Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 呐若东竹仪轨度脱轮回。达玛师利。 下一页 呐若东竹仪轨度脱轮回。达玛师利。 名为《呐若东竹仪轨度脱轮回》之法。名为《呐若东竹瑜伽之大沐浴仪轨度脱轮回》。顶礼吉祥金刚萨埵！寂静与忿怒坛城之浩瀚。 遍主吉祥大乐普贤王。 至上之上师，自明智慧之。 于本体安住者，顶礼彼！唯一智慧百族五族等。 以众多之舞，于有寂中增盛诸天之。 坛城轮之修法瑜伽之。
English
Table of Contents Distribution. Search options. previous Nagar Dongtrug Ritual Liberating All Rebirths. Dharma Shri. next Nagar Dongtrug Ritual Liberating All Rebirths. Dharma Shri. This is the "Nagar Dongtrug Ritual Liberating All Rebirths." This is the "Great Bathing Ritual of Nagar Dongtrug Yoga Liberating All Rebirths." Homage to glorious Vajrasattva! The vast mandala of peaceful and wrathful deities. The all-pervading, glorious, blissful Samantabhadra. The supreme guru, the self-aware wisdom. To the one who dwells in essence, I pay homage! The one wisdom, the hundred families, the five families, etc. With various dances, flourishing existence and peace, the deities'. The method of accomplishing the mandala wheel, the yoga's.
Chinese
陈设供品，进行净化。从空性中，观想从嗡 (藏文：བྷྲཱུྂ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字) 中出现珍宝容器，深广无比，其中盛满朵玛，具备色、香、味、力等圆满功德。以嗡啊吽 (藏文：ༀ་ཨཱཿཧཱུྃ，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽) 加持。第一个朵玛，以“斯塔那帕地谢札帕拉念匝那嘛萨瓦达塔嘎喋贝友”等三句供养。祈请：“凡在此处居住的天神和龙族，以及夜叉、罗刹或其他众生，为了坛城的缘故，请您们将此地赐予我。”如是祈请。第二个朵玛，以“嗡萨瓦维格南匝那嘛萨瓦达塔嘎喋贝友”等供养。吽！于此大瑜伽士的坛城中，除了各自的秘密誓言护法神之外，所有众生皆已以慈悲满足。现在立即各自离开。如果有人不离开而停留，金刚忿怒尊众将立即降伏，甚至摧毁其七代血脉。念诵“吽吽吽比湿瓦班杂克罗达”等，以猛烈的威慑驱逐邪魔，并将朵玛丢弃到外面。第三个是建造坛城基座：在建造坛城的地方，涂抹牛粪，洒上香水和五甘露。用浸泡过香水的新的线绳，观想自己显现为坛城之主，父母双运，菩提心与线绳融为一体，显现为五种智慧的自性。念诵“嗡啊吽吽嗡梭啊昂哈”，然后开始。首先，从连接东西的线开始，将八根主线连接到坛城的虚空中，同样也连接到地面上。咒语是：“嗡嘉纳扎克拉苏扎玛迪克拉玛吽”。按照这种方法，坛城总体布局与幻化忿怒尊相同，除了中心是圆形九宫格，外围有边缘，边缘外有两层八辐轮和带边缘的十六辐轮，这是内殿四个大区域的内部线条的特殊之处。在内殿的范围内，左右各增加一个大区域，以扩大神灵的住所，这在实践中也很常见。然后，将五种颜色的颜料按照各自的位置，在各自的位置上画上吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字) 嗡 (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡)。
English
Arrange the offerings and purify. From emptiness, visualize a precious vessel arising from Bhrūṃ (藏文：བྷྲཱུྂ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed Syllable), deep and vast, filled with Torma, possessing complete qualities of color, fragrance, taste, and power. Bless it with Oṃ Āḥ Hūṃ (藏文：ༀ་ཨཱཿཧཱུྃ，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Om Ah Hum). Dedicate the first Torma with "Sthānapati Kṣetrapālañca namaḥ sarva tathāgatebhyo," etc., three times. Pray: "Whatever gods and nāgas dwell here, as well as yakshas, rākshasas, or other beings, for the sake of the mandala, please grant me this place." Thus pray. Dedicate the second Torma with "Oṃ sarva vighnāṃ namaḥ sarva tathāgatebhyo," etc. Hūṃ! In this mandala of the great yogi, except for the secret oath-bound deities, all beings have been satisfied with compassion. Now, immediately depart to your respective places. If anyone does not leave and remains, the assembly of Vajra Wrathful Ones will immediately subdue them, even destroying their seven generations. Recite "Hūṃ Hūṃ Hūṃ viśva vajra krodha," etc., and dispel the obstacles with fierce wrath, then discard the Torma outside. The third is to construct the base of the mandala: Smear the ground where the mandala is to be constructed with cow dung, sprinkle with fragrant water and the five elixirs. With a new thread soaked in fragrant water, visualize oneself as the lord of the mandala, in union as father and mother, the bodhicitta being one with the thread, manifesting as the nature of the five wisdoms. Recite "Oṃ Āḥ Hūṃ Hūṃ Oṃ Svā Āṃ Hā," and then begin. First, starting with connecting the east and west lines, connect the eight major lines to the sky of the mandala, and similarly connect them to the ground. The mantra is: "Oṃ jñāna cakra sūtra mati krama hūṃ." In this way, the overall layout of the mandala is the same as that of the Illusory Wrathful One, except that the center is a circular nine-grid, with an outer edge, and outside the edge are two layers of eight-spoked wheels and a sixteen-spoked wheel with an edge, which is the special feature of the inner lines of the four large areas of the inner palace. Within the inner palace, each large area is expanded to the left and right to enlarge the dwelling place of the deities, which is also common in practice. Then, apply the five colors according to their respective positions, drawing Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed Syllable) and Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) in their respective places.
English
Swa Aam Haa. Mum Lam Pam Mam Tam Las, the essence of the five Tathagata families enters one's own body. Visualize the Bodhicitta dissolving into the colors, and recite the ten seed syllables and Om Ah Sarva Pancha Ratna Samaye Hum Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) as much as possible. After reciting, say Hum, and visualize the colors of the precious fine dust burning. The center of the central nine continents is dark blue, the directional colors divided by lines in the four directions and corners, four pillars and a blue circle, the inside of the wheel is successively dark blue, red, and white, the corners are green, and the inner and outer courtyards are the same as the directional colors and other parts. In the deity's place, place the body or letters, and the dots of the same color as appropriate. When the painting work is completed, offer to the wisdom beings and request them to return with Vajra Muh. These are made in the old mandala house, sometimes for the convenience of performing the powder mandala. Fourth, arranging the vases: Arrange one Victory Vase and one Hundred Syllable Bathing Vase. The mouth decorations, neck ornaments, inner contents, etc. of the two vases are arranged as usual, with the Victory Mandala in the center and the Bathing Vase in front of oneself. Fifth, arranging the offerings: On the inner layer of the mandala's edge, arrange medicine, torma, blood offerings, lamps, etc., as fulfillment substances, in strings of one hundred or more. On the outer layer, arrange incense, flowers, lamps, perfumes, etc., in numbers equal to the number of deities. In addition, arrange external offerings such as foot washing water, and internal offerings such as medicine, torma, blood offerings, as well as feast articles, musical instruments, silk banners, victory banners, etc., decorating everything around beautifully. After performing prostrations and proper prostrations, sit on the mat and bring down blessings with music. Second, the preliminary practices for the differences in rituals have six parts. First, practicing the tantra: Make all the deities of the mandala of the peaceful and wrathful deities of the Guru, Vidyadhara, and Buddhas abide with Vajra Samaja. I and all sentient beings equal to space, the auspicious Vajra Master Buddha, abide in the three times, I prostrate. Becoming the field of relying on the Three Jewels, I take refuge with a non-dual mind.
Chinese
以所化现。 清净供养祈请受。 阻断成就之河流， 所有造作皆忏悔。 十方三轮清净法， 不著行为皆随喜。 清净四边无垢染， 圆满菩提发心生。 善逝菩萨摩诃萨， 以净三者敬献身。 生生世世所积业， 总集回向大菩提。 如是念诵三遍等，清净自相续后，将所有会供圣地收摄于自身，安住于法界本净之界中。 第二，遮止边际：班杂玛哈西日嘿热嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 自性刹那间成金刚嘿热嘎，身色深蓝黑色，具大火焰光芒。一面二臂，面露微笑，龇牙咧嘴。三目血红圆睁。须眉如火般赤黄燃烧，头发向上竖立。具金刚毛发。右持金刚杵（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），左手持满盛鲜血之颅器，置于上下，拥抱明妃。以妩媚等九种姿态而舞。上身以大尸林之尸布与象皮覆盖，下身着虎皮裙。头戴以五部佛之顶饰为庄严的五干颅骨之冠，垂挂五十湿颅骨之项链。以六种骨饰与蛇串为庄严。具足血、脂、灰等尸陀林燃烧之装束。左腿蜷曲，右腿伸展，以立姿踩踏男女傲慢者。明妃金刚血饮母，身蓝色，赤裸，头发散乱，以青春而妩媚。右手持铃（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）拥抱本尊，左手以饮血之姿持红色颅器。身着豹皮裙等尸陀林舞之装束，左腿伸展，右腿蜷曲，与本尊欢喜交抱。乃空性与大悲无别之自性，安住于智慧火焰熊熊燃烧之界中。 吽吽吽，班杂，比湿瓦，班杂，卓达，杂拉，曼达拉，啪的，啪的，啪的，哈拉，哈拉，哈拉，吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是念诵，从本尊父母双运之处，降下无数忿怒尊，降下各种兵器之雨。充满整个世间。所有引诱邪魔外道之众皆被压
English
By what is emanated. Pure offerings, please accept. Obstacles that sever the river of accomplishments, All that has been done, I confess. The pure Dharma of the ten directions and three wheels, I rejoice in the unattached conduct. The four pure boundaries are without stain, I generate the mind of perfect Bodhi. To the Sugatas, Bodhisattvas, I offer my body with the three purities. All the actions accumulated in lifetimes, I gather and dedicate to the great Bodhi. After purifying the mindstream by reciting this three times, gather all the fields of assembly into oneself and rest evenly in the realm of the primordially pure Dharmadhatu. Secondly, the cutting of boundaries: Vajra Mahashri Heruka. Instantly, one becomes Vajra Heruka, with a dark blue-black body, blazing with great flames of light. One face, two arms, with an open mouth and bared fangs. Three eyes, red and round. The beard and eyebrows blaze red and yellow, and the hair whirls upwards. Possessing vajra body hair. The right hand holds a vajra (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), and the left hand holds a large skull cup filled with blood, holding it above and below, embracing the consort. Playing with the gestures of the nine graces, etc. The upper body is covered with a great charnel ground cloth and an elephant skin, and the lower body is adorned with a tiger skin loincloth. The head is adorned with a crown of five dry skulls, each with the crest of the five families, and a necklace of fifty wet skulls hangs down. Adorned with six bone ornaments and a garland of snakes. Possessing the attire of a burning charnel ground, with blood, fat, ashes, etc. The left leg is bent and the right leg is extended, trampling on arrogant males and females. The consort, Vajra Krodheshvari, is blue, naked, with disheveled hair, and graceful with youth. The right hand holds a bell (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) embracing the father, and the left hand holds a red skull cup in the manner of drinking blood. Adorned with a leopard skin loincloth, etc., in the attire of a charnel ground dancer, the left leg extended and the right leg bent, embracing the father with joy. The nature of emptiness and compassion inseparable, residing in the realm of blazing wisdom fire. Hum Hum Hum, Bishwa Vajra Krodha Jwala Mandala Phat Phat Phat, Hala Hala Hala Hum. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) By reciting this, from the union of the father and mother, countless wrathful deities descend, raining down various weapons. Filling all the realms of the world. All the hosts that lead astray demons and obstructors are subdued.