Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项 上一页 《敦玉坚续》的精义汇集，明灯。 下一页 《敦玉坚续》的精义汇集，明灯。 （《敦玉坚》）༄༅༔ 《敦玉坚续》的精义汇集，名为《明灯》的著作。 卡汤。ཨ྄ྀཏི྅྅྅༔ 在印度语中：Tila Tantra Bhaduti Ka。名为《辨别续部的提卡》。在藏语中：此乃汇集一切经续之自性。因能明晰了知其义而为中介。向基之证悟，空性大乐之境顶礼。于体验中，一切法皆于法性平等性之大境中显现。萨瓦 帕邦 阿辛 达亚。法身唯一，离戏论。所示证悟之方便。为以词语确定并象征能证悟诸义之口诀之故。无实有之觉性，空性法性通透显现。难以理解之义。本初清净，离垢之见与觉性。金刚链，与光俱生。示以彼之要点、觉性之要点与身之要点而修持。为知晓密意之故。遣除心之黑暗，消除智慧之愚昧。此明灯。开启之钥匙。不为低劣之智者所知，从紧紧束缚执着的绳索中解脱。将无明等众生囚禁于无明之铁中，断除执着之束缚。使续部清净，智慧幻化之钥匙，使未知变为已知。以此光明。因能获得不可思议之智慧藏之显现，三摩地之味而善示之。使体验由上而上增长，使胜观之觉性证悟为赤裸之见，安立意境本然。于虚空中显现，无漏明点之显现，显现为多种多样，甚为广大。不变之智慧，离戏论，微细唯一，于明晰之境中汇集。明晰之显现，以无碍觉性之智慧，以大武器斩断无明之终结。为了断除此生所受之烦恼，为了断除生之相续，烦恼之网。一切佛陀之金口所宣说之。
English
Table of Contents Distribution. Search Options previous The Essence of the Dung-yig-chen Tantra, Condensed, Illuminating Lamp. next The Essence of the Dung-yig-chen Tantra, Condensed, Illuminating Lamp. (Dung-yig-chen) ༄༅༔ The Essence of the Dung-yig-chen Tantra, Condensed, entitled "Illuminating Lamp," is present. kha tham. ཨ྄ྀཏི྅྅྅༔ In the Indian language: Tri la Tantra Bhaduti Ka. Called "The Tika that Distinguishes the Tantras." In the Tibetan language: This itself is the nature of all Sutras and Tantras. Because it clearly realizes the meaning, it is an intermediary. I prostrate to the realization of the ground, the state of emptiness and great bliss. Through experience, all dharmas are shown to be in the great realm of the equality of dharmata. sarva papam asim dhaya. The sole Dharmakaya, free from elaboration. Showing the means of realization. For the sake of establishing and symbolizing with words the oral instructions that realize the meanings. The non-existent awareness, emptiness, appears transparently as dharmata. A meaning difficult to understand. Primordial purity, awareness with unobstructed view. Vajra chain, with light. It shows how to practice with its key points, the key points of awareness, and the key points of the body. For the sake of knowing the intention. Dispelling the darkness of the heart, eliminating the delusion of the mind. This illuminating lamp. The key to opening. Not known by those of inferior intellect, it liberates from the tightly bound knots of clinging ropes. Imprisoning beings such as ignorance in the iron of ignorance, cutting the bonds of clinging. Purifying the tantra, the key of wisdom's illusion, making the unknown known. With this clarity. Because it obtains the taste of samadhi, the manifestation of the inconceivable treasury of wisdom, it is well shown. Making experience increase from above, making the superior seeing awareness realize as naked seeing, establishing the intention as inherent. Manifesting in the sky, the manifestation of immaculate bindus, appearing in various ways, vast. Immutable wisdom, free from elaboration, subtle and unique, gathered into a clear state. Clear manifestation, with the unobstructed wisdom of awareness, cutting off the end of ignorance with a great weapon. In order to cut off the afflictions taken in as many bodies as there are, in order to cut off the continuum of birth, the net of afflictions. Spoken from the mouth of all Buddhas.
Chinese
诸续部之秘密确切之教言，为了对此有信心的具缘者之理解，以智慧将根器分为上中下，将次第乘分为九乘，我无垢友将以信心的次第经文，清晰地分开词义。如同第一位佛陀真身般的，智者耶谢多喇嘛，尊者智经的心之密意，降临于贝玛拉莫扎之心的，将彼意义阐明的次第诀窍，与智慧相结合，经律论三藏，从事业中超胜的意义汇集，特别重大的意义是，清晰地分开次第，我无垢友将要讲述。从珍宝部中是论藏，从小大乘中也是大乘，从波罗蜜多和密咒中是曼陀罗。彼之外内中是内，彼之中是九乘之顶，母圆满大圆满，胜乘阿底大秘密之论，若将续和释分为部类，则是界心部，界部，口诀部三者，心部，界部，口诀部三者中，此乃秘密口诀之精华。口诀分为零散口诀，口头口诀和续部自宗之口诀三种，说是续部片段之口诀。依靠各种续部的词句，而修持一个词句。续部，教言，口诀相联。从续部中出现的词句，虽然存在不可思议之物，但这是明点的范围。三种，即口头和零散，以及续部的自宗三种中是续部，彼之中是明点范围的特别之处。彼有四种，即外圈，内圈，秘密圈，以及秘密无上圆满。外圈如身体，广泛地显示名相，虽然身体完整，但若无五根等则如尸体，内圈如眼睛，眼睛向外看却看不到自己。所见是表诠之法，秘密圈如心，是忆念总持之法，仅凭心无法行事。比前者稍微深奥。此乃身体全部圆满，如身体无病，根器无损之人。若将彼等全部归纳，则有两种，即讲续和耳传续。
English
The secret and definite teachings of all the tantras, for the sake of understanding by those fortunate individuals who have faith in this, dividing the faculties into superior, middling, and inferior with wisdom, dividing the sequential vehicles into nine vehicles, I, Vimalamitra, will clearly separate the words and meanings of the texts of the believing tantras. Like the actual body of the first Buddha, the wise Yeshe Do Lama, the mind intent of the venerable Jnanasutra, descended into the mind of Vimalamitra, combining the sequential instructions that clarify that meaning with wisdom, the Vinaya and Abhidharma Pitakas, gathering the meanings that are particularly superior from the activities, the particularly great meanings are, clearly separating the sequence, I, Vimalamitra, will explain. From the precious collections is the Abhidharma, from the small and great vehicles is also the Great Vehicle, from the Paramita and Mantras is the Mantra. Of those, the outer and inner is the inner, of that, it is the peak of all nine vehicles, Mother Complete Great Perfection. The treatise of the Victorious Vehicle Ati Great Secret, if the tantras and commentaries are divided into sections, then there are the Mind Section, Space Section, and Instruction Section, of the three sections of Mind Section, Space Section, and Instruction Section, this is the essence of the Secret Instruction. The instructions are divided into scattered instructions, oral instructions, and the instructions of the tantric own system, it is said to be the instruction of the tantric fragments. Relying on the words of various tantras, one practices one word. The tantra, agama, and instruction are connected. Although there is something inconceivable in the words that come from the tantra, this is the scope of the bindu. Three types: oral, scattered, and the tantric own system, of the three, it is the tantra, of that, it is the special feature of the bindu range. There are four of them: the outer circle, the inner circle, the secret circle, and the secret unsurpassed complete. The outer circle is like the body, extensively showing the terms, although the body is complete, if there are no five senses etc., it is like a corpse, the inner circle is like the eye, the eye sees outward but does not see itself. What is seen is the symbolic dharma, the secret circle is like the heart, it is the dharma of remembrance and retention, the heart alone cannot act. It is slightly deeper than the former. This is the complete body, like a person whose body is without disease and whose senses are without defect. If all of these are summarized, there are two types: the Explanatory Tantra and the Whispered Tantra.
Chinese
诺！从口耳相传来说，有两种，有文字的和无文字的两种。如前所述的解释续部等，这是无上秘密的圆满。与这无文字的口耳相传相关联的是自性大圆满的续部，在六十四万续部中，这是第二十一部。特别是无上秘密的，那些续部的名称和意义的区分进行详细解释。那些续部的理解有两种：词句的续部和意义的续部。意义是其自身本性的殊胜，为了表示这一点，将词句归纳为两种进行阐述。意义的续部中，为了说明这一点，阐述了两种：自性续部和方便续部。方便续部有两种：所诠方便续部和能诠方便续部。所诠是其自身本性，觉性安住于自身之义。能诠续部是使证悟安住于自身的觉性的词句续部。为了证悟它，续部的意义各有三种，即本体、定义、分类。本体、定义、分类。所诠的本体是周遍，因为觉性自然安住于自身和有情众生之中，所以是周遍。分类阐述为两种：以空性周遍，觉性无实有地周遍；以光明周遍，觉性真实地与光明同在。定义是空性，因为觉性周遍一切，所以是续部。能诠的本体是证悟那个觉性。分类有两种：无勤任运，无需精勤修持即可成佛而解脱；以及有勤解脱，中等及以下根器者依赖词句和上师的教导进行修持而证得佛果。是的。无勤者，仅凭上师的教诲就能获得证悟而解脱。有勤解脱有两种：不依赖上师的口传教导而通过诀窍解脱；以及通过词句续部详细解释续部的经文意义而解脱。定义的词句有两种：作为基础的所诠是方便，所诠也仅仅是词句，无需从其他地方寻找意义，因为恒常存在于自身，所以称为自续。自性续部有三种：基础和自性续部心髓
English
No! As for oral transmission, there are two types: those with writing and those without writing. Like the explanatory tantras mentioned above, this is the complete unsurpassed secret. This very oral transmission without writing is related to the tantra of the Great Perfection of Naturalness. Out of the sixty-four hundred thousand tantras, this is the twenty-first. In particular, the unsurpassed secret, the names of those tantras, and the distinctions of meaning are explained in detail. There are two ways to understand those tantras: the tantra of words and the tantra of meaning. Meaning is the supreme nature of itself. To express this, the words are summarized into two types and explained. In the tantra of meaning, two things are explained to illustrate this point: the tantra of nature and the tantra of means. There are two types of means tantra: the tantra of the object to be expressed and the tantra of the means of expression. The object to be expressed is its own nature, the meaning of awareness abiding in itself. The expressing tantra is the tantra of words that enables the realization of the awareness abiding in itself. To realize it, each of the three meanings of the tantra has three aspects: essence, definition, and division. Essence, definition, and division. The essence of the object to be expressed is pervasiveness, because awareness naturally abides in itself and in sentient beings, so it is pervasive. The division is explained in two ways: pervasive by emptiness, awareness pervades without substantiality; pervasive by clarity, awareness is truly with light. The definition is emptiness, because awareness pervades everything, so it is a tantra. The essence of the expressing is the realization of that awareness. There are two types of division: effortless spontaneity, liberation is shown as becoming a Buddha without the need for diligent effort or practice; and liberation with effort, those of intermediate and lower faculties attain Buddhahood by relying on words and the instructions of the guru and practicing them. Yes. The effortless one, even the best, attains realization and liberation merely by the guru's instruction. There are two types of liberation with effort: liberation through key instructions without relying on the guru's oral transmission; and liberation through the detailed explanation of the meaning of the scriptures of the tantras by the tantra of words. There are two types of definition: the object to be expressed, which is the basis, is the means. The object to be expressed is merely words, and there is no need to seek meaning elsewhere, because it constantly exists in itself, so it is called self-tantra. There are three types of nature tantra: the basis and the heart essence of the nature tantra.