Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【处理错误】 [ { "chinese_translation": "目录 分发", "english_translation": "Table of Contents Distribution" }, { "original_tibetan": "འཚོལ་བཤེར་གདམས་ཀ", "chinese_translation": "搜索选项", "english_translation": "Search Options" }, { "chinese_translation": "上一页 口耳传承珍宝金刚桥窍诀释论。 导师 衮桑多杰。 下一页", "english_translation": "previous Oral Transmission Precious Vajra Bridge Instructions Great Commentary. Teacher Kunzang Dorje. next" }, { "chinese_translation": "口耳传承珍宝金刚桥窍诀释论。 导师 衮桑多杰。", "english_translation": "Oral Transmission Precious Vajra Bridge Instructions Great Commentary. Teacher Kunzang Dorje." }, { "chinese_translation": "口耳传承珍宝金刚桥窍诀释论，由增父子的弟子导师衮桑多杰所著。 顶礼无错无改，超思绝言之状态。 “从始清净之菩提心性，以自之体性开示自之义。”以此句首先致敬并宣誓讲述。 一般来说，窍诀的规矩中不会有致敬文，致敬文出自续部、仪轨和修法。 窍诀中没有致敬文的原因是，一般来说，窍诀的规矩是，对于自己在相续中体验到的理解或证悟，与续部仪轨的意义不相违背，简短而精要的意义，由上师通过手势和口诀的介绍来开示，没有开头的意义、正文和结尾，因此没有致敬文。 续部仪轨或修法中有致敬文，是因为对续部的导师或修法的主尊致敬。 也就是说，果乘密法的规矩是对普贤王如来或金刚持或金刚萨埵致敬，或者因乘的规矩是对大悲母或释迦牟尼佛或菩萨致敬。 或者，论著的作者，作为所依的补特伽罗，对本尊或对教法的护法致敬。 窍诀中没有致敬文，如果有，也是对根本上师致敬。 也就是说，为了使不清净的得以清净，或使不证悟的得以证悟，而向他人致敬。 如果以这个窍诀来说，这里有致敬文，这是为什么呢？ 因为这不是像某人依靠自己的理解或证悟而编造的，而是从薄伽梵吉祥普贤王如来或金刚萨埵直到现在", "english_translation": "Oral Transmission Precious Vajra Bridge Instructions Great Commentary, written by Teacher Kunzang Dorje, a disciple of Dzeng Father and Son. I prostrate to the state of uncorrected, unaltered, beyond thought, beyond expression. \"From the beginning, the nature of the pure Bodhicitta, reveals the meaning of its own essence.\" This verse shows that it is first paying homage and vowing to explain. Generally speaking, according to the tradition of pith instructions, there is no homage. Homage comes from tantras, agamas, and sadhanas. The reason why there is no homage in pith instructions is that, in general, according to the tradition of pith instructions, the understanding or realization experienced in one's own mindstream, which does not contradict the meaning of the tantras and agamas, is shown by the guru from the introduction of gestures and oral instructions. Since there is no meaning of the beginning, the main text, and the conclusion, there is no homage. Homage occurs in tantras, agamas, or sadhanas because homage is paid to the teacher of the tantra or the main deity of the sadhana. That is, according to the tradition of the result secret mantra, homage is paid to Samantabhadra or Vajradhara or Vajrasattva, or according to the tradition of the cause, homage is paid to the Great Mother or Shakyamuni Buddha or Bodhisattva. Alternatively, the author of the treatise, as a person of reliance, pays homage to the yidam deity or to the protector of the teachings. There is no homage in pith instructions, but if there is, it is homage to the root guru. That is, homage is paid to others in order to purify the impure or to realize the unrealized. If we take this pith instruction as an example, there is homage here. Why is that? Because this is not like something fabricated based on someone's understanding or realization, but from the Bhagavan Glorious Samantabhadra or Vajrasattva until now" } ] ============================================================
Chinese
由于噶举传承的法脉没有断绝，所以有类似于续部的口诀。因为这是意传心髓的精华，所以这里出现了赞颂。而且，续部的导师等不是向外在的对境顶礼，不是向外供养，而是自己对自己进行赞颂。因此，各自向各自的自心本性、实相顶礼。这也是在说明这个道理。正如大圆满古汝四法中所说：心外无佛，不作其他供养。因此，赞颂的对境和赞颂的觉性不是二元的，为了阐明证悟二元对立之义，那不可言说的状态存在于自相续中的意义，所以自己对自己进行赞颂。正如金刚桥根本续智慧秘密第一品中所说：一切功德不需寻，自性本具自然生，于证悟觉性二无别，我敬礼。因此，向那二元对立之义，不可言说的状态进行赞颂。那么，以何种方式或方法进行赞颂呢？向无错谬、无造作、超思、无言的状态顶礼。这就是赞颂。其中，首先“无错谬”是指：总的法和自相的意义，自心本性实相的本来面目，自生的大智慧，过去、现在、未来三时中不离不散，没有明暗，没有来去，没有生灭的具有四法之义的无为法，不会被因缘所摧毁，光明却没有分别念，智慧的边际深奥而精微，甚至连一丝一毫也不停留，如同虚空清净的中心一样，如实证悟而没有颠倒，所以是无错谬。具有四法之义的无错谬，向上不能造作成佛，向下不能使众生变得迟钝，因为不能用有情的心识来改造，所以是无造作。这无造作不住于意识的对境，不住于记忆的对境，不住于智慧的对境，不住于思维的对境，因为无法思虑，所以是超思。这超越思虑不住于智慧的对境，不住于思维的对境，不住于记忆的对境，不住于言语的对境，因为无法言说，所以是
English
Because the lineage of the Kagyu tradition has not been interrupted, there are oral instructions similar to the tantras. Since this is the essence of the heart of the Intent Transmission, this praise arises here. Moreover, the teachers of the tantras and so on do not offer praise to external objects, but rather praise themselves. Therefore, each person pays homage to their own mind-essence, the reality of things. This is also explaining this principle. As it is said in the Great Perfection Guru Fourfold: 'There is no Buddha outside of the mind, do not make other offerings.' Therefore, the object of praise and the awareness that praises are not dualistic. In order to clarify the meaning of realizing the non-duality, that unspeakable state exists in one's own continuum, so one praises oneself. As it is said in the first chapter of the Root Tantra of the Vajra Bridge, the Secret of Wisdom: 'All qualities arise from oneself without seeking. I bow down to the non-dual state of realized awareness.' Therefore, one praises that non-dual meaning, the unspeakable state. So, in what way or method does one offer praise? I prostrate to the state of non-mistaken, non-fabricated, beyond thought, and inexpressible. This is the praise. Among these, first, 'non-mistaken' means: the general Dharma and the meaning of its own characteristics, the natural state of the mind-essence, the great spontaneously arisen wisdom, inseparable in the three times, without brightness or dimness, without going or coming, without arising or ceasing, the unconditioned that possesses the meaning of the four dharmas, indestructible by conditions, clear but without conceptualization, the edge of wisdom is deep and subtle, not even staying for a moment, like the center of a pure sky, realizing it as it is without inversion, therefore it is non-mistaken. The non-mistakenness that possesses the meaning of the four dharmas, upwards it cannot be made into a Buddha, downwards it cannot make sentient beings dull, because it cannot be transformed by the mind of sentient beings, therefore it is non-fabricated. That non-fabricated does not abide in the object of mind, does not abide in the object of memory, does not abide in the object of wisdom, does not abide in the object of thought, because it cannot be thought, therefore it is beyond thought. That which transcends thought does not abide in the object of wisdom, does not abide in the object of thought, does not abide in the object of memory, does not abide in the object of words, because it cannot be spoken, therefore it is
Chinese
不可说啊！不可说的意义，那本身在三时中没有聚合分离，没有明暗，没有来往，没有生灭，因为安住于不超出具有四法之意义，所以是“ངང་”。“ལ་”是区分词语，所以称为“ལ་”，是词语的补充，或是意义的终结，从思议之外区分出不可说的状态，因为认知到那就是最终不可说的意义，所以称为“ལ་”。“ཕྱག་”是因为在不可说的状态中，烦恼的过失或所知的障碍不住留，在状态中清净，所以称为“ཕྱག་”。“འཚལ་”是因为在不可说的意义状态之外没有更殊胜的，不需要依赖其他，因为满足于不可说的意义，所以称为“འཚལ་”。名为“ལོ་”是因为在不可说的状态中彻底决断的词语，并且确信最终的意义无法从那里显示，所以称为“ལོ་”。这显示了先前供养的陈述。 “从初始就清净的菩提心性中，显示自性本身的意义。” 如果那是续部，就会出现承诺解释的情况。因为这是续部意义不欺骗的口诀，不像解释一般佛法的存在方式那样，而是上师通过手势和语言来介绍和展示事物自身特征的心性实相，因此承诺展示。其中，从初始就清净，是因为心性实相中，没有丝毫的证悟在自相续中成立，从原始以来，没有任何人做过或改造过，没有任何过失或污垢成立或存在，所以是从初始就清净的。“བྱང་”是因为心性实相没有被任何好坏习气所染污，没有任何突发的能取所取的分别念存在，所以是清净的。“ཆུབ་”是因为如果心性的实相不觉悟和迷惑，就会普遍具有五毒，所以是“ཆུབ་”，如果觉悟和证悟了那个实相，就会普遍具有五智，所以是“ཆུབ་”。五种智慧是，因为认识到心性本初在三时中没有聚合分离的法界，所以是法界体性智。认识到那是自己的心性，因为清楚地知道心性，所以是如镜智。那也是轮回和涅槃
English
Unspeakable! The meaning of unspeakable, that itself has no aggregation or separation in the three times, no clarity or obscurity, no coming or going, no birth or cessation, because it abides without exceeding the meaning of possessing four qualities, therefore it is 'ngang'. 'La' distinguishes words, therefore it is called 'la', it is a supplement to words, or the conclusion of meaning, distinguishing the unspeakable state from beyond thought, because it recognizes that it is the ultimate unspeakable meaning, therefore it is called 'la'. 'Phyag' is because in the unspeakable state, the fault of afflictions or the obscuration of knowledge does not remain, it is pure in the state, therefore it is called 'phyag'. 'Tshal' is because there is nothing more excellent than the state of unspeakable meaning, it does not need to rely on others, because it is satisfied with the unspeakable meaning, therefore it is called 'tshal'. It is called 'lo' because it is a word that thoroughly decides in the unspeakable state, and it is believed that the ultimate meaning cannot be shown from there, therefore it is called 'lo'. This shows the statement of offering beforehand. 'From the beginning pure Bodhicitta nature, the meaning of its own essence is shown.' If that is a tantra, then there will be a commitment to explain. Because this is the unerring instruction of the meaning of the tantra, it is not like explaining the general way of being of the Dharma, but the master introduces and shows the reality of the nature of mind, the characteristic of things themselves, through gestures and words, therefore there is a commitment to show. Among them, pure from the beginning, is because in the reality of the nature of mind, there is not even a particle of realization established in one's own continuum, from the very beginning, no one has done or transformed it, no fault or stain is established or exists, therefore it is pure from the beginning. 'Byang' is because the reality of the nature of mind is not defiled by any good or bad habits, no sudden grasping or apprehending thoughts exist, therefore it is pure. 'Chub' is because if the reality of the nature of mind is not awakened and confused, it will universally possess the five poisons, therefore it is 'chub', if that reality is awakened and realized, it will universally possess the five wisdoms, therefore it is 'chub'. The five wisdoms are, because one recognizes the Dharmadhatu, the essence of mind that has no aggregation or separation in the three times from the beginning, therefore it is the wisdom of Dharmadhatu. Recognizing that as one's own nature of mind, because one clearly knows the nature of mind, therefore it is mirror-like wisdom. That is also samsara and nirvana.
Chinese
由于知晓一切万法皆为如来藏所平等遍布之义，故为平等性智。此等存在之法性，亦存在于一切有情众生之相续中。如是显现之所有现象与声响，皆为闪现之物。无需从他处寻觅，于自相续中，不混杂地证悟，故为妙观察智。如是如实证悟本初即有之义时，知晓一切如何安住之义皆已本初成就于自相续中，故为成所作智。此乃具足五种智慧。如是亦于智慧秘密中云：“自明本初未造作，知晓此义即是智慧。”如是即是通达具足五种智慧之义。其后，所谓“心”，因其非心，故为心性。其中，心乃是念头、突发之想、分别，由因缘所生，因缘所灭，乃是积聚之假象，故非恒常稳固，且为因缘所转变，故非胜义谛。心性乃是本初即未积聚，不为因缘所灭，于三时中无有转变之义，光明且无分别之法性本身。如是亦于《波若波罗蜜多》中，善现言：“舍利子，非心即是无转变、无分别，此乃一切法之如是性。”如是说，心性乃是非心之义，光明且无转变、无分别之本身。所谓“ཀྱིས་”，乃是为了收摄前文之词句，因为其具有断绝之作用，故为“ཀྱིས་”。所谓“ཉིད་”，乃是指向各个不同之补特伽罗自身所指之物本身。所谓中间之“ཀྱི་”，乃是为了连接上下文而不使其断绝，故为“ཀྱིའོ”。所谓“ངོ་བོ་ཉིད་”，乃是存在于自相续中之心性，事物之法性本身。如是亦于根本续《智慧秘密》中云：“ངོ་བོ་ཉིད་乃是法性。”如是说。所谓最后之“ཀྱི་”，亦是为了连接上下文而不使其分离，故为“ཀྱིའོ”。ཀྱི་乃是连接之词。如是说。指示意义乃是此意义本身，无需从他处寻觅、清洗或擦拭，此乃是颜色或形状，此乃是眼睛所见之物。