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Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
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Nitartha Digital Library 藏文 目录 分发 搜索选项 上一页 大圆满秘密心髓母续父续教规二河流汇合之引导文无垢口传。莲花舞自在事业调伏力。 无 下一页 大圆满秘密心髓母续父续教规二河流汇合之引导文无垢口传。莲花舞自在事业调伏力。 大圆满秘密心髓母续父续教规二河流汇合之引导文名为无垢口传之著述。 顶礼上师班杂萨曼达巴扎拉亚（梵文：namaḥ guru vajra-samanta-bhadrāya）。 自生智慧普 यूनिवर्सल 原始之主， 具有七种殊胜法界显现圆满受用， 自性调伏众生种种化身， 遍主上师之足我顶礼。 深奥难测如虚空之境， 舍弃所断对治二边解脱， 谁遇四大明亮成光， 顶礼教法光明金刚顶。 噶饶等印度藏地持明者， 尤其无垢善知识智者之尊， 龙钦饶绛智慧幻化之神变， 金刚光荣菩提之间常亲近。 十七续部之亲眷轮回涅槃之， 法界富饶明咒之母独发女， 祈请赐予讲说与实修时， 无有障碍成就至究竟。 原始法界中轮回彻底清净之法， 未被分别念所染加持光芒未失， 无垢善知识心髓之精华， 遍知法王精要摄集之彼者。 掘藏大师父子口传妙瓶中， 蒙受遍主上师之恩善获得， 未以自造染污利益他人之心， 汇集明晰实修次第当宣说。 于此十方三世一切诸佛之教法之顶， 一切法轮之精要， 金刚乘之修持一切之究竟， 光明大圆满续部六十四万之精髓， 甚深秘密口诀部，大导师 毗玛拉米扎（Vimalamitra）的心髓母续父续教规二河流汇合之甚深引导，分为二部分进行讲解。 以顺缘聚合，将诀窍置于框架之中
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The immaculate oral transmission of the instruction manual on the confluence of the two rivers of the mother and son lineage of the Great Perfection Secret Essence. Padma Garwang Trinley Drodul Tsal. no next The immaculate oral transmission of the instruction manual on the confluence of the two rivers of the mother and son lineage of the Great Perfection Secret Essence. Padma Garwang Trinley Drodul Tsal. The immaculate oral transmission of the instruction manual on the confluence of the two rivers of the mother and son lineage of the Great Perfection Secret Essence, called "The Immaculate Oral Transmission," is present. Namo Guru Vajra-samanta-bhadraya. Self-born wisdom, all-pervasive, primordial lord, endowed with seven special qualities, the realm of appearance, perfect enjoyment, the nature of taming beings, various manifestations of the body, to the feet of the all-pervading lama, I prostrate. Profound and difficult to fathom, like the state of the sky, liberated from the extremes of what is to be abandoned and the antidote, whoever encounters the four elements transforms into light, I bow to the doctrine, the clear light, the vajra peak. To Garab Dorje and other Indian and Tibetan vidyadharas, especially to the immaculate spiritual friend, the master of scholars, to Longchen Rabjam, the magical manifestation of wisdom, I attend until vajra glory and enlightenment. The kinsman of the seventeen tantras, the mistress of mantra, the one-haired mother, rich in the realm of samsara and nirvana, may she grant the opportunity for explanation and practice, without obstacles, and may accomplishment be perfected. The dharma that empties samsara in the primordial realm, uncorrupted by logic, the blessing and radiance undiminished, the essence of the immaculate spiritual friend's heart, whatever is gathered as the essence of the omniscient Dharma Lord. From the father and son treasure masters' oral transmission, the excellent vase, having well obtained through the kindness of the all-pervading lama, without self-fabrication, with the intention to benefit others, I will explain the stages of the combined clarity manual. Here, the pinnacle of all the teachings of all the Buddhas of the ten directions and three times, the essence of all the wheels of Dharma, the ultimate of all the practices of the Vajrayana, the essence of the sixty-four hundred thousand tantras of the Great Perfection of Clear Light, the secret oral instruction section, the profound instructions of the confluence of the two rivers of the heart essence mother and son lineage of the great teacher Vimalamitra, will be explained in two parts. By gathering favorable conditions, placing the instructions in a framework.
Chinese
以及，讲授引导诀窍的实际口诀。第一部分有四点：讲授引导的上师的特征，讲授对象弟子的特征，如何依止的方式，以及顺缘的基础。第一点是：在《阿底大圆满》中说：“精通且无所事事，证悟法性之义，于欲妙无有迷惑，是为密咒上师之特征。”如是说。总的来说，对于所有密咒续部的意义精通，并且能够区分宗派的差别；特别是，对于此道的经验具有温暖的证悟；对于口诀的意义开示精通，并且远离贪嗔等今生的喧嚣；通过对金刚身的要害进行击打，二种次第的修持达到究竟，从而使智慧的坛城达到法性现前的意义的证悟；以证悟使自相续解脱，并且以慈悲能够成熟他相续；对于实相的意义，以甚深智慧断除增益的智慧，对于弟子所提出的问题不会迷惑。具有这些特征的，被称为大金刚持上师。与此相反，具有过失的人不应依止。在《自生续》中说：“无知且傲慢，愚昧而盲从言辞，不思密咒之义，断他人之善意而骄傲自满，进入邪道，未见灌顶之坛城，誓言破损，对于所问不作答，少闻且傲慢，未经观察的上师是弟子的魔。”因此，具有这些过失的人，从一开始就不应依止。第二，弟子的特征是：在《自生续》中说：“具有信心之力和精进，智慧广大且无有执着，恭敬心大且行持密咒，无分别心中无有散乱，具有誓言且勤于修持，如上师所说而行。”因此，对于上师和口诀非常欢喜，并且为了意义而努力的胜妙的信心，对于所要成就的果位特别渴望的欲乐的信心，不怀疑的信赖的信心，不会被短暂的因缘所夺走，究竟的信心，也就是具备了加持进入的因缘。为了成就无上的菩提而精
English
And, actually explaining the key points of the instruction method of the teachings. The first part has four points: the characteristics of the teacher who gives the instructions, the characteristics of the student who is the object of the teachings, how to rely on the teacher, and establishing the basis for favorable conditions. The first point is: In the Great Perfection of Ati it is said: "Skilled and free from activities, having reached the limit of the meaning of reality, without confusion about the object of desire, these are the characteristics of a secret mantra guru." As it is said. In general, being skilled in the meaning of all the tantric sections of secret mantra and distinguishing the differences between philosophical systems; in particular, having the warmth of experience in this very path; being skilled in explaining the meaning of the oral instructions and being free from distractions of attachment, hatred, etc., and the busyness of this life; having perfected the practice of the two stages by striking the vital points of the vajra body, thereby reaching the limit of the meaning of the direct realization of the mandala of wisdom as reality; liberating one's own mind-stream through realization and being able to ripen the mind-streams of others through compassion; having the wisdom that cuts through elaborations with profound wisdom regarding the meaning of the nature of reality, and not being confused by the answers to questions asked by students. Having these characteristics is called a great vajra-holder guru. It is not permissible to rely on those with faults that are the opposite of these. In the Self-Arisen Tantra it says: "Ignorant and arrogant, foolish and following words, not contemplating the meaning of secret mantra, cutting off the kindness of others with conceited words, entering the wrong path, not seeing the face of the empowerment mandala, having broken vows, not answering questions, having little learning and great arrogance; an unexamined teacher is the demon of the student." Therefore, one should not rely on those with these faults from the beginning. Second, the characteristics of a student are: In the Self-Arisen Tantra it says: "Having the power of faith and great diligence, great wisdom and no attachment, great respect and practicing secret mantra, without distraction in the non-conceptual mind, possessing vows and striving in practice, doing as the teacher says." Therefore, having great joy in the guru and the instructions, and the excellent faith of striving for the meaning, the faith of desire that longs for the result to be accomplished, the faith of trust that does not doubt, the ultimate faith that is not stolen by temporary circumstances, that is, possessing the causes for blessings to enter. Striving to accomplish the unsurpassed bodhi
Chinese
具有不拖延和不松懈的毅力的坚定誓言。因明晰的智慧能够辨析深奥的道理，故易于生起体验和证悟。对衣食等世俗的安乐财富执着心小。因对上师和本尊具有极大的恭敬心，故具备进入加持的所有门户。因断除了对密宗道的怀疑，故能进入深奥的行持。由于不让心专注于贪嗔痴等庸俗的分别念，故远离散乱。坚定不移地遵守从根本到支分的誓言。对于修习深奥的道不感到厌倦。不违背上师的教诲。应当将具有这些特征的弟子作为讲授的对象。与此相反的，具有器皿过患的是：如《自显》中所说：“不恭敬不敬奉，行持不净密法者，无种姓且无耐心，智慧浅薄之人，轻视恩德者，无意义的放荡者，未经观察的弟子是上师的敌人。”如果对如上所说的非器之人讲授深奥的法，则会被持誓的空行母降下惩罚，不能获得成就，并且会产生诽谤，因此应当避免。三、依止之理：具有特征的弟子，也应如病人依止医生一样，为了从轮回的疾病中解脱，以身语意三门恭敬、不虚伪地承侍和敬奉。如欲渡河者依止船夫一样，因畏惧轮回而恒常听从教诲。如商人依止商主一样，为了希求解脱而广行供养。特别是，以上等的方式，以成办事业的侍奉来掌握传承上师的教法；以中等的方式，以身语的侍奉来清净三门的业障；以下等的方式，以财物的供养来圆满二资粮的容量，无论如何都要令上师欢喜。如《自显》中所说：“如是对于口诀上师，以自身以及珍宝财物，极其稀有之物来承侍。”并且其功德是，在《甘露源流续》中说：“即使以充满虚空的诸佛，以各种珍宝装饰的，充满三千世界的供品来供养，也不及对上师的一根毫毛，供养一滴酥油。”
English
Having a firm commitment of unwavering perseverance and diligence. Because of the clear wisdom that discerns the meaning of profound truths, it is easy to generate experience and realization. Having little attachment to worldly comforts and wealth such as food and clothing. Because of great respect for the lama and yidam deity, possessing all the gateways for blessings to enter. Because the doubts and attachments to the secret mantra path are severed, one is able to engage in profound conduct. Because the mind does not dwell on ordinary thoughts such as attachment, hatred, and ignorance, one is free from distraction. Steadfastly upholding the vows from the root to the branches without transgression. Not becoming weary of meditating on the profound path. Not deviating from the lama's instructions. A disciple with these qualities should be considered a suitable recipient for teachings. Conversely, those with flaws in their capacity are described in the Rangshar: "One who does not show respect or reverence, engages in impure secret practices, is without lineage or patience, has little wisdom, despises kindness, is aimlessly dissolute, an unexamined disciple is the enemy of the guru." If the profound Dharma is taught to such unsuitable individuals, the oath-bound dakinis will impose punishment, one will not attain accomplishment, and slander will arise, therefore it should be avoided. Third, the manner of reliance: A disciple with qualities, like a patient relying on a doctor, should, for the sake of liberation from the disease of samsara, serve and revere with body, speech, and mind, respectfully and without hypocrisy. Like one desiring to cross a river relying on a boatman, fearing samsara, one should always listen to whatever is said. Like a merchant relying on a leader, one should perform great service desiring liberation. In particular, by serving to accomplish activities in the best way, one grasps the teachings of the lineage gurus; in a middling way, one purifies the obscurations of the three doors through service of body and speech; in the lowest way, one fills the measure of the two accumulations with offerings of material goods, and in any case, one should strive to please the guru. As the Rangshar says: "Thus, for the mantra guru, one serves with one's own body and precious possessions, and with extremely rare things." And its benefits are also stated in the Dudtsi Jungwai Gyü: "Even by offering to the Buddhas filling the sky, with offerings filling the three thousand worlds adorned with various jewels, it is not equal to offering one drop of butter to a single hair of the guru."