Chinese
关于续、经、诀窍的忏悔之词义略说《无垢水晶镜》。 关于续、经、诀窍的忏悔之词义略说《无垢水晶镜》。 关于续、经、诀窍的忏悔之词义略说《无垢水晶镜》之名著。关于续、经、诀窍的忏悔之词义略说《无垢水晶镜》。顶礼无别于上师之吉祥金刚萨埵！ 觉性空性本元心之金刚， 轮涅遍布恒常安住自性中， 视彼为具决定胜义文殊勇士身， 以见之信力合掌恭敬顶礼您。 虽已远离名相戏论诸般相， 然于光明界中幻化种种舞， 于方与时之边际尽情开展者， 除您之外谁为诸族之作者？ 您乃恒常不变之法性， 然以分别念及业风之迁动， 以及宗派之欲求网屡屡， 遮蔽者，我等皆忏悔。 此处，于《无垢国王忏悔续》中，世尊圆满受用之大主尊们所说之续、经、诀窍之忏悔，今将解说。总的来说，于其他刹土与时间难以出现之金刚乘如海之道的要点，可归纳为与四种成熟灌顶相联之四种次第道。其中，对于具有显现外境之心的众生而言，通过观想显现世间为三界坛城来了解并修持，生起大瑜伽是与宝瓶灌顶相联之道，主要阐述显空双运。对于了知一切外境之法皆由内之脉、气、明点之迁动所致的众生而言，将一切器情皆摄集于乐空无二之圣子大乐菩提心中，圆满阿努瑜伽是与秘密灌顶和智慧灌顶相联之道，主要阐述道之运用。其中，秘密灌顶之道明空双运是阿努瑜伽之前行自身方便，智慧灌顶之道乐空双运是阿努瑜伽之道之正行。不依赖于内脉、气之作用等的本元
English
A Slight Explanation of the Words and Meanings of Confession from Tantra, Agama, and Upadesha: The Stainless Crystal Mirror. A Slight Explanation of the Words and Meanings of Confession from Tantra, Agama, and Upadesha: The Stainless Crystal Mirror. A work entitled "A Slight Explanation of the Words and Meanings of Confession from Tantra, Agama, and Upadesha: The Stainless Crystal Mirror" is present. A Slight Explanation of the Words of Confession from Tantra, Agama, and Upadesha: The Stainless Crystal Mirror. Homage to glorious Vajrasattva, inseparable from the guru! The vajra of the innate rig-empty mind, Is the very nature that constantly abides, pervading samsara and nirvana. With the confident belief of seeing it As the definitive meaning, the embodiment of Manjushri the Hero, I bow with folded hands. Although completely free from all aspects of conceptual elaboration, From the sphere of clear light, a dance of various illusions, Spreads to the ends of directions and times. Who other than you is the agent of all the families? You are the constantly unchanging dharmata, But the nature of the movement of karma-wind from conceptualization, And the net of sectarian desires, again and again, Those that have been obscured, I confess. Here, from the tantra of confession, "The Stainless King," I will explain the confession of tantra, agama, and upadesha spoken by the great lords, the Blessed Ones, the masters of enjoyment. In general, the essence of the Vajrayana path, which is difficult to find in other realms and times, is summarized as the four paths that are connected to the four ripening empowerments. That is, for those who have minds focused on perceived objects, it is taught that one knows by seeing the phenomenal world as the three mandalas, and one takes it into practice by meditating on it. Generation Mahayoga, which is connected to the vase empowerment, mainly shows the path of the union of appearance and emptiness. For those who know that all external phenomena are due to the movement of the inner channels, winds, and bindus, one gathers all containers and contents into the son, the great bliss, the mind of bodhichitta, which is inseparable from bliss and emptiness. Completion Anuyoga, which is connected to the secret and wisdom empowerments, mainly shows the way of taking the path. That is, the path of the secret empowerment, the union of clarity and emptiness, is the preliminary of Anuyoga, one's own body with skillful means, and the path of the wisdom empowerment, the union of bliss and emptiness, is the actual practice of the path of Anuyoga. The innate, without relying on the functions of the inner channels and winds, etc.
Chinese
对于那些能够赤裸裸地见到智慧、具有自显之心的修行者来说，轮回与涅槃的一切都融入于根本俱生智慧之中，大圆满阿底瑜伽是四灌顶智慧明空双运的展现，因此，玛哈瑜伽和阿努瑜伽也趋向并汇入大圆满，所以一切乘的终极归宿必定是大圆满。因此，所有无上瑜伽续部的究竟，都相似地依赖于二种次第的瑜伽，并将基果无别的双运智慧作为道。然而，金刚乘一般要点是宣说将外器、内情、密意三者显现为坛城，这是续部玛哈瑜伽；无需依赖外生起次第等繁琐的修法，而是依赖于内在气脉明点的特殊作用，从而轻易获得果位，这是像清晰剖析续部意义一样的阿努瑜伽；甚至无需依赖气脉的作用等，而是宣说赤裸显现明空智慧的甚深究竟要点，这是窍诀大圆满。这三者都相似地是佛陀的教言，然而，就像从续部中以教言的方式清晰地剖析续部意义，并将教言的意义敲定为窍诀的要点一样，因此被安立为续部、教言、窍诀三者。由于奠定基之实相、事物本性的道的要点越来越深刻，因此，对二谛无别之实相的证悟越深，就越会信任更高的道。因此，在如金刚乘大海一般的总纲中，有三种与续部三部的意趣相符的忏悔方式：如玛哈瑜伽般忏悔、如阿努瑜伽般忏悔、如大圆满般忏悔。首先，在基、道、果三者中，第一，一切法的法性，显空双运，胜义谛无别，大法的法身，是没有过去等三时之相的一切戏论的。像这样，对于任何方时之事物、有相之法都不存在自性的境，以无有任何长时执著的觉知，通过各自自证的智慧，无有对境而赤裸显现自明，在法界中
English
For those practitioners who can see wisdom nakedly and possess self-manifesting minds, all of samsara and nirvana are integrated into the fundamental, co-emergent wisdom. The Great Perfection Ati Yoga is the manifestation of the wisdom of the four empowerments, the union of clarity and emptiness. Therefore, both Maha Yoga and Anu Yoga tend towards and converge into the Great Perfection, so the ultimate destination of all vehicles is definitely the Great Perfection alone. Thus, the ultimate meaning of all unsurpassed tantras is similar in that they rely on the yoga of the two stages and take the wisdom of the union of the ground and result as the path. However, the general point of Vajrayana is to explain the outer world, inner beings, and secret as mandalas, which is the tantra of Maha Yoga. Without relying on elaborate practices such as the outer generation stage, but relying on the special functions of the inner channels, winds, and bindus, the result is easily attained, which is Anu Yoga, like clearly dissecting the meaning of the tantra. Even without relying on the functions of the channels and winds, but explaining the profound and ultimate key point of the naked appearance of clear and empty wisdom, this is the instruction of the Great Perfection. Although all three are similar in that they are the words of the Buddha, they are distinguished as tantra, agama, and upadesha, just as the meaning of the tantra is clearly dissected from the tantra in the manner of agama, and the meaning of the agama is fixed as the key point of the upadesha. Because the key points of the path that establish the reality of the ground and the nature of things become increasingly profound, the deeper the realization of the reality of the indivisibility of the two truths, the more one will trust the higher and higher paths. Therefore, within the general framework of the Vajrayana, which is like an ocean, there are three ways of confession that conform to the intentions of the three sections of tantra: confession like Maha Yoga, confession like Anu Yoga, and confession like the Great Perfection. First, among the three, ground, path, and fruit, the first is that the nature of all dharmas, the union of appearance and emptiness, the ultimate truth without distinction, the great Dharma Body, is without all the elaborations of characteristics of the three times, such as past, present and future. In this way, for that realm where the self-nature of any object of time and space, any characteristic dharma, does not exist, with the wisdom of individual self-awareness, without any long-term attachment, seeing self-luminous nakedly without an object, in the Dharmadhatu
Chinese
空性和觉性智慧二者，本初即无二，安住于平等性法身大之中，从不证悟二元对立之法的显现，如色等外在的生处境，以及眼等内在的根，证悟到二者无二而忏悔。以何忏悔？以证悟法性无戏论，各自自明的智慧。于何处忏悔？于界与智慧本初无二的状态中。忏悔什么？忏悔根境所取能取二相的分别念，以及由其所生的衰损和业惑一切。以何种方式忏悔？以不舍自净的方式，仅以证悟便能自解脱的方式忏悔。第二、道：如此外器之五大，自性安住于五大母之体性的何处，于彼界中，诸佛海会恒时以无漏之乐而欢喜的宫殿中。内情之有情五蕴，乃是安住于五部佛之父性的方便金刚乐之体性，本初无二而嬉戏，安住于大乐菩提心之自性中。如是，方便与智慧本初无离，外内如事物般显现的器情之相，实则安住于无二之中，以如是证悟之门而忏悔。以证悟方便智慧无二之道，于不舍自净中忏悔衰损。第三、果：如是，于二谛无别安住之彼，确定之后，以界空分主要确定的瑜伽，如是真如之等持，以及显现分身与智慧主要为道，一切显现与因之等持二者。彼亦为利他事业之因大悲，以及由此示现随欲幻化网之庄严之因因之等持。如是，以等持三种，从无始串习之实执，断除相伴随之自续的分别念，如冰川消融于河流般，将器情坛城三者证悟串习至极，五蕴为五部，五大为五母，识与境与根等
English
Emptiness and awareness-wisdom, the two are primordially non-dual, abiding in the great equality Dharmakaya itself. From not realizing the appearance of dualistic phenomena, such as external sense objects like form, and internal faculties like the eyes, one confesses by realizing that the two are non-dual. With what does one confess? With the wisdom of self-awareness that individually realizes the uncontrived nature of reality. Where does one confess? In the state where the expanse and wisdom are primordially non-dual. What does one confess? The conceptual thoughts of grasping and apprehended duality of sense objects, and all the impairments and karmic defilements that arise from their influence. How does one confess? By merely realizing in the manner of self-purification without abandonment, one confesses in a way that is self-liberating. Second, the Path: Thus, the five great elements of the external world naturally reside as the essence of the five great mothers, in whatever bhaga, in that realm, in the palace where the assembly of countless Buddhas is always delighted by uncontaminated bliss. The five aggregates of sentient beings, the inner essence, are the essence of the fatherly skillful means of the five Buddha families, the vajra of bliss, playing in a primordially non-dual manner, abiding in the nature of great bliss Bodhicitta. Thus, since skillful means and wisdom have become primordially inseparable, these appearances of the external and internal world, which appear as objects, also abide in non-duality in reality, and one confesses through the door of realizing this. One confesses impairments in self-purification without abandonment through the path of realizing the non-duality of skillful means and wisdom. Third, the Fruit: Thus, having ascertained that which abides in the inseparability of the two truths, the yoga of suchness that primarily ascertains the empty aspect of the expanse, and the two samadhis of all appearances and cause, which primarily take the appearing aspect of form and wisdom as the path. Furthermore, the cause of compassionate great compassion, which is the cause of other-benefit activities, and the samadhi of cause, which is the cause of showing the arrangement of the net of whatever desired illusion from that. Thus, with the three kinds of samadhi, cutting off the attachment to reality that has been accustomed from beginningless time, the conceptual mind of one's own continuum, like a glacier melting into a river, after realizing and familiarizing oneself with the three mandalas of vessel, essence, and mandala to the extreme, the five aggregates are the five families, the five elements are the five mothers, consciousness, objects, and faculties, etc.
Chinese
母勇识等。总之，将一切显有存在视为本尊和本母的坛城而证悟，以如是之相，以三摩地明观至极，修习成熟等持明者的果位，次第行进。如是，显现的六道一切有情，自性即是胜者的坛城。无二地本自任运成就而安住，并非以勤作之力将恶转为善，而是本自无二之性得以显现，请如是行持，此为基果无别之教授。第二，依经续忏悔，亦有基、道、果三者。首先，被称为微细身、语、意三者，三主母和五轮等脉和命，即根本和支分的风息，以及质达，即心髓，依于脉和风息而成为心的所依之明点，以及依于彼三者的作用，粗大的身语意三者，乃是古赫亚大秘密，即秘密中的大秘密，世间凡夫不必说，声闻缘觉等亦不知其少分的，身语意不尽庄严轮的宝藏，本自安住。如是，身脉界是身之金刚，此等自性安住于显空本初之实相故。如是，语风界是声空语之金刚。意明点明空意之金刚，虽然安住，然于如是不知之有情面前，如自性隐藏和遮蔽一般，故称秘密之秘密。如是，微细和粗大的三门，与本初的秘密三者无别而安住，彼等的显现分是乐空遍一切处，空性分是界遍一切处母，二者无别，子大乐菩提心智慧金刚或自生之智慧一味一体，以还灭分的差别，分为五智和边解脱智等四者，故为不坏金刚智慧之九界游戏，大吉祥黑汝嘎九尊显现，以及未清净之时，四禅定四无色界欲界，即三界之九地，二二无别而忏悔。轮回涅槃无别地