Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 窍诀三之靠山要义。灯毗玛。 下一页 窍诀三之靠山要义。灯毗玛。 窍诀三之靠山要义，灯毗玛所著。 ༈ 顶礼吉祥金刚萨埵！ 妥噶的释放，大海般的阿让提的黑关引导有三：前行，正行修持，以及后续的验相次第。 第一是修慈悲菩提心，献曼扎，猛烈祈请上师。 正行是在黑暗的房间里，舒适地铺设坐垫，以化身坐姿，将大海般的阿让提交付，分为真实交付和实际引入两种。 第一种是将双肘放在膝盖上，双手拇指和食指上观想白色、红色、蓝色的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字。 双眼用力按压，首先会出现智慧的自光，光芒和明点闪烁，然后松开双手，双眼不移动地注视，内在的五部寂静和忿怒本尊，五种智慧的自光在境中显现。 未成立为所取境的无漏明点，不可思议，无法言说，显而易见。 智慧的安住方式，显现而安住也是法身的体性。 空性而安住也是法身的体性。 空明无二法身的体性。 无法从法身的体性中脱离。 无分别任运自成。 真实无我即是如是。 真实义中无二，一也不成立。 身和智慧的安住方式，本体是原始清净，远离言语。 自性任运成就，远离局限和偏颇。 觉性智慧的本体，是无有偏颇的觉性光芒向外自显。 如同水中的灯，明点是空性的灯。 例如孔雀的羽毛。 智慧通彻广大显现。 显现在何处有三：根识错觉之境，灯智慧自光之境，以及真实法性原始清净之境。 第一是，在眼睛的境中，看到各种形状倒置，这是指可爱与不可爱ུག。好不好？因为对外在的欲妙受用，所以是境。第二是光明点，以及将身和智慧的各种显现视为自显，在身和智慧的聚集中，如彩虹般在三千世界中显现。秘密是法性本净的境，一切法都是非造作的，无我，空性，自性光明，超越言说之境，无法通过声音和量度、推理来确定。简而言之，就是本净觉性的智慧，是身和智慧等诸法的伟大来源。依靠空性明点之灯，必定从中产生二元对立的真谛。那扇门是什么呢？显现为根识之境的智慧之光芒显现。最初的光明点是，完全圆满，五种颜色，显现为五光的特征，五光显现为五智的自性，不带任何经验、热量、征兆和欲望而升起，就像珍宝一样，无需寻找功德，自然成就无分别。无需断除过患，自净灯的体验也不需要断除烦恼而自净，显示无二无别。因为是本体本净的受用之要点，所以不带任何体验、证悟、功德和欲望而生起，就像虚空的奇迹一样，无法阻挡地生起。这样，当面对黑暗时，光明空性的报身刹土得以扩展。这样日夜修持，五种身自然圆满显现，五种智慧自然清净显现。本体、自性、大悲三者，无别融合，此生即成佛。也就是，直接正直地观看，用拇指和食指按住灯的上下两端，左右两边，或者从上方融入，之后不散乱地观看，瑜伽士自己和他人体验到难以估量的觉性智慧，这是身和智慧的意趣，完全在此成就，毫无疑问。在四次或六次座间中修持。这是将大海托付给阿儿的口诀。大海有三种：表征符号之门的大海，象征比喻的大海，法性意义的大海。第二是澄清大海。
English
Table of Contents Distribution. Search Options. previous Condensed Back Notes on the Three Essentials. Lamp Bima. next Condensed Back Notes on the Three Essentials. Lamp Bima. Condensed Back Notes on the Three Essentials, written by Lamp Bima. ༈ Homage to glorious Vajrasattva! The breakthrough of Tögal, the dark guidance of entrusting the ocean of Ar, has three parts: preliminaries, actual practice, and the subsequent stages of experience and signs. The first is to cultivate loving-kindness, compassion, and the mind of enlightenment, offer a mandala, and fervently supplicate the lama. The actual practice is to sit comfortably on a cushion in a dark room, adopting the posture of a Nirmanakaya, entrusting the ocean of Ar, which is divided into actual entrusting and actual introduction. The first is to place both elbows on the knees, and on the thumbs and index fingers of both hands, meditate on the three white, red, and blue syllables Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal meaning: Ah), and Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal meaning: Hum). By pressing the eyeballs tightly, first the self-radiance of wisdom, light and bindus will appear shimmering, then release both hands, and without moving the eyeballs, gaze, and the self-radiance of the five peaceful and wrathful families of inner awareness, the five wisdoms, will appear clearly in the field. The uncontaminated bindu that is not established as an object of grasping, inconceivable, inexpressible, will be manifestly clear. That way of abiding in wisdom, even abiding in clarity, is the nature of the Dharmakaya. Abiding in emptiness is also the nature of the Dharmakaya. The nature of the Dharmakaya is the inseparability of emptiness and clarity. It is impossible to stray from the nature of the Dharmakaya. Spontaneously accomplished without conceptual thought. Genuine selflessness is suchness itself. In the true meaning, non-duality is not established as one. That way of abiding in body and wisdom, its essence is primordial purity, beyond words. Its nature is spontaneously accomplished, free from limitations and partiality. The very nature of awareness and wisdom is the unobstructed radiance of awareness, self-illuminating outwardly. Like a lamp in water, the bindu is a lamp of emptiness. Like the colors of a peacock's feathers. Great, all-penetrating wisdom dawns. There are three ways in which it dawns: the field of sensory illusion, the field of the self-radiance of the lamp of wisdom, and the field of the true nature of primordial purity. The first is that in the field of the eye, various forms are seen upside down, which refers to the pleasant and unpleasant.ུག. Good or not good? Because of enjoying external desirable qualities, it is an object. The second is the light bindu, and seeing the various appearances of body and wisdom as self-manifesting, in the gathering of body and wisdom, it appears like a rainbow in the three thousand worlds. The secret is the realm of Dharma-nature, primordial purity, all dharmas are unconditioned, selfless, empty, naturally luminous, beyond the realm of expression, and cannot be determined by sound, measurement, or reasoning. In short, it is the wisdom of primordial purity awareness itself, which is the great source of body, wisdom, and so on. Relying on that lamp of the empty bindu, the meaning of non-duality, the ultimate truth, will definitely arise from it. What is its door? The radiance of wisdom that appears as the object of the senses arises. The initial light bindu is: completely round, five colors, appearing as the characteristic of the five lights, the five lights appearing as the essence of the five wisdoms, arising without experience, heat, signs, or desire, like a precious jewel, without needing to seek qualities, spontaneously accomplished without conceptualization. Without needing to abandon faults, the experience of the self-purifying lamp also does not need to abandon afflictions to be self-purifying, showing non-duality as non-dual. Because it is the key to enjoying the essence of primordial purity, it arises without experience, realization, qualities, or desire, like a miracle in the sky, arising unhindered. In this way, when facing the darkness, the clear and empty Sambhogakaya realm expands. In this way, practicing day and night, the five bodies naturally appear complete, the five wisdoms naturally appear clear. Essence, nature, and compassion, the three, indivisibly blended, enlightenment is attained in this very life. That is, looking directly and straight, holding the top and bottom of the lamp with the thumb and forefinger, the left and right sides, or dissolving from above, then looking without distraction, the yogi himself and others experience the immeasurable wisdom of awareness, this is the intention of body and wisdom, perfectly accomplished in this, without doubt. Practice in four or six sessions. This is the instruction of entrusting the ocean to Ar. There are three oceans: the ocean of symbolic signs, the ocean of metaphorical examples, and the ocean of Dharma-nature meaning. The second is to clarify the ocean.
Chinese
引导是：在舒适的垫子上，结金刚跏趺坐。修习禅定的法。腰直则脉直。脉直则气直。气直则明点直。明点直则智慧彻底显现。眼睛以三种观看方式中随意一种观看，显现便会广大地显现为法身的净土。五种智慧之法是：超越身的智慧。超越心的佛。超越阿赖耶识的法身。超越意的智慧。超越元素的自性光明。超越言辞的自显现。寂止无念，事物如虚空般遍布。胜观无迷，如星辰般遍布于天空。乐明无念，如太阳般照亮天空。双运无二，如太阳与光芒般。自证智慧彻底显现，即使去往虚空界，我也没有坠落和堕落的痛苦。即使去往须弥山顶，我也没有恐惧和沉没。即使去往大海深处，我也没有湿润和消失。即使去往火焰之中，我也没有灼热和燃烧。觉性本自具足，没有生死的过患所染。没有轮回的善恶所染。无过失，以大自在解脱显现，称为无有偏颇执着的见解。本体法身，清净离戏，自然空性。自性报身，具足相好，如彩虹般显现。化身种种，以大悲调伏众生。法性光明，智慧颜色是：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，各自明晰。成所作智，果显现。示现五身，意行游走于虚空。无相离戏，言语超越名言。没有白天黑夜，没有日夜之分。不生起执着轮涅二者的念头。以立断见解的精华来把握最为珍贵。佛陀教法的持有者，是世间明灯之最。不动的海，是引入清澈的引导。日夜三次出现征兆，没有怀疑。如大海般的黑暗引导。证达法性穷尽之地的瑜伽自在者，杰尊·森给旺秋所著完毕。
English
The instruction is: On a comfortable cushion, assume the vajra full lotus posture. Practice the dharma of meditation. With a straight spine, the channels are straight. With straight channels, the winds are straight. With straight winds, the bindus are straight. With straight bindus, wisdom dawns thoroughly. By looking with one of the three ways of looking as you prefer, appearances will extensively dawn as the pure realm of the Dharmakaya. The five wisdom dharmas are: Wisdom that transcends the body. Buddha that transcends the mind. Dharmakaya that transcends the ground of all. Wisdom that transcends the intellect. Self-radiance that transcends the elements. Self-appearance that transcends words. Stillness abides, non-conceptually, things are like space, all-pervasive. Insight is without confusion, like stars scattered in the sky. Bliss-clarity is non-conceptual, clear like the sun in the sky. Union is two-in-one, like the sun and its rays. That self-aware wisdom dawns thoroughly, even if going to the realm of space, I have no suffering of falling and declining. Even if going to the peak of Mount Meru, I have no fear and sinking. Even if going to the depths of the ocean, I have no wetness and erasure. Even if going into the midst of a fire, I have no heat and burning. Awareness is spontaneously present, not tainted by the faults of birth and death. Not tainted by the merits and demerits of samsara. Without fault, it dawns as great self-liberation, called the view without partiality or attachment. Essence Dharmakaya, pure, free from elaboration, naturally empty. Nature Sambhogakaya, with marks and signs, appears as a rainbow body. Nirmanakaya various, subdues beings with compassion. The luminosity of Dharmata, the colors of wisdom are: blue, white, yellow, red, green, appearing as five. Dharmadhatu wisdom is the nature of space itself. Mirror-like wisdom is unborn, unceasing, clear. Equality wisdom is undifferentiated, all-knowing. Discriminating wisdom is unmixed, each distinct. Accomplishing wisdom, the fruit becomes manifest. Showing the five kayas, the intention goes in the sky. Signless, free from elaboration, words transcend terms. There is no day or night, no division of day and night. The thought of grasping samsara and nirvana does not arise. It is precious to seize the essence of the view of trekchö. The holder of the Buddha's teachings is the supreme lamp of the world. The unmoving ocean is the guide to entering clarity. Signs appear three times day and night, without doubt. The dark guide of entrusting to the ocean. The yoga master who has reached the ground of the exhaustion of Dharmata, Jetsun Senge Wangchuk, is completed.
Chinese
索。如果觉性没有如实修习，中阴的智慧会变成魔。以觉性幻身和心识受持，对自己生起自畏而取恶身。当证悟行显现时，幻化之身即是光明天。觉性的意义即是如是性。恒常观视虚空之边际。法性犹如虚空旭日升。证悟犹如恒河之水流。无身之身即是身之胜。身的边际证悟为法身。无思之心舍弃心之胜。无语从言说境解脱。不可说之空性是法的声音。在可调伏者清净的法性刹土中，安住于一切智智之状态。调伏难调伏的无明众生。以慈悲的铁钩调伏有情。轮回的众生解脱为法身。如意宝在自处解脱。如是说。善哉！