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Nitartha数字图书馆 藏文 目录 分发 搜索 选项 上一页 胜者世尊秘密藏寂静中等成就法加持穗。噶陀司徒·秋吉嘉措。 下一页 胜者世尊秘密藏寂静中等成就法加持穗。噶陀司徒·秋吉嘉措。 名为胜者世尊秘密藏寂静中等成就法加持穗者，住于此。 名为胜者世尊秘密藏寂静中等成就法加持穗者，向大悲之主、尊贵的上师、坛城之自在者，以大恭敬顶礼！ 一切胜者之金刚三聚、智慧幻化网之本体， 从遍满法界之最胜安乐云聚，显现为法界主宰之佛母， 完全显现四十二本尊之舞蹈，如同蓝宝石山， 极具妩媚般美丽之上师不动金刚，赐予心大乐。 其本体所化现之莲花、娘、努、佐之传承， 由具法眼之圣者父子所阐释， 为利于末法时期修行之具同等福缘者，汇集于此， 愿勇父空行垂怜此无垢之编排。 具智慧虹光身幻化身者， 于逝者所留之甚深义续部城市中， 勤于开启二次第大门者， 获得赐予善缘所愿之钥匙。 关于此，此处一切法之所诠释义，即二谛无别、轮回涅槃平等性，此乃超越心之行境。 由阐释者十万颂幻化网中所取出， 一切无二续部之王，一切乘之基础与根本所确定之吉祥秘密藏之所有意义，总而言之，依噶陀法主之观点，分为五： 所知之基础，三身坛城中安住之状态。 未证悟此者，基础有情， 道瑜伽， 果佛陀之显现分别生起之迷乱轮之显现方式。 彼真正应调伏者，由诸佛之大悲所知见， 见后无分别…
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Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous Bhagavan Guhyagarbha Shanta Madhyam Sy Sadhanadhisthananam Gundinam Aviharati Sma. The Method of Accomplishment of the Bhagavan Guhyagarbha, the Peaceful Middle, the Ear of Blessing. Kathog Situ Chokyi Gyatso. next The Method of Accomplishment of the Bhagavan Guhyagarbha, the Peaceful Middle, the Ear of Blessing. Kathog Situ Chokyi Gyatso. BHAGAVĀN GUHYAGARBHA ŚĀNTA MADHYAM SYA SADHANĀDHIṢṬHĀNĀṀ GUNDĪNĀMA VIHARATI SMA. Here resides that called The Method of Accomplishment of the Bhagavan Guhyagarbha, the Peaceful Middle, the Ear of Blessing. That called The Method of Accomplishment of the Bhagavan Guhyagarbha, the Peaceful Middle, the Ear of Blessing. To the lord of compassion, the venerable guru, the lord of the mandala, I prostrate with great respect! The essence of the illusory net of wisdom, the collection of the three vajras of all conquerors, From the cloud mass of supreme bliss, the manifestation as the consort of the lord of space, pervading the entire dharmadhatu, The dance of the forty-two deities, like a mountain of sapphire (Indranila), completely displayed, The guru Akshobhya Vajra, beautiful like supreme charm, bestowed great bliss upon the heart. The tradition of Padma, Nyag, Nub, and Zur, which became his essence, Explained by the holy father and son who possess the eye of dharma, For the sake of those with equal fortune who practice in the final age, compiled here, May the heroes and dakinis show compassion upon this pure arrangement. Those who possess the illusory body of rainbow light of wisdom, In the city of the tantra collections, the profound meaning left by the gone ones, Those who strive to open the great gate of the two stages, Obtain the key that grants the desired fortune. Regarding this, here, the subject matter of all dharmas is the inseparability of the two truths, the sameness of samsara and nirvana, which is beyond the realm of the mind. Expressed, extracted from the Illusory Net of One Hundred Thousand Verses. The king of all non-dual tantras, the basis and root of all vehicles, the glorious Guhyagarbha. If all its meanings are summarized, according to the view of the Dharma Lord of Kathog, they are made into five: The state of abiding in the mandala of the three kayas, the knowable basis. The basis, sentient beings, due to not realizing that. The path, yoga. The appearance of the wheel of delusion, where the appearances of the fruit, Buddhahood, arise separately. That which is truly to be tamed, known and seen by the compassion of the Buddhas, Having seen, without conceptualization...
Chinese
他的悲心，如同日光和河流般，恒常遍布、自然显现。特别是，通过作为净化迷乱之方便道与助缘的字母密续来成办事业的方式，被归纳于其中。由此，道密续的次第：以见到轮回诸多痛苦的心，希求解脱轮回，并以坚固的决心趣入菩提心，希求解脱并非仅是自己，而是遍满虚空的一切有情，令一切悉地之根本——金刚上师欢喜，获得金刚乘道之基础——一切成熟灌顶，达到续部成熟的王位，并且是能够如眼珠般无有损坏、圆满守护一切根本与支分誓言的所依补特伽罗，具足殊胜智慧，披上精进铠甲者，学习三身自然成就的坛城之道——二次第。此外，从因陀罗部底（Indrabhūti）所造的《二次第》中说：诸佛所宣说的法，正确安立于二次第。即是生起次第，以及圆满次第。如是说，以及：于彼等持善安住后，以希求圆满次第之心，刹那间诸天尊显现。圆满次第之生起次第，即是生起次第之圆满。如是等等所说，通过圆满次第的证悟，成熟了投生的能力。遣除对身语意三者的凡庸执著，为了净化续部，如大导师佛密（Buddhaguhya）在解释五道瑜伽密续义时所说，通过串习大空性、大悲心和幻化瑜伽，有单一体印的细微字母的放射与收摄，粗相是一面二臂，串习后是三面六臂的随行化现瑜伽，应精勤修习生起次第。从根本续第十五章以上未翻译的原始寂静相中，也有无量无边的本尊和眷属的放射与收摄。此处将完整讲解引言中所说的三十六本尊，以及第三品中的六能仁，共计四十二尊寂静中等手印的显说，以及适用于一切放射与集会成就的观想，包括所有支分的现证。从第三品中的六能仁，共计四十二尊寂静中等手印的显说，以及适用于一切放射与集会成就的观想，包括所有支分的现证，将完整讲解。这有两部分：成就仪轨的...
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His compassion, like the light of the sun and the flow of a river, constantly pervades and spontaneously arises. Especially, the way it accomplishes its purpose through the tantra of letters, which is the means and condition for purifying delusion, is summarized. From that, the stages of the path tantra: With the mind that sees the many sufferings of existence, desiring liberation from existence, and with a firm resolve to enter bodhicitta, desiring to liberate not just oneself but all sentient beings pervading space, having pleased the Vajra Master, who is the root of all siddhis, having obtained all the ripening empowerments which are the basis of the Vajrayana path, having reached the royal seat of a ripened continuum, and being a person who is the support for perfectly guarding all root and branch samayas without degeneration, like the pupil of an eye, possessing supreme wisdom, and wearing the armor of diligence, one studies the path of the two stages of the mandala where the three kāyas are spontaneously accomplished. Also, from the Two Stages composed by Indrabhūti: The Dharma taught by the Buddhas, is correctly established in the two stages. The stage of generation, and the stage of completion. Thus, and: Having been well-established in that samādhi, by desiring the stage of completion, the deities become clear in an instant. The generation stage of the completion stage, is the completion of the generation stage. As stated thus and so forth, the realization of the completion stage ripens the potential for birth. Reversing the ordinary conception of body, speech, and mind, and in order to purify the continuum, as it arises from the explanation of the path stages by the great master Buddhaguhya regarding the meaning of the tantra of the yoga of the five paths, by becoming accustomed to the yoga of great emptiness, compassion, and illusion, there is the subtle emanation and absorption of letters of the single mudrā, the coarse form with one face and two hands, and having become accustomed, the yoga of the generation stage, which emanates after the form with three faces and six hands, should be diligently practiced. From the root tantra up to chapter fifteen, in the untranslated original peaceful form, there are also infinite emanations and absorptions of deities and retinues. Here, as stated in the introduction, the thirty-six deities and, from the third [chapter], the six Munis, totaling forty-two deities explicitly taught in the peaceful middling mudrā, along with the emanation and absorption and the visualization for accomplishing the assembly, will be explained completely, including all the branches of the manifest realization that are suitable to be applied to all of these. From the third [chapter], the six Munis, totaling forty-two deities explicitly taught in the peaceful middling mudrā, along with the emanation and absorption and the visualization for accomplishing the assembly, will be explained completely, including all the branches of the manifest realization that are suitable to be applied to all of these. This has two parts: The ritual for accomplishment...
Chinese
次第成就之果。 第一有三：加行、正行、结行。 第一有前行加行和仪轨加行。 第一：修行者、修行的发心、修行的助缘。 第一，从《光明次第》中说： 于幻化图绘之坛城中， 已获得诸灌顶， 供养导师精勤，证悟明晰。 三昧耶、密咒、以及手印等， 未曾毁坏，知晓且具备资具。 具有如是之特性。 第二，也从同一（文本）中说： 已完全舍弃利养名闻之散乱， 以及：以无量悲心解脱众生， 誓愿坚定而不退转。 如是，将正念安住于任运成就三身之所求目标上。 第三有处所和修行资具。 第一，也从那（文本）中说： 寂静山林之殊胜处， 有花木及吉祥鸟， 具悦耳之声，无有障碍。 如是出现，自在无碍之处所，与禅定相应。 第二，从《根本续》中说： 具身语意，甚至显现色身。 此指三昧耶之彩绘像，以及对三依处供养之外内差别。在低矮的供台上，有前行食子、水和近用供品。在修行者面前，有金刚杵和铃、内供等所需之资具都应聚集。 第二，总摄为： 顶礼与祈请、恒常忏悔， 净障集资、洒净水加持， 遣除障碍、划定界限、忏悔持戒， 加持，前行之十次第。 第一：向师、坛城、护法行九次抖身礼，此为礼拜之方式。以及弟子向师礼拜，以及所有人互相交叉礼拜，以盘腿舒适地坐在行列中。 第二，在会集大众修法之时：事业金刚行三次礼拜后，大持金刚上师为首，祈请道：“聚集在此秘密坛城中的所有大众，请安住于三昧耶等持中。” 在所有人的三处各点一滴甘露，加持为身语意。从金刚上师开始，在所有人的头上戴上花鬘。 第三有二：七支供和皈依发心。 第一是：自身清晰观为吉祥金刚萨埵，在心间日轮月轮之
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The result of the accomplished stages. The first has three: preparation, main part, and conclusion. The first has preliminary preparation and ritual preparation. The first: the practitioner, the motivation for practice, the conditions for practice. The first, from the Lamp of Stages: In the mandala of illusory forms, Having obtained the empowerments, The teacher is worshipped diligently, realization is clear. Samaya, mantra, and mudras, Are not degenerated, known, and equipped with requisites. Having these characteristics. The second, also from the same [text]: Having completely abandoned desire for gain and fame, And: With immeasurable compassion, liberating beings, Having made a firm vow, without turning back. As stated, having placed mindfulness close to the desired goal of spontaneously accomplished three kayas. The third has the place and the practice substances. The first, also from that [text]: The supreme place is a secluded mountain, With flowers, trees, and auspicious birds, Having pleasant sounds, without obstacles. As it appears, a place free from obstacles and under one's control, suitable for meditation. The second, from the Root Tantra: Having body, speech, and mind, even forms are displayed. This refers to the painted image of the samaya being, and the outer and inner distinctions of offerings to the three supports. On a low stand, preliminary torma, water, and offering substances. In front of the practitioner, vajra and bell, inner offering, etc., all necessary requisites should be gathered. The second, the summary is: Prostration and supplication, continuous confession, Purification of obscurations, accumulation of merit, consecration of purification water, Dispelling obstacles, setting boundaries, confession and holding vows, Blessing, the ten stages of preliminary practice. The first: Prostrating nine times with a shaking motion to the guru, mandala, and protectors, which is the manner of prostration. And students prostrating to the teacher, and everyone prostrating to each other, sitting on comfortable seats with crossed legs in rows. The second, during the practice of the assembled multitude: The activity vajra prostrates three times, and the great vajra master leads. Supplicating thus: "All who are gathered in this secret mandala, please remain in equipoise on the samaya." A drop of amrita is placed on the three places of everyone, blessing them as body, speech, and mind. Starting from the vajra master, flower garlands are placed on everyone's head. The third has two: the seven-branch offering and taking refuge and generating bodhicitta. The first is: Clearly visualizing oneself as glorious Vajrasattva, in the heart, sun and moon...