Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha 数字图书馆 藏文 目录 分发 搜索选项 上一页 耳传金刚桥小史及窍诀 下一页 耳传金刚桥小史及窍诀 ༈ 耳传金刚桥小史及窍诀。顶礼于无错乱、无显现之意改造、思议超越、言语道断之状态。所示自始清净之菩提心性之义。此耳传金刚桥，具有四种意义： общей смысл – создание основы, первое. основной смысл – разделение на части, второе. словесный смысл – добавление слов, третье. практический смысл наставлений – принятие в практику, четвертое. 第一是确定共同和自身的特征，从而建立基础。第二，主要意义有三个：开头的意义、正文的意义和结尾的意义。第一部分有两个：表达敬意和承诺教导。正文部分有三个：确定意义的意义、确定的意义和意义显现的时间。确定意义的意义有三个：开启耳传口诀的巨大宝藏，打下无修之义的巨大木桩，以及托付于无希冀与恐惧的法界。确定的时间也有三个：以自然圆满的灌顶，不依赖于修行善法之人；身体转变为自性，从二取中解脱；意义融为一体，超越分别念。意义显现的意义有两个：这个意义是，这个时间是。时间有三个：一心如幻的时间，多味一体证悟的时间，以及离戏清净的时间。结尾的意义有三个：传承从何处收集，口诀的名称，以及由哪位上师汇集。词语的意义在于删减词语，第一。揭示意义和词语的意义为二，第二。在口诀的意义中，实践有两个方面：像黑讲授一样有条不紊地实践，以及像红讲授介绍一样地实践。如果像黑讲授那样，将不净转化为清净是沐浴大海的传承。将清净转化为善是身语意三门的行为。使善成熟是上师的修行方式。
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous A Short History of the Oral Transmission Vajra Bridge with Instructions next A Short History of the Oral Transmission Vajra Bridge with Instructions ༈ A Short History of the Oral Transmission Vajra Bridge with Instructions. Homage to the state of uncontrived mind, beyond thought, beyond expression, which is without error and without manifestation. This Oral Transmission Vajra Bridge, which reveals the meaning of the primordially pure nature of bodhicitta, has four aspects: the general meaning is to establish the foundation, the first. the main meaning is to divide into sections, the second. the verbal meaning is to add words, the third. the meaning of the instructions is to put into practice, the fourth. The first is to establish the foundation by determining the general and specific characteristics. The second, the main meaning, has three parts: the meaning of the beginning, the meaning of the main body, and the meaning of the conclusion. The first has two parts: expressing homage and making a commitment to teach. The main body has three parts: the meaning of establishing the meaning, the meaning of settling the meaning, and the time when the meaning arises in experience. The meaning of establishing the meaning has three parts: unlocking the great treasure of the oral transmission teachings, driving in the great stake of the meaning of no meditation, and entrusting to the sphere of no hope and fear. The time of settling the meaning also has three parts: with the natural perfection of empowerment, not depending on a person of virtuous practice; the body transforming into its own nature, being liberated from dualistic grasping; and the meaning converging into one, transcending conceptual thought. The meaning of the meaning arising in experience has two parts: this meaning is, and this time is. Time has three aspects: the time of single-pointed illusion, the time of realizing many tastes as one, and the time of freedom from elaboration and complete purity. The meaning of the conclusion has three parts: from where the lineage is gathered, the name of the instructions, and by which master it was compiled. The meaning of the words is to prune the words, the first. Revealing the meaning and the meaning of the words as two, the second. In the meaning of the instructions, there are two aspects to practice: practicing systematically like the black instructions, and practicing like the red instructions introduction. If like the black instructions, transforming impurity into purity is the transmission of bathing in the ocean. Transforming purity into virtue is the conduct of the three doors. Ripening virtue is the guru's way of practice.
Chinese
加持。成熟解脱之法为嘿汝嘎父母的生圆次第。究竟解脱之法为把握心性智慧之风。如引导所示，简略修持之诀窍，初为断除显现，中以四印调整身姿，末为沉没、清明、空明三者。中等口诀，从四门封锁的空隙中，依靠对三时的决断，对任何显现都无碍地进行引导并加以修持。如大口诀所示，初为使未生者生起，中为使已生者稳固，末为使稳固者增上。如此修持，则会显现三种修持之相。通常来说，诀窍之法不作供养赞颂，因为是向宣说续部的导师作供养。赞颂出现在续部和修法中，诀窍的续部中这样说：上师这样说，自己生起如此这般的证悟，心安住于此，就叫做诀窍。因此，不作供养赞颂。即使有，也是供养上师或本尊。这也是向他人作供养赞颂。因此，这虽然是诀窍，但并非仅仅是个人的证悟，而是向心性本自清净的本性作供养赞颂。或者向本尊作供养。从天子至今，由于噶举传承未断绝，因此供养心性本自清净的本性，才会出现这种赞颂。这也不是向其他对境作供养赞颂，而是对自己心性本自清净的本性，对自己作供养赞颂，因为这是与续部相似的诀窍。是向宣说续部的导师作供养。其中，共同的法和自相的意义，心性最初的本性状态，自生的广大智慧，在三时中不离不合，不生不灭，不明显也不隐没，不去不来，因此不会错谬。具备四法，是佛的宝藏，无法造作。心在最初之时没有先后，在现在之时没有差别，坚定不移，无法改变，因此是无为的。具备四法，不住于意境、思境或念境，因此是超越思虑的。具备四法，不住于言语境或表达境，因此是不可言说
English
Blessings. The method for ripening and liberation is the generation and completion stage of Heruka father and mother. The method for ultimate liberation is grasping the wind of essential wisdom. According to the introduction, the condensed essence of practicing the meaning is, first, cutting off appearances; second, adjusting the body posture with four seals; and third, sinking, clearing, and emptiness. In the intermediate pith instruction, based on the decisive cut of the three times from the space of the four-door seal, one introduces and practices whatever arises without obstruction. According to the great pith instruction, first, one causes the unborn to be born; second, one stabilizes what is born; and third, one enhances what is stable. By practicing in this way, one demonstrates how three kinds of experiences arise. Generally, in the tradition of pith instructions, there is no offering or praise, because it is an offering to the teacher who speaks the tantra. Praise occurs in the tantra and sadhana, and in this tantra of pith instructions, it is said: The lama said this, and when one's own realization arises to this extent, and the mind is at ease, it is called a pith instruction. Therefore, there is no offering or praise. Even if there is, it is an offering to the lama or the main deity. This is also offering praise to others. Therefore, although this is a pith instruction, it is not just an individual's realization, but an offering of praise to the nature of mind, which is primordially pure. Or, one makes offerings to the yidam. From the son of the gods until now, because the Kagyu lineage has not been interrupted, this praise arises from offering the mind itself, which is primordially pure. This is not offering praise to other objects, but to one's own mind, which is primordially pure. One offers praise to oneself, because this is a pith instruction similar to the tantra. It is an offering to the teacher who speaks the tantra. In this, the common Dharma and the meaning of its own characteristics, the original nature of mind, the great self-born wisdom, are inseparable in the three times, without birth or death, without clarity or obscurity, without going or coming, and therefore without error. That which possesses four qualities is the treasury of the Buddha, and cannot be fabricated. The mind has no before or after in the beginning, no difference in the present, and is firm and cannot be transformed, and is therefore unconditioned. That which possesses four qualities does not abide in the realm of mind, thought, or memory, and is therefore beyond thought. That which possesses four qualities does not abide in the realm of words or expression, and is therefore inexpressible.
Chinese
为了使人理解，才会有耳传。就是从一个人到另一个人，口耳相传。所谓“开启大宝藏”，是以譬喻来确定意义。在印度的名叫辛嘎拉的地方，有一个贫穷的女人，是商人的女儿，没有食物和衣服。她唯一的财产是一件破烂的布衣。晚上当上衣穿，白天当下衣穿，以此寻找食物。除了寻找食物外，没有其他的生活来源。那个地方出现了一个懂得鉴别财富的人，他说：“这个贫穷女人的灶台下，埋藏着满满一罐金粉。”于是他找到了那个贫穷的女人，问她：“你没有食物和衣服吗？”女人说：“我没有食物和衣服。”那人说：“那么，你灶台下埋藏着满满一罐金粉，拿出来好好享用吧。”女人说：“我福报已尽，哪里会有什么呢？”那人说：“肯定有的。”女人一看，果然找到了。于是把金粉分成三份：一份供养三宝；一份布施给当地的国王和乞丐；一份自己用来享用食物和衣服。于是，她在瞬间变得富有，脱离了贫困的痛苦。就像这个例子一样，我们不必对轮回的痛苦感到恐惧和害怕。如果证悟了自己相续中存在的自性、事物本来的状态、自生的大智慧，就能从轮回的巨大痛苦中解脱。这个自性现在被烦恼的过失和遮蔽所掩盖，就像宝藏一样被隐藏起来。通过上师的教言开启，并在自己的相续中指示出来，就能在一瞬间证悟，一生就能成佛。因此，这说明了开启大宝藏的意义。第二，词语有两种：以持明者的符号解脱和以个人的教言解脱。其中第一个是：这个故事是这样发生的：一般来说，在印度的土地上有九个大洲：东方是邦嘎拉洲，南方是贝达洲，西方是邬金洲，北方是喀什米尔洲，东南方是康布
English
For the sake of making people understand, ear-transmission arises. It is transmitted from ear to ear among people. The so-called "Unearthing the Great Treasure" establishes the meaning through an example. In a place called Singala in India, there was a poor woman, the daughter of a merchant, who had no food or clothing. Her only possession was a ragged cloth. She wore it as an upper garment at night and as a lower garment during the day to find food. She had no other means of livelihood than searching for food. In that place, a person who knew how to discern wealth appeared and said, "Under the stove of this poor woman, there is a pot full of gold dust." So he searched for the poor woman and found her. He asked, "Do you have no food or clothing?" The woman said, "I have no food or clothing." The man said, "Well, there is a pot full of gold dust under your stove, so take it out and enjoy it." The woman said, "My merit is exhausted, how could there be anything?" The man said, "There must be." When the woman looked, she found it. Then she divided it into three parts: one part she offered as offerings to the Three Jewels; one part she dedicated to giving to the king and beggars of that place; and one part she used to enjoy food and clothing for herself. There, she became rich in an instant and was freed from the suffering of poverty. Just like this example, we do not need to be afraid or terrified of the suffering of samsara. If we realize the nature of mind, the inherent state of things, and the great self-born wisdom that exists in our own being, we will be liberated from the great suffering of samsara. That nature of mind is now obscured by the faults and obscurations of afflictions, and it is hidden like a treasure. By the instruction of the guru, it is unearthed and shown in our own being, so that we realize it in a single instant and attain enlightenment in one lifetime. Therefore, this explains the meaning of unearthing the great treasure. Secondly, there are two aspects to the words: liberation through the symbols of vidyadharas and liberation through the instructions of individuals. The first of these is: This story arises as follows: Generally, in the land of India, there are nine great continents: In the east is the continent of Bangala, in the south is the continent of Beta, in the west is the continent of Oddiyana, in the north is the continent of Kashmir, and in the southeast is Khambu.
Chinese
的洲。西南方是铜洲。西北方是萨霍尔的洲。东北方是卡玛茹巴的洲。中央是金刚座等九处。那里是佛法生起之处：金刚座的西方，因为执取和能执都已隐没，所以是西。那个方向背对着，所以是方。那里男子成了勇士，女子成了空行母。勇是法界智，士是明智。空是法界智，行是明智。吉祥是证悟，自己的吉祥和他人的吉祥。邬金的地区。达那（དྷ་ན，梵文天城体：ध न，梵文罗马拟音：dhana，汉语字面意思：财富）是心中休息的地方。郭夏（ཀོ་ཤ，梵文天城体：कोश，梵文罗马拟音：kośa，汉语字面意思：容器）是救护心意的地方。洲。大海边是咸的。优昙婆罗花开放，十三年才开一次，一生一灭。土地。殊胜快乐的园林里，生长着上好的食物树和各种花朵，吃了之后，法性就在相续中生起。它的光在虚空中。它的光在须弥山上。像用打狗的石头也能当金子用一样，如果证悟了法性，就没有分别念的境地了。大尸陀林叫做金洲黑森林蔓延之处。修行的地方，金子是深奥的。有藤蔓的岩洞不会断裂。有事业。那里，种姓是眷属众多。天神的化身，因为没有父亲。导师是修行者的所依之人。伟大的极喜金刚安住于此。在某个时候，从无生的状态中，自然成熟而完全清净的清净虚空中，以诞生的神变，从金刚萨埵的身语意完全清净中化生的心清净的天子，作为显现之方便的象征而显现。显现为形色，作为觉知智慧的象征而显现。见到一个没有形色的身相，身色白色，右手拿着金色的九股金刚杵，左手拿着水晶铃靠在腰间，是方便智慧二者的象征。穿着紫色的裙子。手伸向头顶加持，阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）是无生的象征。哈（ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：断绝）是无灭的象征。霍（ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：惊叹）是无二的象征。诶（འི་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：感叹）的佛法自声持续了七天。之后，导师极喜金刚在心性法界清净的虚空中彩虹