Chinese
普巴续部之上部修持菩提总纲网络之汇集。 吉美林巴。 普巴续部之上部修持菩提总纲网络之汇集。 吉美林巴。 名为普巴续部之上部修持菩提总纲网络之汇集。 希利 班杂 库玛拉 拿玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 普巴续部之名，应从其语音含义中领悟其真如之义。 一般而言，所有密咒之部皆不依赖于续部而生起。 其自性乃是，从“曼陀罗”之语中，救护意念，并且了知其本身，且为慈悲之义所引导。 为此，加入秘密之语，是难以理解且隐藏则能成就之义。 若从其自身体性而言，则有基续，即指如来藏之界；道续，即指密咒、手印、三摩地之次第；果续，即指两种成就，乃是所修之续，依缘起而生起。 其中，若最初未识得基续如来藏之真实自性，则上部修持菩提之义将流于空名。因此，应依止圣妙上师，以各种思辨方式确定本性之实相，并在心与心所之戏论寂灭之状态中，无造作地安住。 如金刚忿怒尊所说： 唉玛，如来藏， 犹如虚空般难以测度， 犹如明镜般不可把握， 犹如岩石般不可言说， 精华之金刚藏， 不可分别你我， 此不可示之法性， 以不可说而领悟。 如是，通达一切法皆无自性。 道续则有见、修、行三者，以及作为其命脉的四种誓言之教示方式。 如金刚庄严续所说： 其中，普巴之见地是， 显现为外境的一切， 皆于法界虚空般的体性中， 显现为心的一切， 乃是无为觉性之真如。 观彼无别平等， 一切皆融入彼之体性中， 普巴即是真实宣说。 于不可寻之法性中， 生起无需修持之果， 一切皆自生且无灭
English
A Collection of the General Principles Network for Accomplishing Enlightenment from the Upper Works of the Phurba Tantra Tradition. Jikme Lingpa. A Collection of the General Principles Network for Accomplishing Enlightenment from the Upper Works of the Phurba Tantra Tradition. Jikme Lingpa. This is the Collection of the General Principles Network for Accomplishing Enlightenment from the Upper Works of the Phurba Tantra Tradition. Shri Vajrakumara Nama. From the meaning of the term "Phurba Tantra Tradition," one should realize the meaning of suchness. In general, all collections of mantras do not arise without relying on the tantra. Its nature is that from the word "mantra," it protects the mind, and knowing that itself, and being led for the sake of compassion. For that purpose, the entry of the secret word is difficult to understand and is the meaning of accomplishing if hidden. If expressed from the perspective of its own essence, the base tantra is called the essence of the Sugata-garbha; the path tantra is called the sequence of mantras, mudras, and samadhi; the result tantra is called the two types of siddhis, which are generated by dependent arising on the tantra to be accomplished. Among these, if one does not initially know the true nature of the base tantra, the Sugata-garbha, then the meaning of accomplishing enlightenment from the upper works will wander as a mere name. Therefore, one should rely on the holy guru, and through various investigations, establish the reality of the inherent nature, and without fabrication, rest in a state where the proliferation of mind and mental events is pacified. As Vajrakrodha says: Ema, the Sugata-garbha, Is difficult to fathom like the sky, Cannot be grasped like a mirror, Is beyond expression like a rock echo. The essence of the vajra essence, Cannot be divided into self and other. This undemonstrable dharma nature, Understand through the inexpressible. Thus, understanding that all dharmas are without inherent existence. The path tantra has the three of view, meditation, and action, and the way to show the four vows as its life force. As the Vajra Arrangement says: Among these, the view of Phurba is: All that appears as objects, Is in the nature of space itself. All that appears as mind, Is the suchness of unconditioned awareness. View that as inseparable and equal, All are included in that nature. Phurba is truly spoken. In the dharma nature that cannot be sought, The fruit of non-meditation arises. All is self-arisen and without cessation.
English
Da. Not depending on cause and condition, spontaneously accomplished without elaboration. Passing beyond suffering from the two, cause and condition. Primordially uncreated, inherently accomplished. Viewing the three times as inseparable and equal. That is the supreme view. If one transcends that view, delusion will not find the path. For that, the activity of Vajrakila is: In the realm of effortless being, generating the deity through mindfulness of the essence, offering whatever is available, contemplating oneself as the deity. Praying for the desired meaning. Reciting the essence for the sake of approach. Visualizing everything as wrathful deities, male and female. Thinking that all desired actions will be accomplished. Practicing the approach until it is accomplished. Thus, practicing by meditating on the meaning of the view. The supreme method for that is the mandala, mudra, mantra, offering, fire offering, activities, and ascetic practices, which are the actual substances of the tantras. By connecting with them intimately, one accomplishes the transformation of the skandhas and consciousness into the nature of vajra. The wise one's expansion and contraction is: Outwardly radiating, one subdues enemies and obstacles. Inwardly gathering, one burns one's own habitual tendencies. That is the blazing activity vajra. Having filled the skandhas with vajra, one meditates on consciousness as vajra. Thus. The result tantra is: The meaning of practicing the three, view, meditation, and action, in continuous connection, is directly shown. And through the attainment of the meaning of the tantra that accords with it, from the accumulation of causes of the extremely swift path, one realizes the meaning of Kila of the Dharmata Bodhicitta. As it is said: On the wisdom lingam that appears as an object, establish the Kila of the king of self-born means. From the moment of establishment, one transcends the limits of expression. And: Kila is the symbol of Bodhicitta. With the Kila of Bodhicitta, cut through the three realms of samsara. Without establishing it, it is spontaneously perfect. And so forth, there is much extensive explanation. Thus, by understanding the meaning of the tantras of the three, ground, path, and result, one accomplishes the ultimate benefit for oneself, which is the essence of accomplishing enlightenment in the upper activity. And the main aspect of benefiting others is relying on the lower activity, the method of merging the consciousness of those who have not been tamed by peaceful means into the wisdom realm, which is the final conclusion of activity. As it says in that very text: The sign of accomplishment is arising, on the nature of what is focused upon, establish.
Chinese
做了调伏的事业后，将明觉融入智慧的法界。剩余的供养给天神。做了压制的事业后，事业必定能成就。这是金刚橛的行为。如此说。一切众生的命脉即是誓言，主要在于接受见、修、行、果四者以及灌顶时所教诫的取舍，因此有别于执着因果清净解脱的其他乘，是获得成就之方式。对此，金刚橛的誓言是：修持是主要应接受的。如果誓言不衰损，即使见解衰损也不会堕落。如果见解不衰损，即使行为衰损也不会感到羞愧。如果行为不衰损，所缘的事业将会成就。如此说。分别念是轮回的罗网，其本身即是大智慧的法界。调伏即名为佛，是方法中的殊胜方法。现在稍微阐释一下与其他瑜伽以及不共的教法术语，金刚橛的三摩地之意义。对此，远离四边或八边的戏论之空性，是无为法的自性，因此不会改变。以任何事物都无法分割和破坏之意义，即是金刚。经续中说：具备一切殊胜相的空性，即称为金刚。如此说。如同物质的金刚石具有七种特质一样，真如、本尊和咒语的金刚也具备不坏等七种功德，因此金刚之名和意义才成为一种象征。从如此智慧的分别角度而言，即被命名为如实之三摩地。为了以此断除和摧毁一切能取所取的分别念，因此才出现自性的忿怒相。如果与圆满次第的相联结，则因其他身体的强烈贪欲，金刚的自性显现为俱生的大乐，因此因缘而忿怒。由于断除嗔恨等一切细微的烦恼，因此说：金刚忿怒断除嗔恨。等等。在如此证悟无倒空性的状态中，自然存在着远离障碍的菩提心，由于愿力的力量，对于那些没有如此证悟的
English
Having performed the activities of subduing, merge the consciousness into the realm of wisdom. Offer the remainder to the deities. Having performed the activities of oppression, the activities will surely be accomplished. This is the conduct of Vajrakila. Thus it is said. The samaya that is the life force of all is primarily to accept the four: view, meditation, conduct, and result, and the acceptance and rejection taught at the time of empowerment, thus distinguishing it from other vehicles that cling to the liberation of cause and effect as pure, it is the manner of attaining accomplishment. Regarding this, the samaya of Vajrakila is: Practice is the main thing to be accepted. If the samaya is not degenerated, even if the view degenerates, one will not fall. If the view does not degenerate, even if the conduct degenerates, one will not feel ashamed. If the conduct does not degenerate, the activities of the object will be accomplished. Thus it is said. Discrimination is the net of samsara, it itself is the realm of great wisdom. Subduing is called Buddha, it is the supreme method among methods. Now, I will explain a little about the meaning of the three samadhis of Vajrakila, which are different from other yogas and uncommon Dharma terms. Regarding this, emptiness, which is free from the four or eight extremes of elaboration, is the nature of unconditioned Dharma, therefore it does not change. By the meaning that it cannot be divided or destroyed by anything, it is Vajra. As it says in the Tantra: Emptiness, which possesses all supreme aspects, is called Vajra. Thus it is said. Just as a material diamond has seven qualities, the Vajra of Suchness, deity, and mantra also possesses seven qualities such as indestructibility, therefore the name and meaning of Vajra became a symbol. From the aspect of discriminating such wisdom, it is named the Samadhi of Suchness. In order to cut off and destroy all the discriminations of grasping and being grasped by it, therefore the sound of the wrathful nature arises. If combined with the completion stage with signs, the intense desire of another body, the nature of Vajra, arises as the great bliss born together, therefore it is wrathful due to conditions. Since all subtle defilements such as hatred are cut off without inherent existence, therefore it is said: Vajra wrath cuts off hatred. And so on. In such a state of realizing non-inverted emptiness, the mind of enlightenment that is free from obscurations naturally exists, due to the power of aspiration, for those who have not realized it in this way.
Chinese
在有情众生的界中，显现为慈悲的自性，这被称为普现三摩地，即是具有纯净意乐的发心。另一方面，进入行持，以利他为目标的伟大慈悲，与此相违背的嗔恨之心，是永远不会同时存在的，因此加入了断除嗔恨的声音。如经部中所说：‘不是魔和罗刹的傲慢，而是以调伏的力量，极度威猛地龇着牙。’像这样，普现三摩地转变为增长的智慧，显现为文字的自性，这是微细的粗大因的三摩地。同样，为了象征一切如来心金刚的自性，显现出巨大的蓝色吽字，具有不变的颜色，从并非任何法性的虚空中，如同水中的水泡破裂一般，或者从法界中以水滴的形态显现，因此说：‘巨大的蓝色兵器，从虚空中央显现水滴。’这也就是要成就的自身蕴聚之类所居住的所依称为命，在欲界和色界中，作为暖和识的所依，在无色界中，作为唯一识的所依，显现为生命的自性，因此说：‘显现为生命的圆球。’像这样的文字，以后也作为安立为心命的基础，应当认识到这一点。从那样的状态中，心等五处的总义称为处，即处所和，处境和，处开显和，处意义引发和，处制造和，处地位等等，声音运用的地方很多且范围很大，这里对于各自的自性不混杂而执取的境或处，声音运用得很广，虽然不是像分别念随心所欲的异熟身和所依能依那样结合，但是要知道是为了促成生起次第圆满的自主之因，以及缘起性空的处开显的意义而结合。之后，蕴聚金刚等声音的意义已经在各自的方面讲述完毕。成就世间橛，如果多半是堕入文字错误的方面，就像这样，显现为外境的三界，或者地下地
Chinese
上地之上，三有之自性，薄伽梵大吉祥金刚童子的所依与能依之智慧游舞，于完全清净的金刚橛自性中成办，或显现粗分欲界之有，身大印。半显现色界之有，语声空金刚之游舞。不显现无色界之有，意自性无分别之智慧，于一中成为一体，若知成办此真如金刚橛之义，则从上获得菩提之成办，将从影像中升起。仅是生起次第证悟之网，并非三三摩地之，若知于大印中摄持，则将趋向四持明之地。此乃持明无畏洲之证悟法。善哉！吉祥！ 金刚橛续部中，从上获得菩提之成办的总纲网之摄持。无畏洲。
English
Above the upper ground, the nature of the three realms, accomplishing in the essence of the completely pure Kilaya, the wisdom play of the support and supported of the Bhagavan Great Glorious Vajrakumara; or, the coarse appearance, the existence of the desire realm, the body Mahamudra. Half-appearing, the existence of the form realm, the play of the sound-emptiness vajra. Non-appearing, the existence of the formless realm, the mind-nature non-conceptual wisdom, becoming one in one, if one knows the meaning of accomplishing this suchness Kilaya, then accomplishing enlightenment from above will arise from the image. It is only a net of the realization of the generation stage, not of the three samadhis, if one knows how to gather into the Mahamudra, then one will strive for the ground of the four vidyadharas. This is the realization teaching of Vidyadhara Jigme Lingpa. Good! Auspicious! From the Kilaya Tantra system, the general outline net of accomplishing enlightenment from above. Jigme Lingpa.