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Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
尼扎数字图书馆 藏文 目录分发 搜索选项 上一页 净化地狱仪轨大乐道。 不变金刚。 下一页 净化地狱仪轨大乐道。 不变金刚。
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The Excellent Path of Great Bliss, a Ritual for Purifying the Hells. Immutible Vajra. next The Excellent Path of Great Bliss, a Ritual for Purifying the Hells. Immutible Vajra. The Excellent Path of Great Bliss, a Ritual for Purifying the Hells. Homage to glorious Vajrasattva. The lord encompassing the hundred families, glorious Vajrasattva. Who is inseparable from the kind and supreme guru. To the deities of the boundless peaceful and wrathful, vast mandala. The one who makes manifest, to that one I pay homage. By means of the supreme vehicle, great secret deity, mantra, yoga. Having purified all obscurations to be abandoned, the wisdom deity's. To cultivate growth in the wheel, the general yoga's. The Excellent Path of Great Bliss ritual is explained here.
Chinese
思维食物具有圆满的色香味力，以 嗡 啊 吽 (藏文，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 啊 吽) 加持。第一个食子，以 སྠ་ན་པ་ཏི་ཀྵེ་ཏྲ་པཱ་ལཉྩ་ན་མཿསརྦ་ཏ་ཐཱ་ག་ཏེ་བྷྱོ་ 等三句供养。凡在此处居住的天和龙，损害恶鬼或其他人，为了坛城之故，此地我求您赐予。如是祈请。第二个食子，以 嗡 萨瓦 维伽南 (藏文，梵文天城体：ओँ सर्व विघ्नां，梵文罗马拟音：oṃ sarva vighnāṃ，汉语字面意思：嗡，一切，障碍) 纳摩 萨瓦 达塔嘎达耶贝 (藏文，梵文天城体：नमः सर्व तथागतेभ्यो，梵文罗马拟音：namaḥ sarva tathāgatebhyo，汉语字面意思：敬礼，一切，如来) 等供养。 吽，在此大瑜伽士的坛城中，除了各自的秘密誓言者之外，所有聚集之神，都已以慈悲满足，现在立即各自离开。如果还不走留在此处，金刚忿怒尊众，立即以敕令，七代血脉也将被摧毁。念诵 吽 吽 吽 维夏 瓦日拉 卓达 (藏文，梵文天城体：हुँ हुँ हुँ विश्र वज्र क्रोध，梵文罗马拟音：hūṃ hūṃ hūṃ viśva vajra krodha，汉语字面意思：吽 吽 吽，全，金刚，忿怒) 等，以拳印驱赶，用古古香熏，以音乐的威慑驱逐，然后将食子扔到外面。第三，建造所依的坛城，用牛粪涂抹坛城的地基，用香水和五甘露洒扫，用散发香味的墨线绘制轮廓。观想自己显现为坛城的主尊父母，融入等性，菩提心与墨线同味，显现为五智的自性，念诵 嗡 啊 吽 吽 嗡 斯瓦 阿 昂 哈 (藏文，梵文天城体：ओँ आः हूँ हुँ ओँ स्वा आं हा，梵文罗马拟音：oṃ āḥ hūṃ hūṃ oṃ svā āṃ hā，汉语字面意思：嗡 啊 吽 吽 嗡 स्वा आं हा) 并固定。首先，从绘制东西方向的中心线开始，将八条大线绘制在坛城的空中，同样也绘制在地上。咒语是：嗡 嘉纳 扎卡拉 苏扎拉 玛迪 扎拉玛 吽 (藏文，梵文天城体：ओँ ज्ञान चक्र सूत्र मति क्रम हुँ，梵文罗马拟音：oṃ jñāna cakra sūtra mati krama hūṃ，汉语字面意思：嗡，智慧，轮，线，意，次第，吽)。以此方法，外围八马面幻化寂静宫殿，为了下方基轮的意义，绘制各种金刚，在金刚墙内环绕尸陀林，内部的本尊位置从中心到根脉线分为六部分，第一部分是带花蕊的莲花中心，第二部分是四瓣，第三部分是八瓣，第四部分是十六瓣，第五部分是三十二瓣，第六部分是四十瓣带花蕊，这些都是八瓣莲花坛城的特点。然后，将五种颜色按类别排列，在各自的位置上写上 吽 嗡 斯瓦 阿 昂 哈 (藏文，梵文天城体：हुँ ओँ स्वा आं हा，梵文罗马拟音：hūṃ oṃ svā āṃ hā，汉语字面意思：吽 嗡 स्वा आं हा)。 穆 朗 芒 邦 当 (藏文，梵文天城体：मूँ लाँ माँ पाँ ताँ，梵文罗马拟音：mūṃ lāṃ māṃ pāṃ tāṃ，汉语字面意思：穆 朗 芒 邦 当)。
English
Thinking of the food as having perfect color, smell, taste, and power, bless it with Oṃ Āḥ Hūṃ (藏文，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，English literal meaning: Om Ah Hum). Offer the first torma with Sthānapati Kṣetrapālañca namaḥ sarva tathāgatebhyo, etc. Pray, "Whatever gods and nāgas dwell here, harmful demons or others, for the sake of the mandala, I ask you to grant this place." Offer the second torma with Oṃ Sarva Vighnāṃ (藏文，梵文天城体：ओँ सर्व विघ्नां，梵文罗马拟音：oṃ sarva vighnāṃ，English literal meaning: Om, all, obstacles) Namaḥ Sarva Tathāgatebhyo (藏文，梵文天城体：नमः सर्व तथागतेभ्यो，梵文罗马拟音：namaḥ sarva tathāgatebhyo，English literal meaning: Homage, all, Tathagatas), etc. Hūṃ, in this mandala of the great yogi, except for those with secret vows, all the assembled deities have been satisfied with compassion, now immediately depart to your respective places. If you do not leave and remain here, the assembly of Vajra Wrathful Ones will immediately command and destroy even your seven generations of lineage. Recite Hūṃ Hūṃ Hūṃ Viśva Vajra Krodha (藏文，梵文天城体：हुँ हुँ हुँ विश्र वज्र क्रोध，梵文罗马拟音：hūṃ hūṃ hūṃ viśva vajra krodha，English literal meaning: Hum Hum Hum, whole, vajra, wrath) etc., strike with a fist, fumigate with gugul, and dispel with the frightening sounds of music, then throw the torma outside. Third, to construct the support mandala: Smear the base of the mandala with cow dung, sprinkle with fragrant water and the five amṛtas, and draw the outline with fragrant ink lines. Visualize yourself as the lord and lady of the mandala, entering into equanimity, the bodhicitta being of the same taste as the ink line, manifesting as the essence of the five wisdoms, and recite Oṃ Āḥ Hūṃ Hūṃ Oṃ Svā Āṃ Hā (藏文，梵文天城体：ओँ आः हूँ हुँ ओँ स्वा आं हा，梵文罗马拟音：oṃ āḥ hūṃ hūṃ oṃ svā āṃ hā，English literal meaning: Om Ah Hum Hum Om Sva Am Ha) and fix it. First, starting from drawing the east-west central line, draw the eight great lines in the sky of the mandala, and similarly draw them on the ground. The mantra is: Oṃ Jñāna Cakra Sūtra Mati Krama Hūṃ (藏文，梵文天城体：ओँ ज्ञान चक्र सूत्र मति क्रम हुँ，梵文罗马拟音：oṃ jñāna cakra sūtra mati krama hūṃ，English literal meaning: Om, wisdom, wheel, line, intention, order, Hum). In this way, the outer enclosure of the palace is like the eight horse-faced illusionary peaceful palace. For the meaning of the lower base wheel, draw various vajras, and surround the charnel ground within the vajra fence. Divide the inner deity's position from the center to the root line into six parts. The first part is the lotus center with filaments, the second part is four petals, the third part is eight petals, the fourth part is sixteen petals, the fifth part is thirty-two petals, and the sixth part is forty petals with filaments. These are the characteristics of the eight-petaled lotus mandala. Then, arrange the five colors according to their categories, and write Hūṃ Oṃ Svā Āṃ Hā (藏文，梵文天城体：हुँ ओँ स्वा आं हा，梵文罗马拟音：hūṃ oṃ svā āṃ hā，English literal meaning: Hum Om Sva Am Ha) in their respective places. Mūṃ Lāṃ Māṃ Pāṃ Tāṃ (藏文，梵文天城体：मूँ लाँ माँ पाँ ताँ，梵文罗马拟音：mūṃ lāṃ māṃ pāṃ tāṃ，English literal meaning: Mum Lam Mam Pam Tam).
Chinese
业如来五部之体性者融入自身之身。于菩提心融入，如颜料融入。十个种子字和，嗡啊 萨瓦 班杂 惹的纳 萨玛耶 吽 吽。念诵力所能及之后。念诵吽字，观想珍宝微尘的颜料燃烧。中央的莲心是蓝色的，花蕊是绿色的，四瓣花是白色、黄色、红色、绿色，即四方之颜色。从八瓣到四十瓣之间，全部是各个本尊的颜色或美观的颜色。外围上方的圆形栋梁，象征着蓝色的金刚链。下方底座是各种金刚的栅栏，颜色各异。尸林的底座是黑色的，以其法令人恐惧地装饰。剩余的颜料应与幻化寂静相符。本尊的处所，身或文字、手印或明点等，应与本尊的颜色相符，并如理绘制。颜料工作完成后，供养智慧尊，并以班杂 穆让其返回。这些是在旧的坛城房屋中，有时为了便于修作沙坛城而作的安排。第四是陈设宝瓶：坛城中央放置装有内藏物、颈饰等物品的宝瓶，并带有装饰，置于供台上。第五是陈设供品：坛城外围的内层，陈设药物、朵玛、血、灯等，即满足物，排列成一百以上的串列。其外层陈设熏香、鲜花、灯、香水等，也与本尊数量相等，或随力所能及。此外，还有用钩环绕的各种姓氏的圆形朵玛，以及护法神共同和各自的朵玛，左右放置药酒。空行母朵玛的权势，也于供台上陈设一个装饰华丽的圆形朵玛。周围陈设荟供的物品、各种乐器、幡幢、胜幢旗帜等，以美观装饰。也可让一位弟子负责摇铃。在行列礼和仪轨礼之前，所有修行者都坐在垫子上，以音乐降临加持。
English
The actions, becoming the essence of the five Tathagata families, enter into one's own body. They dissolve into the mind of enlightenment, like colors dissolving into paint. And the ten seed syllables, and Oṃ Āḥ Sarva Pañca Ratna Samaye Hūṃ Hūṃ. After reciting as much as possible, by uttering Hūṃ, one should think that the colors of the minute particles of precious jewels are blazing. The center of the lotus in the middle is blue, the pistil is green, and the four petals are white, yellow, red, and green, which are the colors of the directions. From eight petals to forty petals, all are the colors of the individual deities or beautiful colors. The round beams above the periphery are adorned with blue vajra chains. The base below is a fence of various vajras, with different colors. The base of the charnel ground is black, decorated with its Dharma in a terrifying manner. The remaining colors should be in accordance with the peaceful illusion. In the abodes of the deities, the body, letters, hand implements, or bindus should be in accordance with the colors of the deities, and drawn appropriately. When the work of drawing the colors is completed, offer to the wisdom beings and request them to depart with Vajra Muḥ. These are arrangements made in old mandala houses, sometimes for the sake of easily accomplishing sand mandalas. Fourth is arranging the vase: In the center of the mandala, place a vase filled with inner contents, neck cords, etc., adorned with ornaments, on a stand. Fifth is arranging the offerings: In the inner layer of the periphery of the mandala, arrange medicine, torma, rakta, lamps, etc., which are the means of fulfillment, in strings of a hundred or more. In the outer layer, arrange incense, flowers, lamps, perfumes, etc., also equal to the number of deities or as much as possible. In addition, there are round tormas of various lineages surrounded by hooks, and common and individual tormas for the Dharma protectors, with medicine and alcohol placed on the left and right. A decorated round torma, representing the power of the dakini tormas, is also placed on the stand. All around, arrange the implements for the tsok, various musical instruments, banners, victory banners, etc., and decorate beautifully. One student may also be seated to shake the bell. Preceded by row prostrations and ritual prostrations, all practitioners sit on cushions and perform the blessing of empowerment with music. Secondly, among the six special preliminaries, the first is purifying the lineage: Awaken all the deities of the mandala of the peaceful and wrathful deities, the lama, and the vidyadhara with Vajra Samājaḥ.
Chinese
萨乐。我和虚空般的众生们，金刚上师，佛陀吉祥，向安住于三时者顶礼。于依止三宝之田，以无二之心皈依。以实物和意幻变现的清净供品，祈请享用。断除成就之河流的障碍，所有罪业全部忏悔。十方三轮清净之法，随喜无执之行。清净之四边无垢染，生起圆满菩提心。于善逝菩萨，以清净三者敬献身体。生生世世积累之业，汇集回向大菩提。如是念诵三遍等，使相续清净后，将所有聚资田收摄于自身，安住于法界本来清净之界中。第二，遮止界限：班杂玛哈西日黑热嘎。自身刹那间化为金刚黑热嘎，身色蓝黑、蓝白红三面六臂。前两臂持九股金刚杵和铃，第二对手持五股杵和班杂，第三对手持杖和支撑世界的姿势。四足右伸，以抛掷之姿踩踏鲁扎男女，母尊金刚忿怒母自在母蓝色，右手持铃拥抱父尊，左手以颅碗盛血供养父尊。尸林之基，大象生皮，虎皮裙，五种龙族的蛇饰，干湿头盖骨串成的头饰、耳环、臂钏等，额头有大灰堆，眉间有红色的血滴。颈部有油脂涂饰，以八种尸陀林装束严饰。特别是母尊有豹皮裙。极其凶猛忿怒，安住于智慧火焰熊熊燃烧之中。嗡嗡嗡，比夏班杂卓达匝拉曼达拉啪的啪的啪的，哈拉哈拉哈拉吽。如是念诵，从父尊母尊的交合处，涌出无数忿怒尊，降下各种兵器之雨，充满所有世间。所有降伏魔障邪祟之众，全部慑服，所有众生惊恐畏惧，心生退缩。吽！大瑜伽士之坛城
English
Sala. I and all sentient beings equal to space, Vajra Master, Buddha Glorious, I prostrate to the one who abides in the three times. In the field of relying on the Three Jewels, I take refuge with a non-dual mind. Please accept the pure offerings of actual wealth and mental emanations. I confess all misdeeds that cut off the river of accomplishments. I rejoice in the unattached conduct of the pure Dharma of the ten directions and three wheels. The four pure extremes are without stain, I generate the complete Bodhicitta. To the Sugata Bodhisattvas, I offer my body with the three purities. All the deeds accumulated in lifetimes, I gather and dedicate to the great Bodhi. By reciting this three times, purify the mindstream. Gather all the fields of merit into oneself and rest evenly in the realm of the primordially pure Dharmadhatu. Second, the demarcation: Vajra Mahashri Heruka. Instantly transform oneself into Vajra Heruka, with a body color of blue-black, blue-white-red, three faces and six arms. The first two arms hold a nine-pronged vajra and a bell. The second pair holds a five-pronged vajra and a bhanda. The third pair holds a staff and the gesture of supporting the world. Four legs extended to the right, trampling on Rudra male and female intertwined in a wrestling posture. The consort, Vajra Krodheshvari, blue in color, holding a bell in her right hand and embracing the father, offering blood from a skull cup to the father's mouth with her left hand. The base of the charnel ground, raw elephant skin, a tiger skin loincloth, snake ornaments of the five Naga clans, a garland of dry and wet skull cups, head ornaments, earrings, armlets, etc., a pile of great ashes on the forehead, a drop of red blood between the eyebrows. The neck is adorned with grease paintings, adorned with the eight charnel ground ornaments. In particular, the mother has a leopard skin loincloth. Extremely fierce and wrathful, residing in a blaze of wisdom fire. Hūṃ hūṃ hūṃ biśva vajra kro dha jvā la maṇḍa la phaṭ phaṭ phaṭ ha la ha la ha la hūṃ. By reciting this, from the union of the father and mother, emanate countless wrathful deities, raining down a rain of various weapons, filling all the realms of the world. All the hosts of demons and obstructors are subdued, all beings are terrified and frightened, and their minds shrink back. Hūṃ! Mandala of the great yogi