Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 《普贤王如来根本续》之摄义日月网，龙钦饶降。 下一页 《普贤王如来根本续》之摄义日月网，龙钦饶降。 名为《普贤王如来根本续》之摄义日月网安住于此。照见所知虚空无碍之眼如是如是观照，利益安乐之光芒极其无边，趋至三界众生之导师。原始怙主普贤王如来，具足三身事业之功德，成为一切世间寂静之庄严，以欢喜之顶礼敬。心性本来自性光明，自性基之普贤王如来，平等无垢法身之虚空，从一切戏论寂灭之自性中，显现光明智慧勇识，执持六金刚界之形象。显现执与所执二者无别，当明示《普贤王如来根本续》。此处是一切续之王，一切圣言之根本，一切口诀之精髓，一切教法之心要，一切乘之顶峰，一切教言之解释，一切见之明镜，一切续部和经藏之总释，一切法之根本，生养一切胜者之母，遣除无明之黑暗，广大智慧之显现，斩断烦恼之锁链，破除痛苦之重担，无作义之圣言，使一切具缘者同时解脱之续，菩提心普贤王如来，见解等同虚空。宣说心性无勤作之续部之王有三：入于宣说之续，真实续如何宣说，完全圆满之义。第一者有二：名称之义与顶礼之义。第二者有三：以听闻之智慧而教导根本续，以思维所生之智慧而教导后部，以后部之后部以禅修所生之智慧而教导。第一者有三：以圆满之方式简略指示续部之开端，以圆满之方式广大指示导师
English
Table of Contents Distribution. Search Options. previous The Condensed Meaning of the Kunjed Gyalpo'i Gyud: The Net of Sun and Moon, Longchen Rabjam. next The Condensed Meaning of the Kunjed Gyalpo'i Gyud: The Net of Sun and Moon, Longchen Rabjam. The so-called "The Condensed Meaning of the Kunjed Gyalpo'i Gyud: The Net of Sun and Moon" resides here. The eye that sees the unobstructed space of knowledge, seeing exactly as it is, the light of benefit and happiness is extremely infinite, proceeding as the teacher of beings in the three realms. The primordial protector, Kuntuzangpo, possesses the activities of the three bodies, becoming the glory of all existence and peace, I pay homage with the crown of joy. The nature of mind is primordially clear light, the nature of the ground is Kuntuzangpo. From the space of the equal and stainless Dharmakaya, from the very nature of the complete pacification of all elaborations, the radiance of wisdom, the Vajra hero, is known to hold the form of the six realms. Manifesting the absence of duality between the grasped and the grasper, may the Kunjed Gyalpo Gyud be made clear. Here, it is the king of all tantras, the root of all transmissions, the essence of all instructions, the heart of all teachings, the pinnacle of all vehicles, the explanation of all commands, the mirror of all views, the general commentary on all tantras and sutras, the essence of all dharmas, the mother who gives birth to all victors, the one who dispels the darkness of ignorance, the one who expands the appearance of great wisdom, the one who cuts the chain of afflictions, the one who breaks the burden of suffering, the uncreated words of meaning, the tantra that liberates all fortunate ones at once, the Bodhicitta Kunjed Gyalpo, the view equal to the sky. Explaining the king of tantras, the mind itself, without effort, there are three: the tantra that enters into the explanation, how the actual tantra is explained, and the meaning of complete perfection. The first has two: the meaning of the name and the meaning of the prostration. The second has three: instructing the root tantra with the wisdom of hearing, instructing the later part with the wisdom of thinking, and instructing the later part of the later part with the wisdom of meditation. The first has three: briefly indicating the beginning of the tantra in a perfect way, and extensively indicating the teacher in a perfect way.
Chinese
以及，以精华圆满的方式总结意义。第一部分有两个方面：开端和引出。第一部分有两个方面：简要地展示五种圆满的自性，以及详细地解释其细节。其中有两个方面：处所和眷属的圆满。其中有三个方面：显现世间万法本初清净三身之眷属，道路显现四种瑜伽之眷属，以及果位在基础上解脱过去现在未来三世佛之眷属。第一部分有三个方面：简要地展示，详细地解释，总结意义。第二部分有三个方面：自性本初清净空性法身之眷属，本体显现五大光明空乐圆满报身之眷属，以及大悲智慧之自性三界显现众生化身之眷属。第二部分引出有三个方面：导师以意旨安住于三摩地，从中化现自身大悲智慧之眷属为金刚萨埵，由其请问并作答。其中有两个方面：请问一切法无成光明，本来一法界之自性如何安立五种圆满，以及陈述法界一味真如为一切法之生处或本体，因此是昆吉本身之理。第二部分以教法圆满的方式详细解释有三个方面：展示如何安立和产生五种圆满的自性，广泛地解释实相，总结词句和意义并进行解释。第一部分有两个方面：展示显现世间轮回涅槃一切法本初安立五种圆满的方式，以及解释其自性昆吉即是真如之状态中产生的方式。第一部分由第二品展示，也有两个方面：以进入品之因的方式简要地展示，以及通过广泛地解释来详细地展示。这里有三个方面：请问安立智慧勇识自身为眷属之意义，真如以导师之状态安立以圆满所摄之法性，以及以问答的方式解释其意义。第二部分也有四个方面：安立原始之基础昆吉本身为三身
English
and summarizing the meaning in the manner of perfect essence. The first part has two aspects: the introduction and the elicitation. The first part has two aspects: briefly presenting the nature of the five perfections, and elaborating on its details. Therein are two aspects: the perfection of place and retinue. Therein are three aspects: the retinue of the three bodies, the primordial purity of appearance and existence; the retinue of the four yogas, the manifest path; and the retinue of the Buddhas of the three times, the fruition liberated on the ground. The first part has three aspects: a brief presentation, a detailed explanation, and a summary of the meaning. The second part has three aspects: the retinue of the Dharmakaya, the emptiness of the nature of primordial purity; the retinue of the Sambhogakaya, the clear and empty enjoyment of the five elements; and the retinue of the Nirmanakaya, the compassion and wisdom of the three realms appearing as sentient beings. The second part, the elicitation, has three aspects: the teacher abiding in samadhi with intention, from which his own retinue of compassion and wisdom is emanated as Vajrasattva, who asks and answers. Therein are two aspects: asking how it is appropriate to establish the five perfections in the nature of the one bindu from the beginning, where all dharmas are accomplished and without clarity, and stating that the single realm, suchness, abides as the source or essence of all dharmas, therefore the manner of speaking is Kunkyé itself. The second meaning, the detailed explanation in the manner of the perfection of the teachings, has three aspects: showing how the nature of the five perfections is arranged and how it arises, extensively explaining the reality, and summarizing the words and meanings and unraveling them. The first part has two aspects: showing how all the dharmas of appearance and existence, samsara and nirvana, are primordially arranged as the five perfections, and explaining how that very nature, Kunkyé, arises from the state of suchness. The first part is shown by the second chapter, and there are also two aspects: a brief presentation in the manner of the cause of entering the chapter, and a detailed explanation by extensively explaining it. There are three aspects here: asking the meaning of arranging the wisdom being itself as the retinue, arranging the nature of the dharmas gathered by perfection from the state of the teacher by suchness, and explaining its meaning in questions and answers. The second part also has four aspects: arranging the primordial ground, Kunkyé itself, as the three bodies.
Chinese
由此安立自生之五种智慧，由此安立三有情器世间的自性。如是显现清净与不清净种种之时，即安住于自性离戏之边。第三有三：询问如是安立之义，以及由谁安立，广说名称之义。第二义，讲述生起之方式，由第三品所阐述，也有二：简要阐述进入品之因的意义，以及详细阐述该意义。其中有三：导师自身从一切之前就安住于基之如是性之方式，从显现增益智慧所生之法的问答，阐述一切皆为自生智慧一之游舞。第二有二：五圆满是一还是异之问答，以及通往如是性之路的问答。第一有二：眷属之提问，以及现象虽显现为法相各异，然法性未曾超出如是性一。第二有二：关于在如是性普作王处是否存在道路之问答，以及阐述通往示现三身之处的道路。第一有二：提问，以及阐述本性无路之阐述。第二有三：阐述五道，询问其词义，以及宣说回答。第三，阐述一切皆为自生智慧有二：阐述三界为自生智慧，以及阐述其词义。第二义，广说实相有三：阐述一切法自始清净即是普作，阐述法性超越建立与破除，从寻伺名相之境解脱。第一，在七界品中，第一，将根本汇集于心，显现普作之第四品有二：简要阐述进入之方式，以及详细阐述该意义。其中有三：劝诫证悟一切汇集于普作性，阐述其意义，若证悟该意义，则一切皆成现成圆满一。第二有三：阐述一切皆为自生智慧，阐述该智慧为一切圆满之自性，阐述名称之词义。其中有二：圆满之词义，以及菩提心之词义。第二，一切普作
English
From this, the five self-born wisdoms are established. From this, the nature of the three existences, the container and its contents, is established. Thus, when pure and impure appearances arise in various ways, they abide in the nature that is free from the extremes of elaboration. The third has three aspects: questioning the meaning of this establishment, and extensively explaining the meaning of the name by whom it was established. The second meaning, explaining the manner of arising, is taught by the third chapter, which also has two aspects: briefly explaining the meaning of entering the chapter as the cause, and extensively explaining that meaning itself. There are three aspects to this: the manner in which the teacher himself, from before all, abides in the basis as suchness, the questions and answers about the Dharma arising from the wisdom of appearance and imputation, and the teaching that all is the play of one self-born wisdom. The second has two aspects: questions and answers about whether the five perfections are one or different, and questions and answers about the path to suchness. The first has two aspects: the questions of the retinue, and the fact that although phenomena appear to be different entities, their dharmata does not go beyond the one suchness. The second has two aspects: questions and answers about whether there is a path to the place of the all-creating king of suchness, and the explanation of the path to the place of showing the three kayas. The first has two aspects: the question, and the teaching that there is no path in the nature. The second has three aspects: teaching the five paths, questioning their definition, and giving the answers. The third, teaching that all is self-born wisdom, has two aspects: teaching that the three realms are self-born wisdom, and explaining its definition. The second meaning, extensively explaining the reality, has three aspects: teaching that all dharmas are primordially pure as the all-creator himself, teaching that dharmata is beyond establishment and refutation, and liberation from the object of searching for actions and signs. First, among the seven chapters of the sphere, the first, the fourth chapter on gathering the root into the mind and manifesting the all-creator, has two aspects: briefly explaining the manner of entering, and extensively explaining that meaning itself. There are three aspects to this: advising to realize that all is gathered into the all-creating nature, explaining its meaning, and if that meaning is realized, then all is accomplished as spontaneously perfect and one. The second has three aspects: explaining that all is self-born wisdom, teaching that that wisdom is the nature of all perfections, and explaining the definition of the name. There are two aspects to this: the definition of perfection, and the definition of bodhicitta. Second, all-creating
Chinese
第五品出自于自性，分为两个部分：简要地展示进入的方式，以及详细地解释它。其中有三个部分：虽然从法界如是性中展示了许多乘，但并没有偏离自性法性；将它的意义展示为如同虚空；必须确定一切都是法性。其中有两个部分：通过例子、意义和征象这三者来确定，以及展示了不能通过其他例子来理解。第三品，第六品展示了普作如来藏是圆满的自性，分为两个部分：简要地展示进入的方式，以及详细地解释它。其中有两个部分：首先展示了诸法的本性，即如是性本来就存在的自性；以及通过问答的方式广泛地解释它。其中有三个部分：劝告询问所问的意义，实际的询问，以及广泛地讲述它的答案。其中有五个部分：简要地展示了如是性是圆满的自性；分别解释了处所和宫殿；分别叙述了眷属和导师；广泛地展示了有情世间；如何安排圆满的法。第二部分有两个：如是性是大菩提的处所，以及空明自生智慧的宫殿。第三部分有三个：三有众生和三世佛的眷属所围绕的自性，以及不居不住、远离戏论的导师的自性。第五部分有四个：以什么来展示乘的自性，对非器保密，广泛地解释名相。其中有五个部分：一切都是普作者所作；由于将普作如来藏的游舞执着为其他而迷惑；一切显有轮回涅槃都依赖于一个自性的方式；由于不证悟它而不能遇到真实的意义；一切都展示为菩提心。第二部分有五个：由于不了解它而在轮回中流浪；对如是性进行取舍的过患；因果的迷惑持续不断；不能见到没有取舍的意义；远离了勤作和修持的法性。第三部分有四个：法界是任运自成的大；例子如同虚空；显有本来就是佛；将它的例子和意义结合起来。第五部分有三个：根本