Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项 上一篇\t大瑜伽所有灌顶之始终行持次第汇编。 嘉赛坚潘塔义。\t无下一篇 大瑜伽所有灌顶之始终行持次第汇编。 嘉赛坚潘塔义。 大瑜伽所有灌顶之始终行持次第汇编。 顶礼上师无别希热嘎！俱生大乐智慧金刚，摧毁一切邪见我执山，顶礼希热嘎上师，于此阐明成熟灌顶之结合。 复次，古译宁玛噶玛派系九乘次第，一切事业仪轨汇集一处而确定。 此处，彼之支分无上瑜伽之部，大瑜伽所有灌顶之始终等结合之行持次第记录。 首先，坛城仪轨和灌顶修法之事，圆满接受自入加持，弟子们聚集于修法室门口时，上师念诵：犹如诞生之时，诸天沐浴般，以天之净水，如是吾亦沐浴之。 嗡 萨瓦 达塔嘎达 阿比谢嘎 德 萨玛雅 希利耶 吽。 以及，吽 维格南塔 哲 帕特。 等各自的事业咒，念诵百字明，事业金刚手持事业宝瓶，到坛城外为弟子们沐浴。 之后，弟子们顶礼并在座位上就座，上师对前供朵玛，以事业咒洒宝瓶水并清扫。 嗡 索巴瓦 协达 萨瓦 达玛 索巴瓦 协多 昂。 以此清净为空性。 从空性中，从班字生出宽广无垠的珍宝器皿，其中观想朵玛颜色、气味、味道、能力圆满具足。 嗡 阿 吽 加持。 嗡 萨瓦 布达 阿嘎夏雅 札 迎请宾客。 嗡 萨瓦 维格南 纳玛 萨瓦 达塔嘎 喋 贝 维秀 穆克 贝 萨瓦 塔 康 悟嘎 喋 萨帕ra 纳 依芒 嘎嘎纳 康 哲内 登 巴林 喋 梭哈。 念诵三遍后供养，顶礼三宝。
English
Table of Contents Distribution. Search Options previous\tA compilation of the practice sequence for the beginning and end of all empowerments of Mahayoga. Gyalsé Shenpen Thaye.\tno next A compilation of the practice sequence for the beginning and end of all empowerments of Mahayoga. Gyalsé Shenpen Thaye. A compilation of the practice sequence for the beginning and end of all empowerments of Mahayoga. Homage to the glorious Heruka, inseparable from the Lama! With the Vajra of innate great bliss wisdom, Destroying all mountains of wrong views and self-grasping, I prostrate to the glorious Heruka Lama, Here I clarify the combination of ripening empowerments. Furthermore, in the Early Translation Nyingma Kama tradition, among the nine levels of vehicles, all activity rituals are collected in one place and established. Here, a specific part of that, within the unsurpassable yoga section, is a record of the practice sequence for combining the beginning and end of all empowerments of Mahayoga, etc. First, after the mandala ritual and the activities of empowerment practice are completed, having received the ultimate self-entry blessing, and the students gather at the door of the practice room, the teacher recites: Just as at the time of birth, the gods bathe, with the pure water of the gods, so too, I bathe. Oṃ sarva tathāgata abhiṣeka te samaya śrīye hūṃ. And, Hūṃ vighnānta kṛta phaṭ. Like that, with their respective activity mantras, reciting the hundred-syllable mantra, the activity vajra holder takes the activity vase and goes outside the mandala to bathe the students. Then, as the students prostrate and take their seats, the teacher, for the preliminary offering cake, sprinkles vase water with the activity mantra and cleanses. Oṃ svabhāva śuddha sarva dharmāḥ svabhāva śuddho 'ham. By this, purifies into emptiness. From within emptiness, from bhrūṃ arises a precious vessel, vast and extensive, inside of which the torma is thought to be complete with color, smell, taste, and power. Oṃ āḥ hūṃ blesses it. Oṃ sarva bhūta ākarṣaya jaḥ invites the guests. Oṃ sarva vighnāṃ namaḥ sarva tathāgatebhyo viśva mukhebhyah sarva thā khaṃ udgate spharaṇa imaṃ gagana khaṃ gṛhṇe daṃ baliṃ te svāhā. Dedicates it three times, and pays homage to the Three Jewels.
Chinese
因此，安坐于极低的坐垫之上，充分展现调伏的威仪，以充满喜悦的目光注视，如同饮用甘美的言辞。此外，如经中所说：『善加收摄一切分别念，以极佳的意乐谛听，诸佛以不忘失之念，加持金刚萨埵等。』因此，请以对善知识的恭敬，善加守护身语意三门，不向外散乱地谛听。再者，我们的导师，圆满正等觉佛陀，具备善巧方便与大悲心，为了适应众生的意乐、根器与能力差别，宣说了无量无边的法之甘露。若将所有教法归纳，可归于大、小三乘。如《金刚心要释》所说：『证悟佛果，无有第四、第五，非是能仁之意。』因此，声闻乘、缘觉乘与大乘，一切解脱之乘皆包含于三乘之中，虽无第四乘，然依三乘内部之差别，乘之类别亦多，此并不相违。如《楞伽经》所说：『说诸乘差别，为引导诸众生，我说乘各异，亦说唯一乘。乃至心趣入，乘之边际无。』因此之故。因此，通常而言，增上生之乘有二，决定胜之乘有三或五，经中如是宣说。如云：『天乘与梵天乘，如是声闻乘，如是如来与缘觉，我说乘各异。』又，将增上生之二乘合一，于决定胜之如来乘中，分出菩萨与密咒二者，而说为五乘者亦有。如《秘密藏续》所说：『四乘之定出，安住一乘果。』其中，增上生之乘，乃是经由对业果的深信，不颠倒地取舍善与非善，从而能获得人与欲天之果位，因此，以主要的词语称之为天乘。在其上
English
Therefore, sit on an extremely low cushion, fully manifesting the splendor of discipline, gaze with joyful eyes, as if drinking the nectar of words. Furthermore, as it is said in the scriptures: 'Having well gathered all discriminations, listen with an extremely good intention. The Buddhas bless Vajrasattva and others with unwavering mindfulness.' Therefore, please listen with respect for the virtuous spiritual friend, carefully guarding the three doors of body, speech, and mind, without being distracted elsewhere. Moreover, our teacher, the perfectly complete Buddha, possessing skillful means and great compassion, in accordance with the differences in the inclinations, faculties, and capacities of sentient beings, taught immeasurable nectar of Dharma. If all teachings are summarized, they can be gathered into the three vehicles of the Great, Small, and Middle. As it is said in the 'Vajra Essence Commentary': 'In attaining Buddhahood, there is no fourth or fifth, it is not the intention of the Sage.' Therefore, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle—all vehicles of liberation are included in the three vehicles, so there is no fourth vehicle. However, based on the internal divisions of the three, the categories of vehicles are many, which is not contradictory. As it is said in the 'Lankavatara Sutra': 'The various vehicles are taught, to guide all sentient beings. I teach different vehicles, and I also teach the one vehicle. As long as the mind enters, there is no end to the vehicles.' Therefore. Thus, in general, there are two vehicles of higher realms, and three or five vehicles of definite goodness, as taught in the sutras. As it is said: 'The vehicle of gods and the vehicle of Brahma, likewise the Hearer Vehicle, likewise the Tathagata and the Solitary Realizer, I teach different vehicles.' Also, there are those who combine the two vehicles of higher realms into one, and divide the vehicle of the definitely good Tathagata into the two, Bodhisattva and Mantra, and explain it as five vehicles. As it is said in the 'Guhyagarbha Tantra': 'The definite emergence of the four vehicles, abides in the fruit of one vehicle.' Among these, the vehicle of higher realms is that by having deep faith in karma and its results, and by practicing the correct acceptance and rejection of virtue and non-virtue, one can attain the state of humans and desire gods. Therefore, it is mentioned with the main term, saying 'the vehicle of gods.' On top of that
Chinese
观修世间的禅定和无色界的等持，是由于远离欲界烦恼而属于梵天的乘。由于这二者是世间的乘，因此不能超越轮回。在《摄类学》中说：此乘犹如虚空般广大无垠的殿堂，是生起喜乐、现前获得安乐的最胜之乘。任何众生乘坐此乘，都能从痛苦中解脱。由于它与上述不同，所以不是真正的乘。即便如此，由于具备正确的见解，行持十善业道，是所有解脱之乘的基础或先导，因此成为通往解脱的阶梯。如《喜金刚》中所说：从十善业开始，由此能很好地修持佛法。月官的《佛密道次第》中说：首先安立基础之乘。此外，《宝鬘论》中也说：如果善于行持人法，前往天界并不遥远。在天与人的阶梯上，攀登就能到达解脱的门前。如是，攀登增上生的阶梯，到达所要行至之处，对于决定胜或解脱之乘，也按照前译自宗的观点，在《总集经·意集续》中说：楞伽的主宰者，还有谁？胜义决定的乘，决定显示为三种，即：生起次第、苦行部和自在方便之乘。显现为三种，每一类又分为三种，因此成为九乘。生起次第的乘是声闻、缘觉、菩萨，即是三个体性部。苦行部类的乘是克里亚、邬波、瑜伽，即是外续三部。自在方便的乘是玛哈瑜伽续、阿努瑜伽续、阿底瑜伽心髓部，即是内续三部，有这样的区分。将这三种或九种进行归纳，《普贤根本续》中说：乘有两种，即体性因之乘和果金刚之乘。因此，可以归纳为因波罗蜜多乘和果密咒乘两种。这二者的区别在于，是否主要宣说密咒和合修，这是它们的区别。《辨别论》中也说：显宗和密宗的区别在于，法
English
Meditating on worldly samadhi and formless absorption is the vehicle of Brahma because it is purified from desire realm afflictions. Since these two are worldly vehicles, they cannot transcend samsara. In the Compendium it says: This vehicle is like the sky, a vast immeasurable mansion, the supreme vehicle that brings forth joy and manifestly attains bliss. Whichever sentient beings ride this, will pass beyond sorrow. Since it is different from the above, it is not a real vehicle. Even so, possessing the correct view and engaging in the path of the ten virtuous actions is the basis or precursor of all liberation vehicles, and thus becomes a stepping stone to the path. As it says in the Hevajra Tantra: Starting from the ten virtues, one can then thoroughly practice the Dharma. The Acharya 月官 (Chandra Gomi) in the Lamrim of Secret Buddha says: First establish the foundational vehicle. Furthermore, in the Precious Garland it also says: If one practices human Dharma well, going to the realm of the gods is not far. On the ladder of gods and humans, climbing leads to the door of liberation. Thus, climbing the ladder of higher realms, to reach the place to be traveled, for the vehicle of definite goodness or liberation, according to the perspective of the Early Translation School, in the General Sutra, the Collected Intentions Tantra, it says: Lord of Lanka, who else? The vehicle of definitive meaning is definitely shown as three: the generation stage, the ascetic practice, and the vehicle of skillful means of empowerment. Appearing as three, each of which is divided into three, thus becoming nine vehicles. The vehicle of the generation stage is the Shravaka, Pratyekabuddha, Bodhisattva, which are the three characteristic divisions. The vehicle of ascetic practice is Kriya, Upa, Yoga, which are the three outer tantra divisions. The vehicle of skillful means of empowerment is the Maha Yoga Tantra, Anu Yoga Tantra, Ati Yoga Mental Class, which are the three inner tantra divisions, there is such a distinction. Compiling these three or nine, in the All-Creating King it says: There are two types of vehicles, the vehicle of characteristic cause and the vehicle of result vajra. Thus, it can be summarized into two: the cause Paramita vehicle and the result Mantra vehicle. The difference between these two is whether or not to mainly teach mantra and union practice, that is the difference. In the Discrimination it also says: The difference between Sutra and Mantra is the Dharma.
Chinese
也似乎是指这个意思。那么，从波罗蜜多的角度来看，密咒的法有什么殊胜之处呢？有三个原因使得密咒比显宗殊胜：哪三个呢？快速、安乐和善巧方便的差别。其中，快速是指，通过波罗蜜多乘的自道获得菩提需要三个无数劫，而在密咒中，事部需要七世或八劫，行部需要五世或一劫或三劫，瑜伽部需要一百岁的人的三世或十六世，无上瑜伽部则说今生或中阴即可获得菩提。如此快速的原因是，在密咒中，通过仪轨的殊胜，诸神亲自接受供养，一切佛和菩萨也融入上师的身中接受修行者的供养等，由此产生的福德；通过密咒和手印的力量，每一滴水都增长到恒河沙的数量，从而产生如此多的福德；从最初开始，就能显现出阻止不净显现的净土禅定；密咒、手印和禅定的每一个差别，都能成为成熟无量众生的特殊原因，这些都是进入密咒乘的瞬间就具备的，因此才能快速。第二，安乐是指身心没有粗重的感受，其原因是，由此毫不费力地成就了具有六种功德的身体，获得许多神通和禅定，通过密咒的力量，如来们显现并能实现众生的一切愿望，因此是安乐的。第三，善巧方便是指，明咒师们与戒律平等，诸神欢喜，与特殊行境相关的禅定，以及以卓越的智慧将器情确立为大平等，并且能在一切行境中运用天神和密咒的方法，因此是善巧方便。不仅如此，通过波罗蜜多自道在三个无数劫中积累资粮，十地菩萨成为佛陀的伟大继承者
English
It also seems to refer to this meaning. So, from the perspective of the pāramitā, what is the special excellence of the mantra method? There are three reasons why mantra is superior to sūtra: What are the three? The differences of speed, ease, and skillful means. Among them, speed means that it takes three countless eons to attain enlightenment through the self-path of the pāramitā vehicle, but in mantra, the Kriyā takes seven lifetimes or eight eons, the Ubhaya takes five lifetimes or one or three eons, the Yoga takes three or sixteen lifetimes of a hundred-year-old person, and the Anuttarayoga says that enlightenment can be attained in this life or in the bardo. The reason for such speed is that in mantra, through the excellence of the ritual, the deities directly accept offerings, and all Buddhas and Bodhisattvas also enter the body of the guru and accept the offerings of the practitioners, etc., from which merit arises; through the power of mantra and mudrā, each drop of water increases to the number of grains of sand in the Ganges, thereby generating so much merit; from the very beginning, one can manifest the samādhi of purifying the field that prevents impure appearances; each difference of mantra, mudrā, and samādhi can become a special cause for maturing infinite beings, and these are possessed from the moment of entering the mantra vehicle, so it is fast. Second, ease means that there is no coarse feeling in body and mind, the reason for which is that from this, a body with six qualities is effortlessly accomplished, many siddhis and samādhis are obtained, and through the power of mantra, the Tathāgatas appear and can fulfill all the wishes of beings, so it is ease. Third, skillful means means that mantra holders are equal to discipline, the gods are pleased, the samādhi related to special conduct, and the establishment of the vessel and essence as great equality with extraordinary wisdom, and the ability to engage in the methods of deities and mantras in all conduct, so it is skillful means. Moreover, by accumulating merit in three countless eons through the pāramitā self-path, the tenth-level Bodhisattva becomes the great successor of the Buddha.