Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha 数字图书馆 藏文 目录 分发 搜索选项 上一页 突破之要义 阿尔固定的诀窍 心之精炼 下一页 突破之要义 阿尔固定的诀窍 心之精炼 名为突破之要义 阿尔固定的诀窍 心之精炼。百十一诀窍之释义。 顶礼吉祥金刚萨埵。 突破之要义。 阿尔固定之海的黑夜引导诀窍有三：前行、正行修持、后行修持与征兆次第。 初、前行：修慈悲菩提心，献曼扎，猛烈祈请上师。 二、正行：在黑暗的房间里，于舒适的坐垫上，行化身坐姿。将海固定，使之清澈。 固定之：手肘置于膝盖上，双手拇指与食指、中指结印，观想白色嗡、红色阿、蓝色吽。双眼用力按压眼球，初现智慧自光，光与明点闪烁。双手向外放开，双眼不眨地注视。上方五智寂怒五智之自光显现于所见境，于所执境中，未成立之无漏明点，不可思议、不可言说，如实显现。 显现后安住，亦是法身之状态。空性中安住，亦是法身之状态。空明无二，法身之状态。无法超越法身之状态。无分别任运成就。真实无我，如是性。真实义中，无二无一成立。身与智慧安住之方式。本体本来清净，离言语。自性任运成就，无偏颇。觉性智慧之本体。无偏颇，自显于外。观待流动之无实清澈，观待五智之明澈，如虹彩、水之灯，明点空性之灯，譬如孔雀之翎毛，智慧通透显现。于何境显现，有三：根门错觉之境。
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous Quintessential Instructions on the Essential Point of Tögal Arro-Fixing next Quintessential Instructions on the Essential Point of Tögal Arro-Fixing Herein lies the Quintessential Instructions on the Essential Point of Tögal Arro-Fixing. From among the Explanations of the Hundred and Eleven Instructions. Homage to glorious Vajrasattva. The essential point of tögal. The instructions for the dark retreat of fixing the ocean of ar have three aspects: the preliminaries, the actual practice, and the subsequent practice and stages of signs. First, the preliminaries: cultivate loving-kindness, compassion, and the mind of enlightenment; offer the mandala; and fervently supplicate the lama. Second, the actual practice: In a dark room, on a comfortable cushion, assume the posture of the nirmāṇakāya. There are two aspects: fixing the ocean of ar and clarifying it. Fixing it: Place the elbows on the knees, and with the thumb, index, and middle fingers of both hands, visualize a white Oṃ, a red Āḥ, and a dark blue Hūṃ. Press the eyeballs firmly with the eyes. Initially, the self-radiance of wisdom, light, and bindus will flicker. Then, extend both hands outward and gaze without moving the eyeballs. The self-radiance of the five wisdoms, peaceful and wrathful, will clearly appear in the field of perception. Unstained bindus, not established as objects of grasping, inconceivable and inexpressible, will manifestly appear. Remaining in that clarity is the state of the dharmakāya. Remaining in emptiness is also the state of the dharmakāya. Emptiness and clarity are non-dual, the state of the dharmakāya. It is impossible to transcend the state of the dharmakāya. Spontaneously accomplished, without conceptualization. Genuine selflessness, suchness itself. In genuine meaning, neither two nor one is established. The manner in which the kāya and jñāna abide. The essence is primordially pure, beyond words. The nature is spontaneously accomplished, without limitations or partiality. The essence of awareness-wisdom. Without bias, the lineage's radiance is self-manifesting outwardly. Look to the limpidity of insubstantial movement, and look to the clarity of the five wisdoms. Like a rainbow, a water lamp, a bindu, a lamp of emptiness, like the plumage of a peacock, great penetrating wisdom will arise. There are three aspects to where it arises: the field of sensory illusion.
Chinese
以及，明灯智慧自光之境，以及，真实法性本来清净之境。首先，错觉之境是指：在眼睛的境界面前，各种各样的形象自然而然地显现，有好有坏，有优有劣。因为对外在的欲妙进行享用，所以是境。第二，明灯自光之境是指：光明、明点、身和智慧的集合，以五彩缤纷的方式在空明中显现。第三，秘密法界本来清净之境是指：一切法性都是非造作的，无我的，空性自性的光明，超越了言说的对象，声音、量度、理性和言语也无法确定。总之，本来清净的觉性就是智慧本身，是身和智慧等产生的大源头。依靠明点空性的明灯，在胜义谛中是无二之义。必定是从那之中产生的。那的门是什么呢？在根识的境界面前显现，是智慧的游舞显现。最初的光明之明点是完全圆满的，颜色是五种，以五光的特征而显现。五光显现为五种智慧的体性。不希求体验、暖相和征兆而生起，例如如同珍宝一般，不需要寻找功德，自然而然地成就。不需要断除过患，自性明灯的体验，不需要断除烦恼而自然清净，显示无二无别。因为是享用本体本来清净的关键，所以即使不希求体验、证悟和功德也会产生，如同虚空的奇迹一般，无法阻挡而自然产生。那与黑暗相遇，光明显现增长为报身佛土。像这样日夜不间断地修持，三身自然圆满地显现，五种智慧自然清净地明晰。本体、自性和大悲三者无有分别，在此生此世成佛。那也是直接而正直地观看，用拇指和食指按住明灯的上下两端，左右两端，或者从上方按住，之后不散乱地观看。瑜伽士自己和他人的觉性智慧，亲自体验那，难以想象的法身和智慧的意趣，完全在此成就，毫无疑问。修持四座或六座。
English
And, the realm of the self-radiance of the lamp of wisdom, and the realm of the pure Dharma-nature of reality. First, the realm of illusory appearances is: in the realm of the eye, various forms appear spontaneously, with good and bad, superior and inferior. Because one enjoys external sense pleasures, it is a realm. Second, the realm of the self-radiance of the lamp is: light, bindus, bodies, and the assembly of wisdom, appearing vividly in empty clarity. Third, the secret realm of the pure Dharma-dhatu is: all Dharmata is unconditioned, selfless, the clear light of emptiness-nature, beyond the realm of expression, and cannot be determined by sound, measure, reason, or speech. In short, pure awareness is wisdom itself, the great source of bodies, wisdom, and so on. Relying on the lamp of the empty bindu, in ultimate truth, it is the meaning of non-duality. It certainly arises from that. What is the door of that? Appearing in the realm of the senses, the play of wisdom arises. The initial bindu of light is completely round, with five colors, appearing as the characteristic of the five lights. The five lights appear as the essence of the five wisdoms. Experiences, warmth signs, and indications arise without desire, like a precious jewel, without needing to seek qualities, spontaneously accomplished without conceptual thought. Without needing to abandon faults, the experience of the self-nature lamp purifies itself without needing to abandon afflictions, showing non-duality as non-dual. Because it is the key to enjoying the essence of pure origin, even without desiring experiences, realizations, and qualities, they arise, like the miracles of the sky, unstoppable and self-arising. When that encounters darkness, clear appearance increases into the Sambhogakaya pure land. Practicing in this way day and night without interruption, the three bodies appear naturally complete, and the five wisdoms are clearly pure. Essence, nature, and compassion are inseparable, and one becomes enlightened in this very life. That is also looking directly and straight, holding the top and bottom of the lamp with the thumb and forefinger, the left and right sides, or pressing down from above, and then looking without distraction. The wisdom of awareness of the yogi himself and others, experiencing that directly, the inconceivable Dharmakaya and the intention of wisdom, are completely accomplished in this, without doubt. Practice in four or six sessions.
Chinese
啊！这是将大海交付于阿（藏文：ཨར，梵文天城体：अर्，梵文罗马拟音：ar，汉语字面意思：阿）的修行方法。大海有三种：假立名言之大海，譬喻表诠之大海，以及法性实义之大海，已广为解说。第二，安住于清净大海：于舒适的坐垫上，结金刚跏趺坐，行禅定七法。腰正直则脉正直，脉正直则气正直，气正直则明点正直，明点正直则智慧通透显现。眼睛随意专注于三种姿势中的任何一种，显现便会广大地展现为报身刹土。五种智慧之法是：超越于身的智慧，超越于心的佛陀，超越于基的法身，超越于意的般若，超越于生的自光，超越于言词的自显。寂止无念，事物如虚空。胜观无迷，星辰布满天空。光明无念，如日般照亮天空。双运无二，如太阳的光芒。当自明觉性智慧通透显现时，即使去往虚空界，也不会有坠落的悬崖和堕落的痛苦。即使去往须弥山顶，也不会有恐惧和畏惧。即使去往大海深处，也不会有潮湿和淹没。即使去往火焰之中，也不会有灼热和烧毁。觉性本自具足，显现上没有生死的过患，轮回的业，善与恶都无法沾染。因为无过失的自然解脱广大显现，所以称为无偏执、无所执著的见地。本体法身，清净离戏，自性本空。自性报身，具足相好，显现为身。化身种种，以大悲调伏众生。空性光明，智慧的颜色是：蓝色、白色、黄色、红色、绿色，五种显现。法界智是虚空的体性。明镜智是不生不灭的显现。平等智是无分别，遍知一切。妙观察智是不混淆，各自分明。成所作智是事业成就，果显现。具备五身，意行于空中。相无戏论，远离言语。没有白天黑夜，没有昼夜之分。不会生起执着于轮回和涅槃的念头。以决断见地的精华来把握最为珍贵。佛陀的教法是世间的明灯。
English
Ah! This is the practice of entrusting the ocean to Ar (Tibetan: ཨར, Sanskrit Devanagari: अर्, Sanskrit Romanization: ar, Literal Chinese meaning: Ar). There are three oceans: the ocean of conventional designations, the ocean of metaphorical representations, and the ocean of the ultimate meaning of reality, which have been extensively explained. Second, abiding in the clear ocean: On a comfortable seat, assume the vajra posture, practicing the seven dharmas of meditation. With the waist straight, the channels are straight. With the channels straight, the winds are straight. With the winds straight, the bindus are straight. With the bindus straight, wisdom manifests transparently. By focusing the eyes on any of the three postures as desired, appearances will extensively manifest as the pure lands of the Sambhogakaya. The five wisdom dharmas are: wisdom that transcends the body, the Buddha who transcends the mind, the Dharmakaya that transcends the ground, the Prajna that transcends the intellect, the self-radiance that transcends the elements, and the self-appearance that transcends words. Peaceful abiding, non-conceptual, things are like the sky. Insight, without delusion, stars adorn the sky. Luminous clarity, non-conceptual, clear as the sun in the sky. Union, non-dual, like the light of the sun. When self-aware wisdom manifests transparently, even if one goes to the realm of space, there is no cliff to fall from, and no suffering of falling. Even if one goes to the summit of Mount Meru, there is no fear or apprehension. Even if one goes to the depths of the ocean, there is no wetness or submersion. Even if one goes into the midst of a fire, there is no heat or burning. Awareness is spontaneously present, manifestly free from the faults of birth and death, and untainted by the karma of samsara, good or bad. Because of the faultless, self-liberated, great manifestation, it is called the view of impartiality and non-attachment. Essence is Dharmakaya, pure, free from elaboration, empty in itself. Nature is Sambhogakaya, with marks and signs, manifest as the body. Nirmanakaya is various, subduing beings with compassion. The colors of the wisdom of emptiness and luminosity are: blue, white, yellow, red, and green, five manifestations. Dharmadhatu wisdom is the nature of space. Mirror-like wisdom is unborn and unceasing, clear. Equality wisdom is undifferentiated, all-knowing. Discriminating wisdom is unconfused, distinctly clear. Accomplishing wisdom is the accomplishment of actions, the result manifests. Possessing the five kayas, the intention goes in the sky. Signs are free from elaboration, empty of conceptual words. There is no day or night, no duality of day and night. The thought of grasping samsara and nirvana does not arise. It is precious to grasp the essence of the view of cutting through. The Buddha's teachings are the lamp of the world.
Chinese
之最胜。将不动摇之大海澄清之引导。日夜二者之中，征兆显现，毫无疑问。若未事先修习觉性，中阴智慧将化为魔。以觉性幻身心之执持，自取自身之恶身。当见解行持显现之时，视幻身为光明圆满报身。觉性之义即是如是性。恒常观望虚空之边际。法性犹如虚空旭日升。见解犹如恒河之流。无身之身，即是身之最胜。身之终极，即证悟法身。无心离心，即是心之最胜。觉性自明，即是遍知。无语，超越言说之境。不可言说之空性，即是法之音声。于可调伏之清净法界刹土中，以遍知之方式安住，调伏难调之无明众生。以慈悲之铁钩调伏有情。轮回之众生解脱为法身。如意宝珠送回其本位。如是说。又，于精要中说：唉玛火！将大海澄清之要诀。于秘密之最胜无上者中，外内秘密三者之精髓身光。于无二自性中，必定达到衡量之。获得此珍贵清净之文字。显示诸法一切衡量征兆之，征兆之明灯，自显大光明。一切皆有，乃自明方法之最胜。入于此者，乃具福之人。于具量征兆之文字此者中，彻底沉浸并修持之，将显现无与伦比、远离月亮之景象。于无需依赖众多之虚空中，乃无有能作所作之自性明灯。无论由谁所作，皆无法寻得造作与修饰，从无有遮蔽之观者大海中，显现出无有阻碍、颜色圆满之。即是觉性，诸身自然安住，乃具足自显清净之觉性。为了确信明点空性之光芒，如前一般，此者由人沉浸并修持之，以极度精进、毫无厌倦之心，成办大事，果将显现。极其秘密之方法，由谁知晓？诸佛之意即在于此。于六道轮回之胎藏城市中，获得永断之真正确定之地，以慈悲救度其他众生。