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 无造作灌顶之宝瓶脉和清净相合。 无为之广阔虚空。 下一页 无造作灌顶之宝瓶脉和清净相合。 无为之广阔虚空。 无造作灌顶之宝瓶脉和清净相合。 古赫亚。 无文字。 愿一切吉祥！ 自性本初清净之虚空，心性如王不变任运成。 自显五部之宫殿自生起，顶礼慈悲光芒照十方。 于此处心之光明蕴聚中，自性彼处无垢本初之态。 为令众生显现于心中之义，于四灌顶之河流中说无造作。 清净之心上自显宝瓶之身，基、道、果三者之体性。 为令自然安住之状态以表号显示，故此宝瓶交错之脉络清晰显现。 四方形者分为四部分，内部之两部分为宝瓶之腹。 第三部分平分外脉络，左右腹部各四分之一。 做好标记后上下竖立，又将其平分。 东和南二者为宝瓶之底，西和北二者为宝瓶之口。 从任何角落之顶点开始环绕，从侧面环绕则为四分之一。 东南之半为宝瓶之座，西北之山脊书写口之装饰。 从角落环绕则东南之四分之一圆满为宝瓶之座。 从西北之四分之一处，圆形之间设想如意树。 树叶翠绿，心髓鲜红，果实金黄而书写。 红色宝瓶为五光所围绕，宝瓶之座为各种莲花。 中间空旷明澈如虚空之色，外层为五光之围墙所围绕。 彼等亦从内向外依次为，白、红、蓝、黄、绿。 彼等皆为身、语、意以及，功德、事业五者之表号。 彼之清净忆念乃，无有偏颇广大无边故，短暂圆形而观察则非也。 自显五彩光芒安住故，以五色之围墙所围绕。 显空法身色身之表号，两种见解之宝瓶二者。 从彼处希欲九种任运成就故，具有如意树之口之装饰。 空明各种各样之自体故，宝瓶之座为各种莲花之相。 彼等皆为五光所围绕，一切皆为本初。
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The Unfabricated Empowerment Vase Vein and Purity Combined. Uncreated Vast Expanse. next The Unfabricated Empowerment Vase Vein and Purity Combined. Uncreated Vast Expanse. The Unfabricated Empowerment Vase Vein and Purity Combined. Guhya. Without Words. May all be auspicious! In the self-nature, primordially pure sky, The mind itself, like a king, is unchangeable and spontaneously accomplished. The self-illuminating five families' palace arises on its own, I prostrate to the compassion that radiates in all directions. In this place, within the mass of light of the heart, The self-nature resides in a stainless, primordial state. For the sake of making beings appear in the mind, In the river of the four empowerments, the unfabricated is spoken. On the pure mind, the self-illuminating vase body, The essence of the base, path, and fruit, the three aspects. To show the naturally abiding state with symbols, Therefore, this interwoven network of vases is clearly displayed. The square is divided into four parts, The two inner parts are the belly of the vase. The third part bisects the outer vein, Each quarter of the left and right bellies. After marking, erect upwards and downwards, And then bisect it. The east and south are the bottom of the vase, The west and north are the mouth of the vase. Start circling from the apex of any corner, If circling from the side, it is a quarter. Half of the southeast is the seat of the vase, The ridge of the northwest writes the decoration of the mouth. If circling from the corner, the quarter of the southeast is fully the seat of the vase. From the quarter of the northwest, Imagine a wish-fulfilling tree between the circles. The leaves are green, the heartwood is red, The fruits are yellow and written. The red vase is surrounded by five lights, The seat of the vase is various lotuses. The middle is empty and clear like the color of the sky, The outer layer is surrounded by a wall of five lights. They are also in order from inside to outside, White, red, blue, yellow, green. They are all symbols of body, speech, and mind, As well as the five aspects of qualities and activities. The remembrance of its purity is, Because there is no bias, it is vast and boundless, It is not right to observe it as a brief circle. Because the self-illuminating five colors abide, It is surrounded by a wall of five colors. The symbol of the empty appearance, Dharmakaya, and Rupakaya, The two vases of two views. From there, because the nine desires are spontaneously accomplished, It has the decoration of the mouth of the wish-fulfilling tree. Because the empty clarity is various in itself, The seat of the vase is in the form of various lotuses. They are all surrounded by five lights, Everything is primordial.
Chinese
从现在开始，五种姓的体性中，是安住自性的表诠。如是的自性宝瓶，本来就存在于一切众生之中。自心无边的光明，是心性本来清净法身的体性中，光明清晰色身的自性显现。于此有五身五智慧，自光五色的五种显现。因此法身色身二者，为了基位安住圆满，为了显现空性，基位也以宝瓶的表诠来指示。道也是本来清净任运成就二者，安住之故，它的妙用也是二者。流动的意识和四大之身，是具有实质的境和合一的。如是，为了修习二种妙用，实修有决断和顿超二者。以决断，安住本位自解脱，从空性的妙用中散发出来的，将流动的觉性送往穷尽之地。以顿超，自光于法界中显现，安立不改变平等的橛，身和境的具有实质的隐没，自明初始的五光中解脱。于穷尽之地中解脱。因此顿超和决断二者，显现空性法身色身二者，为了实修，道本身，以宝瓶的表诠来表示。果也是本来清净任运成就二者，那也是于穷尽之地解脱的体性中，觉性原始本初的基位，和自光五种的光芒一起，以五种姓的方式任运成就。它的本体仅仅是显现时，安住于不可言说的本来清净大之中。那也是自证邬金刹土，十方没有，没有中间和边际，空性界觉性的刹土中，心即是光和光环，以主眷圆满的方式显现。任运无量心之精华的胜者刹土，是清净致密的陈设。那刹土的胜者海洋也是，不说话不移动远离戏论，以加持而自生，教法秘密的头饰，也自然在十方显现。如是身语意大，从自性任运圆满的体性中，对于所化之有情世界任何存在的地方，化身任何调伏就在那里显现，众生的利益一切任运成就。不可言说一切的本体是，法为自性色身，从那大悲散发出来的，是化身等，如是，果也是法身色身二者，以宝瓶的表诠来指示。这是无为之界
English
From now on, within the nature of the five families, it is a symbol of abiding in self-nature. Such a self-nature vase, from the beginning, abides in all beings. The boundless light of one's own mind, in the nature of mind, the primordially pure Dharmakaya, the self-nature of clear light Rupakaya arises. In that, there are five Kayas and five wisdoms, the five kinds of self-radiance and colors arise. Therefore, the Dharmakaya and Rupakaya, for the sake of the base abiding in completion, for the sake of appearance and emptiness, the base is also indicated by the symbol of the vase. The path is also two: primordially pure and spontaneously accomplished. Because of abiding, its potential is also two. The moving mind and the body of the four elements, are with substantial objects and together with the environment. Thus, in order to purify the two potentials, there are two practices: Trekchö and Tögal. With Trekchö, resting in place, self-liberation, from the potential of emptiness, the moving awareness is sent to the point of exhaustion. With Tögal, self-light shines in the expanse, the unchangeable equality is established, the substantiality of body and environment disappears, and one is liberated into the five original lights of self-illumination. Liberation occurs at the point of exhaustion. Therefore, Tögal and Trekchö, appearance and emptiness, Dharmakaya and Rupakaya, for the sake of practice, the path itself is indicated by the symbol of the vase. The result is also two: primordially pure and spontaneously accomplished. That is also in the nature of liberation at the point of exhaustion, the original base of awareness itself, together with the radiance of the five self-lights, is spontaneously accomplished in the manner of the five families. When its essence is merely appearance, it abides in the great, inexpressible, primordially pure. That is also the self-knowing Ogmin abode, without ten directions, without center or edge, in the realm of emptiness and awareness, the mind appears as light and light spheres, in the manner of complete lord and retinue. The victorious realm of the essence of spontaneously arising immeasurable heart, is a pure and dense arrangement. The ocean of victorious ones in that realm also, do not speak, do not move, free from elaboration, by blessing, self-arisen, the secret crown of the teachings, also naturally appears in the ten directions. Thus, the great Kaya, speech, and mind, from the very nature of spontaneously complete essence, to whatever world of beings to be tamed exists, whatever emanation tames, appears there, the benefit of beings is all spontaneously accomplished. The essence of all that is inexpressible is, Dharma is the self-nature Rupakaya, from that compassion emanates, are the emanations, etc. Thus, the result is also two: Dharmakaya and Rupakaya, indicated by the symbol of the vase. This is the uncreated space
Tibetan
【处理错误】 [ { "chinese_translation": "广阔啊！与钦浦吉祥之山相结合。善哉！", "english_translation": "Vastness! Combined with the glorious mountain of Chimpu. Auspicious!" }, { "original_tibetan": "previous", "chinese_translation": "上一页", "english_translation": "previous" }, { "chinese_translation": "将无戏论之权瓶点与清净相结合。无为之广阔虚空。", "english_translation": "Combining the non-elaborate empowerment vase-point with purity. Uncreated, vast expanse." }, { "original_tibetan": "next", "chinese_translation": "下一页", "english_translation": "next" } ] ============================================================