Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录 分发。 搜索选项 上一页 根本续的总义阐明之核心内容显现的光芒。 班智达·谢炯。 下一页 根本续的总义阐明之核心内容显现的光芒。 班智达·谢炯。 名为根本续的总义阐明之核心内容显现的光芒之论著。 何者轮回与寂灭道之法，先后之作为皆离之自生者，原始即任运圆满不动的，于任何处皆不依赖故礼敬无二。 难脱轮回之大海边际遥远，于破立勤作之波涛中散乱者，不舍彼者无勤之殊胜方便，救度一切之莲花王，语狮子善解经论之义，善解悟性之言语音声，令怖畏邪见传承之狐群者，弥庞具德之善知识尼普瓦，上师之足尘如百万太阳般展开，我以智慧之莲花敬礼彼，明晰之义为何？ 续王之甚深意趣难以衡量，核心内容祈请尽力而作。 其中，诸教言之王，一切口诀之根本，续部与经藏一切之总释，一切教法之顶峰，一切乘之精华，一切教言之解释，一切见之明镜，一切胜者之母，无余诸法一切之根本，遣除无明之黑暗，广大智慧之光明，断除分别之网，斩断烦恼之束缚，解脱痛苦之大海，无造作意义之教言，令一切具缘者不费力气而解脱之经，无垢之教言，如意宝大宝般之菩提心普作王续，所诠释之义普作王，能诠释之语普作王。 第一者，有情各自之觉性菩提心，非由住立之理，因缘所生，从平等性之偏袒中解脱之空明如虚空般。 如今之觉性瓦列库给瓦即是也。
English
Table of Contents Distribution. Search Options Previous The Core Meaning Illuminating the General Meaning of the Root Tantra. Pandit Sher Jung. Next The Core Meaning Illuminating the General Meaning of the Root Tantra. Pandit Sher Jung. A treatise called The Core Meaning Illuminating the General Meaning of the Root Tantra. Whoever, samsara and nirvana, the dharma of the path, the self-arisen one free from prior and subsequent actions, primordially spontaneously perfect, unwavering from its state, not dependent on anything, therefore I prostrate to the non-dual. Those who are difficult to liberate, in the far-reaching ocean of samsara, distracted by the waves of effort in refuting and establishing, without abandoning them, with the supreme method of effortless skill, the lotus king who liberates all, the lion of speech who perfectly explains the meaning of the scriptures, with the sound of speech of well-understood reasoning, frightening the pack of foxes of the lineage of wrong views, Mipham, the virtuous friend Nyiphukpa, the dust of the guru's feet spread like a million suns, I prostrate to him with the lotus of my mind, what is the clear meaning? The profound intention of the King of Tantras is immeasurable, I have composed this supplication of the core meaning to the best of my ability. Among them, the king of all transmissions, the root of all instructions, the general commentary on all tantras and sutras, the pinnacle of all teachings, the essence of all vehicles, the explanation of all teachings, the mirror of all views, the mother of all victors, the root of all dharmas without exception, that which dispels the darkness of ignorance, that which spreads the light of great wisdom, that which cuts the net of conceptualization, that which severs the chain of afflictions, that which liberates the ocean of suffering, the transmission of the unconditioned meaning, the sutra that effortlessly liberates all fortunate ones, the immaculate teaching, this Mind of Enlightenment All-Creating King Tantra, like a great wish-fulfilling jewel, is the All-Creating King of meaning to be represented, and the All-Creating King of words to represent. The first is: the individual awareness of sentient beings, the Mind of Enlightenment, the state of being, not produced by causes and conditions, like the empty and clear sky, liberated from the partiality of equality. This very present awareness, wale khyuk ge wa, is it.
Chinese
虽然此（觉性）从原始以来就以自性成就的方式存在，但由于不了解实相的妄念所造成的遮蔽和错乱，执着于“我”和“所有物”，并对六道轮回的痛苦景象产生二元执着。为了象征和确定这一点，具有《普作王经》八万四千颂的自性，有三个总要点：第一，确立意义的框架；第二，划分段落；第三，剖析词句的含义。第一点有两个方面：像普遍教义那样确立框架，以及此续本身的状况。第一点有五个方面：计数，这又可以归纳为三个方面：实相的本来面目、错乱的方式、以及遣除错乱的方法。其中，首先是关于轮回和涅槃的一切法都证悟为自生智慧的菩提心。正如这部经的第四十二品所说：“此后，菩提心普作王说：一切法都证悟为仅仅是菩提心。”又如第三品所说：“欲界的自生智慧是，色界的自生智慧也是，无色界的自生智慧也是，因为我，普作王，在做，我所做的一切都被说成是智慧的自性。”又如第四十品所说：“过去、现在、未来的一切佛，以及持明者菩萨，以及三界的一切众生，无需努力和修行，就被预言为本来成佛。”又如《智慧秘密》所说：“轮回之法和涅槃之法，一切都在自生智慧中，无分别的状态中本来成佛，对此没有任何扬弃和建立。”等等。因此，轮回和涅槃，总摄于道的万法，显现和空性无二的菩提心，不依赖因缘，在远离遮蔽和覆盖的状态中本来成佛。此外，关于自己的智慧，总经中说：“这些有时有四个部分，无论何处需要，无论何者确定，都与自性、目标相关。”因此，阐述了密咒的四个主要基础。哪四个呢？自性、定义、目标。第一点有两个方面：排除其他，以及寻求意义。第一点是：将显现视为过失。
English
Although this (awareness) has existed from the very beginning in a self-accomplished manner, due to the obscuration and confusion caused by the ignorance of reality, clinging to "I" and "mine," and dualistic clinging to the suffering appearances of the six realms of samsara. To symbolize and ascertain this, the self-nature of the eighty-four thousand verses of the *All-Creating King* (*Kun byed rgyal po*) Sutra, there are three general points: First, establishing the framework of meaning; second, dividing the sections; and third, analyzing the meaning of the words. The first point has two aspects: establishing the framework like a universal teaching, and the state of this tantra itself. The first point has five aspects: enumeration, which can be summarized into three aspects: the reality as it is, the way of confusion, and the method of dispelling confusion. Among these, the first is about all the dharmas of samsara and nirvana being enlightened as the self-born wisdom of bodhicitta. As it says in the forty-second chapter of this very text: "Then, the Bodhicitta All-Creating King said: All dharmas are enlightened as only Bodhicitta." And as it says in the third chapter: "The self-born wisdom of the desire realm is. The self-born wisdom of the form realm is also. The self-born wisdom of the formless realm is also. Because I, the All-Creating King, am doing it. All that I have done is said to be the nature of wisdom." And as it says in the fortieth chapter: "All the Buddhas of the three times, and the Vidyadhara Bodhisattvas, and all sentient beings of the three realms, without effort and practice, are prophesied to be enlightened from the beginning." And as it says in *Wisdom Secret*: "The dharmas of samsara and the dharmas of nirvana, all are in self-born wisdom, originally enlightened in a state of non-duality, there is no rejection or establishment of anything in it." And so on. Therefore, all the dharmas of samsara and nirvana, summarized by the path, the bodhicitta that is non-dual in appearance and emptiness, not depending on causes and conditions, is originally enlightened in a state free from obscurations and coverings. Furthermore, regarding one's own wisdom, the General Sutra says: "These sometimes have four parts, wherever needed, whatever is certain, is related to nature and object." Therefore, the four main foundations of mantra are explained. What are the four? Nature, definition, object. The first point has two aspects: excluding others, and seeking meaning. The first point is: viewing appearance as a fault.
Chinese
这是为了消除在法性和佛陀之外寻求的执着，遣除其他的观点。第十五品中说：显现的实有自性即是此，认为不是此的因果大乘中，通过舍弃、遮止、修习和各种加持，自心法性是无为的，不要偏离它。安住于自身，不要向远处寻求。接受无为的安乐，努力修行。在词句断绝之处，除此之外别无他物。这是（经文）。第二，寻求意义是指：通过证悟显现的一切皆是自生智慧，从而从在法性和佛陀之外寻求的努力中解脱出来。这也是努力寻求的。同样，在第十三品中说：需要的是三界一切众生，如果能见到自心如是之自性，就不会停留在佛陀的言辞之地，当下就能获得殊胜的瑜伽。这是（经文）。第二，本体是：无二大智慧。在第二品中说：唉！伟大的菩萨，不要将一分为二。安乐和痛苦，菩提是一体的。佛陀和众生合二为一。从那里开始，一切光明，无有分别念，那就是自生智慧。这是（经文）。如果将其应用于自己的意识流，那就是平凡的意识。在第二品中说：嗔恨是自生大智慧等等，这些都很清楚。第三，定义是：心性不由因缘所生，没有止息，也没有遮蔽。在第三品中说：自生是不由因缘而生。智慧是无有止息而显现。这是（经文）。第八十四品中说：唉！无为，本初成就之法性，无因无缘，无勤之精华，无遮蔽，对一切无有偏颇之显现，因此被称为自生智慧。这是（经文）。第四，有三种执持方式：计数。第一，通过理证确定，对意义进行执持，如智慧秘密中所说：通过本性、自性和大自在三种方式来确定，通过本性的理证，一切法都显现为远离执着。自性的因是无执着的觉性，显现为任何事物。大自在的因是不异，确定为无二的自生智慧。同样，在那里面说：智慧秘密的自性，应通过三种因来了解。在本性的觉性显现时，
English
This is to eliminate the attachment of seeking Dharma-nature and Buddha elsewhere, and to dispel other views. The fifteenth chapter says: The essence of what appears is this. From the cause and effect Mahayana, which thinks it is not this, through abandoning, blocking, practicing, and various blessings, the Dharma-nature of one's own mind is non-action, do not deviate from it. Abide in oneself, do not seek far away. Accept the bliss of non-action, and strive to practice. In the midst of the cessation of words, there is nothing else besides this. This is (the scripture). Second, seeking meaning refers to: through realizing that all that appears is self-born wisdom, one is liberated from the effort of seeking Dharma-nature and Buddha elsewhere. This is also the effort of seeking. Similarly, the thirteenth chapter says: What is needed is all sentient beings in the three realms, if one can see the suchness of one's own mind, one will not remain in the realm of the Buddha's words, and one will attain supreme yoga in this very moment. This is (the scripture). Second, the essence is: non-dual great wisdom. The second chapter says: Alas! Great Bodhisattva, do not divide one into two. Bliss and suffering, Bodhi are one. Buddha and sentient beings are one. From there, all is clear, without conceptualization, that is self-born wisdom. This is (the scripture). If it is applied to one's own mindstream, it is ordinary consciousness itself. The second chapter says: Anger is self-born great wisdom, and so on, these are all clear. Third, the definition is: the nature of mind is not produced by causes and conditions, has no cessation, and has no obscuration. The third chapter says: Self-born is born without causes and conditions. Wisdom is clear without cessation. This is (the scripture). The eighty-fourth chapter says: Alas! Uncreated, the Dharma-nature accomplished from the beginning, without cause and condition, the essence of non-effort, unobscured, clear to all without partiality, therefore it is taught as self-born wisdom. This is (the scripture). Fourth, there are three ways of holding: counting. First, by establishing through reasoning, holding onto the meaning, as it is said in the Wisdom Secret: it is established through the three ways of nature, self, and great sovereignty, through the reasoning of nature, all dharmas are revealed as being free from grasping. The cause of self is the awareness of non-grasping, appearing as anything. The cause of great sovereignty is non-difference, established as non-dual self-born wisdom. Similarly, it says there: The nature of the Wisdom Secret should be understood through three causes. When the awareness of nature is clear,
Chinese
我之自性于任何显现。自性显空无有差别。其亦于无生之面，视轮回为道，且不可执取，是故一切法于此处彼处，无有定执，于本性无灭之面，轮回九道汇聚自显，无生之性于一切处无灭而自显。于大自性之面，彼二无二，自本以来心性显空无二而定，且执持目标。如是。若依此理，菩提心之因，生灭无别而定。第四十五品云：菩提不可执取，证悟者以一切之精要而证悟精要。心乃自生智慧，周遍于一切。如是等。第二，分别名相而执持目标者有二。即显说共同乘之智慧为他力，以及显说无上瑜伽不共之智慧为自生智慧。第一者，乃因果乘之行者，各自宗派皆有各自之智慧。彼等以所知境法界为境，而以能知之觉性智慧为目标而生起，故名为觉性之智慧。第五十品云：轮回之导师之智慧，乃缘于境之智慧。何者于何境而作思择，彼乃觉性之智慧。如是。是故彼等非自生之智慧。彼经云：缘于境之智慧，由境而生故非自生。无境之时则不显现。又云：自生智慧唯有一，我所生之轮回导师，不依于境而立智慧，生起众多之智慧者，乃以假立之智慧，于一境显现各自之体性。于有境者，以境而立名，彼非为定，乃由错乱而立。非为普作自生智慧。如是。第二，显说无上瑜伽不共之自生智慧者，非以所知境法界为境，而以能知之觉性智慧为目标而生起。乃是本初以来境与识无别而显现，故为自生智慧。彼经云：境即是本初以来之智慧。