appearance, relying on the ultimate Mind-Only, abiding on the edge of external objects being real, one is born in the birth place of infinite consciousness. Thus, it is also said in the Garland of Utpala: "Whose external objects are the skill of consciousness, infinite consciousness falls to the edge of samsara, and becomes a body entering the edge of fear." Thus it is said. Looking at that, with false appearances, external objects are non-existent, on the edge where self-awareness with defilements and self-awareness without defilements, self-awareness constantly abides, one will be born in the realm of nothingness. Thus, it is also said in the Essence of Gold Sutra: "Whoever is a form possessed by false appearances, because emptiness and self-awareness abide in the continuum, they are the mind-body beings of nothingness." Thus it is said. Looking at these two, the Svatantrika Madhyamikas refute the appearance of dependent origination as one and many, and because they assert the Svatantrika emptiness, the clear light of
Chinese
因为生于彼处。如是，于《大庄严经》中云： 欲遮止空性之外者，将入光明色界。如是说。依于此，中观应成派，以不承认的空性为行境，故生于无色界庸常之处。如是，于彼经中云： 何者遮止他宗不作承许，将生无色界之果。如是说。如是，以三百因乘，恒常断灭有我之边以外，安住于无我、寂静、空性之边，故不解脱三界。彼等之外，特别殊胜者，果乘密咒宗说空性者，外道能仁之续的三乘中，依于中观，克里亚者，安住于守护酒等之一守护边，及以三清净与三专注之门而入之边，及如六天主仆之相而见之边，故生于下等天族之中。如是，于《金刚心要现证续》中云： 何者住于斋戒食白食，三衣天主亦为天，住于净族天之生处。如是说。依于此，邬波瑜伽者，安住于见行错乱之边，故生于色究竟天之天处。又于《空行母慈爱心髓续》中云： 何者见行自性无所住，慈悲厌离自性心喜悦，唯生色究竟天之天处。如是说。依于此，瑜伽者，从五现证生起，从暇满殊胜处趣入之边，及以自与天如兄弟朋友之相而见之边，以我执束缚故，生于色界天处。又于彼经中云： 何者仪轨聚集之支分中，天与自二执持与能执持，此乃背离胜道者，于色界中安住而复转。如是说。依于此，摩诃瑜伽者，入定三相次第而入之边，及一时顿入之边，及四事业之业差别现证之边，及于真实之世俗相，如是外器世界