Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项 上一页 心之六境之释 下一页 心之六境之释
English
Table of Contents Distribution. Search Options previous Explanation of the Six Objects of Mind next Explanation of the Six Objects of Mind
Chinese
主要在于考虑。对于嗔恨者，主要在于考虑进入且无所执著的见解。对于贪欲者，主要在于考虑进入且无所偏袒的行为。对于傲慢者，主要在于考虑进入且无所辩驳的基础和道路。对于嫉妒者，主要在于考虑进入且无所贪求的果实，从而成为调伏者。其中，首先是导师历史的伟大之处。由伟大的导师极喜金刚所著。其身伟大的功德是：从导师本身化现的导师，佛陀薄伽梵，在以四生所摄的众生被调伏的形象显现之时，最初的眷属聚集时安住于此，并且导师在行持三十六种事业的所有时间里也安住于此。这些历史在续部的章节中会详细阐述，因此在此不作赘述。讲述导师极喜金刚的历史。如果按照秘密近传承的观点，导师将教法传授给了极喜金刚本人。导师极喜金刚将教法传授给了贝玛拉。从贝玛拉到拉杰·切尊·僧格旺秋，在七年间，时而相见，时而不相见，在这期间给予了这些教诲。进入之门，宗派的伟大之处是：一般来说，佛陀宣说了不可思议的法，但不会超过三种宣说方式：根据根器而宣说，根据摄集而宣说，根据对治而宣说。这也是根据上、中、下三种根器而考虑的。对于上等根器的人，就像从牛奶中提取酥油一样，通过摄集而考虑宣说的是：将八万四千法门都摄集在菩提心的根本上进行阐述。对于中等根器的人，是根据对治而宣说的：有八万四千种烦恼，对于由贪欲产生的两万一千种烦恼的对治，有由律藏产生的两万一千种法门；对于由嗔恨产生的两万一千种烦恼的对治，有论藏产生的两万一千种法门；对于由愚痴产生的两万一千种烦恼的对治，有经藏产生的两万一千种法门；对于由三种毒平均产生的两万一千种烦
English
Mainly considering the importance. For those with hatred, mainly considering entering into a view that is free from attachment and fixation. For those with desire, mainly considering entering into conduct that is free from partiality. For those with pride, mainly considering entering into the basis and path that are free from argumentative speech. For those with jealousy, mainly considering entering into the fruit that is free from craving, thus becoming a tamer. Among these, firstly, the greatness of the master's history is that it was composed by the great master Garab Dorje. The qualities of his great body are: the teacher who emanated from the teacher himself, the Buddha Bhagavan, when beings gathered by the four births appeared in the form of being tamed, he was present at the first gathering of the assembly, and he was present at all times when the teacher performed the thirty-six deeds. These histories are explained in detail in the context of the tantras, so they are not elaborated here. The history of the master Garab Dorje is told. If we consider the secret near lineage, the teacher taught directly to Garab Dorje himself. The master Garab Dorje taught to Bhema. From Bhema to Lhaje Chetsun Sengye Wangchuk, for seven years, sometimes meeting and sometimes not meeting, and in between, these instructions were given. The greatness of the entrance gate, the vehicle, is that in general, the Buddha taught inconceivable dharmas, but they do not exceed three ways of teaching: teaching according to the faculties, teaching according to the collection, and teaching according to the antidote. This is also considering the three faculties of superior, intermediate, and inferior. For those of superior faculties, like extracting butter from milk, what is taught by considering the collection is: all eighty-four thousand doors of dharma are collected at the root of bodhicitta and explained. For those of intermediate faculties, it is taught according to the antidote: there are eighty-four thousand afflictions, and as an antidote to the twenty-one thousand afflictions arising from desire, there are twenty-one thousand doors of dharma arising from the Vinaya; as an antidote to the twenty-one thousand afflictions arising from hatred, there are twenty-one thousand doors of dharma arising from the Abhidharma; as an antidote to the twenty-one thousand afflictions arising from ignorance, there are twenty-one thousand doors of dharma arising from the Sutras; as an antidote to the twenty-one thousand afflictions arising equally from the three poisons,
Chinese
。三藏平等而生二万一千之数，又说八万四千法门。如金刚萨埵幻化网中所说：为对治八万四千种烦恼，宣说了八万四千种法。已说，正说，将说。是也。对于下等根器者，观其大欲而赐教言，分为顿悟和渐悟两种。总摄为世间和出世间二乘。其中世间法有二：即安住世间之乘，对天人未作开示等。对于颠倒的三百六十种恶见，也总摄为常断二见。如《波罗蜜多》中所说：如六十二见包含于有身见中。对于精细根器者，分为上上、中、下等九品，是出世间乘。这些差别等在续部中宣说。出世间法中，以因作道和因之乘有三种，是针对下等三种根器者而说的，即声闻、缘觉、菩萨。对此有很多分别的解说，但此处不广说。以果作道也分二种，即外为事续之乘，内为方便续之乘。外事续有三种，是针对中等三种根器者而说的，即事部、行部、瑜伽部的乘。内事续有三种，即上等三种，即嘛哈、阿努、阿底瑜伽。这些差别等在此不广说。此处不是世间法，而是出世间法。出世间法二者中，不是因，而是以果作道。如金刚萨埵幻化网中所说：此乃大密决定之，以果为道之法。是也。二者中，不是外事续，而是内事续。内事续中，嘛哈、阿努、阿底三者中，是大圆满阿底瑜伽。大圆满又分，真实义大圆满和名相语大圆满。真实义又分二种，能说基道果之，和安住自显之圆满。能说基道之大圆满有三种，原始
English
。The twenty-one thousand that arise equally from the three baskets. It is also said that eighty-four thousand teachings were spoken. As it is said in the Vajrasattva Magical Net: To counteract the eighty-four thousand afflictions, eighty-four thousand teachings were spoken. Spoken, is speaking, will be spoken. That is it. For the inferior ones, considering their great desires, instructions were given, divided into two types: sudden and gradual. These are summarized into the two vehicles of worldly and transcendental. Among these, the worldly has two: the vehicle of abiding in the world, which does not teach gods and humans, etc. The three hundred and sixty inverted wrong views are also summarized into the two views of permanence and annihilation. As it is said in the Perfection of Wisdom: Just as the sixty-two views are included in the view of the aggregates. For those with subtle faculties, the transcendental vehicle is divided into nine
Chinese
说顿悟转变的大圆满，说直道的大圆满，说果位本解脱的大圆满。地有三种：说显现为地基自生的，说错觉为地基逆转的，说本体为地基遍布的大圆满。道有三种：说依赖于处所的，说依赖于串习力量的大圆满，说动摇交付消逝的大圆满。其中，说动摇交付消逝的大圆满。这些也已在其他地方详细阐述，故此处不再赘述。安住自显的大圆满有三种：身安住脉之大圆满，心安住风之大圆满，境安住地基奠定之大圆满。表诠语词之大圆满有六十四俱胝颂，二万一千卷。这些也已归纳为九部。章节有三万五千。所说是与虚空边际相等，也已归纳为三类，即心部、界部和窍诀部，归纳为三类是为了众生安住于身语意三门，是为了使这些清净的清净行。心部有两种体系：地基安住自解脱之大圆满和欲妙自生。界部有三种：说白界四边道用的，说杂色遍布的，说黑界自解脱的。其中，这是窍诀部，这也有三种：导师以零散的方式宣说，以对话的方式敕令，以续部自身的方式敕令。其中，这是续部自身。这也有四种：以放血遣除障碍的方式敕令，以隐蔽显现的方式敕令，以见解总摄的方式敕令，以解释自明的方式敕令，其中，这是解释自明。这也有三种体系：以错觉之基逆转于地基的方式敕令，以追逐错觉者的方式，以及将明点安立于自身要害的方式敕令。其中，这是将明点安立于自身要害的方式敕令。这有二
English
The Great Perfection that speaks of sudden transformation, the Great Perfection that speaks of the direct path, and the Great Perfection that speaks of the fruit being primordially liberated. There are three bases: the one that speaks of appearance as the self-arising ground, the one that speaks of delusion as the reversal of the ground, and the Great Perfection that speaks of essence as the all-pervading ground. There are three paths: the one that speaks of relying on the place, the Great Perfection that speaks of relying on the power of habituation, and the Great Perfection that speaks of the movement of entrusting and vanishing. Among these, the Great Perfection that speaks of the movement of entrusting and vanishing. These have also been explained in detail elsewhere, so they are not mentioned here. The Great Perfection of abiding self-appearance has three aspects: the Great Perfection of the body abiding in the channels, the Great Perfection of the mind abiding in the winds, and the Great Perfection of the environment abiding in the established ground. The Great Perfection of symbolic words consists of sixty-four crore shlokas and twenty-one thousand sections. These are also condensed into nine spaces. There are thirty-five thousand chapters. What is said is equal to the limit of space, and it is also condensed into three
Chinese
因此，从耳到耳相传的称为耳传，依靠经续正文讲解的称为讲解传承。这是讲解续。其中有四种，外圈如同身体，内圈如同眼睛，秘密圈如同心，无上秘密圆满如同身体和肢体圆满的圣人。这是无上秘密。这些法也包含在三藏中，即经藏、律藏和论藏，这是三藏和容器的分类。经藏有诠显义经和不了义经。律藏有四个根本部派：大众部主要对治苦谛；一切有部以道谛及其支分作为主要对治；上座部主要对治灭谛；分别说部主要对治集谛。论藏有两种：教法和证法。这是论藏，其中也是教法。教法有两种：教授之教法和决定语之教法。这是决定语。总而言之，可归纳为佛语和论著两种。佛语有两种：续部和经部。这些各自都有真实佛语、加持和随许三种。这是论著，论著虽多，但这是大圆满窍诀论著。其中也有区分善恶的婆罗门诅咒般的论著，以及反复诵读的论著，如同国王的旨意般的论著两种。这是反复诵读的论著。这其中也有许多，但这是显现境之反复诵读的窍诀论著。在无上秘密中，有十七部大秘密决定续，以及一百一十九部窍诀之文字。窍诀之文字也有七个部分，这是现观心髓。这有两种：修习现观见解要点解脱之论著，以及临终要点解脱之窍诀。这是临终时。这其中也依靠六种心之所缘，通过了知法性之要点而解脱。
English
Therefore, what is transmitted from ear to ear is called the ear-transmitted lineage, and what is explained based on the text of the tantras is called the explanatory lineage. This is the explanatory tantra. Among them, there are four: the outer circle is like the body, the inner circle is like the eye, the secret circle is like the heart, and the utterly secret and complete is like a perfect person with a complete body and limbs. This is the utterly secret. These teachings are also contained within the three pitakas, namely the Sutra Pitaka, the Vinaya Pitaka, and the Abhidharma Pitaka, which are the divisions of the three pitakas and their containers. The Sutra Pitaka includes sutras of definitive meaning and sutras of provisional meaning. The Vinaya Pitaka has four fundamental schools: the Mahasanghika school primarily focuses on the antidote to the truth of suffering; the Sarvastivada school primarily focuses on the antidote to the truth of the path with its branches; the Theravada school primarily focuses on the truth of cessation; and the Sautrantika school primarily focuses on the antidote to the truth of the origin. The Abhidharma Pitaka has two aspects: the Dharma of scripture and the Dharma of realization. This is the Abhidharma, and within it, it is the Dharma of scripture. The Dharma of scripture has two aspects: the Dharma of teaching and the Dharma of definitive expression. This is the definitive expression. In summary, they can be categorized into the Buddha's words and treatises. The Buddha's words have two aspects: the Tantra Pitaka and the Sutra Pitaka. Each of these has three aspects: the actual Buddha's words, the blessings, and the subsequent permission. This is a treatise, and although there are many treatises, this is a Great Perfection key instruction treatise. Among them, there are treatises like the curse of a Brahmin that distinguishes good and bad, and treatises that are repeatedly recited, like the decree of a king. This is a treatise that is repeatedly recited. Among these, there are many, but this is a key instruction treatise on the repeated recitation of the field of appearances. In the utterly secret, there are seventeen great secret definitive tantras and one hundred and nineteen letters of key instructions. The letters of key instructions also have seven sections, and this is the Direct Introduction to the Heart Essence. This has two aspects: the treatise on liberation through the key points of meditation and direct vision, and the key instruction on liberation through the key points at the time of death. This is the time of death. In this, one is liberated by relying on the six objects of the mind and knowing the key points of the nature of reality.