Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 《吉祥密集心髓寂静坛城仪轨清净金鬘》。 噶陀司徒·确吉嘉措。 下一页 《吉祥密集心髓寂静坛城仪轨清净金鬘》。 噶陀司徒·确吉嘉措。 《吉祥密集心髓寂静坛城仪轨清净金鬘》完毕。 名为《吉祥密集心髓寂静坛城仪轨清净金鬘》。 顶礼并皈依吉祥上师金刚萨埵。 证悟空性双运大乐，执掌殊胜胜者之王政。 吉祥乐空如旭日之光芒，令解脱莲花竞相绽放。 无垢如虚空般清净之身，具足智慧大悲之庄严。 稀有上师秘密主，于心莲之中尽情嬉戏。 于深广经幻心之宝藏中， 自在成就之自在者，一切之主。 示现无谬胜者之妙道， 施予者噶陀巴，我向您顶礼。 从甚深广大无上之大海中， 幻化心髓所需所求之宝藏。 仅凭依止便降下殊胜共同之甘霖， 大坛城之仪轨如是分别。 其中，世尊幻化网之所有道次第，皆依次第而行。 此乃依赖于坛城之仪轨。 因此，首先须知晓其汇集之义。 尊贵上师莲花生说： 安住为基之坛城， 证悟现前即是真如， 关联乃是大悲坛城， 事业调伏之坛城有三。 真如之等持， 粗略由相而超胜。 显现二者乃是影像， 以相而作，是相之超胜。 自生菩提心识和， 脉等相之身而超胜。 积聚而修之坛城和， 事业究竟任运成就。 如是说。 此外， 简而言之，基、道、果三者。 自性安住之坛城和， 法界影像之坛城， 以无造作之显现而融入消融。 等三者。
English
Table of Contents Distribution. Search Options. previous The Auspicious Secret Essence Peaceful Mandala Ritual Pure Golden Garland. Kathok Situ Chokyi Gyatso. next The Auspicious Secret Essence Peaceful Mandala Ritual Pure Golden Garland. Kathok Situ Chokyi Gyatso. The Auspicious Secret Essence Peaceful Mandala Ritual Pure Golden Garland is complete. Titled "The Auspicious Secret Essence Peaceful Mandala Ritual Pure Golden Garland." I prostrate and take refuge in the auspicious Guru Vajrasattva. May I hold the kingdom of the great union of appearance and emptiness, conquering grasping and fixation. May the rays of the auspicious bliss-emptiness sun cause the white lotus of attainment to fully bloom. Possessing a body as stainless and clear as the sky, endowed with the splendor of wisdom and compassion. Wondrous Guru, Lord of Secrets, may you revel supremely in the lotus heart. In the vast and profound treasury of Sutra and Illusion Mind, Lord of Power, master of accomplishments, lord of all. Revealing the unerring excellent path of the Victorious Ones, To the generous Kathokpa, I prostrate. From the vast ocean of great secret unexcelled, The essence of illusion, the treasure of needs and desires. Merely relying on it, may it rain down supreme and common ambrosia, The ritual of the great mandala is thus distinguished. Therein, all the paths of the Bhagavan's Net of Illusion are traversed in order. This depends on the ritual of the mandala. Therefore, one must first know the meaning of the compilation. The venerable teacher, the precious one, said: Abiding is the mandala of the base, Realization manifest is Suchness, Connection is the mandala of compassion, Activity is the three mandalas of taming. The samadhi of Suchness, The coarse is superior by signs. The two appearances are reflections, Made into signs, it is the superiority of signs. Self-born Bodhicitta awareness and, The body of signs such as channels are superior. The mandala accomplished by gathering and, Activity is ultimately spontaneously accomplished. Thus it is said. Furthermore, In brief, the three are base, path, and result. The mandala abiding in nature and, The mandala of the image of the sphere, Dissolves into melting by uncreated appearance. The three, etc.
Chinese
如果按照次第归纳，有三种：所要了解的是基之坛城，了解的方法是道，了解的究竟是果。第一种又分为：轮回与涅槃的一切，从显现之时起，本体无别，相状无断，体性不杂，圆满于平等性中，心的法性即是如来藏心髓之坛城，以及二谛安住于法-轮中，是自性基之坛城；心、蕴、界、处被习气所分割，即使在被突发性的垢染所迷惑的错乱之时，意义也未曾从法界中移动，这是未证悟之法界形象的坛城。基分为自性本有和突发性两种。第二种分为内外秘密两种：胜义法性安住于基中，觉性以超越破立之力的自证，通过串习而圆满了五种智慧，显现了广阔无垠的普贤之义，这是三摩地之坛城；从法界中显现出粗显的表相作为象征的手印，通过观修世俗法性的寂静与忿怒坛城，觉性如其成熟，这是增上三摩地之坛城，这二者是秘密的。如果将四十二种念头归纳，则归于五蕴中，而这也归于识蕴中。因此，九种集合如上师口诀所指示般地见到大智慧，并且了知诸佛与念头无别，从而证悟了不清净与清净平等之义，这是见解菩提心之坛城；以及具备六轮、三命脉、脉结和文字集合的金刚身，通过要害的击中，使脉、气、明点和四种智慧以自性成就，引导大乐，这是增上菩提心之坛城，这即是内在的坛城。如是，一切显现安住于三金刚中，为了象征这一点，通过符号、图画、雕塑等造作的外在物质，以及颜料等的增上形象之坛城；五种仪轨和五种用具，五种真言支分等，总而言之，书写是形象，禅修是三摩地，安住是身坛城，集合是金刚集合坛城，将一切内外结合起来，成就殊胜的会供，这是会供坛城，这即是唯一或共同的坛城。
English
If summarized according to sequence, there are three: what is to be known is the mandala of the ground; the method of knowing is the path; the ultimate knowing is the fruit. The first is further divided into: all of samsara and nirvana, from the very moment of appearance, are inseparable in essence, uninterrupted in form, and unmixed in characteristics, perfected in equality. The nature of mind is the sugatagarbha mandala, and the two truths abide in the dharma-wheel, which is the self-existing ground mandala. The mind, aggregates, elements, and sense bases are divided by habitual tendencies, and even when confused by sudden defilements, their meaning does not move from the dharmadhatu, which is the mandala of the uncomprehended dharmadhatu image. The ground has two aspects: the self-existing and the adventitious. The second is divided into two outer, two inner, and two secret: the ultimate dharma nature abides in the ground, and awareness, through the power of self-discovery beyond affirmation and negation, becomes accustomed and perfects the five wisdoms, manifesting the meaning of all-goodness and pervasiveness, which is the samadhi mandala. From the dharmadhatu, gross appearances arise as symbolic mudras, and through meditating on the peaceful and wrathful mandalas of conventional phenomena, awareness matures accordingly, which is the superior samadhi mandala. These two are secret. If the forty-two conceptual thoughts are summarized, they are gathered into the five aggregates, and these are gathered into the aggregate of consciousness. Therefore, the nine collections are seen as the great wisdom as introduced by the guru's instructions, and by knowing that the deities and thoughts are inseparable, the meaning of impurity being equal to purity is realized, which is the view of the bodhicitta mandala. And the vajra body, possessing the six chakras, three vital channels, knots, and collections of letters, is struck at the essential points, causing the channels, energies, essences, and four wisdoms to be inherently accomplished, leading to great bliss, which is the superior bodhicitta mandala, and this is the inner mandala. Thus, all appearances abide in the three vajras, and to symbolize this, the artificial outer substances such as symbols, drawings, and sculptures, and the superior images of colors, etc., are the image mandala. The five rituals, the five implements, and the five limbs of mantra, etc., in short, writing is the image, meditation is samadhi, abiding is the body mandala, and gathering is the vajra assembly mandala. All outer and inner aspects are combined, accomplishing the supreme gathering, which is the gathering mandala, and this is the unique or common mandala.
Chinese
因此，道路的行进首先是从外坛开始，因为对智慧稍有掌控，所以是内坛和真如坛结合的道路，以及密坛直至见道的行境，因此道路有六种。第三，在究竟的果位时，根本未见的状态是轮回，仅见部分是道路，通过修习密咒的力量，见解和习性显现，为了自身而断除证悟究竟，是如是之性的坛城。以无二的界和智慧的了知，以无有常时和恒常的对离境有情之界的专注，以大悲垂视，是大悲的坛城。为了象征它，显现为具有手印的本尊身相，是证悟智慧影像的坛城。为清净与不清净的所化，以顺逆、寂静与忿怒等无量三身，以及九乘的语，和二智智慧的意，以三种调伏行利他事业，是调伏的坛城。果位有四种，安住于十二处，总集为三。也就是，摄集为自性和世俗二谛，分为七种，并且，那四时平等性不杂染，完全圆满任运成就的坛城唯一，显现为众多的分类和摄集。因为一切续部的意义都安住在坛城中，所以坛城广大。此处，比那些更殊胜的，是形坛或外坛的真实意义，即会供和内身，秘密莲花，以及明晰的真如坛城一切的基础和象征，是果坛的因。因此，在次第灌顶道上行进时，就像想要庄稼一样需要种子，是不可或缺的，因此为了断除它，在金刚事业次第中说：地基平整和准绳，颜料和绘画及形相，加持供养火供坛城中，进入和趋入的功德。所说的十种意义中的第一种也有，事业的准备工作，事业的基础奠定，真实的事业。第一，坛城金刚上师和弟子的特征，以及他们应该如何做。第一，在《宣说续部嬉戏》中说：首先是好的金刚上师，是身语意秘密的主人，具足一切佛陀乘。
English
Therefore, the progression of the path begins with the outer mandala. Because there is some control over wisdom, it is the path of combining the inner mandala and the Suchness mandala, and the realm of the secret mandala up to the path of seeing. Therefore, there are six paths. Third, at the time of the ultimate fruition, the state of not seeing the ground is samsara, seeing only a part is the path, and through the power of practicing secret mantras, the manifestation of view and habituation, abandoning and realizing the ultimate for oneself, is the mandala of Suchness. With the knowledge of the non-duality of realm and wisdom, with constant and continuous focus on the realm of sentient beings who are separated from objects, and with great compassion looking upon them, it is the mandala of compassion. To symbolize it, manifesting as the deity's body with hand gestures is the mandala of the image of realized wisdom. For those to be tamed, whether pure or impure, with the three bodies of arising and ceasing, peaceful and wrathful, and the speech of the nine vehicles, and the mind of the two wisdoms, performing the benefit of others with the three disciplines, is the mandala of taming. The fruition has four aspects, abiding in twelve places, and is gathered into three. That is, gathering into the two truths of nature and convention, dividing into seven, and also, that the equality of the four times is unmixed, completely perfect, and spontaneously accomplished, the mandala is unique, appearing as many classifications and gatherings. Because the meaning of all tantras abides in the mandala, the mandala is vast. Here, what is more excellent than those is the true meaning of the form mandala or outer mandala, which is the gathering feast and the inner body, the secret lotus, and the basis and symbol of all clear Suchness mandalas, and is the cause of the fruit mandala. Therefore, when progressing on the path of successive empowerments, just as wanting crops requires seeds, it is indispensable. Therefore, to cut it off, it is said in the Vajra Activity Sequence: The ground is level, the plumb line, the colors and painting and form, the consecration, offering, and fire offering in the mandala, the merits of entering and approaching. The first of the ten meanings mentioned also includes: the preparatory work of the activity, the laying of the foundation of the activity, and the actual activity. First, the characteristics of the mandala vajra master and disciple, and how they should act. First, in the "Play of Explanatory Tantras" it says: First, a good vajra master, is the lord of the secrets of body, speech, and mind, possessing all Buddha vehicles.
Chinese
因此，以大悲心怀抱六道众生，以显现解脱之道的一切方法，行广大无边的利他事业，具足一切方便乘，具有大智慧的自性，以无垢的智慧，显现趋入寂灭之道。通晓秘密续部的一切仪轨，修行并运用它们的意义，精通广大坛城之道，以及它们的咒语诀窍，他就是殊胜的金刚阿阇黎。想要完全依止他的话，如是等等所说之义，按照道次第，具备无上大秘密的见、修、行三藏，圆满了外、内、秘密、如是四种灌顶之水，具有以慈悲心不舍弃弟子的责任，精通续部且通达意义，精通事业的仪轨，怀有上师传承口诀的经验之热，即是具有八种功德的阿阇黎。他应供养本师和阿阇黎，以获得灌顶的精进和誓言，以智慧来观察见解，以及如是等持的明晰，根本和支分的誓言不退失，了知咒语和手印，并且具有资具，即是具足八种功德的密咒弟子的相，经过观察后，对于具有法器犹如珍宝的人，以慈爱之心摄受之。弟子也应依止具足上述功德的比丘金刚持上师，这是最殊胜的教言。第二，仅仅是意愿成为师徒就给予灌顶，以及通过会供来确定和圆满道次第的两种方式，后者需要单独了解。这里指的是前者，首先阿阇黎需要清净念诵等，因此，外、内、秘密三种念诵直到出现好的征兆为止，或者中间六个月等等的时间，或者最少念诵一百万遍种子字，如是所说： “坛城主尊的念诵十万遍， 其他念诵一万遍。” 如是按照先行的基础，特别进入补充念诵。第三，道次第中说： “大军不能动摇， 地基和虚空吉祥， 历史两种都具备， 寻找适意之地并扩大。” 如是地基仪轨中，事业次第说：地基和自相