Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha数字图书馆 藏文 目录 分类 搜索选项 上一页 生圆次第总义窍诀精华 下一页 生圆次第总义窍诀精华 基之坛城四相，以道时之，四坛城之缘所摄持，究竟果之坛城四相，成熟坛城一切主尊上师敬礼！以金刚持灌顶之修法，一切道次第摄集为二，秘密主勇士彼与彼之，化身金刚持第二祈请护佑！于此，具缘之士夫，欲以殊胜乘之车乘，进入解脱之殿堂者，首先应知之要处是：若欲求自之果，则无彼不生之因之体性，即是安立为基道之自性。此处亦略摄彼义而述说。彼即是，具有基时之四坛城之阿赖耶识，是为近取因，彼即是，成为显现果时之四身坛城之方法，具有随行之道时之四坛城，是为俱作缘，即是安立为二种因之体性。其中，宣说俱作缘或俱作因之体性，安立为道之自性者。一般而言，因果乘之安立有诸多差别，但特别是在五浊恶世，于短暂的人生中，以微小的勤奋即可现证大金刚持之果位之方法，一般而言是果金刚密乘，特别是无上密续。如果是因乘，则需要历经无数劫，积累如海洋般的福德与智慧资粮，历经千辛万苦才能与究竟之果相结合。而在此，以微小的勤奋，一生即可现证究竟之果位大金刚持之原因又是什么呢？
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous General Essence of Generation and Completion Stages pith instructions next General Essence of Generation and Completion Stages pith instructions To the guru, master of all mandalas, Who ripens the four ultimate fruition mandalas From the four ground mandalas through the force Of the four path-stage mandalas, I bow. May the second Vajradhara protect us, An emanation of the Secret Lord, the hero, Who condenses all paths into two stages Through the method of accomplishing Vajradhara. Here, those fortunate individuals who wish to enter the mansion of liberation by means of the supreme vehicle should first know the following: that which, when one seeks one's own fruit, exists as the nature of the cause without which it cannot arise, is precisely what is established as the ground and the path. Here, too, I will briefly explain this. That is, the alaya, which possesses the four mandalas of the ground stage, is the substantial cause. The four mandalas of the path stage, together with their retinue, which become the means of manifesting the four kayas of the fruition stage, are the cooperative condition; thus, they exist as the nature of the two causes. Of these, in explaining the cooperative condition or the nature of the cooperative cause, which is established as the nature of the path, there are many different presentations of the cause and effect vehicles in general. In particular, the means of actually accomplishing the state of the great Vajradhara with little effort in a short lifetime in this degenerate age is, in general, the fruition secret mantra vajra vehicle, and in particular, the unsurpassed secret mantra tantra itself. In the causal vehicle, it is said that one must accumulate a vast ocean of merit and wisdom for three or seven countless eons and then connect with the ultimate fruition with great effort. Here, what is the reason that one can actually attain the ultimate fruition, the state of the great Vajradhara, in one lifetime with little effort?
Chinese
有些人认为仅仅是因为修习本尊瑜伽的缘故。但这是不合理的。因为在现在佛陀亲临的经典，以及《三昧王经》等经典中，也仅仅是讲述了修习本尊瑜伽。还有些人说，这是因为这个密咒道中，有开示证悟心之自性或空性的方法。但这不是，因为这在《般若波罗蜜多经》等大乘了义经典中都有讲述。还有些人说，这是因为积累资粮的方法的三摩地特别殊胜。例如，观想在一粒微尘之上，有与微尘数量相等的佛陀安住，并且以意幻化出无量无边的供养云海，如同普贤菩萨的供养化身一样进行供养，这样即使是无数劫所积累的资粮，也能在每一瞬间得以圆满。但这种说法也是不合理的。因为这些在大乘经典中也有广泛的讲述。如《普贤行愿品》中说：一尘中有尘数佛，诸佛菩萨众中住，如是法界尽无余，处处无有诸佛众。又说：于诸佛所皆回向，恒以胜上妙供养。等等，已经讲述了很多。还有些人说，密咒是果位为道的乘，因此即使没有积累二资粮，也能在一生中获得成佛。这是非常不合理的。因为没有因，果是不可能产生的。如果因为果位为道的缘故，就不需要从其他地方寻找果，那么在基础阶段作为道来修习的四身等等，它们本身又是通过什么方法成熟为果的呢？这也就成了区分因的因，而这也没有超出二资粮的范围。因此，要消除所有邪见的黑暗，给予正确的清净光明。一般来说，对于业果，善、不善、无记和
English
Some think it is merely because of meditating on deity yoga. But this is unreasonable. Because in the sutras where the Buddha is presently present, and in the Samadhiraja Sutra and others, it is only taught to meditate on deity yoga. Some also say that it is because this path of secret mantra shows the method of realizing the nature of mind or emptiness. But this is not so, because this is taught in the Prajnaparamita Sutra and all the definitive meaning Mahayana sutras. Some also say that it is because the samadhi of the method of accumulating merit is particularly excellent. For example, imagining that on one atom, there are Buddhas equal to the number of atoms residing, and offering inconceivable clouds of offerings, like the manifestation of Samantabhadra's offerings, and offering them through mental creation, so that even the merit accumulated over countless eons can be perfected in every moment. But this is also unreasonable. Because these are also extensively taught in the Mahayana sutras. As it is said in the Samantabhadra's Prayer of Conduct: In each atom are Buddhas as many as atoms, dwelling amidst the sons of the Buddhas, likewise, all the realms of Dharma, everywhere filled with the Victorious Ones. And it is said: Whatever offerings are supreme and vast, I offer them to all the Victorious Ones. And so on, many have been taught. Some also say that secret mantra is the vehicle of taking the result as the path, therefore, even without accumulating the two accumulations, one can attain Buddhahood in one lifetime. This is very unreasonable. Because without a cause, a result cannot arise. If, because of taking the result as the path, one does not need to seek the result from elsewhere, then what is the method by which the four bodies, etc., which are to be practiced as the path during the base stage, themselves ripen into the result? This itself becomes the cause that differentiates the cause, and this does not go beyond the two accumulations. Therefore, dispel all the darkness of wrong views, and bestow the correct and pure light. Generally, regarding the results of actions, virtuous, non-virtuous, unspecified, and
Chinese
在三者之中，善业是具有世间和出世间安乐及其因的，恶业是具有轮回和恶趣痛苦及其因的，无记业是不产生苦乐果报的业和异熟。其中，将无记业的果报转化为善业的方法，在显宗道中也有阐述，但将恶业的果报转化为善业的方法，只在密宗的论典中阐述，其他地方没有阐述。密宗中如此阐述，也是依靠证悟一切法清净平等大性，视轮回涅槃无二无别，次第修学平等之禅定和，平等之行持，从而将三门的一切造作都转化为二资粮道之要诀。因此，显宗道积累资粮有间断或轮换，密宗道积累资粮没有间断或轮换，因为具有对一切法无取舍之见行，所以将三业的一切状态都转化为善道。考虑到这个原因，以殊胜方便智慧，将名言分别的戒律也安立为密咒戒律的体性，因为平等的禅修是殊胜方便，平等的见地是殊胜智慧。并且，以其本身来摄持一切不清净的名言分别，比起仅仅在某些时间和地点放弃少许罪行，显得更为殊胜，是这样认为的。那么，像这样的殊胜方便智慧，在密宗的论典中是如何阐述的呢？对此，虽然可以阐述四部续各自不同的观点，但暂时而言，下三部续的一切道之要点，都包含在无上续的意义中，因此在此阐述它，即无上密咒大瑜伽的道，必须从四灌顶之中来摄持一切，并且，绝不能一开始就不明白永远不超出四灌顶范围的道理，因为如果不理解这一点，就会怀疑是否还有未包含在四灌顶道中的其他无上瑜伽道。因此，密
English
Among the three, virtuous actions are those that possess happiness, both worldly and transcendental, along with their causes. Non-virtuous actions are those that possess the suffering of samsara and the lower realms, along with their causes. Indeterminate actions are those actions and resultant experiences that do not produce the fruits of happiness or suffering. Among these, the method for transforming the results of indeterminate actions into virtuous ones is explained in the Sutra path. However, the method for transforming the results of non-virtuous actions into virtuous ones is explained only in the treatises of Secret Mantra, and nowhere else. The reason it is explained in this way in Secret Mantra is that, based on realizing all phenomena as the great purity and equality, and viewing samsara and nirvana as inseparable, one gradually trains in equalizing meditation and equalizing conduct. Thus, all activities of the three doors are transformed into the path of the two accumulations. Therefore, the accumulation of merit in the Sutra path has interruptions or alternations, while the accumulation of merit in the Mantra path has no interruptions or alternations. Because one possesses the view and conduct of non-acceptance or rejection of all phenomena, all states of the three actions are transformed into the path of virtue. Considering this reason, the vows of conceptual imputation are also established as the essence of mantra vows through special skillful means and wisdom, because equalizing meditation and conduct are special skillful means, and the equalizing view is special wisdom. Furthermore, when all impure conceptual imputations are bound by this, it becomes far more superior than merely abandoning a few misdeeds in certain times and places, so it is thought. So, how is such special skillful means and wisdom explained in the treatises of Secret Mantra? Although it is possible to explain the different views of each of the four classes of tantra, for the time being, all the key points of the path of the lower three classes of tantra are included in the meaning of the Unsurpassed Tantra. Therefore, in explaining it here, it is necessary to hold all beings within the four empowerments through the path of the Unsurpassed Secret Mantra Great Yoga. It is crucial to understand from the very beginning that one should never stray from the confines of the four empowerments. If one does not understand this, one may doubt whether there is another Unsurpassed Yoga path that is not included in the four empowerments. Therefore, the Secret
Chinese
而且，如果说是无上瑜伽之道，那么它必然是四种灌顶中任何一种的道。像这样的四灌顶之道，虽然一般而言是果为道用，自不必说。但具体而言，有些是将法身和色身二者作为道，从而归纳为生起次第和圆满次第。有些是将三身作为道，从而归纳为生起次第、圆满次第和大圆满次第。有些是将四身作为道，从而分为生起次第的四个支分。无论是哪一种，都需要具备所净、能净、所净物、净果这四者。这些分类和归纳的条目，也是因为需要才显示了不同的分类方式，但分类的实质并没有不同。比如，在归纳为生起次第和圆满次第的情况下，瓶灌顶之道是生起次第，胜乐灌顶以上的三个灌顶之道，则被归为区分了两种次第的圆满次第。在归纳为生起次第、圆满次第和大圆满次第的情况下，第一次第如前所述，第二次第则分为有相和无相的圆满次第。秘密灌顶和智慧灌顶之道是有相的圆满次第，即仅仅是圆满次第；词灌顶之道是第二次第的第二阶段，即无相的圆满次第，也就是用大圆满的名称来表达的。在分为生起次第的四个支分的情况下，生起次第的形象之道等，也只是将四种灌顶之道分别开来而已。这些四灌顶之道之所以被认为是具有特殊方便和智慧的，原因在于，比如，据说从旃檀木中产生的火比普通火热七倍。同样，从特殊方便中产生的智慧也是特殊的智慧，因为它在断除解脱之道时最为迅速和强大。因此，有相瑜伽是特殊方便，即第一次第和第二次第的一部分，也就是与幻身结合的瑜伽。无相圆满次第及其后续是特殊智慧，即光明大圆满。
English
Moreover, if it is the path of unsurpassed yoga, then it must be any one of the four empowerments. Such a path of the four empowerments, although generally speaking, it goes without saying that the result is used as the path. But specifically, some make the two bodies of Dharmakaya and Rupakaya as the path, thereby summarizing them into the generation stage and the completion stage. Some make the three bodies as the path, thereby summarizing them into the generation stage, the completion stage, and the Great Perfection stage. Some make the four bodies as the path, thereby dividing them into four branches of the generation stage. Whichever of these it is, it is necessary to have the four complete: what is to be purified, what purifies, what is purified, and the result of purification. These categories of division and summary are also shown as different ways of dividing because of need, but the essence of the division is not different. For example, in the case of summarizing into the generation stage and the completion stage, the path of the vase empowerment is the generation stage, and the path of the three higher empowerments above the supreme empowerment is classified as the completion stage divided into two stages. In the case of classifying into the generation stage, the completion stage, and the Great Perfection stage, the first stage is as before, and the second stage is divided into the completion stage with signs and without signs. The path of the secret empowerment and the wisdom empowerment is the completion stage with signs, which is just the completion stage. The path of the word empowerment is the second stage of the second stage, the completion stage without signs, which is expressed by the name of the Great Perfection. In the case of dividing into four branches of the generation stage, the path of the form of the generation stage, etc., is just to separate the paths of the four empowerments. The reason why these four empowerment paths are considered to have special means and wisdom is that, for example, it is said that the fire produced from sandalwood is seven times hotter than ordinary fire. Similarly, the wisdom produced from special means is also special wisdom, because it is the fastest and most powerful in cutting off the path of liberation. Therefore, yogas with signs are special means, that is, the first stage and one aspect of the second stage, that is, yogas combined with the illusory body. The completion stage without signs and its followers are special wisdom, that is, the Great Perfection of clear light.