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 传承金刚桥的中篇历史及口诀 下一页 传承金刚桥的中篇历史及口诀 传承金刚桥的中篇历史及口诀在此。顶礼无误无造作，思超言绝之自性。 从始清净之菩提心性。 开示自性之自性义。 所示乃行为等之意义。 一般来说，口诀之规不作赞颂，赞颂出自续部、仪轨或论典。 口诀不作赞颂之因是，口诀是指，对于自相续之体验程度，或理解程度，或证悟程度之意义，以简短而概括的方式来揭示，因此，开头之义不作赞颂。即使有，也是对传承上师作赞颂。 续部、仪轨或论典作赞颂之因是，续部之导师，或仪轨之主尊，或论典作者，作为所依之补特伽罗，对本尊，或者对教法之主作赞颂，那是因为开头、正文和结尾等，以众多且相关联的方式来揭示，因此，开头之义会作赞颂，那也是为了使未证悟者证悟之方便，对世俗身语意三之礼敬境作赞颂。 此口诀金刚桥，既是续部又是口诀，因此，此处有赞颂。 那也不是对其他境作赞颂，而是为了阐明证悟之义，以智慧胜义之手，自己对自己作赞颂。 正如大圆满古汝四法中所说：心外无佛，故不作其他之赞颂。正如普贤王如来自在之续部中所说：法界之中，唯一安住之神，乃胜义菩提心之神，顶礼胜义心之神。 金刚桥根本续部智慧秘密中说：证悟之觉性无二
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous Lineage Vajra Bridge Medium History with Instructions next Lineage Vajra Bridge Medium History with Instructions Lineage Vajra Bridge Medium History with Instructions is here. I prostrate to the unerroneous, unfabricated, inconceivable, inexpressible state. Of the primordially pure Bodhicitta nature. Showing the meaning of the very nature of itself. It shows the meaning of actions and so on. In general, praises do not occur in the tradition of instructions, praises come from tantras, sadhanas, or treatises. The reason why praises do not occur in instructions is: Instructions are, the experience in one's own continuum, or the degree of understanding, or the meaning of the degree of realization, is shown in a concise and condensed way, therefore, the meaning of the beginning does not have praises. If there are any, they are praises to the lineage lama. The reason why praises occur in tantras, sadhanas, or treatises is: the teacher of the tantra, or the main deity of the sadhana, or the author of the treatise, as the person of reliance, praises the yidam deity, or the lord of the teachings, that is because the beginning, the main body, and the conclusion, etc., are shown in many and related ways, therefore, the meaning of the beginning occurs in praises, that is also the means to make the un enlightened realize, praises are made to the object of veneration of the three mundane body, speech, and mind. This instruction Vajra Bridge is both a tantra and an instruction, therefore, praises occur here. That is not praising other objects, but in order to clarify the meaning of realization, with the hand of wisdom, the ultimate truth, one praises oneself. As it is said in the Great Perfection Guru Fourfold: Since there is no Buddha other than the mind, do not make other offerings. As it is said in the Tantra of Kuntuzangpo the Great Self-Existing: The deity who dwells alone in the realm of Dharma, is the deity of ultimate Bodhicitta, I prostrate to the deity of ultimate mind. From the root tantra of the Vajra Bridge, Yeshe Sangwa: Realization of awareness is non-dual.
Chinese
敬礼于自性之中。这样说来，就是敬礼于无二之义，不可言说的自性之中。那么，以何种方式来表达供养呢？即：顶礼于无错谬、无造作、超思、无言的自性之中。这就是所说的。其中，首先“无错谬”的含义是：法的一般和自相的含义，心性事物本来的状态，自生的广大智慧，于三时中不离不合，无有明暗，无有来去，无有生灭的含义。具备这四法，由上师以符号和语言指示，不颠倒地证悟，因此称为无错谬。对于无错谬的含义，向上不能造作成佛，向下不能把众生变小，中间不能以个人的心识来改造，因此称为无造作。无造作的含义不住于意境，不住于思境，不住于念境，因此是超思。超思的含义不住于心的境，不住于念的境，不住于语的境，因此是无言。无言的含义是不离不改地安住，因此称为自性。从认识到胜义超思无言的自性就是自己开始，不再从其他地方寻找比这更殊胜的意义，因此称为“于”。在超思无言的自性中，连执取能取习气的念头微尘也不存在，因此称为顶礼。能取所取习气不住留的含义，理解和证悟它就足够了，因此称为“礼”。“了”的意思是，因为从那个足够的意思中无法再指示什么，了知已经彻底决定，心满意足，因此称为“了”。这就是通过阐明证悟的含义，智慧之义的顶礼。也就是在《圣五次第》或者《五次第论》中说：犹如水倒入水中，犹如油倒入油中，自己的自性智慧，无论何时见到，这就是顶礼。这样说的。这是真实的供养之语。又如《华严经》中说：没有佛的观念，没有法的观念，没有僧的观念，这就是真实的供养。因此，这就是用自己来供养自己，是自己心性的含义。
English
I prostrate in the state of self-nature. Thus it is said, it is to prostrate in the single state of non-duality, the inexpressible nature. Then, how to express the offering in terms of method? That is: I prostrate to the unerroneous, unfabricated, beyond thought, unspeakable nature. That's what it says. Among them, the meaning of the first "unerroneous" is: the general and self-characteristic meaning of Dharma, the original state of mind-nature phenomena, the great self-born wisdom, inseparable in the three times, without clarity or obscurity, without going or coming, without birth or cessation. Possessing these four dharmas, the lama points out with symbols and words, and realizes without reversing, so it is called unerroneous. For the meaning of unerroneous, one cannot create Buddhahood upwards, one cannot make sentient beings smaller downwards, and one cannot modify it with personal consciousness in the middle, so it is called unfabricated. The meaning of unfabricated does not reside in the realm of mind, nor in the realm of thought, nor in the realm of memory, so it is beyond thought. The meaning of beyond thought does not reside in the realm of mind, nor in the realm of memory, nor in the realm of words, so it is unspeakable. The meaning of unspeakable is that it abides without departing or changing, so it is called nature. From recognizing that the ultimate meaning of beyond thought and unspeakable nature is oneself, there is no need to seek a more excellent meaning from elsewhere, so it is called "to". In the nature of beyond thought and unspeakable, even a dust of the thought of grasping subject and object habits does not exist, so it is called prostration. The meaning of not dwelling on the habits of grasping subject and object is enough to understand and realize, so it is called "obeisance". The meaning of "lo" is that because nothing can be indicated from that sufficient meaning, knowing is completely determined and the mind is satisfied, so it is called "lo". This is the prostration of the meaning of wisdom by clarifying the meaning of realization. That is, in the "Noble Five Stages" or the "Five Stages Treatise" it says: Just as water is put into water, just as oil is put into oil, this self-nature wisdom of one's own, whenever one sees it well, this is prostration. That's what it says. This is the word of true offering. Also, as it says in the Avatamsaka Sutra: There is no concept of Buddha, no concept of Dharma, no concept of Sangha, this is the true offering. Therefore, this is to offer oneself with oneself, it is the meaning of one's own mind-nature.
Chinese
这是在展示顶礼（ཕྱག་འཚལ་བ་）的方法。这展示了首先要表达敬意。第二是承诺展示：承诺以其他教派的体系来解释，但不是像解释这个口诀的体系的普遍佛法观点那样，而是通过上师的口诀来展示事物自身的特征，因此是承诺展示。其中，第一是原始清净：心性事物（སེམས་ཉིད་དངོས་པོའི་）的实相在三时中没有分离，没有显隐，没有来去，没有生灭的意义。具备四法，对它来说，自性成立的分别念，连微尘许也不存在，因为胜义谛连心识最深邃和细微的边际也不存在，所以是原始清净。心性的意义中，善念和恶念的习气都不存在，所以是清净。心髓的意义对轮回和涅槃的一切没有大小地平等遍布，所以是觉悟。而且，这不是分别念，因为是心性事物的实相，所以是心性。所谓的“ཀྱི་”这个前缀是用来断开词尾的，所以是“ཀྱིས”。所谓的“ཉིད་ཀྱི་ངོ་བོ་”不是来自其他，而是来自自身，所以是“ཉིད་ཀྱི་ངོ་བོ”。心髓的意义，即心性事物实相的自性，具备四法，就是那个本身。所谓的“ཀྱི་”这两个后缀是用来分开前后两个词的“ཀྱི”。展示意义不是从其他地方寻找，或者借用，或者清洗，或者擦拭，或者打磨，或者展示之类的，而是对自身本来就有的意义，因为不了解，通过上师的指示和语言的介绍来展示。用语言讲述之后，将无法言说的无言之义，在无言的状态中介绍并展示。而且，可以将言说的部分确定为普遍佛法和自身的特征，通过指示来介绍无法言说的意义，体验意义的道理，与佛陀所说的教言口诀不相违背，确信无疑是佛陀的意旨，不产生怀疑地展示。其中，第一是普遍佛法的观点：是三位导师所教导的佛法，其中，法身的导师，普贤王如来所教导的佛法，也显现了《无作续》。注释：部、续部、类、界部等。
English
This is showing how to prostrate (ཕྱག་འཚལ་བ་). This shows that first, one should express reverence. Second is the commitment to show: the commitment to explain according to the system of other doctrines, but not like explaining the general Dharma view of this instruction's system, but rather showing the characteristics of things themselves through the guru's instructions, therefore it is a commitment to show. Among these, the first is primordial purity: the reality of mind-essence (སེམས་ཉིད་དངོས་པོའི་) is without separation in the three times, without clarity or obscurity, without going or coming, without arising or ceasing. Possessing four qualities, for it, self-established conceptual thoughts, not even a particle exists, because the ultimate truth does not even exist at the deepest and most subtle edge of mind, therefore it is primordially pure. In the meaning of mind-essence, the imprints of good thoughts and bad thoughts do not exist, therefore it is purified. The meaning of heart-essence equally pervades all of samsara and nirvana without large or small, therefore it is awakened. Moreover, this is not conceptual thought, because it is the reality of mind-essence, therefore it is mind-essence. The so-called “ཀྱི་” this prefix is used to cut off the end of the word, so it is “ཀྱིས”. The so-called “ཉིད་ཀྱི་ངོ་བོ་” is not from others, but from oneself, so it is “ཉིད་ཀྱི་ངོ་བོ”. The meaning of heart-essence, that is, the nature of the reality of mind-essence, possessing four qualities, is that itself. The so-called “ཀྱི་” these two suffixes are “ཀྱི” used to separate the two words before and after. Showing the meaning is not like searching from somewhere else, or borrowing, or washing, or wiping, or polishing, or showing, but rather showing the meaning that one already has, because one does not understand it, through the guru's instructions and the introduction of language. After speaking in words, introducing and showing the unspeakable meaning of non-expression in the state of non-expression. Moreover, one can determine the speakable parts as general Dharma and one's own characteristics, introducing the unspeakable meaning through instructions, the reason for experiencing the meaning, not contradicting the Buddha's spoken teachings and instructions, certainly believing that it is the Buddha's intention, showing without doubt. Among these, the first is the view of general Dharma: it is the Dharma taught by the three teachers, among which, the Dharma taught by the teacher of the Dharmakaya, the glorious Samantabhadra, also reveals the *Unfabricated Sutra*. Note: Class, Tantra Class, Category Class, etc.
Chinese
玛母（མས་）显示了三者。那么，这是基于什么意义呢？所有众生的相续中都存在一个名为“心”的事物。然而，由于无明而错误地理解，它处于一种错觉之中。因此，为了纠正这种错觉，对于根器上等之人的下等者，显示了作为纠正之部的摩诃瑜伽。为了持续不断地显示这种不迷惑的意义，对于根器上等之人的中等者，显示了作为续部的隆阿努瑜伽。为了使这种持续不断的意义不穷尽且不变，对于根器上等之人的上等者，显示了作为界部的圆满阿底瑜伽。这些是内密咒的三部。那么，是如何显示这些方法或途径的呢？法身导师，吉祥普贤王如来说示。从色究竟天法界中加持并显示。此外，报身导师，吉祥遍照如来所显示的法，显示了克里亚瑜伽、乌巴瑜伽三者。那么，这是基于什么意义呢？由于所有众生的相续中，心变得粗重的分别念，从而产生了身语意三者，因此，为了调伏身语意三者的对治，对于根器中等之人的下等者，为了调伏身体而显示了克里亚。对于根器中等之人的中等者，为了调伏语言而显示了瑜伽。对于根器中等之人的上等者，为了调伏意念而显示了乌巴瑜伽。这些是外密咒的三部。那么，是如何显示这些方法或途径的呢？报身导师，吉祥遍照如来从色究竟天致密严饰的刹土中，通过手印显示一切自性为身语意的自性而宣说。化身导师释迦牟尼佛所显示的法，显示了律藏、论藏、经藏三者。那么，这是基于什么意义呢？由于所有众生的相续中存在身语意三者，因此分别念变得粗重且增多，从而产生了烦恼痴、贪、嗔三者。因此，为了调伏烦恼痴，对于根器下等之人的中等者，显示了论藏。为了调伏贪欲，对于根器下等之人的下等者，显示了律藏。为了调伏嗔恨，对于根器下等之人的上等者，显示了经藏。这些是因乘的