Chinese
金刚橛续部中教传八支释续义明。 吉美林巴著。
English
The Clear Meaning of the Tantra, an Explanation of the Eight Branches of the Kama from the Vajrakila Tantra System. By Jigme Lingpa.
Chinese
这三者是道之境，以信敬奉和亲近的无上福田。从皈依的方式来说，由于以证悟这些福田的断证功德融入自相续的真如智慧之力而皈依，所以加入了无二之声。如果问，这是否是导师之田，那就大错特错了。为什么呢？因为佛可以作为导师，但法和僧不能作为导师。如是说：导师无上是佛宝，救护无上是法宝，引导无上是僧宝。仅凭这些也应认识三宝的作用。第三支是：以实物供养和意幻化现的，清净的供品请享用。其中，实物供养是有上的，意幻化现是无上的。前者是实物清净，后者与普贤菩萨的供云相同，以禅定完全清净的力量供养，所以称为清净的供品。第四支是：断除成就之河流的障碍，所有罪业都忏悔。如是，将金刚乘道中如何能获得的两种成就，布置成有形的庄严。像这样，断除成就之河流的大障碍，就是通过身语意三门所犯的违犯誓言和戒律。如普巴续部所说：如果不住于誓言，种子会被火烧毁，就像砍断塔拉树的头一样，不会有果实且会灭亡。如是，如果誓言破损，那么无论如何努力修习生圆次第，都像砍断塔拉树的头一样，无论如何努力也不会生长，因此要依靠四力之关键来忏悔。第五支是：对十方三轮清净之法，不执著之行随喜。如此，东方等十方是有所缘的，互相之间以及上下，互相依赖，依靠推测而假立的缘故。因此，以甚深的分辨智慧，通达了方向无自性的真如，同样，我和
English
These three are the unsurpassed fields of merit to be relied upon and approached with faith in the stages of the path. From the perspective of taking refuge, since one takes refuge with the power of the wisdom of suchness that realizes the qualities of abandonment and realization of those fields of accumulation into one's own mind-stream, the sound of non-duality is included. To ask whether this is the field of the teacher is a great mistake. Why? Because the Buddha can be a teacher, but the Dharma and Sangha are not teachers. As it is said: The unsurpassed teacher is the precious Buddha, the unsurpassed protector is the precious Dharma, the unsurpassed guide is the precious Sangha. Even with just this much, one should recognize the function of the Three Jewels. The third branch is: Please accept the pure offerings of actual wealth and mentally emanated. Among these, actual wealth is the superior, and mental emanation is the unsurpassed. The former is the purity of actual substances, and the latter is the same as the clouds of offerings of Samantabhadra Bodhisattva, offered with the power of completely pure samadhi, therefore it is called pure offerings. The fourth branch is: I confess all misdeeds that obstruct the river of accomplishments. Thus, the two types of accomplishments that can be attained on the path of Vajrayana are arranged as tangible ornaments. In this way, the great obstacle that cuts off the river of accomplishments is the breaking of vows and commitments committed through the three doors of body, speech, and mind. As it says in the Phurba Nyamde: If one does not abide by the vows, the seed will be burned by fire, like cutting off the head of a Tala tree, there will be no fruit and it will be destroyed. Thus, if the samaya is broken, no matter how much one strives to practice the generation and completion stages, it is like cutting off the head of a Tala tree, no matter how much one strives, it will not grow, therefore one must confess relying on the key points of the four powers. The fifth branch is: I rejoice in the unattached conduct of the Dharma that purifies the ten directions and the three spheres. Thus, the ten directions, such as the east, are with objects of focus, and mutually and above and below, they are interdependent and imputed by thought based on inference. Therefore, with the profound wisdom of discriminating awareness, one understands the suchness of the directionless nature, and likewise, self and
Chinese
并且，对二者都无所执着的三轮清净，是无二分别证悟二谛的无上之法，于此境界不执着而行，不耽著而串习，是随喜胜义谛。第六支：清净四边无垢染，圆满菩提发心也。此句可有两种解释：若随顺世俗菩提心，则以清净四梵住，如菩萨观世音心续中具有的四无量心等方式，发起圆满菩提心；若依胜义菩提心，则断除有无常断四边，是究竟中观大清净之实相，于此境界中，将道谛一切有为法观为圆满大菩提，发起无所缘之菩提心。第七支：善逝自在有情众，为三要故献自身。其中，献自身是出自大乘二藏所说的功德之殊胜、极胜、超胜，即献出被五大粗重所束缚的执我之蕴，将之置于无我胜者之刹土的必要；自身之必要是：第一句之义，善逝是过去佛，自在是现在佛上师，有情是未来佛具如来藏自性者，认定此三者为积资田，而第二句之义，献给过去佛，能使彼等之身语意功德事业不尽之庄严轮功德现前之必要；献给现在佛，能成为一切如来智慧甘露之法器，依仗灌顶和加持而获得果位之必要；献给未来佛，能使获得大乘果位之要事，成办利他究竟之缘起具足，即具足此三必要，故于金刚次第中说：十方菩萨及眷属，自在佛陀现在我，未来自性有情众，为三要故献自身，为胜功德故成器。如是。前代大多数
English
And, the complete purification of the three spheres, without attachment to either, is the unsurpassed Dharma that realizes the inseparability of the two truths. To act without attachment in this state, and to familiarize oneself without clinging, is to rejoice in the ultimate truth. The sixth branch: "Pure are the four extremes, without stain, generating the perfect Bodhicitta." This can be explained in two ways: If it accords with relative Bodhicitta, then generating perfect Bodhicitta through the pure four abodes, such as the four immeasurables present in the mindstream of the Bodhisattva Avalokiteśvara; if it is according to ultimate Bodhicitta, then the complete purification of the four extremes of existence, non-existence, permanence, and annihilation is the stainless state of the definitive Great Madhyamaka. In this state, all conditioned phenomena of the path truth are regarded as the great perfect Bodhi, generating a Bodhicitta without objectification. The seventh branch: "To the Sugatas, the powerful beings, and sentient beings, I offer my body for three purposes." Here, offering the body is the supreme, most excellent, and extraordinary quality spoken of in the two pitakas of the Mahayana, that is, the necessity of offering this aggregate of self-grasping bound by the grossness of the five elements, and placing it in the field of the Victorious Ones who are without self; the necessity for oneself is: The meaning of the first line, the Sugatas are the Buddhas of the past, the powerful ones are the present Buddhas and Lamas, and sentient beings are the future Buddhas who possess the nature of the Tathagatagarbha. Identifying these three as the field of accumulation, and the meaning of the second line, offering to the Buddhas of the past, there is the necessity of manifesting the qualities of the inexhaustible adornment wheel of their body, speech, mind, qualities, and activities; offering to the present ones, there is the necessity of becoming a vessel suitable for the nectar of wisdom of all the Tathagatas, and obtaining the result through empowerment and blessings; offering to the future ones, there is the necessity of fulfilling the conditions for obtaining the result of the Mahayana, accomplishing the ultimate benefit of others, that is, possessing these three necessities. Therefore, in the Vajra Sequence it is said: "To the ten directions with their sons, the powerful Buddhas, the present self, the future nature, sentient beings, I offer my body for three purposes, to become a vessel for supreme qualities." Thus. Most of the former generations
Chinese
虽然理解了词句，但意义并未通达，故向善逝自在有情，献上清净三身。我与无边有情众，于三时安住而献身。虽说如此流传的续部词句非常稳固，但也只是无理由的臆测而已。八支分是：累世所积诸业，汇集回向大菩提。对此，轮回总体的开端，虽不能说就是从这里开始，但就自性而言，是具有唯一自性的俱生无明之相；就缘起而言，是俱生无明同时之相；就境而言，是从遍计所执的后得无明之相，从安立轮回之初开始，直至现在所计数的意念之业，以及依于身语之业而增长的善业，所有这一切，在此都以善巧方便的智慧汇集，回向于一切有情获得圆满菩提之因。这是其中的意义。这也是应多康具缘弟子吉美钦列伟瑟的请求，大圆满者吉美林巴在吉祥莲花光洲刹那间写下的。 金刚橛续部传承中噶玛派的八支分释，续部义明。 吉美林巴。
English
Although the words are understood, the meaning is not fully grasped, therefore, to the Sugata, the powerful sentient beings, I offer the pure three bodies. I and limitless sentient beings, abide in the three times and offer our bodies. Although these widely circulated tantric words are very stable, they are merely groundless speculations. The eight branches are: All the deeds accumulated through countless lifetimes, are gathered and dedicated to the great Bodhi. Regarding this, although we cannot say that the beginning of the general cycle of samsara starts from here, in terms of its own nature, it is the nature of co-emergent ignorance with a single essence; in terms of conditions, it is the nature of co-emergent ignorance arising simultaneously; in terms of objects, it is the nature of subsequent ignorance that is completely imputed. From the beginning of establishing samsara, up to the present, all the mental actions of thought that have been counted, and the virtuous actions that increase based on the actions of body and speech, all of these are gathered here by the wisdom of skillful means, and dedicated as the cause for all sentient beings to attain perfect Bodhi. This is the meaning. This was written in a moment at the auspicious Lotus Light Land by the Dzogchenpa Jigme Lingpa, at the request of Jigme Trinley Ozer, a fortunate student from Dokham. From the Vajrakila lineage, the Karma Kagyu's explanation of the eight branches, clarifying the meaning of the tantra. Jigme Lingpa.