Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
宁玛派经藏第三十二卷。 书名：ཁི༽ 作者：毗卢遮那，导师普贤金刚。 四川民族出版社。 Nitartha 数字图书馆 藏文 目录和章节划分 搜索选项 上一页 大圆满龙钦心髓续部经文总集 下一页 大圆满龙钦心髓续部经文总集。 大圆满龙钦心髓续部经文总集。印度语：嘛哈桑地嘛哈阿瓦达扎萨拉尼拉匝怛特拉嘎尔巴。藏语：大圆满龙钦绕降巴国王续部的精华。顶礼薄伽梵吉祥普贤王如来。然后，薄伽梵无误地宣说了诸佛的意旨。这有三个方面：基无轮涅成立之界之意，道不寻觅观修之行果任运成就之界之意，果究竟三身无别之界之意。第一，一明点的自性中，无成佛与未成佛之别，成佛果位之安立，亦无他处可得之功德。心性大界之中，众生显现为因，亦无轮回之过患。离戏大界之功用，于无因果之法性中，佛与众生无有差别，然彼无有自力可修饰之处，因缘果之安立，仅为引导而作真实之宣说。第二有二，略说与广说。首先是略说：一、于无谬误之法性中，二、无勤安住，三、无作明了，四、无灭尽即是智慧界。于如是法性之境中，无散乱与不散乱，无动摇与不动摇之故，无有胜过诸佛之意旨。第二，广说有四：以无谬之见解断定的界，以无勤之修持体验的界，以无作之行持增上的界，以无灭之果位受用的界之意。第一，于完全清净之法性中，若以因果实有之方式进行分别，则为恶见所束缚，因错谬而偏离正道。所诠释与言说
English
The Thirty-Second Volume of the Nyingma Kama Collection. Volume: ཁི༽ By: Vairotsana, Master Kunsang Dorje. Sichuan Nationalities Publishing House. Nitartha Digital Library Tibetan Table of Contents and Chapter Division Search Options previous The Root of the Great Perfection Longdé Cycle of Tantras, Carefully Compiled next The Root of the Great Perfection Longdé Cycle of Tantras, Carefully Compiled. The Root of the Great Perfection Longdé Cycle of Tantras, Carefully Compiled. In Sanskrit: Maha Sandhi Maha Avata Prasaraṇi Raja Tantra Garbha. In Tibetan: The Essence of the Great Perfection Longchen Rabjam King's Tantra. Homage to the Bhagavan, Glorious Samantabhadra. Then, the Bhagavan spoke without error the intention of the Buddhas. This has three aspects: the intention of the ground, the realm without establishment of samsara and nirvana; the intention of the path, the realm of spontaneous perfection without seeking view, meditation, conduct, and result; and the intention of the fruit, the realm of ultimate indivisibility of the three kayas. First, in the essence of a single bindu, there is no difference between being a Buddha and not being a Buddha. The establishment of the fruit of Buddhahood also has no other qualities to be obtained. In the vast realm of mind itself, sentient beings appear as the cause, and there is no fault of samsara. The activity of the great realm of non-action, in the nature of reality without cause and effect, there is no difference between Buddhas and sentient beings. However, there is no place where one can improve it by one's own power. The establishment of cause, condition, and result is only for the purpose of guiding and making a true statement. Second, there are two aspects: brief explanation and detailed explanation. First, the brief explanation: 1. In the unerring nature of reality, 2. abiding without effort, 3. clear without action, 4. non-ceasing is the realm of wisdom. In this state of suchness, there is no distraction and non-distraction, and because there is no movement and non-movement, there is no intention superior to the Buddhas. Second, the detailed explanation has four aspects: the realm determined by unerring view, the realm experienced by effortless meditation, the realm enhanced by non-action conduct, and the intention of the realm of enjoying the non-ceasing fruit. First, in the completely pure nature of reality, if one distinguishes in terms of cause and effect as substantial, then one is bound by evil views, and because of delusion, one deviates from the meaning. What is explained and spoken
Chinese
极其困难。浩瀚无垠的虚空，是所有众生安住的伟大处所。在境界中行持且完全迷失，因为迷惑而偏离了意义。不能被衡量摧毁，而是通过浩瀚的自力解脱。不能通过切断分别念的边际来斩断，而是通过浩瀚的自力来断除。自心具有量度的把握，是无变意义的不朽。以经论和理智作为意义的警戒，将邪念愚痴摧毁成灰尘。第二，不退转是意义的经论，执持为不空无边。智慧是无与伦比的觉性之量，在境界中不分割平等的浩瀚。因为不是所有众生共同的，所以不能在此寻觅和修持。在此什么都不需要做。不需要苦行和艰难的修行，不能在此学习和行进。未作之自地本身显现。因为没有强力执着的处所，所以不能获得道、阶和果。第三，对于无为原始空性的这个意义，没有可以言说的词语和安立的基础。在境界中没有作为目标的指向。不需要禅定和念诵。要修持什么和安住在哪里？对于无为的意义没有咒语。如何显现和声名的法，因为从自身产生所以是自身的庄严。执着于他者的分别是妄念，对它的执着是迷惑的心。如果没有能取和所取，就是解脱之道。如果不知道自心在那里，就不能在其他地方寻找伟大的方法。如果不认识上师就是自己，遍一切善就不在别处。如果不认识教法就是自己，就没有其他宗派的名称。如果不认识眷属就是自己，就会产生对其他境界的执着。如果不认识时间就是自己，就不能斩断希望的绳索。像这样安住的这个意义，没有束缚和解脱的二元对立。衡量者和被衡量者是词语的边际，在目标境上进行理解和辨析。以意识辨析的知识执着于意义，即使数百万劫，也不会与无为的意义相遇。第四，为了清净伟大道路的生起，出生的门也不能遮止。未遮止菩提心的浩瀚，菩提心没有出生。死亡的道路也不能切断。未切断菩提心的浩瀚，菩提心没有死亡。这无生无死的甘露，安住在自身
English
It is extremely difficult. The vast expanse of the great expanse is the great abode of all. One wanders in the realm, completely lost, straying from the meaning due to delusion. It cannot be destroyed by measurement, but is liberated by the power of the great expanse itself. It cannot be severed by cutting off the extremes of thought, but is cut off by the strength of the great expanse itself. One's own mind possesses the certainty of measure, it is the immutable, meaningful swastika. With scripture and reason as the watchman of meaning, it destroys wrong thoughts and ignorance into dust. Secondly, non-reversal is the scripture of meaning, holding to the non-emptiness of the limit. Wisdom is the measure of incomparable awareness, in the realm it does not divide the equality of the expanse. Because it is not common to all, it cannot be sought or practiced here. Here, nothing needs to be done. There is no need for asceticism or difficult practices, it cannot be studied or traversed here. The unmade, self-ground is clear in itself. Because there is no place for forceful attachment, the path, stages, and fruit cannot be obtained. Thirdly, for this meaning of unmade primordial space, there are no words to express it, no basis to posit. In the realm, there is no target to aim at. There is no need for samadhi or recitation. What should one practice and where should one abide? For the unmade meaning, there is no mantra. How the phenomena appear and sound, because they arise from oneself, they are one's own adornment. Grasping at otherness is a deluded mind, attachment to it is a confused mind. If there is no grasper and grasped, that is the path of liberation. If one does not know one's own mind there, one cannot seek the great method elsewhere. If one does not recognize the teacher as oneself, Samantabhadra is not separate. If one does not recognize the teaching as oneself, there are no other names of vehicles. If one does not recognize the retinue as oneself, attachment to other realms will arise. If one does not recognize time as oneself, one will not be able to cut the rope of hope. In this meaning of abiding thus, there is no duality of bondage and liberation. The measurer and the measured are the limits of words, understanding and analysis are done on the object of focus. The knowledge of mental analysis grasps at meaning, even if one counts hundreds of millions of kalpas, one will not encounter the unmade meaning. Fourthly, for the arising of the pure great path, the door of birth cannot be prevented. The expanse of unprevented bodhicitta, bodhicitta has no birth. The path of death cannot be cut off either. The expanse of uncut bodhicitta, bodhicitta has no death. This nectar of no birth and no death abides in oneself
Chinese
无需寻觅处所。 第三，究竟果位三身无别界之密意是： 从有和无的差别中，产生了常和断的过失。 因为二边不住于法界，融入无分别智慧界。 因为证得自生智慧身，所以一切边都不灭。 殊胜的胜幢如意宝，是超胜的无上道。 无上善逝诸佛的心，十地菩萨的身，六道众生的身体， 因为没有比这更大的宝藏，所以一切的自性都在这里合一。 唯一不确定，远离方所，如虚空般遍布的界，融入无相的法界。 法的精髓是法界的界，是万物产生的如意宝。 是无行无作的觉性界，在无根的心性上，颜色和形状都不可得。 处所和住处也无法指示，因为一切都由此产生，是三世诸佛的母亲。 一切都安住于无所住处，一切都依赖于无所依赖处。 无论上行下行去向何方，因为没有从心性界中移动，所以是一切的大尸陀林法界。 因为相在法界中清净，是极清净的大喜悦界，因为一切功德都汇集于此，是堆积如意宝的中央。 因为没有能取和所取，是不可思议的身语意，因为一切诸佛都证悟，是完全圆满的密意。 六道众生因迷惑而未能证悟，虽然俱生却不认识。 因为小心量者未能理解，所以从分别和观察的边解脱。 那是任何有智慧的人，不向外看而向内看，因为看也看不到，所以是见到平等性的意义。 因为身语意至高无上，所以安住于法身的状态，没有取舍，没有生灭，是瑜伽士寂静之地，是诸佛的心髓。 无的精髓是虚空之城，有的精髓是金刚身，无二的精髓远离方所，这个菩提心的精髓，因为无法用任何事物来表示，思考和观察又以何为目标？ 无所缘的法身，没有边际。如是说。
English
No need to search for a place. Third, the ultimate fruition, the intention of the sphere of the indivisibility of the three kayas is: From the distinction of existence and non-existence, the faults of permanence and annihilation arise. Because the two extremes do not abide in the dharmadhatu, they dissolve into the sphere of non-conceptual wisdom. Because the self-arisen wisdom body is attained, therefore all extremes do not perish. The supreme victory banner wish-fulfilling jewel is the supreme, unsurpassed path. The minds of the unsurpassed Sugatas, the bodies of the bodhisattvas of the ten bhumis, the bodies of the six kinds of sentient beings, Because there is no greater treasure than this, therefore the nature of all is one here. The one is uncertain, free from direction, the sphere pervading like space, dissolves into the signless dharmadhatu. The essence of dharma is the sphere of dharmadhatu, the wish-fulfilling jewel of all origins. The sphere of unmoving, effortless awareness, in the mind-essence without a basis, color and form cannot be grasped. Place and location cannot be indicated, because all arise from it, it is the mother of the Buddhas of the three times. All abide in the un abiding place, all rely on the un relying place. Whether going up or down, wherever one goes, because one does not move from the sphere of mind-essence, it is the dharmadhatu of the great charnel ground of all. Because signs are purified in the dharmadhatu, it is the sphere of great purity and joy, because all qualities are gathered here, it is in the midst of a pile of precious jewels. Because there is no grasper and grasped, it is the inconceivable body, speech, and mind, because all Buddhas realize it, it is the completely fulfilled intention. Because the six kinds of beings do not realize it due to delusion, although it is co-emergent, they do not recognize it. Because those of small minds do not understand it, they are liberated from the extremes of examination and analysis. That is what any intelligent person does, not looking outward but looking inward, because seeing does not see, it is seeing the meaning of equality. Because body, speech, and mind are supreme, one abides in the state of dharmakaya, without acceptance or rejection, without arising or ceasing, it is the peaceful place of the great yogi, it is the heart essence of all Buddhas. The essence of non-existence is the fortress of space, the essence of existence is the vajra body, the essence of non-duality is free from direction, this essence of bodhicitta, because it cannot be represented by anything, thinking and examining, what is the object? The objectless dharmakaya is without limit. Thus it is said.