Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
前译教言部的经卷第三十一。 经卷 ཀི 毗卢遮那，妙吉祥友，龙钦饶绛，空行母，虚空金刚，索洛巴·洛哲坚赞，班智达·喜雍，永敦·多吉巴桑波。 四川民族出版社。 Nitartha Digital Library 藏文 目录分发。 搜索选择。 上一页 大圆满菩提心普作王续 下一页 大圆满菩提心普作王续。 大圆满菩提心普作王续。印度语：萨瓦达摩玛哈桑提菩提质达古拉雅拉扎（梵文：Sarva Dharma Mahāśānti Bodhicitta Kulayarāja，梵文罗马转写：sarva dharma mahāśānti bodhicitta kulayarāja，汉语字面意思：一切法大寂静菩提心总集王）。藏语：一切法大圆满菩提心普作王。顶礼薄伽梵菩提心普作王。如是宣说之时，于色究竟天，法性虚空自性之界，心性自性之所，智慧无有遮障之宫殿中，彼之自性，彼之本体，彼之大悲智慧显现之眷属如下：彼之自性之眷属，名为法身之眷属；彼之本体之眷属，名为报身地之眷属；彼之本体之眷属，名为报身水之眷属；彼之本体之眷属，名为报身火之眷属；彼之本体之眷属，名为报身风之眷属；彼之本体之眷属，名为报身虚空之眷属；另有大悲智慧显现之化身眷属如下：名为欲界有情之眷属；名为色界有情之眷属；名为无色界有情之眷属；另有观彼之自性之四种眷属如下：名为极瑜伽之眷属；名为圆满瑜伽之眷属；名为大瑜伽之眷属；名为萨埵瑜伽之眷属；彼之自性与，彼
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Earlier Translation School of Teachings, Volume Thirty-One. Volume: KI Vairochana, Manjushri Mitra, Longchen Rabjam, Khachöpa, Namkhai Dorje, Sogzlogpa Lodrö Gyaltsen, Bandhe Sherjung, Yungtön Dorje Palzangpo. Sichuan Nationalities Publishing House. Nitartha Digital Library Tibetan Table of Contents Distribution. Search Options. previous The Great Perfection Bodhicitta Kunjed Gyalpo Tantra next The Great Perfection Bodhicitta Kunjed Gyalpo Tantra. The Great Perfection Bodhicitta Kunjed Gyalpo Tantra. In Sanskrit: Sarva Dharma Mahāśānti Bodhicitta Kulayarāja (梵文：Sarva Dharma Mahāśānti Bodhicitta Kulayarāja，梵文罗马转写：sarva dharma mahāśānti bodhicitta kulayarāja，Literal meaning: All Dharmas Great Peace Bodhicitta Total King). In Tibetan: All Dharmas Great Perfection Bodhicitta Kunjed Gyalpo. Homage to the Bhagavan Bodhicitta Kunjed Gyalpo. At the time of this teaching, in the Akanishta heaven, in the realm of the self-nature of the dharmadhatu, in the place of the self-nature of mind, in the palace where wisdom has no obscurations, the retinue manifesting his self-nature, his essence, and his compassion-wisdom is as follows: The retinue of his self-nature is called the retinue of the Dharmakaya; the retinue of his essence is called the retinue of the Sambhogakaya Earth; the retinue of his essence is called the retinue of the Sambhogakaya Water; the retinue of his essence is called the retinue of the Sambhogakaya Fire; the retinue of his essence is called the retinue of the Sambhogakaya Wind; the retinue of his essence is called the retinue of the Sambhogakaya Space; Furthermore, the retinue of the Nirmanakaya manifesting compassion-wisdom is as follows: Called the retinue of sentient beings of the desire realm; called the retinue of sentient beings of the form realm; called the retinue of sentient beings of the formless realm; Furthermore, the four kinds of retinues that behold his self-nature are as follows: Called the retinue of Ati Yoga; called the retinue of Anuyoga; called the retinue of Mahayoga; called the retinue of Sattvayogin; His self-nature and,
Chinese
如今的体性和，您的慈悲自性没有分别，是唯一的方法啊！ 再者，观察您自性证悟的眷属，例如：过去诸佛所安住的眷属，现在安住的诸佛所作事业的眷属，未来出现的诸佛所生的眷属，以无分别的自性，唯一方法而安住。 之后，菩提心普作王为了加持所有眷属成为您的自性，将所有眷属融入您自性的心中。 显明自生的智慧。 之后，为了使一切都具备法性，将一切都聚集而安住于一个大明点中。 之后，彼心之勇士的自性，从安住于一个大明点中生出，在菩提心普作王前，以欢喜心发出清净的光彩而安住，菩提心普作王对金刚萨埵说：金刚萨埵 诶玛火！生起欢喜心 诶玛火！发出清净的光彩 诶玛火！从我而生 诶玛火！ 这样说了之后，金刚萨埵请问： 奇哉！导师之导师普作王啊！ 导师您也是明点无戏论吗？ 所有眷属也是明点无戏论吗？ 所有教法也是明点无戏论吗？ 时间和处所也是明点无戏论吗？ 一切都是明点的自性吗？ 导师之导师您要示现什么呢？ 眷属所围绕的意义是围绕什么呢？ 对于眷属要示现什么教法呢？ 时间和处所是一样的，是怎么样呢？ 这样请问了。 之后，菩提心普作王对金刚萨埵这样说道： 奇哉！大心之勇士，请注意听我的心语，我将讲述意义之语。 奇哉！大心之勇士！ 心性普作王我就是，所有诸法一切的心髓，心髓无戏论，本来就是明点。 明点本来就是无戏论的意义。 导师和教法眷属时处，从我而生，本来就是明点。 我的自性，明点就是教法。 这样说了。
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Now, the essence and your compassionate nature are inseparable, it is the only method! Furthermore, observe this assembly that realizes your nature, such as: the assembly abiding in the past Buddhas, the assembly accomplishing the purpose by the present Buddhas, and the assembly arising from the future Buddhas, abiding in a single method with an inseparable nature. Then, Bodhicitta Kunjed Gyalpo, in order to bless all the assemblies into your own nature, caused all the assemblies to dissolve into the heart of your own mind. He made the self-born wisdom clear. Then, in order to make everything complete in the nature of reality, he gathered everything together and remained in one great bindu. Then, the nature of that hero, arising from remaining in one great bindu, in front of Bodhicitta Kunjed Gyalpo, emitted a pure radiance with a joyful mind and remained, so Bodhicitta Kunjed Gyalpo spoke to Vajrasattva: Vajrasattva, Emaho! Joyful mind arises, Emaho! Pure radiance emitted, Emaho! Arising from me, Emaho! Thus he spoke. Then Vajrasattva asked: Kye! Teacher of teachers, Kunjed Gyalpo! Is the teacher himself a bindu, free from elaboration? Are all the assemblies also bindus, free from elaboration? Are all the teachings also bindus, free from elaboration? Are time and place also bindus, free from elaboration? Is everything the nature of bindu? What does the teacher of teachers show? What is the meaning of the assembly that is surrounded? What teaching does one show to the assembly? How are time and place the same? Thus he asked. Then Bodhicitta Kunjed Gyalpo said this to Vajrasattva: Kye, great hero, listen to the sound of my mind! I will explain the sound of meaning. Kye, great hero! Mind itself, Kunjed Gyalpo, is the essence of all dharmas. The essence is free from elaboration, it is originally a bindu. The meaning of bindu is originally free from elaboration. Teacher, teaching, assembly, time, and place, arising from me, are originally bindu. My nature, bindu, is the teaching. Thus he spoke.
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地。菩提心普作王之绪论品第一。此后，菩提心普作王安住于名为一切法皆由此生的三摩地中。其后，金刚萨埵从眷属的自性中起身，面向导师菩提心普作王的颜面，合掌而请问：唉！导师之导师普作王啊！我等聚集于您的眷属之中，我等所求的意义是什么？我等所求的意义，请您开示。如是请问。此后，菩提心普作王从自己的自性、自己的本体和自己的慈悲中，安置一切法，即从自己的自生大智慧中，生出五种自生大智慧，如下：嗔恨自生大智慧、贪欲自生大智慧、愚痴自生大智慧、嫉妒自生大智慧、我慢自生大智慧。这五种自生智慧生出五种大庄严之因，安置了坏灭与常住的三大界。将五种庄严之因的身体合为一体，如下：名为庄严之因的身体——地之身，名为庄严之因的身体——水之身，名为庄严之因的身体——火之身，名为庄严之因的身体——风之身，名为庄严之因的身体——空之身，一切身体合为一体。将五种智慧的种姓各自区分，即自生智慧嗔恨之种姓、自生智慧贪欲之种姓、自生智慧愚痴之种姓、自生智慧嫉妒之种姓、自生智慧我慢之种姓。这五种自生智慧的种姓安置了具有庄严身体之身体的法性。菩提心普作王也如是安住于自己自性的法性之中。其后，金刚萨埵再次在菩提心普作王面前说道：唉！导师普作王啊！您的唯一心
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Earth. The first chapter, the introduction, from the All-Creating King of the Mind of Enlightenment. Then, the All-Creating King of the Mind of Enlightenment abided in the samadhi called "All Dharmas Arise from Itself." Then, Vajrasattva arose from the nature of the retinue, faced the face of the teacher, the All-Creating King of the Mind of Enlightenment, folded his hands, and asked: Alas! Teacher of teachers, All-Creating King! We are gathered in your retinue. What is the meaning of what we seek? Please explain the meaning of what we seek. Thus he asked. Then, the All-Creating King of the Mind of Enlightenment, from his own nature, his own essence, and his own compassion, arranged all dharmas, that is, from his own self-born great wisdom, five self-born great wisdoms arise, as follows: self-born great wisdom of hatred, self-born great wisdom of desire, self-born great wisdom of ignorance, self-born great wisdom of jealousy, self-born great wisdom of pride. These five self-born wisdoms produced five great causes of adornment, and arranged the three great realms of destruction and permanence. The five bodies of the causes of adornment are taken as one, as follows: the body called the body of the cause of adornment—the body of earth, the body called the body of the cause of adornment—the body of water, the body called the body of the cause of adornment—the body of fire, the body called the body of the cause of adornment—the body of wind, the body called the body of the cause of adornment—the body of space, all bodies are taken as one. The lineages of the five wisdoms are separated, namely, the lineage of self-born wisdom of hatred, the lineage of self-born wisdom of desire, the lineage of self-born wisdom of ignorance, the lineage of self-born wisdom of jealousy, the lineage of self-born wisdom of pride. These five lineages of self-born wisdom arranged the dharma nature of the body with the body of adornment. The All-Creating King of the Mind of Enlightenment also abided in the dharma nature of his own nature in the same way. Then, Vajrasattva again said in front of the All-Creating King of the Mind of Enlightenment: Alas! Teacher, All-Creating King! Your one mind
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出自智慧。自生智慧生出五种相，由此生出五种庄严之因，以此取了五种智慧之五身，请问普作王有何必要？如是请问。此后，菩提心普作王再次说道：奇哉！大菩萨，必要是，普作王之作者，除了我之外，没有其他的作者。法性之作者也唯有我。三世佛陀也是由我安立。眷属之众也是由我安立。如是法性也是由我安立。金刚萨埵，我将为你，开示我的自性。我具有三种自性，我的自性即是菩提心。开示清净者之自性是，圆满具足三种法性清净。开示觉悟者之自性是，以三种必要之集合，如虚空般周遍一切而住。开示所谓心之自性是，不灭尽，无余，普作王，已将一切普作转为菩提心。如是说。菩提心普作王显现法性而开示之第二品。之后，菩提心普作王说了，在一切法之前，我作为作者而生起。奇哉！大菩萨，请以意入于耳根。请以耳根领悟声音。奇哉！我乃普作王，我乃普作菩提心。在我未生之前，没有诸法生起之精华。在我未生之前，没有造作诸法之王。在我未生之前，本无所谓导师。在我未生之前，本无所谓教法。在我未生之前，本无所谓眷属。金刚萨埵，莫生分别念。大菩萨，您自己也是，我之体性所化现。如是说。之后，金刚萨埵向菩提心普作王请问：奇哉！普作王菩提心，您本即伟大。导师以及教法和，眷属等一切诸法，作者由您所作，
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From the arising of wisdom. From the self-arisen wisdom, five aspects arise. From that, the five causes of adornment arise. Having taken the five bodies of the five wisdoms, what great need is there for the All-Creating King? Thus he asked. Then, the Bodhicitta All-Creating King spoke again: O great bodhisattva, the need is that, other than me, there is no other creator of the All-Creating King. There is also no creator of the Dharma-nature other than me. I also establish the three Buddhas. I also establish the assembly of the retinue. Likewise, I also establish the Dharma-nature. Vajrasattva, I will show you my own nature. I have three aspects of my own nature, my own nature is Bodhicitta. Showing the nature of the purified ones is, the three perfections are the purity of Dharma-nature. Showing the nature of the enlightened ones is, with the three assemblies of needs, it abides pervading all like the sky. Showing the nature of what is called mind is, the All-Creating King is unceasing and without remainder, having made all creations into Bodhicitta without remainder. Thus he spoke. The second chapter, which shows the manifestation of Dharma-nature from the Bodhicitta All-Creating King. Then, the Bodhicitta All-Creating King said this: Before all dharmas, I arose as the creator. O great bodhisattva, let your mind enter the ear faculty. Let the ear faculty understand sound. O, I am the All-Creating King, I am the All-Creating Bodhicitta. Before I existed, there was no essence for the arising of dharmas. Before I existed, there was no king who creates all dharmas. Before I existed, there was no such thing as a teacher. Before I existed, there was no such thing as teaching. Before I existed, there was no such thing as a retinue. Vajrasattva, do not generate conceptual thoughts. Great bodhisattva, you yourself are also, a manifestation of my essence. Thus he spoke. Then, Vajrasattva asked the Bodhicitta All-Creating King: O, All-Creating King Bodhicitta, you are inherently great. The teacher and the teaching, and all the dharmas such as the retinue, since the creator is made by you,