Chinese
将关于本觉心分别观察的零散语录汇集为《金刚宝鬘》。麦彭·蒋扬·多杰。 将关于本觉心分别观察的零散语录汇集为《金刚宝鬘》。麦彭·蒋扬·多杰。 将关于本觉心分别观察的零散语录汇集而成的名为《金刚宝鬘》之论著。 顶礼 गुरुमञ्जुश्री (藏文：གུ་རུ་མཉྫུ་ཤྲཱི་，梵文天城体：गुरुमञ्जुश्री，梵文罗马拟音：guru mañjuśrī，汉语字面意思： गुरु文殊师利)。 凭借各自正确掌握四种姓，以深广之法的狮吼声，圆满具缘所化之期望，顶礼蒋扬·多杰。 从其圆满具足之贤善智慧大云中，降下殊胜妙语如意宝之雨，随欲而降，此乃贯穿阐明本觉金刚心之珍宝鬘。 对于心胸开阔且公正之人，没有胜过此的庄严，对于邪说者，则是金刚大雨，卑劣之宗派流浪者当谨慎。 此乃诸佛智慧之自性，至尊语狮子以善知识之形象显现。 凭借八大辩才宝藏和各自正确掌握四种姓，拥有共同和不共之无量论典之门，特别是善逝所善说之经部和续部之意趣，以不依赖他人的智慧善加解释。 与至尊文殊菩萨和秘密主金刚手等无有分别的，真实义之遍知遍见至尊上师，无有分别之大悲者，名号难以称说。 ༧ 麦彭·蒋扬·南嘉·嘉措或蒋扬·多杰，其名声遍布三界，凡是其所说之本觉心相关内容，以及《根本金刚藏论》和《辨别智慧显现》二者，皆已随己力整理完毕。 此处汇集关于分别观察的语录。
English
Collected scattered sayings on the subject of distinguishing aspects of innate mind into "The Vajra Rosary". Mipham Jamyang Dorje. Collected scattered sayings on the subject of distinguishing aspects of innate mind into "The Vajra Rosary". Mipham Jamyang Dorje. svam jñā neṅgā lo ca so nā nām vā kā na ntu sa rva di śai ka sa muccha badzra ratnā nām mā lya nā ma bi ha ra ti sma Collected scattered sayings on the subject of distinguishing aspects of innate mind, called "The Vajra Rosary," is present. Namo Guru Manjushriye! Having dominion over the four castes, each individually and correctly, with the lion's roar of the profound and vast Dharma, fulfilling the hopes of fortunate beings to be tamed, I prostrate to Jamyang Dorje. From the great cloud of his perfect excellent wisdom, falls the rain of wish-fulfilling jewels of outstanding excellent speech, pouring forth whatever is desired, this is the precious rosary that clarifies the innate vajra mind. For those who are broad-minded and impartial, there is no better ornament than this, and for those who speak falsely, it is a great rain of vajras, wandering adherents of inferior tenets, be cautious! This is also the embodiment of the wisdom of all the Victorious Ones, the venerable Lion of Speech appearing as a virtuous friend. Having dominion over the eight great treasures of eloquence and the four castes, each individually and correctly, the doors of common and uncommon treatises are inconceivable, and especially the intention of the sutras and tantras well-spoken by the Sugata, are well explained with an intellect that does not rely on others. Inseparable from the venerable Manjushri and the secret lord Vajrapani, etc., the omniscient and all-seeing venerable lama of definitive meaning, the compassionate one without object of focus, whose name is difficult to pronounce. ༧ Mipham Jamyang Namgyal Gyatso or Jamyang Dorje, whose fame is renowned in the three realms, whatever he has spoken on the subject of innate mind, and whatever has been compiled to the best of one's ability from the root text Vajra Essence and the two, Distinguishing Intellect and Appearance. Here, sayings on the subject of separate analysis are collected.
Chinese
将零散的记录，不按顺序等排列在一起。首先，对本有心性进行分析。一般来说，无论以有分别念想什么法，都会以总相的方式显现。如果对此习惯稳固，就能生起本尊身像，以及骷髅等清晰的显现。如果以这些心来修持空性和虚空等无为法，那么它就会显现为那种形象，那是心的显现，而不是与无为法相混合。虽然如此，就像以心执持虚空等无为法，就会产生证悟了它的说法一样，本觉的明空相似显现虽然不是真实的智慧，但依靠它，就能转变为真实的俱生智。因此，在现量证悟空性之时，在现量见到双运光明空性的境界面前，双运的实相本来就是心的法性。因此，在这种法性的状态中，没有能所，一切法都证悟为一味。将无实有的无为法界，以及像水入水一样，心与法界成为一味，这种情况在任何时候都不会发生，因为心是有为法，而无实有的空性是无为法。由于有为法和无为法具有相互排斥的特性，所以永远不会像水入水一样混合。因此，有为法的心和色法等，以及无为法的虚空和空性等，这种显现为不同的现象，仅仅是由于分别念的作用而安立的。但从实相的自性来说，并没有成立为那样，因为一切法都安住在显空无别的法界中，各自以自己的智慧去证悟，这就是实相本身。当现量证悟到除此之外没有丝毫其它的法尘时，见到一切法都是法界的自性，远离戏论。那么，在这种法界自性光明的状态中，除了法界自性光明之外，没有二取之法，没有自他、心境、有为无为、轮回涅槃等二法。因此，将这种状态称为法界，以及能取智慧与法界如水入水般无别一味融合，这是因为以前被二取所染污，在没有证悟法界本性时，执着为不同，现在这种执着消失了，这就是法性。
English
Arranging scattered notes without any fixed order. First, analyze the innate mind. Generally, whatever dharma is contemplated with conceptual thought, its appearance arises as a general meaning. If one becomes accustomed to this, the deity's form arises, and clear appearances of skeletons, etc., actually occur. When emptiness and space, etc., which are unconditioned, are meditated upon with these minds, it appears in that form, which is a mental appearance, but there is never any mixing with the unconditioned reality. However, just as the term 'realization' is applied when the mind grasps unconditioned things like space, similarly, although the similar appearance of innate awareness-emptiness is not actual wisdom, it is based on that, and a transformation into the actual coemergent wisdom occurs. Therefore, at the time of directly realizing emptiness, in the face of directly seeing the union of luminosity and emptiness, the nature of union is inherently the nature of mind. Therefore, in that nature, without object and subject, all phenomena are realized as one taste. A state where the insubstantial, unconditioned dharmadhatu and the mind become one taste, like water into water, is impossible in any way, because the mind is conditioned, and insubstantial emptiness is unconditioned. Because conditioned and unconditioned phenomena have the characteristic of mutually excluding each other, they never mix like water into water. Therefore, the appearance of conditioned mind and form, etc., and unconditioned space and emptiness, etc., as different, is merely posited by the power of conceptualization. But in terms of the nature of reality itself, they are not established as such, because all phenomena abide in the indivisible dharmadhatu of appearance and emptiness, each to be realized by one's own wisdom, and that is the very nature of reality. When one directly realizes that there is not even a particle of dharma other than that, seeing all phenomena as the nature of the dharmadhatu, free from elaboration, then in that state of the luminous nature of the dharmadhatu, there are no dualistic phenomena, no self and other, mind and object, conditioned and unconditioned, samsara and nirvana, etc. Therefore, calling this state the dharmadhatu, and the wisdom of the subject and the dharmadhatu as inseparable and of one taste, like water placed in water, is because previously, being defiled by dualistic appearances, one did not realize the very nature of the dharmadhatu and held them as different. Now that that grasping has disappeared, that is the nature of reality.
Chinese
虽然从安住显现一致的角度来说，似乎是融合，但实际上，法界从原始到最终都是无差别的安住，仅仅是证悟了这一点，并没有什么新融合。法界永不改变，没有减少增加，没有生灭，是平等的。因此，所要证悟的意义的实相是法界自性的光明，自生智慧本身就是实相大圆满和真如。将此进行介绍并修持的方法被称为大圆满之道。并非是介绍作为所知对境的微细心识的大圆满，因为这是作为所知对境的微细心识。因此，名言上虽然有微细和粗大之分，但粗大是指六识未停止时的有觉有分别和无分别的心识。微细是指睡眠时五根识融入于意时的意识。如果按照龙树菩萨的五次第的术语来说，五根识融入于意时，被称为显现。并且，在融入的时候，所融入的意被称为染污意。之后，意融入于无分别的阿赖耶识时，称为显现增上。阿赖耶识融入于基光明时，称为显现近得。这三种情况下的体验显现如同月亮、阳光和黑暗的比喻。依次地，由嗔恨产生的三十三种分别念，由贪欲产生的四十分别念，由愚痴产生的七种分别念会止息，瑜伽士通过自己的体验来表示三种心的自性。在光明的时候，没有任何八十种自性的分别念，如同脱离了引发因素三种缘的虚空一般，那是法性觉空本元的心，或者是不作的心金刚。这个光明的心，在密咒的时候被称为自性俱生智，在显宗经典中被称为如来藏，或者无漏的心，或者心的清净。这是心的法性，因此作为一切心的本性俱生而住，从无始至终如同虚空般不变。因此，六识的粗大运行和贪 attachment 等烦恼
English
Although it seems like a fusion from the perspective of appearing to be in a state of harmonious appearance, in reality, the Dharmadhatu is without difference from the beginning to the end, and there is nothing new to be fused other than realizing this. The Dharmadhatu never changes, has no decrease or increase, no arising or ceasing, and is equal. Therefore, the reality of the object to be realized is the luminosity of the Dharmadhatu's nature, and self-arisen wisdom itself is the reality of Dzogchen and Suchness. The method of introducing and practicing this is called the path of Dzogchen. It is not Dzogchen that introduces the subtle mind as an object of knowledge, because this is the subtle mind as an object of knowledge. Therefore, although there is a distinction between subtle and coarse in terms of terminology, coarse refers to the mind with awareness, with and without conceptualization, when the six consciousnesses have not ceased. Subtle refers to the mind consciousness at the time when the five sense consciousnesses dissolve into the mind during sleep. If we follow the terminology of Nagarjuna's Five Stages, the dissolution of the five sense consciousnesses into the mind is called Appearance. And at the time of dissolution, the mind into which they dissolve is called the afflicted mind. Then, when the mind dissolves into the non-conceptual Alaya, it is called Appearance Increase. When the Alaya itself dissolves into the Ground Luminosity, it is called Appearance Near Attainment. In these three cases, the appearance of experience is like the metaphor of the moon, sunlight, and darkness. Gradually, the thirty-three conceptualizations arising from anger, the forty conceptualizations arising from desire, and the seven conceptualizations arising from ignorance will cease, and the yogi expresses the nature of the three minds through his own experience. At the time of luminosity, there are no eighty self-existing conceptualizations, like the sky devoid of the three conditions that cause arousal, that is the Dharmata Rigpa emptiness primordial mind, or the uncompounded Vajra Mind. This luminous mind is called self-existing innate wisdom in the context of mantra, and in the sutras, it is called the Tathagatagarbha, or the undefiled mind, or the purity of mind. This is the Dharmata of mind, therefore it dwells as the innate nature of all minds, unchanging like the sky from beginning to end. Therefore, the coarse movement of the six consciousnesses and afflictions such as attachment
Chinese
即使在有……的时候也存在，但因为这没有丝毫由聚合的五蕴组成的部分，所以深奥寂静，普通众生无论何时都无法随意领悟，因为是心的空性光明。作为法，当那个细微的意在粗大的时候扩展，就舍弃了细微的状态而变得粗大，当向内收摄的时候，粗大停止而产生细微，所以这两者不是同时存在的，因为这两者都是意识的自性，并且因为安立在向内收摄和向外扩展的时候的状态，所以不是同时存在的。如果那个细微的意总是持续不断地存在，那么在众生相续中存在粗大意的时候，就会存在两种不相同的意识，如果这样，那么它就是心和心所的自性，并且不像阿赖耶识那样目标和形象不会中断，因为意识有自己的目标和形象的差别。就像如何能够区分有分别和无分别的执着方式一样，像这样与粗大意相异的意识，众生的自证如何不会体验到呢？如果这样，那么这个细微的意是被贪等烦恼所染污的呢？还是未被染污的呢？如果是被染污的，那么修习这个不会成为烦恼等二障的对治，难道不是在所有经续中都说，心的自性是什么，都不会被突发的垢染所染污吗？此外，细微意是，没有粗大意的自性，粗大意是没有细微意的自性，因此是完全不相容的。如果承认这两者是一体的，那么细微意也会变成粗大意，粗大意也会变成细微意，因为在一个事物上，这两者会无差别地存在。粗大意不是本觉心，而细微意是本觉心，区分这样的差别也会变得没有意义。在五种无心状态中，细微意是中断还是不中断？如果中断，那么本觉心是什么？如果不中断，那么在无心状态中也会有分别思索等，就像你的那个细微意能够进行空性辩论一样，为什么其他不能进行分别思索呢？比量和现量不能超出分别的智慧，凡夫空性修