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Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha 数字图书馆 藏文 目录 分类 搜索选项 上一页 纳若空行母一本尊之修行精要。 益西多吉。 下一页 纳若空行母一本尊之修行精要。 益西多吉。 纳若空行母一本尊之修行精要，名为如是。 嗡 索斯帝！ 纳若空行母一本尊之瑜伽，极其简略之修持法有三：预备、正行、结行。 初中有皈依和发心二者。 初皈依者：于前方虚空中，观想上师金刚萨埵，为皈依处总集之体性而安住。 皈依： 顶礼！ 上师善逝总集之身。 三宝之自性。 我与六道众生。 直至菩提之间，皈依之。 如是皈依，为世俗谛。 最终上师融入自身，于三轮体空之状态中，平等安住，为胜义谛。 二发心者： 我与无边众生。 本来即是佛陀。 然因分别之故而流转轮回。 发起无上菩提心。 如是为利他而发心，是为世俗谛。 发起菩提心之心，于无生灭住灭、无所缘、无来去之状态中，心一境性而平等安住，是为胜义谛。 二正行有二：观修本尊和持诵咒语。 初观修本尊者： 嗡 嘛哈 舜若 达 嘉纳 班杂 梭巴哇 玛 郭 杭。 如是显现之诸法，皆不可得，且远离戏论。 如是不了悟之众生，以无执如幻之大悲，遍布虚空。 空性大悲双运之自明，阿字白色，于安乐明空之自性中显现。 从中，吽字之音声，遍布虚空，从金刚地基，智慧之火焰无边放射，周遍一切，成为坚不可摧之防护轮。 其中，于一切圆满具足之功德之珍宝光芒四射之宫殿中央。 由八狮子抬起之珍宝宝座，莲花日月之垫上，自心
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Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous Naro Khachod One Mudra's Practice Essence. Yeshe Dorje. next Naro Khachod One Mudra's Practice Essence. Yeshe Dorje. Naro Khachod One Mudra's Practice Essence, thus named. Om Swasti! The yoga of Naro Khachod One Mudra, the extremely concise method of practice, has three parts: preliminaries, main practice, and conclusion. The first has two parts: refuge and bodhicitta. The first, taking refuge, is as follows: In the space in front, visualize the guru Vajrasattva, abiding as the essence of the assembly of all refuge objects. Refuge: Homage! Guru, the body of the assembled Sugatas. The nature of the Three Jewels. I and the six kinds of beings. Until enlightenment, take refuge. Such taking refuge is the conventional truth. Finally, the guru dissolves into oneself, and one rests equally in the state of the three spheres being empty, which is the ultimate truth. The second, generating bodhicitta, is as follows: I and limitless sentient beings. Are inherently Buddhas. But due to the power of conceptualization, we wander in samsara. Generate the supreme bodhicitta. Such generating of bodhicitta for the sake of others is the conventional truth. The mind of generating bodhicitta, in the state of being without arising, ceasing, abiding, or destroying, without object of focus, without coming or going, one rests single-pointedly, which is the ultimate truth. The second, the main practice, has two parts: visualizing the deity and reciting the mantra. The first, visualizing the deity, is as follows: Om Mahasunya Tajnyana Vajra Swabhava Atmako Ham. All phenomena that appear in this way are unobtainable and free from elaboration. For those sentient beings who do not understand this, extend unobstructed, illusion-like compassion to pervade the sky. From the union of emptiness and compassion, the self-aware white letter A appears in the nature of bliss, clarity, and emptiness. From this, the sound of the Hum syllable extends to fill the sky. From the vajra ground, flames of wisdom radiate limitlessly, filling all directions, becoming an indestructible protective wheel. Within this, in the center of a jeweled palace radiating the qualities of all perfections. On a jeweled throne supported by eight lions, on a lotus, sun, and moon cushion, one's own mind
Chinese
自身降临洁白明亮的光芒，那光芒完全转变，从中显现并燃烧着蓝色的吽（藏文：ཧཱུྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。从那字放射出光芒，成办诸佛的事业。再次汇聚完全转变，成为五股金刚杵。从那金刚杵放射出光芒，汇集了世间一切方便之分，融入其中完全转变。自身成为薄伽梵吉祥金刚萨埵，身色蓝色，一面二臂，寂静且极度微笑，面容明亮，以等持的姿态而游戏，具有威严，以妙相和随好而照耀。右手持金刚杵于心间，左手持铃置于腰间而拥抱明妃。头发结成发髻。双足以圆满的金刚跏趺坐稳固安住。从父亲的心间发出哞（藏文：མཱུྂ་，梵文天城体：मू ँ，梵文罗马拟音：mūṃ，汉语字面意思：哞）字。光芒放射汇聚完全转变成为铃。从那铃放射出光芒，汇集了世间一切智慧之分，融入其中完全转变。在父亲左侧亲近的怀抱中，明妃金刚界自在母蓝色，右手持铃拥抱父亲，左手持金刚杵于自身心间，以禁行的跏趺坐相拥抱。二者都以寂静的十三种饰品庄严，寂静的九种姿态圆满，安住在光芒六色的显现中，每一种光芒都放射出六十亿的光芒。父母二者的心间，各自有与自身相同的智慧勇识，舍弃了饰品和手印，各自的心间月亮上有蓝色的吽（藏文：ཧཱུྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字和哞（藏文：མཱུྂ་，梵文天城体：मू ँ，梵文罗马拟音：mūṃ，汉语字面意思：哞）字恒常显现。从那发出的光芒，迎请十方四时的诸佛及其眷属全部显现为金刚萨埵父母相。如水入水般与自身无二无别地融合。再次从心间的吽（藏文：ཧཱུྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放射出光芒，迎请以忿怒明王为主的五部怙主显现为父母相。五部父母无二地交合。后得之火融化的五种智慧甘露之流降临到头顶的五个部位，从而灌顶，身体全部充满。清净了五种烦恼，五蕴转化为五部佛。水的剩余部分在头顶稳固，成为不动明王。
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The clear white light descended. That completely transformed, from which the blue Hūṃ (藏文：ཧཱུྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) syllable appeared, clear and blazing. From that, light radiated. Accomplishing the deeds of the Buddhas. Again, gathering and completely transforming, into a five-pronged blue vajra. From that, light radiated, gathering all aspects of skillful means from the realms of the world, dissolving and completely transforming. Oneself becomes the Bhagavan Glorious Vajrasattva, body color blue, one face, two arms. Peaceful and radiantly smiling, the expression of the face clear, with the demeanor of playing in the state of samadhi. Blazing with marks and signs. The right hand holds a vajra at the heart, and the left hand holds a bell resting on the hip, embracing the consort. The hair is in a matted topknot. The two feet are firmly seated in the complete vajra posture. From the father's heart, the Mūṃ (藏文：མཱུྂ་，梵文天城体：मू ँ，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ) syllable arises. Light radiates, gathers, and completely transforms into a bell. From that, light radiates, gathering all aspects of wisdom from the realms of the world, dissolving and completely transforming. In the father's left, close embrace, the mother Vajradhatvishvari, blue, holding a bell in her right hand, embracing the father. The left hand holds a vajra at her own heart. Embracing in the posture of asceticism. Both are adorned with the thirteen peaceful ornaments. The nine peaceful expressions are complete. Residing in the expanse where each of the six-colored lights radiates into six billion lights. In the hearts of the father and mother, each has a wisdom being identical to themselves, without ornaments or hand implements, and in the heart of each, on a moon, the blue Hūṃ (藏文：ཧཱུྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) and Mūṃ (藏文：མཱུྂ་，梵文天城体：मू ँ，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ) syllables are constantly appearing. From that, light radiates, inviting all the victorious ones of the ten directions and four times, together with their sons, to appear in the form of Vajrasattva father and mother. Like water poured into water, they merge into one's own body, indivisibly. Again, from the Hūṃ (藏文：ཧཱུྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) syllable in the heart, light radiates, inviting the five families of deities of power, with Akshobhya as the chief, to appear in the form of father and mother. The five families of father and mother unite inseparably. The stream of the five wisdom nectars, melted by the fire of subsequent generation, descends to the five places on the head, thus bestowing empowerment, filling the entire body. The five afflictions are purified, and the five aggregates are transformed into the Buddhas of the five families. The remainder of the water remains firm on the crown of the head, becoming Akshobhya.
Chinese
观想五种姓佛变化之化身相好庄严头部。复于头顶月亮上（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）白色，喉间莲花上（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）红色，心间太阳上（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）蓝色。从彼三处放射之光芒，迎请充满虚空之金刚三怙主众，融入各自之字，成为与一切如来之金刚三身无二无别。从各自之字完全变化，观想头顶白色身金刚轮，喉间红色语金刚莲花，心间蓝色意金刚金刚持等加持。复次，心间吽字之光芒，唤醒十方四时之诸佛菩萨充满虚空，观想与自己无别融合，反复念诵，乃是重现智慧勇识之结合。之后，心专注于本尊之明观，并修习交替体验融乐所引生之乐空本尊身相。又于自心生起并增长对胜义、世俗二谛无别之本尊身相之清净定解。第二，念诵咒语：观想心间吽字周围，白色百字明咒咒鬘右旋环绕。从彼放射之光芒，激励诸佛菩萨之心意。从自己与遍布虚空之一切如来之口中，放射出咒语之音声与慈悲之光芒，照亮三界一切。净化一切业与烦恼。从根本上摧毁那落迦等恶趣之境，救度一切众生至佛之净土。光芒复又收摄融入咒鬘。信解显现、声音、觉知三者觉醒为本尊、咒语、光明之轮。念诵百字明咒至少二十一遍。第三，结行分二：收摄和回向。首先是收摄座：将外器内情之显现全部融化为光，融入自身。自身融入智慧勇识，彼融入三摩地勇识吽字，吽字向上渐隐融入那达，安住于无分别任运自成如虚空般之状态。出定后，复次，自身转为光明空性如幻之吉祥金刚萨埵之身。
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Visualize the five families of Buddhas transformed into Sambhogakaya, adorned with excellent marks and signs, crowning the head. Again, on the crown of the head, visualize a white Oṃ on a moon; at the throat, a red Āḥ on a lotus; and at the heart, a blue Hūṃ on a sun. From these three, rays of light emanate, inviting the assembly of the three vajras to fill the sky, and dissolving into the respective syllables, becoming inseparable from the three vajras of all the Tathagatas. From the complete transformation of each syllable, visualize the white Body Vajra wheel at the crown of the head, the red Speech Vajra lotus at the throat, and the blue Mind Vajra Vajradhara at the heart, sealing them. Again, with the light rays of the Hūṃ at the heart, awaken all the Buddhas and Bodhisattvas of the ten directions and four times, pervading the sky, and contemplate them merging inseparably into oneself. Repeatedly reciting this is the union of renewing the wisdom being. Then, hold the mind one-pointedly on the clarity of the deity's form, and train in manifesting the deity's form of bliss and emptiness, drawn by the bliss of melting. Also, generate and cultivate the definite understanding that one's own mind, the ultimate truth, is the deity's form, indivisible from the two truths. Second, the recitation of mantras: At the heart, visualize the garland of the hundred-syllable mantra, white in color, circling clockwise around the Hūṃ syllable. From that, rays of light arise, stimulating the minds of the Buddhas and Bodhisattvas. From the mouths of all the Tathagatas, including oneself and those pervading the sky, emanate the sound of mantras and the light of compassion, illuminating all three realms. Purify all actions and afflictions. Uproot the realms of suffering, such as Naraka, from their very foundation, and liberate all sentient beings into the Buddha's pure lands. The rays of light then gather again and dissolve into the mantra garland. Believe that the three aspects of appearance, sound, and movement awaken as the mandala of deity, mantra, and clear light. Recite the hundred-syllable mantra no less than twenty-one times. Third, the conclusion has two parts: absorption and dedication. First, the absorption of the session: All appearances of the outer world and inner beings dissolve into light and merge into oneself. Oneself merges into the wisdom being, which merges into the samadhi being Hūṃ, and the Hūṃ dissolves upwards into the nada, abiding in a state of non-conceptual, spontaneously accomplished, sky-like nature. When rising from the session, again, one's own self transforms into the illusory body of glorious Vajrasattva, empty of inherent existence.
Chinese
头顶为嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡），喉间为阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所标识。身体以金刚铠甲的姿势覆盖，观想身语意与金刚三者无二无别，并生起我慢。一切行为都作为本尊身语意的游舞来实践。第二是回向：愿以此善速疾我，成就金刚萨埵尊，一切众生无一余，悉皆安置于彼地。如此回向善根。以任何适当的吉祥话语来结尾。这也是应嘉的咒师索南曲吉坚赞的请求，从东竹根本引导文的精要中提取意义的精华，由吉扎益西多杰所著，愿吉祥！