Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录 分配 搜索选项 上一页 甘露心滴。 导师蒋贝西年 下一页 甘露心滴。 导师蒋贝西年 《甘露心滴》正文。 一百一十四诀窍之一。 顶礼吉祥金刚持。 众生心中入三毒之病，以此遣除彼之甘露滴，谁能令三毒之病全部清净，此乃具缘之士心力者，具足极大信心之行境者，非众人与庸人所能得。 以极秘密成就此悉地，非为他人所能显示之悉地。 将精华确定的精髓浓缩为甘露，秘密中之秘密，无上之，以外内秘密三之精髓，此，令无二自明确定于限度，享用此自性清净之文字。 此乃一切法之表征之显示。 表征之明灯，自显大光明，非人人皆有，以自秘密之方便而断除。 入此之具缘士夫，于此具量表征之智慧，以极充满且修持之，显现无与伦比、离月之景象。 于无需依赖众多之虚空，无有作为、舍弃之明灯。 谁亦不能为之，亦不能寻得造作，故于无有遮障之观者，无有止息之大海中，无有贪执，明亮鲜红，诸根圆满之表征。 显现者，无有止息，颜色全部圆满之，即是种姓，诸身自然安住，明点唯一，离戏故圆。 具有内外坛城圆满之边，诸饰圆满，乃大布置之，具有自显光明之觉性。 因明点空性之光而确信，此士夫充满且修持之，景象自明，具有光明之增长，广大且界清净之。 为令无谬误交付于诸根之境，以秘密确定之具缘者，以极具精进且无有疲厌之，以此成办意义，则果显现。 谁知极秘密之方便？
English
Table of Contents Distribution Search Options previous Nectar Heart Drop. Teacher Jampal Shenyen next Nectar Heart Drop. Teacher Jampal Shenyen Herein is the text called "Nectar Heart Drop." Among the one hundred and fourteen instructions. Homage to glorious Vajradhara. Since the disease of the three poisons has entered the hearts of beings, with this drop of nectar that dispels it, whoever completely purifies the diseases of the three poisons, this is for the fortunate individual, the one with heart-strength, the one whose field of practice is endowed with great faith. This is not found by everyone or the ordinary. This accomplishment is achieved through utmost secrecy, it is not an accomplishment to be shown to others. Concentrate the essence of certain core elements into nectar. With the essence of the three outer, inner, and secret, this, surely brings the non-dual self-awareness to its limit. Enjoy this naturally pure letter. This is the indication of the signs of all dharmas. The lamp of signs, the great light of self-appearance. It is not for everyone, it is cut off by the method of self-secrecy. The fortunate individual who enters this, with this very wisdom of the qualified signs, by filling it completely and practicing it, an unparalleled and moon-free appearance arises. In the sky that does not rely on many, the lamp itself is without action, doing, abandoning, or keeping. Since no one has made it and no fabrication can be found, in the unobstructed ocean of the observer free from obscurations, the sign of the completion of the powers, bright red without attachment, is revealed. The manifesting, the uninterrupted, the complete color, is the lineage itself, the bodies naturally abide, the single bindu is round because it is free from elaboration. Having the circumference of the complete outer and inner mandala, the ornaments are completely arranged, it is the awareness with self-appearing clarity. Because of the light of the empty bindu, have faith. This individual fills this and practices it. The appearance is self-clear, with the increase of light. It is vast and the realm is completely pure. In order to entrust and deliver it to the realm of the unerring senses, by the fortunate one with secret certainty, with great diligence and without weariness, by accomplishing this meaning, the result will manifest. Who knows the method of utmost secrecy?
English
Sapa. The intention of all Buddhas lies in this. The city of the womb of the six realms of samsara, having attained the ground of certain cessation, guides other beings with compassion. The six syllables that arise naturally from the power of the tongue, greatly expanded, turn the fate of the six realms upwards, these are those that arise from the power of self-appearance. Therefore, in order for the self-arisen wisdom lamp to blaze with light, the self-arisen deities and their retinues practice, so that appearance naturally increases and wisdom matures, this method should be practiced with extreme secrecy. Please the present guru with body, speech, and mind as much as possible, and please the Vajradhara guru. Then, in order to dispel the attachment to the separation of body and speech, offer substances that please the Vajra Mothers. If you want more enjoyment, yogis and yoginis, brothers and sisters who share the same view and conduct as yourself, make a tsok offering to a large gathering of relatives. If there are no brothers and sisters, then to others who have good qualities and signs, a gathering of parents of equal status, give a feast to those assembled. Whoever does this, can enjoy wealth and other enjoyments as they please. Then, due to one's own regional conditions, in a monastery free from harm, be sure to keep in mind the key points of the method obtained from one's own guru. Whoever does this, the key to the body is to remain still, not to walk or use it. Speech should avoid talking about nature. If the elements of the body are disturbed, then with the letter that benefits the root channels, through the difference of time and attachment, combine it with the wind and recite it. At the appropriate time, also turn the wheel of dependent arising that arises from the secret supreme place. The mind, the combination of distraction and focus, also merge with the lamp itself, in the completely pure sky, place the two obscurations, subtle and gross, in the direction of complete removal. At night, in one's own dwelling, sit on a comfortable cushion, without sleeping, fill the two sea points. Always be familiar with this. Through such increase of appearance, like a wish-fulfilling jewel, endlessly increase and use extensively. This nature of the two wisdoms is distinguished by yoga itself and characteristics. During the day, maintain the characteristics.
Chinese
五种。名称、时间、基础、处所的智慧，显现为三种差别之相。五种执持自性者，镜智在右方，同样从左方是法界，从中间是平等性。又是从右方是妙观察智，从左方是成所作智。镜智是圆形的，法界是网状的，平等性如同珍宝光芒闪耀，妙观察智是五角形的，成所作智是弓的形状。镜智是白色、明亮、圆满的，法界是蓝色、遍布的，平等性是黄色、具有功德的，妙观察智是红色、具有大贪的，成所作智是绿色、美丽的。或者镜智是雾蒙蒙的，法界是清澈透明的，平等性是摇曳的，妙观察智是多种多样的，成所作智是杂乱的。或者镜智是向上竖立的，法界同样显现为辐条，平等性是碎片，妙观察智是截断的船，成所作智显现为氆氇。或者镜智是堆叠的佛塔，法界是半张网，平等性显现为莲花，妙观察智是多眼图案，成所作智如同金丝帐篷。或者镜智在右方，同样法界在中央，平等性在左方，妙观察智在下方，成所作智在上方。如此以五种差别，瑜伽士在白天，显现自然增长圆满。或者基础处所的智慧有三种，本体是本来清净的智慧，自性是任运成就的智慧，大悲的智慧遍布一切。本体智慧在中央，名为阿瓦都帝，是特殊的智慧处所。外在显现为梵天的孔穴，觉性是无分别的，具有身。任运成就的智慧在右方，是水晶管，内部空虚。外在显现为两个分叉，在海洋之中和听闻之处，右方的门也是如此，是法界和智慧自生的，灯的本体是显现。大悲智慧从左脉，白色细丝缠绕。外在显现为两个分叉，在海洋之中，和亲近的门上，显现为绳索和明点（藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点），是两个灯的自性，显现并且自显现。
English
five. The wisdom of name, time, basis, and place appears as three kinds of distinctions. The five that hold characteristics are: mirror-like wisdom on the right side; similarly, from the left is the realm of dharma; from the center is equality. Again, from the right is discriminating wisdom; from the left is accomplishing activity. Mirror-like wisdom is round; the realm of dharma is like a net; equality is like a precious, radiant light; discriminating wisdom is five-sided; accomplishing wisdom is the shape of a bow. Mirror-like wisdom is white, clear, and complete; the realm of dharma is blue and pervasive; equality is yellow and virtuous; discriminating wisdom is red and greatly attached; accomplishing activity is green and beautiful. Or, mirror-like wisdom is hazy; the realm of dharma is clear and transparent; equality is swaying; discriminating wisdom is diverse; accomplishing activity is chaotic. Or, mirror-like wisdom is upright; the realm of dharma similarly appears as spokes; equality is a fragment; discriminating wisdom is a truncated boat; accomplishing activity appears as woolen cloth. Or, mirror-like wisdom is a stacked stupa; the realm of dharma is half a net; equality appears as a lotus; discriminating wisdom is a pattern of many eyes; accomplishing activity is like a brocade tent. Or, mirror-like wisdom is on the right side; similarly, the realm of dharma is in the center; equality is on the left; discriminating wisdom is below; accomplishing wisdom is above. Thus, with these five distinctions, the yogi, during the daytime, sees appearances naturally increasing and complete. Or, the wisdom of the basis-place is threefold: the essence is the wisdom of primordial purity; the nature is the wisdom of spontaneous accomplishment; the compassion wisdom pervades all. The essence wisdom is in the center, called Awadhuti, which is a special place of wisdom. Outwardly, it appears as the aperture of Brahma, awareness is non-conceptual and possesses form. Spontaneously accomplished wisdom is on the right, a crystal tube, empty inside. Outwardly, it appears as two branches, in the ocean and in the place of hearing. The right gate is also like this, it is the realm of dharma and self-born wisdom, the essence of the lamp is appearance. Compassion wisdom is from the left channel, a fine white silk thread is entwined. Outwardly, it appears as two branches, in the ocean, and on the gate of intimacy, appearances are the lasso and the bindu (藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点), the nature of the two lamps, appearing and self-appearing.
Chinese
是安乐。这是夜晚的三种智慧。仅仅是安住在基础上。哪个瑜伽士有大的福分？就做从殊胜秘密中生起的，充满脉的结合。或者充满两个海边。像这样不分离地，瑜伽士做了之后，夜晚的智慧就会显现。或者从智慧的差别中，本体的智慧完全圆满。五分之五完全具足。任运自成是四方形，具有八个显现者。或者与珍宝相似。慈悲的智慧八辐燃烧。或者本体的五种智慧，没有分别的五种光芒，以深邃明亮圆满的方式。任运自成有五种颜色，以各自持有特征的方式。慈悲的光芒不可估量，从转移和扩展的自性中，有二十五种特殊的颜色，不混合各自自然圆满。在清净的本体智慧中，任运自成显示各种各样。慈悲做自他二利。或者在本体圆满中，任运自成扩展，是慈悲本身执持。或者本体遍布且明亮，任运自成显示显现，慈悲普遍显示差别，本体本身没有改变，任运自成改变是部分。慈悲的智慧没有方向。像这样以基础安住的智慧，哪个瑜伽士有大的福分？是相的显现圆满。像这样具有太阳的海洋，谁能投入到阿尔中？是诸佛的真实，这本身显现在自己身上。从空性的明点灯中，自生的光和功德，像这样从不可估量中，具有法界的增长。灯是自生智慧，显示聚集在一个上面。是全部聚集的明点，以空性远离相的显现。此时瑜伽士有福分，甚至诸佛的容颜，也没有遮蔽完全清楚地看见。将意融入一个征相中，看见无二智慧的自显现。错乱的显现自然返回，是不错乱的智慧显现本身。像这样确定圆满。法身和法界，以自性相同的方式了悟。事业。
English
Is bliss. These are the three wisdoms of the night. It is only abiding on the base. Which yogi has great fortune? Do the union that fills the channels, which arises from the supreme secret. Or fill the two shores of the ocean. Like this, without separation, when the yogi does it, the wisdom of the night will manifest. Or from the distinction of wisdom, the wisdom of essence is completely perfect. The five parts are completely complete without half. Spontaneous accomplishment is a square, with eight manifesting ones. Or it is similar to a jewel. The wisdom of compassion blazes with eight spokes. Or the five wisdoms of essence, the five lights without separation, in the manner of profound clarity and perfection. Spontaneous accomplishment has five colors, in the manner of holding individual characteristics. The rays of compassion are immeasurable, from the nature of transference and expansion, there are twenty-five special colors, unmixed, each naturally complete. In the pure wisdom of essence, spontaneous accomplishment shows various kinds. Compassion does the two benefits of self and others. Or in the perfection of essence, spontaneous accomplishment expands, it is compassion itself that holds. Or the essence is pervasive and clear, spontaneous accomplishment shows appearance, compassion universally shows differences, the essence itself does not change, spontaneous accomplishment changes is a part. The wisdom of compassion is without direction. Like this, with the wisdom abiding on the base, which yogi has great fortune? It is the appearance of the sign is complete. Like this, the ocean with the sun, who can put it into Ar? It is the truth of the Buddhas, this itself appears to oneself. From the lamp of the empty bindu, self-arisen light and qualities, like this from the immeasurable, with the increase of the sphere. The lamps are self-arisen wisdoms, showing gathering on one. It is the bindu of all gatherings, with emptiness devoid of the appearance of signs. At this time the yogi has fortune, even the faces of the Buddhas, are not obscured, seeing completely clearly. Settle the intention into one sign, see the self-appearance of non-dual wisdom. Confused appearances naturally return, it is the appearance of unconfused wisdom itself. Like this, definitely complete. Dharmakaya and Dharmadhatu, realize in the manner of the same nature. Activity.