Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
早期翻译噶玛教法汇编第十八卷。 卷：ཛ） 达玛室利，智，永恒金刚，噶玛巴让炯多杰，达玛室利，持明吉美林巴，噶陀格泽永恒持旺秋珠，智，永恒金刚。 四川民族出版社。 Nitartha 数字图书馆 藏文 目录分配 搜索选项 上一页 《集经》灌顶总义，经、论、诀窍之要义明示灯。达玛室利。 下一页 《集经》灌顶总义，经、论、诀窍之要义明示灯。达玛室利。 《集经》灌顶总义，经、论、诀窍之要义明示灯名为之著。 嗡悉地热斯图！《集经》大经灌顶总义，经、论、诀窍之要义明示灯名为之著。顶礼上师与薄伽梵，吉祥度脱大悲王，极度解脱者。唉！秘密，普贤佛母之虚空中，自明智慧不变殊胜乐之“瓦”，无二轮涅之幻化舞者，遍主金刚上师以头顶礼敬。法界与智慧无二，诸法本住之原始自性，三坛城不杂显现，然圆满于菩提心。遍布轮回与寂静之吉祥，五身自性之薄伽梵，一切之先，现证菩提普贤原始怙主祈垂护。彼之变化，寂静与忿怒之姿态，幻术之奇妙形象，无量智慧嬉戏之云雾飘散，如清澈海中之日月星辰。极度清净，如来显现之所现，如是依赖与被依赖，显现之《集经》大坛城及轮等我顶礼。具德秘密主，勇士之威力所牵引，五部种姓与具缘者匝，四灌之精华汇集，僵尸乐之解释者，乐明等。印度、尼泊尔、布鲁夏之译师众，尤其三界众生之怙主。胜者之补处莲花生之奇妙传记。
English
The Eighteenth Volume of the Nyingma Kama Collection. Volume: ཛ) Dharma Shri, Jñana, Changme Dorje, Karma Pakshi Rangjung Dorje, Dharma Shri, Rigdzin Jigme Lingpa, Kathok Getse Changme Tsewang Chokdrup, Jñana, Changme Dorje. Sichuan Nationalities Publishing House. Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The Lamp Illuminating the Essential Points of the General Meaning of the Empowerment of the Compendium of Sūtras, Tantras, Agamas, and Instructions. Dharma Shri. next The Lamp Illuminating the Essential Points of the General Meaning of the Empowerment of the Compendium of Sūtras, Tantras, Agamas, and Instructions. Dharma Shri. The Lamp Illuminating the Essential Points of the General Meaning of the Empowerment of the Compendium of Sūtras is thus named. Oṃ Siddhi Rastu! The Lamp Illuminating the Essential Points of the General Meaning of the Empowerment of the Great Compendium of Sūtras. Homage to the lama and the Bhagavan, the glorious King of Compassion who Liberates, the utterly liberated one. Ah! In the space of the secret Samantabhadrī, the unchanging supreme bliss of self-aware wisdom, Vaṃ. Possessing the illusory dance of non-dual saṃsāra and nirvāṇa, I worship the all-pervading vajra master with my head. That which is non-dual with space and wisdom, the original nature of all dharmas, the abiding state. Although the three maṇḍalas appear unmixed, they are completely perfected in bodhicitta. Bhagavan, the master of the five kāyas, the glory of all-pervading existence and peace. May the primordial protector, Samantabhadra, who is manifestly enlightened before all, protect us. The transformations of that one, the wondrous forms of the peaceful and wrathful aspects, the magical illusions. Like the planets and stars in a clear ocean, the clouds of immeasurable wisdom play. Utterly pure, the appearances of the Sugata, as many as there are, dependently arise. I bow to the great Compendium of Assemblies, which manifestly appears with its wheels and maṇḍalas. The five families drawn by the power of the glorious Guhyapati, the heroes, and the fortunate Jaḥ. The essence of the four empowerments is gathered, the expositor of the bliss of the rolaṅga, the clear bliss, and so on. The assemblies of translators from India, Nepal, and Brusha, and especially the protector of beings in the three realms. The wondrous biography of Padmakara, the regent of the Victorious Ones.
Chinese
具有百种信心的滋养。嬉戏于生圆次第三者的水藏，拥有成就二者珍宝的把握。讲修事业犹如浓密的云层，降下利益安乐之雨的龙王。努钦父子、祖尔钦、梅本、兰顿多吉沃等。善巧倾注内外修持秘密四灌顶之水流的根本传承上师们，祈请胜利。密集续部的念诵修持四种和。关联的甚深广大四河之灌顶。不混淆续部和口诀、意旨。善于讲授的唯有我之依止师。由彼之恩，自己证悟之义。如是欲向他人宣说之增上意乐。所引导之共同要义，续部、教证、口诀之精要。阐明之善说明灯于今宣说。又是十方三世一切如来之意，安住于双运一体之自性。圣者们心中善为了解，希求解脱之士夫们所应证悟之境乃是。法界与智慧双运之相。三坛城无别之根本，菩提心之坛城中，一切法本即是成佛之自性。总说《意合续》中说：一切自性于彼一，本即成佛大乐性，无生无灭之精要，无作无为三坛城，本来自成任运成。如是说。又是何为三种坛城呢？包含显有轮回涅槃的一切法都融入于心之自力中。心性本自不生，远离戏论，是为母普贤佛母之虚空界，极清净本然如是之坛城。从中：一切之自性为何，即是不造作、不掺杂、不生、不灭，如是之真如，于本然如是之坛城中见。如是说。彼者不间断于一切处，自显无别周遍显现乃是。普贤王如来自生之智慧，自性任运成就之坛城。一切皆于彼中成佛，为了周遍一切，于自性任运成就之坛城中见。如是说。二者本体无别，安住于双运之中
English
Having the nourishment of a hundred faiths. Playing in the water treasury of the three stages of generation and completion, possessing the confidence of the jewel of the two accomplishments. The activity of teaching and practice is like dense clouds, raining down the rain of benefit and happiness, the lord of nagas. Nubchen father and son, Zurchen, Mepo, Lanton Dorje Wo, and others. The skillful root lineage lamas who pour the stream of the four empowerments of outer and inner practice and secrecy, may they be victorious. The four kinds of recitation and accomplishment of the Condensed Sutra and. The empowerment of the four rivers of profound and vast connection. Without mixing the tantra, oral instructions, and meaning. The one who is skilled in teaching is only my master. By his kindness, the meaning of my own realization. Thus, with the intention to teach others. The general meaning that is led, the essence of tantra, agama, and oral instructions. The lamp of good explanation that clarifies is now explained. Moreover, the mind of all the Tathagatas of the ten directions and three times, the nature of abiding in the union of non-duality. The noble ones have well understood in their hearts, and the object to be realized by those who desire liberation is. The characteristic of the union of space and wisdom. The root of the three mandalas without distinction, in the mandala of bodhicitta, all dharmas are inherently the nature of enlightenment. From the General Sutra, the Condensed Meaning says: All natures are one in that, inherently enlightened, the nature of great bliss, the essence of no birth and no death, the three mandalas without action and non-action, inherently accomplished, spontaneously accomplished. Thus it is said. Moreover, what are the three kinds of mandalas? All dharmas included in appearance, existence, samsara, and nirvana are gathered into the self-power of the mind. The nature of mind itself is unborn, free from elaboration, which is the space of the mother Kuntuzangmo, the perfectly pure, primordial as it is mandala. From that: Whatever is the nature of all, that which is uncreated, unadulterated, unborn, unarisen, the thusness as it is, is seen in the primordial as it is mandala. Thus it is said. That which is uninterrupted in all places, the unobstructed self-appearance universally appearing is. The self-born wisdom of Kuntuzangpo, the mandala of self-nature spontaneously accomplished. All are enlightened in that, and for the sake of pervading all, it is seen in the mandala of self-nature spontaneously accomplished. Thus it is said. The two are inseparable in essence, abiding in union.
Chinese
因此，法界与智慧无二之子，大乐之根本是菩提心之坛城。一切皆见为根本菩提心之坛城。如是说故。若依共同的教法来说，遍布轮涅的智慧，不变的法界，被称为如来藏或阿赖耶识。其自性对一切所知无有分别地遍布，特别是对于有情众生，作为怙主和精华而存在，因此，暂时和究竟的痛苦得以消除，带来安乐，是智慧和多种宗派，以及导师等等，以恒常和变动的一切形态，作为殊胜安乐之因，行利益众生之事，或者显现为原始怙主之化现。特别是，清净垢染之基础，即实相本身的光芒，与所净之垢染，即轮回之法相遇时，便显现为清净之道的形态。因此，它成为清净所净之对治。此外，《意集经》中说：“贪著欲望和决意出离，难以调伏的猛厉调伏之。”因此，以事业相续中断之事业显现为方便，对于所要提升之对境，明确宣说了三种所调伏之对象。那么，以何种能力提升这三种对象呢？同样在《意集经》中说：“常转法轮和胜义谛，神变显现为三。”因此，以三种乘来调伏。那么，这三种乘如何提升呢？同样在《意集经》中说：“自性力与对治方便，唯有断除业之相续。”因此，确定了三种调伏之方法。首先，对于贪著欲望的所调伏之对象，粗大的烦恼尚未生起，也没有出离之心，只是追求暂时的安乐。对于这些人，以常转法轮之乘，通过自性力来调伏，显现为五种元素，作为生长的因，生存的条件，依赖的处所等等，仅仅与欲望的安乐相结合，这也是原始怙主的事业。
English
Therefore, the son inseparable from the realm and wisdom, the great bliss, the root is the mandala of bodhicitta. Everything is seen as the mandala of the root bodhicitta. As it is said. Moreover, according to the common Dharma language, the wisdom pervading samsara and nirvana, the unchanging realm of Dharma, is called the essence of the Sugata or the alaya-wisdom. Its nature is impartially pervasive to all knowable objects, and especially to sentient beings, it dwells as protector and essence. Therefore, it eliminates temporary and ultimate suffering and brings happiness. It is wisdom and many tenets, as well as guides, etc., using all forms of constant and changing as the cause of supreme happiness, acting for the benefit of beings, or manifesting as the transformation of the primordial protector. In particular, the basis for purifying defilements, the radiance of reality itself, when it encounters the defilements to be purified, the Dharma of samsara, it appears in the form of the path of purification. Therefore, it becomes the antidote for purifying the object to be purified. Furthermore, it is said in the Gongdu: "Attachment to desire and determination to renounce, the fierce to be tamed who are difficult to tame." Therefore, taking the activity of cutting off the continuity of karma as a means, it is clearly explained that there are three objects to be tamed for the object to be elevated. Then, with what ability does one elevate these three objects? Similarly, it says in the Gongdu: "The wheel of continuous existence and the definitive meaning, the three manifestations of miracles." Therefore, it tames with the three vehicles. Then, how do these three vehicles elevate? Similarly, it says in the Gongdu: "The power of nature and the means of antidote, only cutting off the continuity of karma." Therefore, three methods of taming are determined. First, for the object to be tamed who is attached to desire, gross afflictions have not yet arisen, and there is no mind of renunciation, only pursuing temporary happiness. For these people, the vehicle of the wheel of continuous existence, through the power of nature, appears as the five elements, as the cause of growth, the conditions of survival, the place of reliance, etc., merely combined with the happiness of desire, this is also the activity of the primordial protector.
Chinese
因此，通过控制来完成事业。第三，对于难以调伏的凶猛调伏对象，通过神通显现的乘，以断绝业力延续的方法来调伏，生起忿怒的神通，以内外的双三重劫，以外在显现和内在执着的恶业延续，通过体验的方法来净化，为了使果从恶趣的痛苦中解脱而完成事业。如此这般，在三种调伏方法中，中间的究竟真实决定的明点是，总的来说，在《楞伽经》中说：乃至有意识，乘之边际不可及。因此，乘的门虽然不可思议，但归纳起来有三种。在《意集经》中说：究竟真实决定的乘，显现为决定有三种，即生起引导和苦行智，以及控制方便的乘。因此，生起引导的乘是声闻、独觉、菩萨三种，苦行智的乘是事部、行部、瑜伽部三种，控制方便的乘是生起次第、圆满次第和完全圆满次第三种。对于调伏对象，上、中、下三种根器，每一个又分为内部分类的微小之微小等三种，因此显现为九种。那么，《楞伽经》中，如所说天乘和梵天乘，为什么这里不显示天人乘呢？这里是指那些必定要从轮回中解脱的调伏对象，因此只显示了解脱或决定善妙的乘。然而，在《宝鬘论》中说：善用人法，前往天界路不远，登上天人阶梯，解脱就在眼前。如是说，登上增上生的阶梯，进入决定善妙的乘的楼阁，因此，对于次第调伏的对象，或者作为道路的阶梯来结合，或者即使不结合，此乘也是成办善趣之所依，因此先行获得意义，即使如此，也会这样想，以天人乘所行之所依，内外二者都有，即使没有希求解脱之心，也以对三宝行事的意乐而皈依，因此将内道作为主导，天人乘是解脱之乘的道路阶梯。