Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 纳rak 东truk 恰嘉吉贝 珠塘 萨顿 宁库。达玛师利。 下一页 纳rak 东truk 恰嘉吉贝 珠塘 萨顿 宁库。达玛师利。 名为纳rak 东truk 恰嘉吉贝 珠塘 萨顿 宁库的仪轨。名为纳rak 东truk 恰嘉吉贝 珠塘 萨顿 宁库的仪轨。显现轮涅诸法皆无漏， 俱生大乐金刚味平等。 于浩瀚寂怒之轮中显现者， 遍主上师前以敬畏之心顶礼。 此处，欲以瑜伽总忏悔纳rak 东truk 之仪轨，金刚萨埵恰嘉吉贝 之门修持，于适意吉祥之处安坐于舒适之座。首先，净化相续：观想上师、持明者、胜者寂怒坛城之诸尊皆以班杂 萨玛嘉 （藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamāja，汉语字面意思：金刚萨玛嘉）遍满虚空而安住。我与虚空等同之有情众， 金刚上师 佛陀 吉祥。 于三时安住者前敬礼。 成为依止三宝之田， 以无二之心皈依。 以实物及意幻所化之， 清净供品祈请享用。 断除成就之河流之障碍， 所有罪业皆忏悔。 十方三轮清净之法， 于无执之行随喜。 清净之四边无垢染， 圆满菩提心生起。 于善逝菩提萨埵， 献上清净三之身。 生生世世所积之业， 皆汇集回向大菩提。 如是念诵三遍。将所有会供田融入自身。于心性如虚空般之状态中，无勤作、无舍取，安住片刻。 之后，防护轮：于空性之状态中，念诵班杂 玛哈 师利 嘿热嘎 （藏文：བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ，梵文天城体：वज्रमहाश्रीहेरुक，梵文罗马拟音：vajramahāśrīheruka，汉语字面意思：金刚大吉祥嘿热嘎）。自身刹那间变为金刚嘿热嘎，身色蓝黑色，手持金刚杵与颅碗，与明妃相拥。 吽 吽 吽 维夏 班杂 卓达 杂拉 曼达 啪 啪 啪 （藏文：ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བི་ཤྭ་བཛྲ་ཀྲོ་དྷ་ཛྭ་ལ་མཎྜ་ཕཊ་ཕཊ་ཕཊ，梵文天城体：हुं हुं हुं विश्ववज्रक्रोधज्वालामण्ड फट फट फट，梵文罗马拟音：hūṃ hūṃ hūṃ viśvavajrakrodhajvālamaṇḍa phaṭ phaṭ phaṭ，汉语字面意思：吽 吽 吽 维夏 金刚 忿怒 火焰 坛 啪 啪 啪）。哈拉 哈拉 哈拉 吽 （藏文：ཧ་ལ་ཧ་ལ་ཧ་ལ་ཧཱུྃ，梵文天城体：हला हला हला हुं，梵文罗马拟音：hala hala hala hūṃ，汉语字面意思：哈拉 哈拉 哈拉 吽）。念诵此咒，从父母双尊之交合处涌出忿怒尊，手持各种兵器
English
Table of Contents Distribution. Search options. previous Na rak Dong truk Chakgya Chikpai Drubthab Zabdon Nyingkhu. Dharma Shri. next Na rak Dong truk Chakgya Chikpai Drubthab Zabdon Nyingkhu. Dharma Shri. The practice of Naraka Dongtruk Chakgya Chikpai Drubthab Zabdon Nyingkhu. The practice of Naraka Dongtruk Chakgya Chikpai Drubthab Zabdon Nyingkhu. Manifesting all phenomena of samsara and nirvana as immaculate, Co-emergent great bliss, equal in taste to the vajra. Making appearances in the vast wheel of peaceful and wrathful ones, To the all-pervading Lama, I prostrate with reverence. Here, desiring to practice the general confession of a yogi, the Naraka Dongtruk ritual, through the door of Vajrasattva Chakgya Chikpai, sit comfortably on a comfortable seat in a pleasing and auspicious place. First, purify the continuum: Visualize all the deities of the mandala of the Lama, Vidyadhara, Victorious Peaceful and Wrathful Ones, abiding pervading the sky with Vajra Samaja (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Sanskrit Devanagari: वज्रसमाज, Sanskrit Romanization: vajrasamāja, literal Chinese meaning: Vajra Samaja). Myself and all sentient beings equal to space, Vajra Master Buddha Glorious. To those who abide in the three times, I prostrate. Becoming the field of reliance on the Three Jewels, With non-dual mind, I take refuge. With actual offerings and mind-emanated, Pure offerings, I request you to accept. Obstacles that cut the river of accomplishments, All misdeeds, I confess. The pure Dharma of the ten directions and three wheels, In non-attachment, I rejoice. The pure four extremes are without stain, Perfect Bodhicitta, I generate. To the Sugata Bodhisattva, I offer the body of the three purities. All the actions accumulated through lifetimes, Gathered together, I dedicate to great Bodhi. Saying this three times. Gather all the assembly fields into oneself. In the state of mind itself, like the sky, without effort, without rejection or acceptance, remain for a moment. Then, the protection wheel: From the state of emptiness, recite Vajra Maha Shri Heruka (Tibetan: བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ, Sanskrit Devanagari: वज्रमहाश्रीहेरुक, Sanskrit Romanization: vajramahāśrīheruka, literal Chinese meaning: Vajra Great Shri Heruka). Instantly, transform oneself into Vajra Heruka, body color dark blue-black, holding a vajra and skull cup, embracing the consort. Hum Hum Hum Vishva Vajra Krodha Jwala Mandala Phat Phat Phat (Tibetan: ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བི་ཤྭ་བཛྲ་ཀྲོ་དྷ་ཛྭ་ལ་མཎྜ་ཕཊ་ཕཊ་ཕཊ, Sanskrit Devanagari: हुं हुं हुं विश्ववज्रक्रोधज्वालामण्ड फट फट फट, Sanskrit Romanization: hūṃ hūṃ hūṃ viśvavajrakrodhajvālamaṇḍa phaṭ phaṭ phaṭ, literal Chinese meaning: Hum Hum Hum Vishva Vajra Wrathful Flame Mandala Phat Phat Phat). Hala Hala Hala Hum (Tibetan: ཧ་ལ་ཧ་ལ་ཧ་ལ་ཧཱུྃ, Sanskrit Devanagari: हला हला हला हुं, Sanskrit Romanization: hala hala hala hūṃ, literal Chinese meaning: Hala Hala Hala Hum). Reciting this mantra, from the union of the parents, wrathful deities emerge, holding various weapons.
Chinese
降下无量甘露之雨。嗡 班杂 玛哈西日 嘿热嘎 玛哈 赞扎 萨瓦 杜斯当达 嘎哈那 达哈 帕杂 吽 吽 吽 啪！ 如是发出后，充满虚空的忿怒尊众，威吓驱逐摧毁一切障碍。班杂 班杂拉 吽 亚 康！ 忿怒尊众再次聚集。充满忿怒本性的金刚帐大殿之外，四面八方依次被劫末火，末劫黑风，海潮汹涌的三重围墙所封闭，思维其坚不可摧。这些是前行。正行分二，第一，生起两种菩提心，其中世俗菩提心为：我与无边诸有情，本来即是佛陀身，然由分别念所缚，发起殊胜菩提心。胜义菩提心为：唉玛 稀有甚奇哉，圆满佛陀众之密，无生之中生一切，生起之时无生灭。如是，将生处纳入灭，住，缘，行止之中。第二，三摩地次第分二：正行与顺带。初者亦分六，第一，修持三种三摩地：诸法实性本无实，离于分别言思境，是故法性即空性，因此有法亦无实。如是，观想显现之一切法，皆不可得，远离戏论，为空性，是为彼定。法性虽离诸戏论，然为自性周遍显现之界，为利有情慈悲故，于虚空上修虚空。对于未能证悟法性，如幻之有情众生，修持无执如幻之大悲心，周遍虚空，是为普现。无实之中生实云，种种显现变化生，无有根基之心性者，乃是诸法之根本。心性即是文字性，文字如意宝珠云，当修殊胜之文字，观想自明空性无二之自性，白色阿字之相，是为因之三摩地。二
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Bringing down immeasurable showers of nectar. Oṃ vajra mahā-śrī-heruka mahā-caṇḍa sarva duṣṭānta ka hana daha paca hūṃ hūṃ hūṃ phaṭ! By sending this forth, the assembly of wrathful deities filling the sky threatened, expelled, and destroyed all obstacles. Vajra pañca-ra raṃ yaṃ khaṃ! The assembly of wrathful deities gathered again. Outside, filled with the great vajra tent of the wrathful nature, on all sides, the flames of the eon of destruction, the black wind of the end of time, and the turbulent waves of the ocean, the three ramparts gradually filled all directions, sealing the boundaries, thinking that they are utterly indestructible. These are the preliminaries. The main part has two sections. First, generating the two aspects of bodhicitta. The relative is: I and limitless sentient beings, Although we are inherently Buddhas, Due to the power of conceptualization, we wander in samsara, We generate the mind for supreme enlightenment. The ultimate is: Emaho, wondrous and amazing dharma! The secret of all perfect Buddhas! From the unborn, all things arise! In the very arising, there is no birth! Likewise, the cessation, abiding, focus, and coming and going are placed in the state of birth. Second, the stages of samadhi have two aspects: the main part and the incidental. The first also has six parts. First, meditating on the three samadhis: Phenomena themselves are without phenomena, Transcending the realm of conceptual thought and speech. Suchness is the realm of wisdom, Therefore, phenomena are without phenomena. Thus, meditating on all phenomena that appear as non-objective and free from elaboration, as emptiness, is that samadhi. Suchness, although without elaboration, Is the realm of self-nature that appears everywhere. For the sake of compassion for all sentient beings, Meditate on space in space. For sentient beings who have not realized suchness and are like illusions, meditate on great compassion that is ungrasping and like an illusion, pervading the sky, which is the all-appearing. From the absence of phenomena, a cloud of phenomena, Various forms arise and change. The mind itself, without a basis, Is the root of all phenomena. The mind itself is the nature of letters, Letters are like wish-fulfilling jewel clouds. The supreme letter should be meditated upon. Meditating on the nature of self-awareness, inseparable from appearance and emptiness, in the form of a white A, is the samadhi of the cause. Two
English
Thus, generating the mandala of the dependent and the dependence: From the mind itself, the white A, clear and without impurity, emerge the syllables E YAṂ VAṂ LAṂ SUṂ RAṂ. SPHARAṆA PHAṬ (Tibetan, Devanagari, स्फरण फट्, spharaṇa phaṭ, Expanding, Phaṭ). SAṂHĀRAṆA HŪṂ (Tibetan, Devanagari, संहारण हूँ, saṃhāraṇa hūṃ, Gathering, Hūṃ). Through emanation and absorption, they are completely transformed. From E, the sky becomes the source of Dharma, an immeasurable realm of Dharma. From YAṂ, the green wind mandala, marked by waving banners. From VAṂ, the white, round water mandala. From LAṂ, the yellow, square earth mandala. From SUṂ, Mount Meru, the essence of four jewels, with four corners. From RAṂ, the environment of fire, blazing limitlessly in the sky. Above Mount Meru, from the seed syllable A, BHRŪṂ emerges. SPHARAṆA. SAṂHĀRAṆA. BHRŪṂ VIŚVA VIŚUDDHE VAJRAJÑĀNACAKRAMAṆḌALA BHRŪṂ (Tibetan, Devanagari, भ्रुं विश्व विशुद्धे वज्रज्ञानचक्रमण्डल भ्रुं, bhruṃ viśva viśuddhe vajrajñānacakramaṇḍala bhruṃ, Bhrūṃ, all, pure, vajra, wisdom, wheel, mandala, Bhrūṃ). The syllable BHRŪṂ is completely transformed into a palace of blazing wisdom jewels, without interruption in the ten directions, a square filled with immeasurable qualities, adorned with the superior wisdom jewel's breastplates. The pinnacle is the mandala of the Buddhas of the ten directions and four times, all of which are not separate but the same essence of pervasive wisdom. Surpassing with the inconceivable wisdom jewel's shape, foundation, ornaments, color, and limitless arrangements, filled with all the flawless forms of desire, completely filling the limitless sky. In the very center, upon a supremely arranged jewel throne supported by eight great lions, PAṂ PADMAMAṆḌALA (Tibetan, Devanagari, पཾ पद्ममण्डल, paṃ padmamaṇḍala, Paṃ, lotus mandala), MA SŪRYAMAṆḌALA (Tibetan, Devanagari, म सूर्यमण्डल, ma sūryamaṇḍala, Ma, sun mandala), A CANDRAMAṆḌALA (Tibetan, Devanagari, अ चন্দ্রমণ্ডল, a candramaṇḍala, A, moon mandala), the lotus, sun, and moon cushions are completely and perfectly formed. One's own mind, the white A, clear and without impurity, descends upon the moon cushion. It is completely transformed into the syllable HŪṂ, blue, clear, and blazing. SPHARAṆA. From it, rays of light emanate, accomplishing the deeds of the Buddhas. SAṂHĀRAṆA. Again, it is absorbed into the syllable HŪṂ. The syllable HŪṂ is completely transformed into HŪṂ VAJRA DHṚK (Tibetan, Devanagari, हुं वज्र धृक्, huṃ vajra dhṛk, Hūṃ, vajra, holder). One's self becomes the Bhagavan, glorious Vajrasattva, body color blue, like the rising sun on a mountain of Indranila, blazing with radiant light. One face, two arms, a peaceful and supremely smiling countenance, with an expression of Samadhi playing in various ways, blazing with marks and signs. The right hand holds a vajra at the heart, and the left hand holds a bell at the hip.
Chinese
祈请逝者安乐逝去！金刚萨埵，您是我的吉祥荣耀！嗡，智慧，来，来，巴嘎万，薄伽梵，摧毁者！玛哈嘎如尼嘎！伟大的慈悲者！德里舍亚，观看！ 霍！萨玛雅 斯瓦哈！时机已到。第二，迎请：嗡！以慈悲的铁钩策励誓言，以慈爱的绳索从其处所迎请。铁索是教令的使者，移动其处所。善逝安住，生起解脱的喜悦。从誓言者的心间散发出的 扎 吽 邦 霍 用以勾招、束缚、禁锢智慧者，并令其欢喜。观想其安住在誓言的坛城和火焰山的花瓣之中。第三，抛掷智慧之花：嗡 班杂 萨玛雅 嗡！阿 班杂... 吽 班杂... 斯瓦 班杂... 哈 班杂... 这样抛掷，观想誓言者和智慧者二者的身语意功德事业无二无别。第四，策励并融入成就：嗡！智慧之王，身语意，功德事业，甚为奇妙。于彼之中，平等结合，愿我与大手印结合！嗡 班杂 萨玛雅 吽！融入无二无别之中！嗡 班杂 萨玛雅 斯瓦哈！加持的时机已到！嗡 班杂 萨玛雅 霍！请令我欢喜！这样策励之后，以 扎 吽 邦 霍 四印，观想坛城的轮涅如水入水般无别。第五，进行念诵：自身观想为誓言尊金刚萨埵，其命根处有与自身相同的智慧尊。其心间月轮上有定心尊 吽 字，周围右旋环绕着白色发光的一百字明咒。斯帕... 从中发出的光芒，策励十方四时一切如来及其眷属的心续。我和遍布虚空的如来一切的口中发出咒语的声音，慈悲的光芒照亮三界一切。净化恶趣。主要针对的目标，将一切众生度脱到佛的净土。桑哈... 光芒再次汇聚融入自身，观想一切器情皆为本尊咒语光明之轮。