Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一篇\t吉祥金刚萨埵幻化网解脱道之精华义诀窍金刚光辉。 下一篇 吉祥金刚萨埵幻化网解脱道之精华义诀窍金刚光辉。
English
Table of Contents Distribution. Search Options. previous The Essence Meaning Instruction of the Play of Vajrasattva Illusion Net, the Liberating Path, Vajra Splendor. next The Essence Meaning Instruction of the Play of Vajrasattva Illusion Net, the Liberating Path, Vajra Splendor. The Essence Meaning Instruction of the Play of Vajrasattva Illusion Net, the Liberating Path, Vajra Splendor. Homage! Oṃ Svasti Siddham. The two accumulations are perfected, the liberation wish-fulfilling tree, boundless qualities, flowers and fruits are abundant, the shade of benefit and happiness pervades the realms of existence and peace, I prostrate to the victorious Bodhi tree. Here, relying on the profound yoga of the two stages of the Great Net of Illusion, the heart essence of the Nyingma secret mantra, through the common preliminaries, the fortunate disciple who is suitable for the lineage is led to the Buddha's place through the gate of ease and speed. There are two parts: the lineage of the lama and the actual instruction. The first is: the transmission of the Buddhas' intention, the transmission of the vidyādharas' signs, and the transmission through the ears of individuals. The first is: Dharmakāya Samantabhadra, Sambhogakāya Five Buddha Families, Nirmāṇakāya Three Family Protectors transmit to different non-human vidyādharas in their respective places. The second is: Vajrapāṇi asked King Jaḥ for the Dharma, and then in order: Indrabhūti, his son Śākyabhūti, Kukkurāja, Nāgārjuna, Padmasambhava, Vimalamitra. The third is: Gnyags Jñānakumāra, Rma Rinchen Chok, Gyere Chokyong, Darje Palgyi Drakpa, Gnubs Sangye Yeshe, Spa Gor Lonchen Phak, Dan Yontan Chok, Beg Salwai Changchub, Gya Lodro Zhonnu, Agar Tsultrim Zangpo, Tsur Yeshe Wangpo, Dan Chokyi Wangchuk, Zhang Chokgi Lama, Kyi Yontan Jungne, Abbot Zhonnu Dondrub, who transmitted it to Samyepa Ngagi Wangpo. Supreme emanation of all Buddhas, gone beyond the ocean of qualities, vast activities beyond measure, I prostrate to all lamas. The second is, to meditate on the meaning of the non-dual, supreme tantra, the Great Net of Illusion, in general, to meditate on the generation and completion stages.
Chinese
并且，在甚深道之特别修法二者中，第一者，观察四生之习气而有四种修法。其中，卵生之净治，广大之生起次第是：皈依与发菩提心后，迎请前方虚空中寂怒本尊坛城，以供养、赞颂、祈请和受持律仪等，为使心专注于智慧身之殊胜语，复次以班杂目（བཛྲ་མུཿ，梵文：vajra muḥ，金刚口）安住于空性中。从如是性、普贤光明和因之等持中，观想白色阿字（ཨ，梵文：A，A）落于各自坛城之座上，以成天神之方式生起幻化寂怒坛城，融入智慧尊，于供养、赞颂和事业咒之念诵间，广为修持，可有会供或无亦可，修持两种圆满次第后回向。这些广说可见于《寂静尊胜宝网》和《忿怒尊显现庄严》。之后，胎生之净治，中等广大之修法是，于先前之基础上，思维福田，舍弃不作意，其余与彼相同而修。之后，为净治湿生之习气而修持简略法，即皈依发心后，从空性中，仅以各自名称之念诵，明观所依宫殿和能依本尊坛城等，显现为寂怒本尊。从“此乃圆满灌顶”至“一切皆为天神天女之自性”念诵一遍后，了知自身本即是天神自性之成佛体性。从心间莲花日月垫上之普贤父母之吽字（ཧཱུྃ，梵文：Hūṃ，种子字）放光，净治未证悟众生之业障，成为天神，供养圣众，思维以咒语之自声遍满世界，念诵嗡啊吽（ༀ་ཨཱཿཧཱུྃ，梵文：Oṃ Āḥ Hūṃ，身语意），嗡吽札（ༀ་ཧཱུྃ་ཏྲཱྃ་ཧྲཱིཿཨཱཿ，梵文：Oṃ Hūṃ Trāṃ Hrīḥ Āḥ，嗡 吽 札 舍 阿）等力所能及之咒语，修持两种圆满次第中之任何一种后回向。之后，净治化生之习气之极简法是，皈依发心后，从空性中刹那间明观，念诵咒语后修持圆满次第。此时，发心后，于虚空中央日月垫上之普贤
English
Furthermore, among the two specific practices of the profound path, the first concerns the four ways of practice based on how to purify the habitual tendencies of the four types of birth. Among them, the generation stage for purifying egg-born beings, the great extensive practice, is as follows: After taking refuge and generating the mind of enlightenment, invite the mandala of peaceful and wrathful deities in the space in front of you. Engage your mind in the words of the supreme wisdom body through offerings, praises, supplications, and upholding vows. Then, again, rest in emptiness with Vajra Muḥ (བཛྲ་མུཿ, Sanskrit: vajra muḥ, Diamond Mouth). From suchness, Samantabhadra's light, and the meditative stabilization of the cause, visualize the white A (ཨ, Sanskrit: A, A) falling upon the seats of each mandala, and generate the illusory peaceful and wrathful mandala in the manner of becoming deities. Dissolve the wisdom beings, and extensively perform offerings, praises, and the recitation of activity mantras. You may or may not engage in a feast gathering. Practice the two completion stages and dedicate the merit. These are extensively explained in the Net of Peaceful and Wrathful Ones and the Adornment of the Wrathful One's Appearance. Then, the practice for purifying womb-born beings, the medium extensive practice, is to think of the field of merit as before, abandon non-attention, and practice in the same way as before. Then, to purify the habitual tendencies of moisture-born beings, practice the condensed method. After taking refuge and generating the mind of enlightenment, from emptiness, merely by reciting the names of the support, the palace, and the supported, the mandala of deities, visualize them as peaceful and wrathful deities. Recite once from "This is the complete empowerment" to "Everything is the nature of gods and goddesses," and realize that you are inherently enlightened as the nature of the deity. From the Hūṃ (ཧཱུྃ, Sanskrit: Hūṃ, Seed Syllable) of Samantabhadra and Samantabhadri on the lotus, sun, and moon seat in your heart, radiate light, purify the obscurations of sentient beings who have not realized, become deities, make offerings to the noble ones, and think that the world is pervaded by the sound of mantras. Recite Oṃ Āḥ Hūṃ (ༀ་ཨཱཿཧཱུྃ, Sanskrit: Oṃ Āḥ Hūṃ, Body Speech Mind) and Oṃ Hūṃ Trāṃ Hrīḥ Āḥ (ༀ་ཧཱུྃ་ཏྲཱྃ་ཧྲཱིཿཨཱཿ, Sanskrit: Oṃ Hūṃ Trāṃ Hrīḥ Āḥ, Om Hum Tram Hrih Ah) as much as possible. Practice either of the two completion stages and dedicate the merit. Then, the extremely condensed method for purifying the habitual tendencies of miraculously born beings is to take refuge and generate the mind of enlightenment. From emptiness, visualize instantly, recite mantras, and practice the completion stage. At this time, after generating the mind of enlightenment, Samantabhadra on the sun and moon in the center of the sky.
Chinese
从父尊母尊双运金刚跏趺坐禅定中，光芒四射，将所有显现存在净化为五种智慧的佛土。轮回涅槃一切万法，皆明观为本初清净无二无别的佛陀。念诵嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）越多越好，于此境界放松，不可思议之光明将显现。之后回向。此乃观修一位胜者，即是观修一切之境界。是为观修一切种姓之主，一切坛城之自在，自生原始之怙主，一切佛陀之圣父。密意续云：虚空清净之界日月，观修智慧之王之姿态，所有诸佛之坛城，皆因此而得观修。如是说。之后于甚深道中分别观修，加持成就之要诀，前行道净之要诀，正行差别之要诀，此三者。首先，皈依及发菩提心后，于空性中自观为本尊，于顶上观想上师瑜伽。观想父母双运，勇士空行双融。献供，赞颂，祈请后，从交合处降下甘露之流，融入身语意三门。获得前三灌顶。所有这些融化为安乐之体性，降至自身心间，由此证得无二智慧金刚自性之语灌顶宝，并于此稍作放松。之后回向。此乃加持真实降临，证悟自然显现，遣除道之障碍，断除违缘与歧途，获得二种成就之极密要诀。之后，于前行道净之要诀中，有三者。修习脉之空轮要诀：如前所说观修前行，于四个脉轮之中央，观想如芦苇、箭杆、纺锤三者般，内部空空荡荡之中脉，乃是主要，犹如以细管插入中脉之中。首先观想如箭杆般，之后如香孔般，之后如酥油桶般，之后观想整个身体皆在中脉之中。此乃风心皆融入自身中脉之要诀。之后修习风息之命
English
From the union of Father and Mother, in the vajra posture of meditative equipoise, light radiates, purifying all appearances and existences into the pure lands of the five wisdoms. All of samsara and nirvana are clearly established as Buddhas, primordially pure and of one taste. Recite Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡), Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: 阿), Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) as much as possible, and relax in that state, whereupon inconceivable clear light will arise. Afterwards, dedicate the merit. This is called "Meditating on one Victor is the state of all." It is for the sake of meditating on the lord of all families, the master of all mandalas, the self-arisen primordial protector, the holy father of all Buddhas. From the Secret Essence Tantra: "In the clear expanse of space, the sun and moon, meditate on the posture of the King of Wisdom. All the mandalas of the Victors, all will be meditated upon through this." Thus it is said. Then, meditating specifically on the profound path, there are three key points: the key point of blessings and accomplishments, the key point of clearing the preliminary path, and the key point of the specific main practice. First, after taking refuge and generating bodhicitta, from emptiness, visualize oneself as the deity, and at the crown of the head, visualize the Guru Yoga. Meditate on the Father and Mother in union, the hero and heroine in indivisible union. After offering, praising, and supplicating, a stream of nectar descends from the point of union, dissolving into the three doors of body, speech, and mind. Obtain the first three empowerments. All of that dissolves into the nature of bliss, descending into one's own heart, thereby obtaining the self-born speech empowerment jewel of the non-dual wisdom vajra nature, and relax for a moment. Afterwards, dedicate the merit. This is the key point of blessings actually descending, realization arising effortlessly, clearing obstacles on the path, cutting off hindrances and wrong paths, and obtaining the two types of accomplishments, thus it is extremely secret. Then, in the key point of clearing the preliminary path, there are three. The key point of purifying the channels, the empty wheel: Meditate on the preliminary practices as just explained, and in the center of the four chakras, visualize the central channel as being like a reed, an arrow shaft, or a spindle, completely empty inside. The main one is like inserting a small tube into the central channel. First, visualize it as being the size of an arrow shaft, then as the size of an incense holder, then as the size of a butter churn, then visualize the entire body as being inside the central channel. This is the key point of all winds and minds entering one's own central channel. Then, practicing the winds, the life
Chinese
要点是：如此这般，在清晰显现中脉和四轮之际，左右两脉的向上端头从眉间插入两个鼻孔内，向下端头则观想成从脐下四指处，在阴户之处弯曲进入中脉。当用嘴呼气并向外喷出时，所有疾病和罪障全部向外散去；当向内吸气时，观想容纳外器内情的有情世间和无情世间，连同诸佛菩萨的功德，都以风的形态从鼻孔进入左右脉内，并融入中脉之中。以柔和缓慢的风来摄持，并且在自然呼吸的基础上适度地摄持，这是最正确的要点。如此行持，便能在无损的情况下自然地掌握和精通气息。之后，修习明点的努力要点是：修习拙火瑜伽，在如前修习气息的基础上，于脐下生法宫的中央，在中脉之内，观想人体的精华如同针尖或少量融化的砂糖一般，呈现红色的形态，触感极其炽热。左右脉的气息进入中脉的下端，点燃精华，火焰如马尾毛般燃烧。在中脉内，位于大乐轮的正下方，观想一个头朝下的吽（藏文：ཧྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，大小如豌豆荚，当它接触到时，白色和红色的明点微小滴落，滋养了脐部的火焰，如同火势因此变得更大一般。从吽（藏文：ཧྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字滴落的明点变得更大，充满中脉。观想精华充满了四个脉轮的空脉瓣，不要散乱，这样身心自然会生起巨大的喜乐。之后，在正行差别之要点上，有上稳固之智慧、下稳固之智慧、普贤王如来不可思议之智慧这三种。其中第一种又分为四点。大乐轮的诀窍是：在四个脉轮的中央，在中脉智慧脉上，观想精华中的精华，红白混合，如同一粒芥子的所依上，有一个如豌豆大小的五色光团。在顶轮的精华如同一粒芥子，喉轮的精华被光和热融化，菩提心的精滴如同一根发丝般滴落，进入顶轮的脉瓣和喉轮的所依精华之中，观想自己被无量的喜乐所充满