Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ དཔལ་རྡོ་རྗེ་སེམས་དཔའ་ལ་ཕྱག་འཚལ་ལོཿ དཔལ་ཕྱག་ན་རྡོ་རྗེའི་སྤྲུལ་པ་ལྷ་སྲིན་སྡེ་བརྒྱད་བྲན་དུ་འཁོར་བའི་སློབ་དཔོན་པདྨ་འབྱང་གནས་དངཿ དཔལ་རྡོ་རྗེ་སེམས་དཔའི་སྤྲུལ་པ་ཆོས་མཁྱེན་ཅིང་ཆོས་ཉིད་ཐགས་སུ་ཆད་པའི་སློབ་དཔོན་བི་མ་ལ་མི་ཏྲ་དངཿ དཔལ་རྣམ་པར་སྣང་མཛད་ཀྱི་སྤྲུལ་པ་རྒྱ་བོད་ཆོས་ལ་མངའ་མཛད་པའི་སློབ་དཔོན་བཻ་རོ་ཙ་ན་དངཿ རྡོ་རྗེ་འཆང་གི་སྤྲུལ་པ་དཔལ་ཆེན་པོས་ཞལ་གཟིགས་ཉི་ཟླ་གདན་ལ་གནོན་ཅིང་མཁའ་ལ་འཕར་བའི་སློབ་དཔོན་ནམ་མཁའི་སྙིང་པོ་སྟེཿ རྒྱ་བོད་ཀྱི་མཁས་པ་མི་བཞིས་ལྷ་སྲས་ཁྲི་སྲོང་ལྡེའ་བཙན་གྱི་དོན་དཿ གསང་སྔགས་ཐམས་ཅད་ཀྱི་དོན་དང་མན་ངག་གཅིག་ཏུ་དྲིལ་བའི་རྫོང་འཕྲང་སྲོག་དང་གསུམ་གྱི་གདམས་པཿ བཀའ་བགྲོས་ནསཿ དོན་གཅིག་ཏུ་བསྡུས་པ་འདི་མཛད་དོཿ དེ་ལ་དང་པོ་རྫོང་གི་ཆོས་གསུམ་ལཿ གཞི་དངོས་པོ་གཤིས་ཀྱི་གནས་ལགསཿ ཤེས་བྱའི་གཤིས་དེ་སངས་རྒྱས་ལ་མ་བསྣནཿ སེམས་ཅན་ལ་མ་ཕྲིཿ མཉམ་པ་རིས་མེདཿ བདེ་བ་ཕྱོགས་མེད་དེཿ དེ་ལ་ཀུན་གཞི་བྱང་ཆབ་ཀྱི་སེམས་ཟེར་བ་ཡིནཿ དེ་ལ་ཀུན་གཞི་གཏན་ལ་འབེབས་པ་ལཿ རྫོང་དང་པོ་ཀུན་གཞི་གནད་ཀྱི་སྟོང་ཐན་བསྟན་པ་ཡིནཿ ད་གཞི་ཐོག་དེ་ནསཿ ཡར་ལ་སངས་རྒྱས་དགོངས་པསཿ དེ་ལ་སངས་རྒྱས་ཀྱི་སུ་གཏན་ལ་འབེབས་དགོས་པས་ནཿ སྐ་གསུམ་ལྷན་གྲབ་ཀྱི་འབྲས་བཿ སྐ་གསུམ་ལྷན་གྲབཿ རྫོང་གཉིས་པ་བསྟན་པ་ཡིནཿ དེ་གཞི་ལམ་འབྲས་བ་གསུམ་གྱིསཿ སངས་རྒྱས་ཀྱི་སུ་གཏན་ལ་མ་ཕེབས་ནཿ སངས་མི་རྒྱས་པསཿ མར་འགྲོ་དྲག་ཏུ་འཁྲལ་ནསཿ འཁྲལ་གཞི་རྩད་གཅོད་མ་རིག་སྒོ་ངའི་སྦུབས་འབྱེདཿ ཕྱི་བཟང་བའི་ཡལ་ལས་འཁྲལ་པ་ནང་འཛིན་པའི་སེམས་ལས་འཁྲལ་པཿ གསང་བ་གཟང་འཛིན་གཉིས་མེད་ལས་འཁྲལ་པསཿ འཁྲལ་གཞི་རྩད་བཅད་དོཿ རྫོང་གསུམ་པའོཿ དེ་ལྟར་ཀུན་གཞི་གནད་ཀྱི་སྟོང་ཐན་གྱིསཿ གསང་བའི་དགྲ་གསུམ་བསདཿ སྐ་གསུམ་ལྷན་གྲབ་ཀྱིསཿ འཇིགས་པའི་བདད་བཞི་གཞོམཿ མ་རིག་སྒོ་ངའི་སྦུབས་འབྱེད་ཀྱིསཿ འགྲོ་དྲག་གཡང་སུ་བཅད་དོཿ དེ་རྣམས་ནི་རྫོང་གི་ཆོས་གསུམ་ཡི
Chinese
目录分发。 搜索选项。 上一页 《噶举宗琼》中宗琼命三之盟的诀窍等论著 下一页 《噶举宗琼》中宗琼命三之盟的诀窍等论著。 顶礼吉祥金刚萨埵！吉祥金刚手菩萨的化身，使天龙八部成为仆从的上师莲花生，以及吉祥金刚萨埵的化身，通晓佛法且证悟法性的上师无垢友，以及吉祥毗卢遮那佛的化身，精通汉藏佛法的上师毗卢遮那，以及金刚持的化身，以大威力亲见本尊，日月为座，腾跃虚空的上师南喀酿波：汉藏四位智者为了王子赤松德赞的缘故，将所有密咒的意义和诀窍归纳为一的宗琼命三之教言，经过商议，将意义汇集为一而造作。其中，首先是宗之三法，即：基、实物、自性之境。所知之自性，未加于佛，未减于有情，平等无偏，安乐无方，即是所谓的阿赖耶菩提心。其中，确立阿赖耶，宗第一，指示阿赖耶要义之空性。现在从基开始，向上是佛之意，那么佛之何者需要确立呢？三身俱全之果，三身俱全，是宗第二所指示。如果基道果三者，佛之何者没有确立，就不会成佛，向下猛烈地流逝，从而斩断流逝之基，即无明卵壳。从外表美好的枝条上斩断，从内在执着的内心上斩断，从秘密的执着二取无二上斩断，从而斩断流逝之基。是宗第三。如此，以阿赖耶要义之空性，诛杀秘密之三仇敌，以三身俱全，摧毁怖畏之四魔，以无明卵壳之剖开，斩断流逝之险峻。这些是宗之三法。
English
Table of Contents Distribution. Search Options. previous From the Kagye Dzong Thrang, the essential instructions on the covenant of the three vital points of Dzong Thrang, etc. next From the Kagye Dzong Thrang, the essential instructions on the covenant of the three vital points of Dzong Thrang, etc. Homage to glorious Vajrasattva! The master Padmasambhava, an emanation of glorious Vajrapani, with the eight classes of gods and demons as servants; and the master Vimalamitra, an emanation of glorious Vajrasattva, who knows the Dharma and has cut through the fabric of reality; and the master Vairochana, an emanation of glorious Vairochana, who possesses the Dharma of Tibet and China; and the master Namkhai Nyingpo, an emanation of Vajradhara, who sees the face of the glorious Great One, presses the sun and moon into his seat, and leaps into the sky: These four scholars of Tibet and China, for the sake of the prince Trisong Detsen, discussed and compiled the instructions on the three vital points of Dzong Thrang, which condense the meaning and essential instructions of all secret mantras into one, and composed this, uniting the meaning into one. First, regarding the three dharmas of Dzong: the ground, the entity, and the nature of the state. The nature of what is to be known is not added to the Buddha, nor subtracted from sentient beings; it is equal and impartial, and bliss is without bias. This is what is called the mind of the all-ground bodhichitta. To establish the all-ground, the first Dzong indicates the emptiness of the essential point of the all-ground. Now, from that ground, upwards is the intention of the Buddha. So, what aspect of the Buddha needs to be established? The result of the three kayas complete, the three kayas complete, is what the second Dzong indicates. If, through the ground, path, and result, what aspect of the Buddha is not established, one will not attain Buddhahood. Downwards, it flows intensely, thereby cutting off the root of the flow, which is the shell of the egg of ignorance. Cutting off from the branch of outward goodness, cutting off from the mind of inward clinging, cutting off from the secret clinging to non-duality, thereby cutting off the root of the flow. This is the third Dzong. Thus, through the emptiness of the essential point of the all-ground, the three secret enemies are slain. Through the three kayas complete, the four fearsome maras are subdued. Through the splitting of the egg of ignorance, the dangerous precipice of going is cut off. These are the three dharmas of Dzong.
Chinese
那诺！现在是第二个，关于隘道的三法：因为必须从根本上断除赋税的基础并进行禅修，所以宣说了唯一禅修的诀窍。那也要明白空修的光明和密咒的见修两种。这宣说了第一个隘道。从禅修中必须生起体验，因为没有生起体验的禅修没有利益。现在早上禅修和晚上禅修也要更早地生起。因为现在比以前任何时候禅修都要生起得更多，所以是禅修体验的仪轨。这宣说了第二个隘道。即使那样生起了体验，从有情到成佛，也必须修习到尽头，所以是修习到尽头的仪轨。这宣说了第三个隘道。对此，以唯一禅修的诀窍，将隘道送到堡垒顶端；以禅修体验的仪轨，将堡垒从隘道顶端降下；以修习到尽头的仪轨，堡垒就像垃圾堆的仓库，就像隘道的门闩。因为依赖于隘道，所以是隘道的三法。现在，如果没有第三个命的三法，就不能成办自他的利益。如果说是已逝者，那就是五部；如果说未逝者，那就是八部众。将那两者无二地合为一体，就是珍宝命之门闩。观想毗卢遮那佛等五部的已逝者的命的安住方式在哪里降临，因为勇士五种子等是文字的精华，所以必须了解其意义。如果说未逝者，那就是天龙八部，所以必须了解作为命的识，那本身就是真如。这是命的解脱新法，是命的第一个教诲。现在必须夺取命，所以第二个是区分彼我的钥匙，关于铁钩。从外命以甚深密咒之门夺取，从内命以甚深见解之门夺取，以及从秘密命以稳固三摩地之门夺取。从外命以甚深密咒之门夺取，有三个诀窍的要点：在修持时如果不投入近取，就将僵硬置于一旁；在诅咒时如果不投入行动，就将盘绕置于道路上；在杀害时如果不成办事业，就将邪见置于尽头。从内命以甚深本尊之门夺取，如果观修一个本尊，即使施加束缚和压迫，或者亲眼见到本尊的面容，如果没有以见解确定，那就是贪嗔等。
English
Naho! Now, secondly, regarding the three dharmas of the defilement: Because one must completely cut off the basis of taxation and meditate, the instructions for meditating on single-pointed concentration are taught. One must understand that there are two types of meditation: the luminosity of emptiness meditation and the view and meditation of secret mantra. This teaches the first defilement. Experience must arise from that meditation, because meditation without experience is not beneficial. Now, morning meditation and evening meditation must also arise earlier. Because meditation arises more greatly now than at any time before, it is the manual of meditative experience. This teaches the second defilement. Even if experience arises in that way, in order to go from sentient beings to Buddhahood, one must practice to the end, so it is the manual for practicing to the end. This teaches the third defilement. Regarding this, with the instructions for meditating on single-pointed concentration, the defilement is sent to the top of the fortress; with the manual of meditative experience, the fortress is brought down from the top of the defilement; with the manual for practicing to the end, the fortress is like a warehouse of garbage, like the latch of the defilement. Because it depends on the defilement, it is the three dharmas of the defilement. Now, if there are not the three dharmas of the third life, the benefit of both self and others cannot be accomplished. If it is said to be the past, then it is the five families; if it is said to be the not past, then it is the eight classes. If those two are combined into one without being two, then it is the precious life latch. Where does the abiding of the life of the past of the five families, such as Vairochana, descend? Because the five heroic syllables, etc., are the essence of the syllables, one must understand their meaning. If it is said to be the not past, then it is the eight classes of gods and demons, so one must understand that the consciousness that is the life force is itself Suchness. This is the new method of liberation of life, the first instruction of life. Now, because life must be taken, the second is the key to distinguishing between that and this, concerning the iron hook. Taking the outer life through the door of profound secret mantra, taking the inner life through the door of profound view, and taking the secret life through the door of stable samadhi. Taking the outer life through the door of profound secret mantra has three key points of instruction: if one does not apply the near-attainment during the time of approach, one places rigidity aside; if one does not apply action during the time of cursing, one places entanglement on the path; if one does not accomplish the action during the time of killing, one entrusts wrong views to the end. Taking the inner life through the door of profound deity: if one meditates on a deity of the yidam, even if one applies binding and oppression, or even if one sees the face of the deity directly, if one does not decide with the view, then it is attachment, etc.
Chinese
如果不是为了准备，那么最好的准备也无益于圆满。如果掌握了见解的把握，即使是兄弟中最差的一个准备，也能圆满。秘密生命在于通过坚固的禅定来夺取，即对于本尊神，必须获得禅定的稳固，并且需要三处清晰显现。夺取生命的方式有四种：夺取自己的生命，夺取智慧本尊的生命，夺取誓言者的生命，夺取违背誓言的敌魔的生命。夺取自己的生命，是将剩余的食物无余地施与；夺取智慧本尊的生命，是将心解脱送入佛的空性中；夺取誓言者的生命，是对世间非人，显现神通；夺取违背誓言的敌魔的生命，是诛杀外在损害佛法者，诛杀内在障碍的邪魔，寻找自己的生命而断绝寿命，救护弱者的生命而断绝福报，斩断敌人的生命而与生命分离。这是区分他者之门的钥匙铁钩的章节，第二个生命的口诀。现在是第三个生命的口诀，因为必须将众生从众生转变为佛，关于名称转变的章节：例如，如果利益一个麻风病人，将夺取恶魔的生命转变为金刚手，那么损害者也会变成利益者，因此会变得非常具有加持力。如果对敌人和恶魔造成伤害，夺取金刚手的生命，然后转变为恶魔的名字，如果诅咒敌人和恶魔，那么利益之神也会变成损害之魔，这样就获得了对生命的控制权，因此无论利益还是损害，都可以自由自在地进行，因此懂得名称转变非常重要。第三个生命的口诀。关于堡垒、隘口、生命这三者，将口诀完全浓缩在一起。关于堡垒的三种法，口诀中见解的要点非常重要，必须将包含意义的心确定下来，通过例子、意义、征兆这三者在相续中修持。通过见解的要点，如果没有在相续中体验佛的意义，即使成为了学者，也不会获得解脱，就像鹦鹉善于说话一样。关于隘口的三种法，行为的要点非常重要，通过行为的要点，用清晰显现的明灯，将显现视为本尊的坛城
English
If it is not for preparation, then the best preparation is also useless for completion. If you grasp the confidence of view, even if one of the worst among the brothers prepares, it will be complete. The secret life lies in seizing through steadfast samadhi, that is, for the yidam deity, one must obtain the steadfastness of samadhi, and there needs to be a clear manifestation of the three aspects. There are four ways to seize life: seizing one's own life, seizing the life of the wisdom deity, seizing the life of the oath-bound one, and seizing the life of the oath-breaking enemy demon. Seizing one's own life is to give away the remaining food without residue; seizing the life of the wisdom deity is to send the mind's liberation into the emptiness of the Buddha; seizing the life of the oath-bound one is to manifest supernatural powers to the non-humans of the world; seizing the life of the oath-breaking enemy demon is to slay the external harmers of the Dharma, slay the obstructing demons within, seek one's own life and cut off lifespan, save the life of the weak and cut off merit, cut off the enemy's life and separate from life. This is the chapter on the key iron hook that distinguishes the other's door, the second life instruction. Now is the third life instruction, because sentient beings must be transformed from sentient beings into Buddhas, regarding the chapter on name transformation: for example, if you benefit a leper, transforming the seizing of the demon's life into Vajrapani, then the harmer will also become a benefactor, therefore it will become very blessed. If you cause harm to enemies and demons, seize the life of Vajrapani, and then transform it into the name of a demon, if you curse enemies and demons, then the benefiting deity will also become a harming demon, in this way you gain control over life, therefore you are free to do whatever you want with benefit or harm, so knowing name transformation is very important. The third life instruction. Regarding the three, fortress, defile, and life, the instructions are completely condensed together. Regarding the three dharmas of the fortress, the key point of view in the instructions is very important, you must settle the mind with the meaning included, and practice in the continuum through the three, example, meaning, and sign. Through the key point of view, if you have not experienced the meaning of the Buddha in your continuum, even if you become a scholar, you will not be liberated, like a parrot who is good at speaking. Regarding the three dharmas of the defile, the key point of conduct is very important, through the key point of conduct, with the lamp of clear manifestation, view the appearance as the mandala of the deity.