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Nitartha 数字图书馆 藏文 目录 分发 搜索 选项 上一页 幻网中忿怒本尊坛城近修法之助伴持明喜宴。 昂旺贝桑。 下一页 幻网中忿怒本尊坛城近修法之助伴持明喜宴。 昂旺贝桑。 幻网中忿怒本尊坛城近修法之助伴持明喜宴，名为此中安住。 法性虽未从寂静中动摇，然炽燃饮血忿怒本尊众，与具德上师无有差别，我恒常以信心顶礼。 对于进入此道者，无误关键之口诀，由口传至耳者，我将弘扬此极秘密之文字。 关于此，在此已先完成幻网寂静本尊之近修后，凡欲进入忿怒本尊近修者所应知者有三：修行者、修道次第、成就之果。 第一者是：修行者已进入此大坛城，并获得外内灌顶，正确安住于根本和支分三昧耶。 第二者，道的次第：前行、正行、结行三者，如幻网寂静本尊近修文中所说，然在此将宣说一些忿怒本尊特别必要之法。 此外，虽说地点应是尸陀林或寂静山，但若修习寂静和忿怒二者之近修，则无需寂静本尊近修之地以外的地点。 根据上师们的口传，寂静本尊是在清净之地修习，忿怒本尊是在转化之地修习。 正如所说，若未先完成广大的或至少堪用程度的寂静本尊近修，则修习忿怒本尊会非常动荡且难以调伏，在此也是如此，若已完成寂静近修之人，也修习忿怒本尊之近修，则大幻网续部之续义关键将无有欠缺。 因此，仅因时间流逝而舍弃懈怠和懒惰，若能修习寂静和忿怒二者之近修，则一次获得暇满人身之精要便能善加获取，故应以欢喜心进入。 此外，已备齐外内供品食子等所需之资具后，星曜
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous\tRigdzin Gatön, a supplementary method for approaching the mandala of wrathful deities from the Net of Illusion, by Ngawang Palzang.\tnext Rigdzin Gatön, a supplementary method for approaching the mandala of wrathful deities from the Net of Illusion, by Ngawang Palzang. Herein is contained that called Rigdzin Gatön, a supplementary method for approaching the mandala of wrathful deities from the Net of Illusion. Although reality is unmoved from peace, the blazing hosts of wrathful blood-drinkers, inseparable from the glorious guru, I always prostrate with faith. For whoever enters this path, the unerring pith instructions on the key points, transmitted from mouth to ear, I shall disseminate this extremely secret writing. Regarding that, here, having first completed the approach of the peaceful Net of Illusion, for those who wish to enter the approach of the wrathful deities, there are three things to know: the person who practices, the stages of the path of practice, and the result of accomplishment. The first is: the practitioner, having entered this great mandala and obtained the outer and inner empowerments, correctly abides by the root and branch samayas. The second, the three stages of the path: preliminary, main part, and conclusion, are as explained in the text on the approach of the peaceful Net of Illusion. Here, however, I shall speak of some particularly necessary points specific to the wrathful deities. Also, although it is said that the place should be a charnel ground or a solitary mountain, if one performs the approach for both peaceful and wrathful deities, one does not need a place other than where the peaceful approach was performed. According to the oral tradition of the senior lamas, the peaceful deities are practiced in a pure place, and the wrathful deities are practiced in a transformed place. Just as it is said that if the extensive or at least functional approach of the peaceful deities is not completed beforehand, the practice of the wrathful deities will be very turbulent and difficult to control, here too, if a person who has completed the peaceful approach also performs the approach for the wrathful deities, the key points of the meaning of the great Net of Illusion Tantra will not be lacking. Therefore, by abandoning laziness and idleness merely due to the passage of time, if one performs the approach for both peaceful and wrathful deities, having obtained a precious human body just once, one will have made good use of its essence. Therefore, it is proper to engage with joy and enthusiasm. Also, having gathered the necessary materials such as outer and inner offerings and tormas, the planetary
Chinese
吽！ 安住于日轮坛城中央， 身色如同夏季的雨云， 炽燃如同劫末的火聚。 以挑战姿势双腿跨立， 眉间炽燃忿怒的皱纹。 三面獠牙外露表情多变， 双手结吽字印， 右手持金刚和铃， 右手持铁钩和宝剑， 左手持斧头和绳索。 观想如此身形后， 从自身...
English
Starting from the auspicious stars, afternoon, the time of empowerment, etc., as described in the peaceful sadhana texts. Here, specifically at the time of setting boundaries, regarding the meaning of the method of setting boundaries, the *Wrathful Ten Blazing Boundary Tantra* states: Formerly, during the teaching of the Tathāgata, the king of former times, there was a Brahmin couple named Saṃgha and Yings ma, who had eight sons. They took eight wives. At that time, a great famine occurred, so they took the vow to abandon the ten non-virtues and generated the following aspiration: May future Vidyādharas, when accomplishing attainments, be protected from obstacles, and may supreme and common attainments be bestowed. Having made this prayer, they passed away and were reborn in Akaniṣṭha as sons of Vajra Akṣobhya. The parents became the two wrathful deities above and below, and the eight sons and wives became the eight wrathful deities of the directions and intermediate directions. Through the power of their pure aspiration and prayer, meditating on the protective wheel of the Ten Wrathful Ones is always appropriate for any practice now. In particular, the wrathful deities of the palace, whoever they may be, must be generated from the seed syllable Bhrūṃ, the seed syllable of the Cakravartin; this is because of them. Explaining the walls of the mandala palace and the syllable Bhrūṃ separately is a partial approach. This is divided into general and specific. The first is: As taught in the *Wrathful Ten Blazing Boundary Tantra*, visualize oneself clearly as the wrathful deity Gnod mdzés, holding a vajra hammer and iron hook. Through Hūṃ spharaṇa phaṭ! and Saṃharaṇa Hūṃ!, a red syllable Ma emanates from the heart. Through Ma Sūrya Maṇḍala, it becomes a sun seat. Due to the mantra Oṃ Śrī Vajra Hūṃ Kāra Vajra Maṇḍala la Hūṃ Phaṭ!, the wrathful deity Hūṃ Kāra becomes clear: Hūṃ! Residing in the center of the sun mandala, Color like summer rain clouds, Blazing like the fire of the eon. Standing in a challenging posture with legs spread, Forehead blazing with a wrathful frown. Three faces, baring fangs, changing expressions, Two hands bound in the Hūṃ mudra, Right two hands hold vajra and bell, Right two hands hold iron hook and sword, Left two hands hold axe and noose. Having contemplated such a form, From oneself...
Chinese
刺入金刚天幕和大地，方向和方隅的八根辐条呈空心管状，具有锐利的尖端，猛烈地旋转。其空心内部据说与法界相等。关于观修的意义：由于口诀是观修守护轮延伸至自身所在之处的天地相接之处，因此在守护轮中心莲花日垫上观修一个燃烧的蓝色ཧཱུྃ་（ཧཱུྃ་，हूँ, HŪṂ, 吽）字，由此放射光芒，催请一切佛陀的誓愿。汇聚成一，融入ཧཱུྃ་（ཧཱུྃ་，हूँ, HŪṂ, 吽）字。由于念诵“བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་（བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་，वज्र महाश्री हेरुक, Vajra Mahāśrī Heruka, 金刚大吉祥嘿噜嘎）”，自身显现为忿怒金刚父佛母的形象，从其心间的ཧཱུྃ་（ཧཱུྃ་，हूँ, HŪṂ, 吽）字放射出十个མ་（མ་，मा, MĀ, 妈）字，在辐条内变成十个日垫。再次从自身心间放射出忿怒欲王，勾召十方障碍，将其置于日垫之上，呈疯狂倒地之状。口中念诵四个ཧཱུྃ་（ཧཱུྃ་，हूँ, HŪṂ, 吽）字和十方守护者的咒语，在为十忿怒尊铺设的座垫之上。从自身忿怒金刚的心间放射出十个ཧཱུྃ་（ཧཱུྃ་，हूँ, HŪṂ, 吽）字，安住于各自的座垫上。由于念诵ༀ་བཛྲ་ཀྲོ་དྷ་ཧཱུྃ་ཀ་ར་ཧཱུྃ་གརྫ་གརྫ་ཧཱུྃ་ཕཊ་（ༀ་བཛྲ་ཀྲོ་དྷ་ཧཱུྃ་ཀ་ར་ཧཱུྃ་གརྫ་གརྫ་ཧཱུྃ་ཕཊ་，ॐ वज्र क्रोध हूँ कर हूँ गर्ज गर्ज हूँ फट्, Oṃ Vajra Krodha Hūṃ Kara Hūṃ Garja Garja Hūṃ Phaṭ, 嗡金刚忿怒吽作吽吼吼吽呸）等十忿怒尊的咒语，这十个ཧཱུྃ་（ཧཱུྃ་，हूँ, HŪṂ, 吽）字依次变成了ཧཱུྃ་མཛད་（ཧཱུྃ་མཛད་，हूँकार, Hūṃkāra, 吽作）等十忿怒尊。观想他们都变成了身色青黑，一面二臂，手持锤子和铁钩，下半身呈燃烧的橛形。然后，手持锤子的忿怒甘露旋从自身心间出现。边念诵ༀ་གྷ་གྷ་གྷ་ཏ་（ༀ་གྷ་གྷ་གྷ་ཏ་，ॐ घ घ घट, Oṃ Gha Gha Gha ṭa, 嗡嘎嘎嘎达）等咒语，用威吓指抓住忿怒尊们的腰部，呈橛形。将十方障碍各自依次从上方的忿怒尊用锤子敲击三次，观想障碍的身体无法动弹，言语无法说出，心识的觉知丧失，昏厥于法性之中，使障碍无法动弹。再次观想从这些忿怒尊中化现出化身和再化身，伴随各种兵器，锐利的光芒搅动燃烧，守护轮充满四方，观想其坚不可摧。如此清晰的守护轮，在每一次修习中，无论口中念诵的词句长短，都应依
English
Piercing the vajra canopy and the ground, the eight spokes of the cardinal and intermediate directions are in the form of empty tubes, possessing sharp points, and rotate fiercely. The empty interior is said to be equal to the dharmadhatu. Regarding the meaning of meditation: Since the oral instruction is to meditate on the protection wheel extending to where the sky and earth of one's place appear to meet, in the center of the wheel's hub, a blazing blue HUNG syllable resides on a lotus and sun seat. From that, by rays of light, the samaya of all Buddhas is invoked. Having gathered into one and entered the HUNG. Due to reciting "Vajra Mahāśrī Heruka", oneself becomes clearly the form of Krodha Vajra Father-Mother. From the HUNG in their heart, ten MĀ syllables emanate, and within the spokes, they become ten sun seats. Again, from one's own heart, the wrathful king of desire emanates, having summoned the obstacles of the ten directions, they are placed upon the sun seats in a state of madness and collapse. From the mouth, reciting the four HUNGs and the mantras of the ten directional protectors, upon the seats spread for the ten wrathful ones. From the heart of oneself, Krodha Vajra, ten HUNG syllables emanate and settle upon their respective seats. Due to reciting the mantras of the ten wrathful ones such as OM VAJRA KRODHA HUNG KA RA HUNG GARJA GARJA HUNG PHAT, etc., the ten HUNG syllables respectively become the ten wrathful ones such as Hūṃkāra, etc. All of them are meditated upon as having a dark blue body color, one face, two hands, holding a hammer and an iron hook, and having the form of a blazing kila (peg) in the lower body. Then, the wrathful Amṛtakuṇḍalin holding a hammer emanates from one's own heart. While reciting OM GHA GHA GHA TA, etc., holding the waists of the wrathful ones with the threatening finger, in the manner of a kila. By striking each of the obstacles of the ten directions respectively from the wrathful ones above three times with the hammer, the bodies of the obstacles cannot move, their speech is silenced, their mental awareness is lost, and they are thought to collapse into dharmata, having rendered the obstacles motionless. Again, from those wrathful ones, emanations and further emanations possessing various weapons, with sharp rays of light agitated and blazing, fill all directions with the protection wheel, and are meditated upon as being indestructible by anything. In this way, this clear protection wheel, in each session, regardless of the length or brevity of the verbal recitation, should be...
Chinese
现在已经清楚说明，在座次结束之前不应停止。然后，如常进行忏悔等。在后三次座次中，如果除了净续七支和二菩提心之外的其他都放下，则没有遗漏的过失。第二，正行观修三摩地，需要特殊的加行，即通过必要之门生起菩提心，因为它是使所有生起方便次第成为大乘道的能作者。总的来说，一切有情本来就是心性自性清净的佛，然而由于未能证悟，被无有显现的迷乱所欺骗，通过无勤任运生起大悲之门，希望将迷乱的有情安置于自住智慧、自性任运成就、殊胜七宝体性任运成就的佛地。特别地，按照忿怒本尊的特殊法门，与先前的缘起相符地生起菩提心是：如同如来对恶性众生之境生起大悲而大为忿怒并加以调伏那样，同样地，对于极其恶毒凶暴的众生，以随顺的大悲心，我已成就金刚忿怒本尊身语意无尽庄严轮坛城的果位，希望将因邪见而应调伏、无自在地流转轮回的有情安置于佛地，因此： 因执著而受苦， 以及调伏三界恶者， 为了显示大傲慢， 观修幻网三摩地。 如此思忖：“如同如来先前以善巧方便调伏了恶性鲁札及其眷属，净化了他们的相续，并安置于正道那样，我也要为菩提而生起菩提心。”如此立誓并应重视生起菩提心。第二，三摩地次第正行中，概述三种三摩地：通过自生和他生之门生起所依和能依的坛城。从事业次第的三种三摩地中，第一种也有三种：如所有性三摩地、遍显三摩地、因三摩地，这三种是前译宁玛派不共的法语。在其他宗派中，积累智慧资粮...