Tibetan
【处理错误】 [ { "chinese_translation": "大圆满之基道果之语略摄要义之食子。", "english_translation": "A concise collection of essential points on the ground, path, and fruit of Dzogchen." }, { "chinese_translation": "大圆满之基道果之语略摄要义之食子。 顶礼曼殊师利智慧勇识！ 本体本净法身之意趣已证得， 自性任运圆满报身之显现， 大悲调伏有情事业不可思议， 祈祷双运金刚持自在尊！ 何者面容即是虹身金刚身， 见闻觉知安立于持明成就之地， 身语意三密化身之游舞无边际， 顶礼铜色吉祥山之怙主！ 深密金刚藏无勤之道， 无谬持明传承口诀之精华， 以现证无畏之宝藏， 愿具缘者， 解脱之善知识众，成办吉祥！ 依于三传承意趣之心髓， 皈依怙主之证悟手印胜义谛， 略说实修传承教法之精要， 愿能于证悟道上略作开示。", "english_translation": "A concise collection of essential points on the ground, path, and fruit of Dzogchen. Homage to Mañjuśrī Jñānasattva! The essence has realized the intention of the Dharmakāya of primordial purity. The nature spontaneously perfects the appearance of the Sambhogakāya. Compassion tames beings, and activities are inconceivable. I prostrate to the sovereign Vajradhara of union. Whose face is the rainbow body, the Vajra body. Seeing and hearing place one in the state of accomplished vidyādharas. The play of the three secrets of the Nirmāṇakāya is boundless. I pay homage to the protector of the Copper-Colored Mountain. The profound and secret Vajra essence is the effortless path. The nectar of the oral instructions of the unerring lineage of vidyādharas. With the treasure of manifest realization and fearlessness, may the fortunate ones be liberated. May the assembly of virtuous friends accomplish auspiciousness! Relying on the heart essence of the intention of the three lineages, the ultimate reason for the experience and realization of the single refuge Lord's hand seal. I dare to speak a little about the essence of the teachings of the practice lineage on the path of realization." }, { "chinese_translation": "此处，名为光明大圆满，是诸乘之顶巅，诸诀窍之精髓，超越一切宗派。有缘者今生解脱，具慧精进者依能力解脱，仅以信愿结缘亦能枯竭轮回之种子，夺取恶趣之怖畏。欲入此速道，需以信心、智慧、精进三者，依理分析修习，以中观、唯识之理，以观察量之理，从无根拔除我执与实执，趋入无生觉性之本性。如《护国请问经》云： 不知空寂无生之理， 众生流转轮回中， 彼等以大悲方便， 施设百种理趣。 如是宣说。 虽说如益西喇嘛般，对上根者可顿然开示，然对下根者需渐次引导，故对此道自宗之见解，仅以闻思断除增益即可。 贤哲成就上师之口诀， 虔诚乃心中之铁钩， 忆念正知", "english_translation": "Here, the Great Perfection of Clear Light, which is the pinnacle of all vehicles, the essence of all instructions, and transcends all philosophical systems, liberates those with karmic connections in this very life. Those with wisdom and diligence are liberated by their power. Even mere connection through faith dries up the seeds of existence and snatches away the fear of bad migrations. To enter this swift path, one must examine and meditate with faith, wisdom, and diligence, using the reasoning of Madhyamaka and Cittamatra, and through the reasoning of valid cognition, eradicate the root of self-grasping and conceptualization from the ground up, and go to the nature of unborn awareness. As stated in the Sutra Requested by the Protector of the Land: \"Because they do not know the nature of emptiness, peace, and non-arising, beings wander in samsara. Out of compassion for them, they bestow hundreds of methods of reasoning.\" Thus it is said. Although it is said that like Yeshe Lama, the introduction can be given to those with sharp faculties all at once, it is necessary to introduce it gradually to those with dull faculties. Therefore, one should sever the additions and subtractions of the philosophical view of this path's own system through study and reflection alone. The oral instructions of the wise and accomplished lamas. Devotion is the iron hook of the heart. Mindfulness and awareness" } ] ============================================================
Chinese
如果不能依靠上师的教言，舍弃对轮回的贪恋，以及远离顺缘的愿望等，使止观修习日夜相续不断，那么无论在讲说方面多么精通，也仅仅是能将词句的意义传达给听众的说教瑜伽士，而不会成为真正的瑜伽士。因此，首先必须稍微了解基、道、果三者的含义。所有经续的究竟密意是基位如来藏，它遍及轮回和涅槃，没有分别，因为法界遍及一切事物，智慧遍及一切有境。境和有境虽然显现为二，但实际上并非二元。因为这些境的显现与内心的关系，既非一亦非异，所以是无有显现的空性影像，如同梦境一般。有些人说是心所安立，有些人说是从心而显现，有些人说是心本身，这些说法实际上并不矛盾。这里是将两者结合起来，认为法界和智慧无二，是俱生双运。如《宝性论》所说：“如昔如是后亦然，无有变异之法性。”又，基位如来藏也被赋予了不同的名称，如本来清净、任运成就、双运等。如其中所说：“有情具有无漏之识，如蜂之蜜。”其含义是，所谓无漏，是指客尘二取分别的垢染在自性上本不存在，其体性是本来清净；所谓识，是指觉性智慧；所谓蜂之蜜，是指如同蜂蜜的甘甜和味道一样，显示了任运成就的功德。法界自性的本体中，法界显现的色身和智慧等无离无合地存在，并且不是新造作的，而是本自具足的，这是自性的本然状态或自性。如其中所说：“客尘令界空，无上法不空。”也就是说，一切法的体性与以真实存在空性之自性不可分离的状态是，《中观》中所说：“火之自性是热，蔗糖自性是甜，如是诸法之自性，即是空性已宣说。”同样，显空二者的自性在一切法中无有取舍地存在的方式，也是《中观根本慧论》中所说：“自性非造作，他
English
If one cannot rely on the instructions of the guru, abandon attachment to samsara, and the desire to be separated from conducive conditions, so that the practice of shamatha and vipashyana is continuous day and night, then no matter how proficient one is in speaking, one will only be a teaching yogi who can convey the meaning of words to the audience, and will not become a true yogi. Therefore, first one must understand the meaning of the three bases, paths, and fruits. The ultimate definitive meaning of all sutras and tantras is the sugatagarbha of the base, which pervades samsara and nirvana without distinction, because the dharmadhatu pervades all things, and wisdom pervades all objects of experience. Although objects and subjects appear as two, they are not actually dual. Because the appearance of these objects is neither one nor different from the inner mind, they are empty images of non-existence, like a dream. Some say they are established by the mind, some say they arise from the mind, and some say they are the mind itself, but these statements are not actually contradictory. Here, the two are combined, and it is believed that the dharmadhatu and wisdom are non-dual, and are coemergent union. As stated in the Uttaratantra, "As before, so it is later, the nature of reality is unchanging." Furthermore, the sugatagarbha of the base is also given different names, such as primordial purity, spontaneous accomplishment, and union. As it says, "Sentient beings possess uncontaminated knowledge, like the nectar of bees." The meaning of uncontaminated is that the defilements of grasping and fixation are not inherent in the nature, and its essence is primordial purity; knowledge refers to the wisdom of awareness; and the nectar of bees refers to the qualities of spontaneous accomplishment, like the sweetness and taste of honey. In the essence of the dharmadhatu's own nature, the dharmadhatu's appearance of form bodies and wisdom exist inseparably, and are not newly created, but are inherently present, which is the natural state of the essence or self-nature. As it says, "The elements are empty of adventitious defilements, but not empty of the supreme dharma." That is to say, the state in which the essence of all dharmas is inseparable from the nature of emptiness of true existence is as stated in the Madhyamaka, "The nature of fire is heat, the nature of sugarcane is sweet, likewise the nature of all dharmas is taught to be emptiness." Similarly, the way in which the nature of both appearance and emptiness exists in all dharmas without acceptance or rejection is also as stated in the Mulamadhyamakakarika, "Self-nature is not artificial, other"
Chinese
不依赖于任何事物。因此，如果从本初清净空性的角度来观察，就没有心和心所设定的有无戏论。因为过失和功德、轮回和涅槃任何事物都没有成立，所以说“无”是指自性真实成立不存在，因此遮止了常边，是正确的理解。如果从任运自成光明的角度来安立，说内在的光明大圆满觉性显现为外在的明现身和刹土的显现，这只是从显现的世俗名言的角度来假立，因此遮止了断边，是正确的。如是说：“非从他知乃寂静，不为诸戏论所戏，无有分别义各异，是即彼性之体性。”又说：“所说之事物止息，心之行境亦止息。”这样观察，就显示了不可捉摸，超离了心的行境。如果不观察而安住，就是光明不间断的状态，如瓶中灯火等比喻所显示的那样，是能取所取二取不二的智慧。任何事物，无论是常边还是断边等等，都不以自主的方式承认，因为由心所造作的执着会遮蔽实相。因为我没有任何承认，所以我才是无有任何过失的。这句话非常重要。这是基位本初清净任运自成的要点，是本来安住之义的精华，上师所开示的就是在自身上开示，如果将此作为道用，虽然没有修习的戏论，但由于习气未清净，所以需要越来越熟悉明分。因此，一刀斩断，所谓“道截断”就是智慧，因此要将本初清净的空明觉性，无有能所执着地在自性中斩断而守护。那时，即使再次生起分别念，也因为其自性本来解脱的要点，而无有破立，安住于自性本来的状态，生起也不会造成损害，就像蛇的结一样，会自然解脱，因此称为生起解脱无有差别，是通过在光明解脱上安住的方式来反复修习。就像国王占据王位一样，觉性必须占据自性。就像大臣被囚禁一样，不要让意识进行分别。就像臣民被降伏一样，不要让五根门向外境放纵。如是“不束缚亦不解脱的，是分别识”。这样说，只是束缚的显现和解脱的显现而已，心的自性如虚空般安住。
English
It does not depend on anything. Therefore, if we examine it from the perspective of primordial purity and emptiness, there is no elaboration of existence or non-existence established by the mind. Because faults and virtues, samsara and nirvana, are not established in any way, saying "non-existent" means that inherent true existence is absent, thus eliminating the extreme of permanence and is a correct understanding. If we establish it from the aspect of spontaneous luminosity, saying that the inner radiance of great clear light awareness manifests as the outer clear form and the projections of the pure realms, this is merely a designation from the perspective of apparent conventionality, thus eliminating the extreme of nihilism and is correct. As it says: "Not known from others, it is peaceful, not elaborated by all elaborations, without conceptual distinctions, its meaning is not different, that is the characteristic of suchness." And: "The object to be expressed ceases, the sphere of activity of the mind also ceases." Examining in this way, it shows that it is impossible to grasp and transcends the sphere of activity of the mind. If we leave it without examination, it is the way in which radiance is uninterrupted, like the example of a butter lamp inside a vase, which shows the wisdom of non-duality of grasping and being grasped. Anything, whether it is the extreme of permanence or the extreme of nihilism, etc., is not acknowledged in an autonomous way, because clinging created by the mind obscures the true nature. Because I have no acceptance, I am without fault. This statement is very important. This is the essence of the ground, the key point of primordial purity and spontaneous presence, the essence of the meaning of original abiding, and what the lama introduces is introduced on oneself. If this is used as the path, although there is no elaboration of meditation, because the habitual tendencies are not purified, familiarity with clarity must increase. Therefore, cutting through at once, what is called "cutting through the path" is wisdom, so the empty-clear awareness of primordial purity should be cut off in its own place without grasping and protected. At that time, even if thoughts arise again, because of the key point that their nature is primordially liberated, without affirmation or negation, if one abides in one's own natural state, arising will not cause harm, just like a snake's knot, it will naturally be liberated, therefore it is called arising and liberation are without difference, and it is practiced repeatedly through the door of settling on the liberation of radiance. Just as a king occupies the throne, awareness must occupy its own place. Just as a minister is imprisoned, the mind should not be allowed to discriminate. Just as subjects are subdued, the five sense gates should not be allowed to wander into objects. Thus, "The consciousness is neither bound nor liberated." As it is said, there is only the appearance of being bound and the appearance of being liberated, but the nature of mind abides like the sky.