Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页\t薄伽梵秘密藏中等寂静修法加持之穗。噶托司徒确吉嘉措。 下一页 薄伽梵秘密藏中等寂静修法加持之穗。噶托司徒确吉嘉措。 薄伽梵秘密藏中等寂静修法加持之穗名为住。 薄伽梵秘密藏中等寂静修法加持之穗名为。 敬礼慈悲之主至尊上师坛城自在。 汇集一切胜者的金刚三，智慧幻化网之实体。 法界自在喜乐中，显现殊胜安乐之云，法界周遍中。 所有四十二尊神之舞，如帝青蓝山。 极其妖娆美丽，上师不动金刚赐予心间大乐。 彼之真实现，莲花、嘉、努、祖之传统。 具法眼之圣者父子所开显。 为末世修行之具缘者，于此汇集。 愿无垢之布置，为勇士空行所珍爱。 证悟虹身幻化身者们。 于逝后深奥之义，续部之城市中。 精勤开启次第二门者们。 获得赐予吉祥愿望之钥匙。 于此，一切法之所诠，二谛无别，轮回涅槃平等性，超越心识之境。 能诠释之千百幻化网中取出。 无二续部一切之王，一切乘之基与根本，确定为吉祥秘密藏之义，总摄为法，噶托巴之意为五：所知基，三身之坛城中安住之方式。 不了悟此，基为有情。 道为瑜伽。 果为佛陀之显现，各自显现之迷乱轮涅。 彼亦清净调伏者诸佛之悲悯所知所见，见已无分别
English
Table of Contents Distribution. Search Options. previous\tBhagavan Guhyagarbha, Medium Peaceful Practice, Blessing Sprout. Kathok Situ Chokyi Gyatso. next Bhagavan Guhyagarbha, Medium Peaceful Practice, Blessing Sprout. Kathok Situ Chokyi Gyatso. BHA GA VĀṂ GU HYA GA RBHA ŚĀ NTA MA ḌHYAṂ SYA SA ḌHA NĀ ḌHI ṢṬHA NĀṂ GU NDĪ NĀ MA BI HA RA TI SMA. Bhagavan Guhyagarbha, Medium Peaceful Practice, Blessing Sprout, is present. Bhagavan Guhyagarbha, Medium Peaceful Practice, Blessing Sprout. I prostrate with great reverence to the Lord of Compassion, the venerable Lama, the Lord of the Mandala. The Vajra Three of all Victors, the essence of the Wisdom Illusion Network. In the Joyful Realm of Dharma, a cloud of supreme bliss manifests, pervading all of Dharma Realm. All forty-two deities dance like a range of Indranila mountains. Exquisitely beautiful, may the Lama Akshobhya Vajra bestow great bliss upon my heart. The authentic tradition of Padma, Gnyag, Gnubs, and Zur, which became its reality. Explained by the holy father and sons who possess the eye of Dharma. For the fortunate ones who practice in the degenerate age, gathered here. May the heroes and heroines cherish this flawless arrangement. Those with rainbow bodies of wisdom and illusory forms. In the city of tantras, the profound meaning of the departed. Those who strive to open the great gates of the two stages. Receive the key that bestows the desired fortune. Here, the subject of all dharmas is the inseparability of the two truths, the equality of samsara and nirvana, which transcends the realm of the mind. Extracted from the hundred thousand verses of the Illusion Network. The king of all non-dual tantras, the basis and root of all vehicles, is determined to be the meaning of the glorious Guhyagarbha. Summarized as Dharma, according to the Kathokpa tradition, it is made into five: the knowable basis, the way in which the three kayas abide in the mandala. Not realizing this, the basis is sentient beings. The path is yoga. The result is the appearance of Buddhas, the illusion of appearances that arise separately. That, too, is known and seen by the compassion of the pure pacifier Buddhas, and having seen, without conceptualization.
Chinese
以慈悲的日光，如河流般恒常普及，自然成就显现。特别是，为了净化迷惑，将文字续作为方法途径的因缘，汇集了成就意义的方式。其中，道路续部的次第，对于未曾见过轮回痛苦的心，生起从轮回中解脱的愿望，并且不仅仅是为了自己，而是为了救度遍布虚空的众生而进入菩提心的坚定者，通过使金刚上师，一切成就的根本感到欢喜，从而获得了金刚乘道之基础，成熟一切灌顶，进入了续部成熟的境界。并且，以智慧超胜，披戴精进铠甲的所依之人，如眼珠般守护，圆满守护根本支分的誓言，从而修学三身自然成就的坛城道次第。其中，因陀罗菩提所著的《二次第》中说：诸佛所宣说的法，真实安住于二次第，即生起次第和圆满次第。并且，从善于安住于彼禅定，希求圆满次第者，刹那之间诸佛显现，圆满次第即是生起次第，生起次第即是圆满次第。如是所说，以圆满次第的证悟成熟生起的能力，遮止身语意三的庸常执着，为了净化相续，如大成就者佛密所说，在五道的瑜伽中，如其所说，通过串习空性和大悲幻化的瑜伽，在手印一体的微细文字的开展和收摄，以及粗大的单面双臂，串习之后的三面六臂的随念瑜伽中，努力于生起次第。在十五章之前的根本续未翻译的寂静法中，也有无量无边的本尊和坛城的开展和收摄，此处仅讲述了开篇所说的三十六本尊，以及第三品中的六能仁，总共四十二寂静本尊的中等寂静手印的开展，以及会供修持的所有观想，都可应用于圆满一切显现证悟支分。其中分为两部分：修持仪轨的
English
With the light of compassion like the sun, constantly pervading like a river, spontaneously accomplishing and manifesting. In particular, in order to purify delusion, the means and conditions of the letter tantra are gathered into the ways of accomplishing meaning. Among these, the stages of the path tantra: For the mind that has not seen the suffering of samsara, the desire to be liberated from samsara arises, and not only for oneself, but with the steadfastness of entering into Bodhicitta with the desire to liberate all sentient beings pervading the sky, by pleasing the Vajra Master, the root of all accomplishments, one obtains the basis of the Vajrayana path, matures all empowerments, and enters the state of maturity of the tantra. Moreover, the individual who is the support, possessing supreme wisdom and adorned with the armor of diligence, protects the root and branch vows like the eyes, and completely safeguards them, thereby studying the mandala path of the two stages in which the three bodies are spontaneously accomplished. Among these, in the Two Stages composed by Indrabhuti, it is said: The Dharma taught by the Buddhas truly abides in two stages, namely the generation stage and the completion stage. Furthermore, from being well-established in that samadhi, for those who desire the completion stage, the deities appear in an instant. The completion stage is the generation stage, and the generation stage is the completion stage. As it is said, through the realization of the completion stage, the ability to generate matures, reversing the ordinary clinging to body, speech, and mind. In order to purify the continuum, as the great accomplished teacher Buddha Guhyaka said, in the yoga of the five paths, as it arises, through familiarizing oneself with the yoga of emptiness and great compassion, the unfolding and gathering of the subtle letters of the one mudra, and the coarse single-faced, two-armed, and after familiarization, the three-faced, six-armed yoga of recollection, one should diligently engage in the generation stage. In the untranslated peaceful practices of the root tantra before the fifteenth chapter, there are also limitless deities and mandalas unfolding and gathering. Here, only the thirty-six deities mentioned in the introduction, and the six Thubpas from the third chapter, a total of forty-two peaceful deities, the unfolding of the intermediate peaceful mudra, and all the visualizations of the tsok practice, can be applied to the complete manifestation of all aspects of realization. Among these, there are two parts: the ritual of practice.
Chinese
这是次第成就的果。第一有三，加行、正行、后行。第一有前行加行和仪轨加行。第一，修行者是人，修行的动机，修行的缘。第一，出自《光明次第》：于幻化坛城中，获得诸灌顶，导师精进供养，觉悟明晰，誓言、真言和手印等，不退失，了知且具备资具。具有如是功德。第二也出自那里：舍弃利养名声和贪欲散乱，以及以无量大悲救度众生，誓愿坚定不退转。如是安住于三身任运成就的所欲。第三，处所和修行物品。第一也出自那里：寂静山顶胜地，鲜花树木吉祥，具足悦耳之声无有间断。如是等等，如经中所说，于无有自主和无有间断的处所，与禅定相应。第二，出自根本续：身语意圆满，形象亦应具足。如是誓言的画像，以及对三宝的供养，外内之别，低台上陈设朵玛、水和受用，修行者面前放置金刚铃杵和内供等，聚集所需之物。第二是归纳：顶礼和祈请常忏悔，净障积资净沐浴，驱魔结界忏悔受，加持前行次第十。第一，向喇嘛、坛城、护法九次顶礼是如法顶礼，弟子们向阿阇黎顶礼，彼此互相交叉顶礼，以行列的顺序安坐于舒适的坐垫上。第二，在聚集会众的修行时，事业金刚三次顶礼后祈请：喇嘛金刚持大德为首，祈请聚集于此秘密坛城的所有人安住于本誓愿中。在所有人的三处放置一滴甘露，加持为身语意，从金刚阿阇黎开始，在所有人的头上戴上鲜花的花环。第三有二，七支供和皈依发心。第一是：自身观想为吉祥金刚萨埵，于心间日月的
English
This is the fruit of accomplished stages. First, there are three: preliminary, actual, and subsequent. First, there are preliminary practices and ritual practices. First: the practitioner is a person, the motivation for practice, the cause for practice. First, from the "Light Sequence": In the mandala of magical illusion, having received all empowerments, the teacher is diligent in offering, and the realization is clear. Vows, mantras, and mudras, are not diminished, known, and possessed of resources. Possessing such qualities. The second also comes from there: Abandoning all thoughts of profit, fame, desire, and distraction, and with immeasurable compassion liberating beings, the vow is firm and irreversible. Thus, abiding in the desire for the spontaneous accomplishment of the three bodies. Third, the place and the materials for practice. The first also comes from there: A supreme solitary mountain retreat, adorned with flowers and trees, auspicious, possessing pleasant sounds, without interruption. As it says, in a place without ownership or interruption, in accordance with meditation. Second, from the root tantra: Body, speech, and mind complete, the image should also be present. Thus, the painted image of the commitment, and the distinctions of outer and inner offerings to the Three Jewels, on a low platform, arranging tormas, water, and offerings, in front of the practitioner, placing vajra, bell, and inner offerings, etc., gathering the necessary items. Second is the summary: Prostrations and supplications, constant confession, purification of obscurations, accumulation of merit, purification with scented water, dispelling obstacles, setting boundaries, confession, taking vows, the ten stages of preliminary blessings. First, offering nine prostrations to the lama, mandala, and protectors is the proper way to prostrate, disciples prostrate to the acharya, and everyone prostrates to each other in a crisscrossing manner, sitting on comfortable cushions in rows. Second, during the practice of gathering assemblies, the action vajra offers three prostrations and requests: May the great Vajradhara Lama lead, and may all those gathered in this secret mandala abide in their samaya. Placing a drop of nectar in the three places of everyone, blessing them as body, speech, and mind, starting from the Vajra Acharya, placing garlands of flowers on the heads of everyone. Third, there are two: the seven-branch offering and refuge and bodhicitta. The first is: visualizing oneself as glorious Vajrasattva, at the heart, on a sun and moon,
Chinese
三世诸佛的一切。 身语意之自性。 如意宝珠般的身。 向诸位上师敬礼！ 上师善知识您。 是我们众人的父亲。 是我们众人的母亲。 是我们众人的怙主。 是我们众人的导师。 是我们众人的引导者。 是驱散黑暗的明灯。 是医治三毒疾病的医生。 是度脱众生的船只。 向太阳的脸庞敬礼顶礼。 向月亮的身体敬礼顶礼。 向莲花的语言敬礼顶礼。 向虚空的心意敬礼顶礼。 向圆满功德者敬礼顶礼。 向救度一切事业者敬礼顶礼。 由此所生三世诸佛。 以及正法因果无余者。 持明菩提萨埵。 以及僧众敬礼顶礼。 如来一切之主。 智慧海深不可测之心。 坛城如意生之宝藏。 珍宝功德之库藏。 向金刚意敬礼！ 于平等法界中，四魔自然摧毁。 手印自性，二无圆满具足。 超越有无边，自他一切之吉祥。 向普贤佛，天中之天敬礼！ 具德无二，断除障碍之。 智慧自明，清净之虚空界。 坛城显现，为利众生之化身。 向无余融入于您心中者敬礼！ 普贤四轮中央，四喜之形象。 大乐云聚，金刚天女众。 执持四无量与五欲之吉祥。 以五智与四金刚供养。 我从无始轮回以来。 直至今日，所有不善罪行。 以及律仪戒
English
All Buddhas of the three times, The essence of body, speech, and mind, A body like a wish-fulfilling jewel, I prostrate to the Gurus! O Guru, noble spiritual friend, You are the father of us all, You are the mother of us all, You are the protector of us all, You are the teacher of us all, You are the guide of us all, You are the lamp that dispels darkness, You are the doctor who cures the disease of the three poisons, You are the boat that liberates beings. I prostrate and bow to the face of the sun, I prostrate and bow to the body of the moon, I prostrate and bow to the speech of the lotus, I prostrate and bow to the mind of the sky, I prostrate and bow to the one who fulfills qualities, I prostrate and bow to the one who liberates all activities. From this arise the Buddhas of the three times, And the Dharma, cause and effect, without exception, The Vidyādharas, Bodhisattvas, And the Sangha, I prostrate and bow. The Lord of all Tathāgatas, The mind of the wisdom ocean, vast and profound, The Maṇḍala, the treasure that arises as desired, The storehouse of jewel-like qualities, I prostrate to the Vajra Mind! In the realm of equality, the four Māras are naturally destroyed, The nature of Mudrā, complete with non-duality, Transcending the limits of existence and non-existence, the glory of self and others, I prostrate to Samantabhadra, the God of Gods! Glorious, non-dual, free from obscurations, From the sky of clear, self-aware wisdom, The manifestation of the Maṇḍala, the emanation for the benefit of beings, I prostrate to the one who encompasses all in your heart! In the center of Samantabhadra's four wheels, the form of the four joys, The clouds of great bliss, the Vajra Goddesses, Holding the glory of the four immeasurables and the five desires, I offer to the five wisdoms and the four Vajras. From beginningless lifetimes, Until now, all non-virtuous and sinful actions, And the vows of discipline