English
Even though they are different, they are indivisible in meaning, and when one appears in a continuum, that is the realm of Dharma. In the state of indivisibility, whether there is something to be divided or the limit of a mind that divides, or even the slightest subtle edge of words, does not exist; that is the completely pure realm of Dharma. As it says in the Secret of Wisdom: "Unthinking, secret space, primordially enlightened. Completely free from grasping, clear light is good." It is also like that. Because it arises from the lama's instruction, it is the dharmata of Dharma. Because it is experienced in one's own practice, it is the mindness of mind. Because it abides like space, it is the characteristic of space. Although these three are different in words, they are one in meaning. Therefore, mixing these three natures into one is called the intention of "leaving it and not taking it later." Having left this body of ripening, one will not take a body of one's own continuum in the future, but will become enlightened. Such a meaning is shown by the lama's signs and words. The view is to look at one's own continuum. It is not enough to just look; one must realize it. It is not enough to just realize it; one must make realization manifest. Having realized it in this way, when the meaning becomes manifest, it is said that when it becomes manifest, that is when one becomes enlightened. As it says in the Secret of Wisdom: "Whoever is familiar with the expanse of realization, that which is called 'not a person' is the Buddha. Vajrasattva is not separate." It is taught like that. This is spoken with the essential meaning in mind. As it says in the Secret of Wisdom: "In the essential meaning, there is no activity. Not thinking about it, abiding in its own nature." It is like that. Thus, the essence is ignorance, the nature is delusion, and the characteristic is suffering. These three, from being shown and introduced by the lama's instructions to becoming clear, non-conceptual, and blissful, when the essence is realized as indivisible and one, in the state of indivisibility, whether there is something to be divided or the limit of a mind that divides, or even the slightest subtle edge of words, does not exist and is purified, that is the Buddha himself. In the Second Chapter of the Root Tantra, it says: "Sentient beings are Buddhas, but they are obscured by adventitious stains. When the stains are removed, they are Buddhas." It is like that. In the Garland of Oral Transmission Instructions, it says: "In all the ten directions of the world, one cannot find a Buddha by searching. If one realizes one's own mind, that is the Buddha. Do not seek elsewhere." It is taught like that. Also in the Secret of Wisdom, it says: "Primordially abiding in the Dharmakaya,
Chinese
不要从其他地方寻找！如是说。他们以共同的佛法和各自的特征，通过上师的指示和口语，将它们应用到各自的相续中。体验并证悟其意义，这与佛陀的意图相符，并且与口诀和经文不矛盾。此外，在《决定经》中说：大沙门如是说：不作任何罪恶，行持圆满的善，调伏自己的心，这是佛陀的教法。如是说。罪恶的本体、自性、特征三者，不作任何三者的罪恶。学习善法，享用圆满的学习。当自己的心不执着于智慧的深奥和细微之处时，这就是不颠倒的佛陀的意图，即不变的教导，这就是佛陀的教法。以上是关于先前表达敬意并承诺教导的说明。吉祥具名颅器，ka是不安住于任何地方，pa是无生之界，la是超越心识之境。三身不变于颅器中，与无生死的甘露混合，倾注无聚散之誓物，以大乐之酒浸润，无造作无变异地加持，无过失地增长，无执着地供养于法界，无希冀无畏惧地请享用。嗡啊吽！赐予身语意之成就。阿ཐྎ。 上一页 耳传金刚桥的历史小传与口诀。\t下一页
English
Do not seek from other places! Thus it is said. They, with the general Dharma and their own characteristics, apply them to their respective continuums through the instructions and words of the Guru. Experiencing and realizing the meaning, which is in accordance with the Buddha's intention, and not contradicting the oral instructions and scriptures. Furthermore, in the Sutra of Definitive Statements, it says: The great Shramana spoke thus: Do not commit any evil, practice perfect virtue, subdue your own mind, this is the teaching of the Buddha. Thus it is said. The essence, nature, and characteristics of evil, do not commit any of the three evils. Learn virtue, enjoy perfect learning. When one's own mind does not cling to even the subtle and profound aspects of wisdom, then that is the non-inverted intention of the Buddha, that is, the unchanging teaching, and that is the teaching of the Buddha. The above is an explanation of previously expressing reverence and promising to teach. Auspiciously named skull-cup, ka is not abiding anywhere, pa is the realm of no birth, la is beyond the realm of mind. The three bodies are immutable in the skull-cup, mixed with the nectar of no birth and death, pouring in the samaya substance of no gathering and scattering, soaking with the wine of great bliss, blessing without fabrication or change, increasing without fault, offering to the Dharmadhatu without attachment, requesting to partake without hope or fear. Om Ah Hum! Grant the siddhi of body, speech, and mind. Atha. previous The short history of the Oral Transmission Vajra Bridge with instructions. next