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 大圆满心部续部的根本经文精选。 毗卢遮那。 下一页 大圆满心部续部的根本经文精选。 毗卢遮那。 大圆满心部续部的根本经文精选汇编。 印度语：玛哈桑地菩提质达库拉雅拉扎 Tantra Khandam。 藏语：大圆满菩提心普作王续部片段。 顶礼薄伽梵菩提心普作王。 一般来说，作为续部之王、口诀之顶、心髓之精华的菩提心普作王续部，通过闻思修所生之智慧，以教导的方式，分为根本续、后部续、后部之后部续等。 暂时来说，在根本续中，通过总结基础来展示教义，首先通过显现来介绍，通过展示确定性来建立信心，通过超越因果来反复思考，通过无为圆满来做出决定，通过确定来区分的五大口诀，每个口诀有五十个章节。为了展示这些章节的含义，每个章节有五十六个小节。最后，包括给予嘱托和展示教导在内，共有五十七个章节。而且，以章节顺序被打乱并关联的方式进行广泛的解释。为了收集所有这些的精华，有三个方面：通过基础见解来做出决定，对那个意义产生定解，将道路的禅修保持在自身状态。第一部分有三个方面：连接、正文和章节名称。第一部分是：此后，菩提心普作王向勇士金刚展示了关于自身本性的经文汇集之意义。第二部分有三个方面：展示普作王之本性，确定其本性的方法，以及展示该方法的伟大之处。第一部分是： 嘿，大勇士，听着！ 我的本性是这样的：存在是唯一的，不存在； 展示是展示为两种形式； 出现是出现在九乘中； 汇集是汇集于大圆满； 是菩提心； 存在是存在于法性界中； 显现是显现于明智虚空中； 遍布
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Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous A precious collection of root texts from the Great Perfection Mind Series Tantras. Vairotsana. next A precious collection of root texts from the Great Perfection Mind Series Tantras. Vairotsana. Herein are the collected essential root texts of the Great Perfection Mind Series. In Sanskrit: Mahāsandhi Bodhicitta Kulayarāja Tantra Khaṇḍaṃ. In Tibetan: A Section of the Tantra, The All-Creating King of the Great Perfection Bodhicitta. Homage to the Bhagavan, the All-Creating King of Bodhicitta. Generally, this tantra, the All-Creating King of Bodhicitta, which is the king of tantras, the pinnacle of oral instructions, and the essence of pith instructions, is taught through the wisdom arising from listening, contemplating, and meditating, in the manner of instructions, divided into the root tantra, subsequent tantras, and subsequent subsequent tantras, and so forth. For the time being, in the root tantra, by summarizing the basis, the teachings are shown; first, by manifesting, it is introduced; by showing certainty, confidence is established; by transcending cause and effect, it is repeatedly contemplated; by effortless perfection, a decision is made; by determining, the five great oral instructions are distinguished, each with fifty chapters. To show the meaning of these chapters, there are fifty-six sections in each chapter. Finally, including entrusting and showing instructions, there are fifty-seven chapters. Moreover, there is a vast way of explaining by scrambling the order of the chapters and connecting them. To collect the essence of all of these, there are three aspects: deciding through the fundamental view, generating certainty about that meaning, and leaving the meditation of the path in its own state. The first part has three aspects: connection, the actual text, and the chapter title. The first part is: Thereafter, the All-Creating King of Bodhicitta showed to the hero Vajra the meaning of the compilation of sutras showing his own nature. The second part has three aspects: showing the nature of the All-Creating King, the method of determining that nature, and showing the greatness of the method. The first part is: Hey, great hero, listen! My nature is like this: Existence is only one, non-existent; Showing is showing in two forms; Appearing is appearing in the nine vehicles; Gathering is gathering in the Great Perfection; Is the Bodhicitta; Abiding is abiding in the Dharmadhatu; Manifesting is manifesting in the space of awareness; Pervading
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是器情世间一切处遍布。 生是显有世间一切处生。 示现是无相之事物。 见是离能见之境。 知是无言词可说。 非从因生此心要。 离一切虚构之言诠。 第二有二，以譬喻使了悟其义，与以词语使诠释其义之方便。 第一，若欲决定了悟此义，则譬如虚空而观察。 义是法性无生。 相是心性无灭。 于如虚空之法性，以如虚空之譬喻诠释。 于无所缘之法性，以无所缘而诠释开示。 第二，于言词不可说者，说不可说之言词，开示无所缘义之自性。 第三有二，以是即能了悟而开示，与若不以是了悟则以其他方便亦不能了悟而开示。 第一，总摄开示之此义，是义之自性之解释，以此请您了悟我义，以此能了悟我义。 第二，若不以此了悟我义，无论开示义之何种言词，亦不能与我相遇，由离我而障蔽我故，不能见法之心要。 如是说。第三品之名称：名为《普贤王心续》中，义之解释品第五。 第一，其后，普贤王心续开示自己之教法，此非他人之行境，乃大圆满之经，是已超越因果、勤作、修持者，如是开示。 第二，正文有二，开示离勤作之自宗，与开示彼非他人之境。 第一有二，总略开示，与广说。 第一，嗟！大菩萨，我之行境是艰难的，门与见与誓言，事业与行道处所与，智慧法性此八种，三身五乘之，与其他乘之见行不相符。 第二：门是
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It pervades all containers and contents. Arising arises in all appearances and existences. Demonstration is without the reality of characteristics. Seeing is separated from the object of focus. Knowing is without words to express. This essence, which does not arise from causes, is free from all fabricated elaborations. Secondly, there are two: the means of understanding the meaning through examples, and the means of expressing the meaning through words. Firstly, if you wish to definitely understand this meaning, then contemplate it like the sky. The meaning is that the nature of reality is without birth. The sign is that the nature of mind is without cessation. For the nature of reality like the sky, illustrate it with an example like the sky. For the nature of reality without focus, demonstrate it by illustrating it as without focus. Secondly, for that which cannot be expressed in words, express words that cannot be expressed, and demonstrate the essence of the meaning without focus. Thirdly, there are two: demonstrating that it can be understood by this itself, and demonstrating that if it is not understood by this, then it cannot be understood by other means. Firstly, this meaning that is shown in brief is an explanation of the essence of the meaning. Please understand my meaning through this. This will enable you to understand my meaning. Secondly, if you do not understand my meaning through this, no matter what words are shown about the meaning, you will not encounter me, because you are separated from me and obscured by me, you will not see the heart essence of the Dharma. Thus it was said. The name of the third chapter: From the All-Creating King Mind of Enlightenment, the fifth chapter is the chapter on the Explanation of Meaning. Firstly, then, the All-Creating King Mind of Enlightenment taught his own doctrine, which is not the domain of others, the Great Perfection scripture, which transcends cause and effect, effort, and accomplishment. Thus he taught. Secondly, there are two aspects to the main text: teaching one's own doctrine, which is free from effort, and teaching that it is not the domain of others. Firstly, there are two aspects: teaching in brief and explaining in detail. Firstly, O Great Bodhisattva, my field of activity is difficult. These eight aspects—door, view, samaya, activity, path, place, and wisdom-dharmata—are not in accordance with the views and practices of other vehicles of the three kayas and five vehicles. Secondly: The door is
Chinese
以无可寻觅之门而入。所示为见解不可修习。所示为誓言不可守护。所示为事业无可寻觅。所示为道不可行。所示为地不可行持。智慧无念，无有动摇。法性如是，无可改造。第二，所示为非他者之境，有三。超越因果，若视作因果则不见其义，以虚妄欺骗真实则罪大，如是宣说。然则，彼等所示为正直之方便。第一是： 嗟！大菩萨，此义若向因果乘者宣说，则世间如因与果之法，说因生果不合理。因由三界有情所成，果则欲为三时之佛。因是作见解修习，凡所修习，欲得其果者，以彼修习不得其果。第二是： 一切皆是如是之法，于如是者作改造，以虚妄欺骗真实，罪大矣。第三是： 以见修誓等勤作，使诸根从对境散乱中分离，以方便引导至寂静之处，以无分别平等之方便而宣说。如是说。第三品之名称： 从普贤行愿王菩提心品中所出之大圆满授记品，即第三十五品。第三，安住于道修自性之义有三：连接文、正文、品名。第一是： 彼时，普贤行愿王菩提心者，宣说了此大圆满法性不可修习。第二，正文有三： 劝诫法性菩提心不可修习，于不可修习者作修习之过患，劝诫勿从他处寻觅，具功德。第一是： 嗟！大菩萨金刚等，安住于持明之地者，以及安住于地之菩提萨埵，以及三界有情时机成熟者，一切之大利益，我即普贤，我之自性法性菩提心，法性
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Entering through a door that cannot be sought. It is taught that view is not to be cultivated. It is taught that samaya is not to be kept. It is taught that activity is not to be sought. It is taught that the path is not to be traveled. It is taught that the ground is not to be practiced. Wisdom is non-conceptual, without movement. Suchness is as it is, unchangeable. Second, there are three aspects to showing that it is not the realm of others: not seeing the meaning by viewing what is beyond cause and effect as cause and effect, and showing that it is a great sin to deceive reality with falsehood. However, these are shown as a means of straightening. The first is: O great Bodhisattva, if this meaning is taught to those who have the vehicle of cause and effect, then the world, like the law of cause and effect, says that it is unreasonable for the effect to arise from the cause. The cause is accomplished by sentient beings of the three realms, and the fruit is desired to be the Buddhas of the three times. The cause is to do view and meditation, and whatever is meditated, the one who wants to obtain that fruit, does not obtain the fruit by that meditation. The second is: Since everything is the Dharma of suchness, to transform suchness is a great sin because falsehood deceives reality. The third is: By striving for view, meditation, samaya, etc., separating the senses from distraction to objects, leading them to a solitary place by means, it is taught by means of non-conceptual equality. Thus it was said. The name of the third chapter: The thirty-fifth chapter, which is the chapter on the prophecy of the Great Perfection from the All-Creating King of Bodhicitta. Third, there are three meanings to leaving the path of meditation in its own state: the connecting link, the actual text, and the chapter title. The first is: Then, the All-Creating King of Bodhicitta taught that this Great Perfection Dharmata is not to be meditated upon. Second, there are three aspects to the actual text: advising that Dharmata Bodhicitta is not to be meditated upon, the faults of making meditation on what is not to be meditated upon, and advising not to seek from others, with its qualities. The first is: O great Bodhisattva, Vajra, etc., those who abide on the ground of Vidyadharas, and the Bodhisattvas who abide on the ground, and the sentient beings of the three realms whose time has come, I am the All-Creating One for the great benefit of all, my nature is Dharmata Bodhicitta, Dharmata
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于此地无修而证悟吧！第二部分有三：略说、广说、总结。第一部分是：以示现因果的三身来开示，我的自性法性无修，世间因果与法和意义相符，从因生果而作预言，修持之理如是分别开示。第二部分有四：声闻乘修习的过失、菩萨乘修习的过失、以克里亚瑜伽加持后修习的过失、内道二宗或大瑜伽寻觅和修证的过失。第一部分是：于法性菩提心唯一自性中，以苦集灭道四圣谛，说苦集是恶趣之因，从而舍弃法性菩提心。彼因此不见法性，是为舍弃。第二部分是：于法性菩提心之自性中，以胜义世俗二谛，以布施、持戒、十波罗蜜多，于十地道上修习而行，不见法性，安住于修习之地。第三部分是：于法性菩提心之自性中，以星曜、星宿、时节良辰吉日，以五菩提和四大神通，如是显现的诸法一切，加持后观修成天神之身，彼因此不能见到自心无修。第四部分是：于一法菩提心之自性中，以三摩地和五种仪轨，于自续清净的金刚身坛城中，观修近修等四种本尊，使显现无自性，寻觅和修证后将自心改造为天神，彼亦不能见到自心无作。第三部分是总结：对于自己的法性菩提心，示现一切作者之王的导师也说，自心本来自性自解脱，对于三世导师没有开示修持之法。若寻觅修持，则是舍弃自心。如是说。第三部分是不从他处寻觅的教诲，分二：正文和它的殊胜之处。第一部分： 唉！大菩萨若欲成就自心，因无欲而成就，不住于无分别之平等性，无取舍，于境自然安住，不动。