Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 纳喇同竹恰嘉吉贝赤伊谢拉南杰。达玛师利。 下一页 纳喇同竹恰嘉吉贝赤伊谢拉南杰。达玛师利。 名为纳喇同竹恰嘉吉贝赤伊谢拉南杰的仪轨。嗡 索斯帝！一切变化之法皆为殊胜二谛，无别于大法身中证悟。顶礼上师金刚萨埵足，著此同竹引导文深道显现。此处，进入生圆次第之门的瑜伽士们，为了修持共同沐浴纳喇同竹的甚深道，其次第分为前行、正行、后行三部分。第一部分包括：断除违缘的戏论和显现顺缘的支分两个方面。第一方面是：为了对轮回的恶行产生厌离，应思维暇满难得；为了对今生的享乐产生贪执和懈怠懒惰，应思维死亡无常；为了对有寂的安乐产生贪执和迷恋，应思维轮回的痛苦无法忍受，从而以厌离之心策励自心，生起真实的解脱之愿。第二方面分为共同和不共同两种。第一种又分为皈依和发心两种。首先是皈依，分为世俗谛和胜义谛两种。首先是世俗谛：观想住所为清净刹土，前方虚空中，狮子抬起的珍宝座垫上，有莲花日月垫，上师以金刚萨埵的形象显现，是皈依处一切的总集。自己和其他一切有情都因轮回的痛苦而恐惧，祈求庇护，心中默念：如果我祈求庇护，上师和三宝会怎么做呢？念诵：那摩，上师善逝总集之身，三宝的自性。我与六道有情众生，直至菩提果，皆皈依。不夹杂其他分别念，多次念诵。第二是胜义谛：上师化为光明融入自身，在不缘三轮的境界中，上师的金刚三处与自己的身语意三处无别，专注安住。第二是发心
English
Table of Contents Distribution. Search Options. previous Narag Dongtrug Chagya Chigpai Triyig Shela Nangje. Dharma Shri. next Narag Dongtrug Chagya Chigpai Triyig Shela Nangje. Dharma Shri. This is the ritual called Narag Dongtrug Chagya Chigpai Triyig Shela Nangje. Om Swasti! All changing dharmas are the two supreme truths, inseparable from the great Dharmakaya in which enlightenment is attained. Having bowed to the feet of the Guru Vajrasattva, I compose this Dongtrug guide, the illuminator of the profound path. Here, for the yogis who have entered the door of the three stages of generation and completion, the order of practicing the profound path of common bathing Narag Dongtrug is divided into three parts: preliminary, main practice, and concluding practice. The first part includes: cutting off the elaborations of adverse conditions and manifesting the limbs of favorable conditions. The first aspect is: in order to generate aversion to the evil deeds of samsara, one should contemplate the difficulty of finding leisure and opportunity; in order to generate aversion to attachment to the objects of enjoyment in this life and to laziness and idleness, one should contemplate the impermanence of death; in order to generate aversion to attachment and clinging to the pleasures of existence, one should contemplate the unbearable suffering of samsara, thereby arousing the mind with a sense of weariness and generating a genuine desire for liberation. The second aspect is divided into two: common and uncommon. The first again is divided into refuge and generating bodhicitta. First, refuge is divided into two: conventional truth and ultimate truth. First, the conventional truth: imagine the dwelling as a pure realm, in the sky in front, on a precious throne supported by lions, on a lotus, sun, and moon cushion, the Guru appears in the form of Vajrasattva, as the essence of all places of refuge. Oneself and all other sentient beings are frightened by the suffering of samsara, and seek refuge, thinking in their hearts: if I seek refuge, what will the Guru and the Three Jewels do? Recite: Namo, the Guru, the embodiment of the Sugatas, the nature of the Three Jewels. I and all sentient beings of the six realms, until enlightenment, take refuge. Without mixing in other distractions, recite many times. Second, the ultimate truth: the Guru dissolves into light and is absorbed into oneself, in the state of not focusing on the three spheres, the Guru's three vajras and one's own body, speech, and mind are inseparable, and one rests in single-pointed concentration. Second is generating bodhicitta.
Chinese
还有世俗菩提心和胜义菩提心两种。第一种是：自己和他人的所有众生，本来就是自性清净的佛，但是因为没有认识到这一点，所以在轮回中受苦的众生，以无法容忍的大悲心，将他们从痛苦中解脱出来，安置于无上菩提的果位。为了这个目的，要修持甚深之道，这样想：我和无边的众生，本来就是佛，但是因为妄念的缘故而流转于轮回，为了证得无上菩提而发心。这样念诵并思维其含义。第二种是胜义菩提心：像这样生起的菩提心，将这个心安住于远离生灭、住处、目标、来去的状态中，一心专注。稍微展开来说：唉玛，稀有奇妙的法，是圆满佛陀的一切秘密，从无生中生出一切，生起之时即是无生。同样地，在生起之处，融入灭、住、目标、来去，与词句相符地思维其含义，然后再次安住于专注之中。第二，不共前行，包括依靠供养来增强福德资粮，以及依靠开启智慧来增强智慧资粮两种。第一种是：自己观想为本初之神，心间的光明触及，使一切器情消融于无所缘。从空性中，住所变成清净的刹土，广阔而浩大。在自己面前的虚空中，由八大狮子抬起的珍宝法座莲花日月垫上，自己的根本上师显现为吉祥金刚萨埵父母的形象，从心间发出光芒。迎请三世的上师、三宝、本尊、寂怒尊、空行母、护法等，融入上师。对此，献上外供普贤供、洗足水、四种手印等。内供是：加持甘露，念诵：嗡 萨瓦 达塔嘎达 玛哈 班扎 阿弥利塔 卡让 卡嘿。（藏文，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata mahā pañca amṛta kharaṃ khāhi，汉语字面意思：嗡，一切，如来，大，五，甘露，卡让，卡嘿。）用拇指和无名指献上，观想具有百种滋味的甘露流入上师父母的口中。秘密供养是：从自己的心间化现出具足相好的明妃，融入上师的佛母，进入平等结合
English
Also, there are two types of bodhicitta: relative and ultimate. The first is: All sentient beings, self and others, are originally Buddhas of self-nature purity, but because they do not realize this, they suffer in samsara. With great compassion that cannot be tolerated, I will liberate them from suffering and place them in the state of unsurpassed enlightenment. For this purpose, I will meditate on the profound path, thinking: I and limitless sentient beings are originally Buddhas, but due to delusion, we wander in samsara. I generate the mind for supreme enlightenment. Recite this and contemplate its meaning. The second is ultimate bodhicitta: The mind of bodhicitta that arises in this way, rest that mind in a state free from arising, ceasing, abiding, focus, coming, and going, in one-pointed samadhi. To elaborate a little: Emaho, wondrous and amazing dharma, is the secret of all perfect Buddhas. From the unborn, all arises; in the very arising, there is no birth. Likewise, in the place of arising, include cessation, abiding, focus, coming, and going. Contemplate the meaning in accordance with the words, and then again rest in samadhi. Second, the uncommon preliminaries include two aspects: increasing the accumulation of merit by relying on offerings, and increasing the accumulation of wisdom by relying on clarifying the wisdom of empowerment. The first is: Oneself visualizing as the innate deity, the light from the heart touches and purifies all containers and contents into non-objectification. From emptiness, the dwelling becomes a pure realm, vast and extensive. In the sky in front of oneself, on a precious throne supported by eight great lions, on a lotus, sun, and moon seat, one's own root guru appears in the form of glorious Vajrasattva father and mother, and rays of light emanate from their hearts. Invite the gurus of the three times, the Three Jewels, the yidams, peaceful and wrathful deities, dakinis, and dharma protectors, and dissolve them into the guru. To this, offer the outer offering of Samantabhadra, foot washing, and the four mudras. The inner offering is: Bless the nectar, reciting: oṃ sarva tathāgata mahā pañca amṛta kharaṃ khāhi (Tibetan:, Devanagari:, Romanized Sanskrit: oṃ sarva tathāgata mahā pañca amṛta kharaṃ khāhi, Literal Chinese meaning: om, all, thus-gone, great, five, nectar, kharaṃ, khāhi). Offer with the thumb and ring finger, visualizing the stream of nectar with a hundred flavors entering the mouths of the guru father and mother. The secret offering is: From one's own heart, emanate a vidyadhari endowed with characteristics, dissolve into the guru's consort, entering into equal union.
Chinese
将安乐的体验保持在平衡状态。唯一的供养是：自己也融入上师的佛母中，进入平衡状态，观想安乐的体验如水倾泻般涌现。第二，将智慧的积聚作为力量：观想自己从上师的心间，如一灯分二般，本体是金刚萨埵，形象是平凡的形象。以“班匝萨玛匝”（བཛྲ་ས་མཱ་ཛཿ，वज्रसमाजः，vajrasamājaḥ，金刚会）迎请前方的虚空中，上师金刚萨埵父母尊降临到自己的头顶。以四种手印劝请：“萨玛雅 斯德వం”（ས་མ་ཡ་སྟྭཾ，समयस्त्वं，samayastvaṃ，誓言，你），“萨玛雅 吼”（ས་མ་ཡ་ཧོཿ，समय होः，samaya hoḥ，誓言，是），“阿努ra嘎 亚弥”（ཨ་ནུ་རཱ་ག་ཡཱ་མི，अनुरागायामि，anurāgāyāmi，我进入爱），“阿努ra郭 昂”（ཨ་ནུ་རཱ་གོ྅ཧཾ，अनुरागोऽहं，anurāgo'haṃ，我是爱）。父母尊进行交合。从交合处发出光芒，念诵“斯帕ra纳 帕特”（སྥ་ར་ཎ་ཕཊ，स्फरण फट्，spharaṇa phaṭ，放射 啪）。净化所有众生的不清净之流，激发所有佛的誓言。以“桑哈ra纳 吽”（སཾ་ཧ་ར་ཎ་ཧཱུྃ，संहारण हूं，saṃhāraṇa hūṃ，聚集 吽）将所有方便的部分融入父亲，所有智慧的部分融入母亲。观想上师父母尊是所有佛的化身，生起敬畏之心，毛发竖立，眼泪涌出，虔诚祈祷：祈请上师法身，祈请上师报身，祈请上师化身，祈请胜者意传上师，祈请持明表示传上师，祈请补特伽罗耳传上师，祈请无别金刚萨埵。请加持消除违缘和障碍，请加持顺缘显现，请加持五种智慧在相续中生起，请加持获得四种灌顶的体验，请加持生起三种禅定的证悟，请加持一切显现为本尊坛城，请加持一切声响显现为不可言说的咒语之声，请加持一切动摇显现为自明大乐，请加持所有誓言的破损、念头的障碍在法界中清净，请加持证悟轮回和涅槃的平等性，请加持证悟胜义谛无二的实相，请加持我和其他所有众生获得具足五身五智的普贤金刚萨埵的果位。如此多次祈祷，上师金刚萨埵父母尊的交合处降下菩提心甘露之流，融入身语意三门，三门的污垢得以净化。获得宝瓶灌顶、秘密灌顶和智慧灌顶，与获得金刚三身的成就的缘起相连。上师父母尊化为安乐的自性，融入自己的
English
Maintain the experience of bliss in a balanced state. The unique offering is: oneself also dissolves into the consort of the guru, entering a state of equilibrium, and visualizing the experience of bliss arising like a cascading waterfall. Second, to make the accumulation of wisdom into strength: Visualize oneself emerging from the heart of the guru, like one lamp giving rise to two, with the essence being Vajrasattva and the form being ordinary. With "Vajrasamājaḥ" (བཛྲ་ས་མཱ་ཛཿ, वज्रसमाजः, vajrasamājaḥ, Diamond Assembly), invite the guru Vajrasattva father and mother in the sky in front to descend onto one's own crown. Urge them with the four mudras: "Samayastvaṃ" (ས་མ་ཡ་སྟྭཾ, समयस्त्वं, samayastvaṃ, Vow, You), "Samaya hoḥ" (ས་མ་ཡ་ཧོཿ, समय होः, samaya hoḥ, Vow, Is), "Anurāgāyāmi" (ཨ་ནུ་རཱ་ག་ཡཱ་མི, अनुरागायामि, anurāgāyāmi, I enter love), "Anurāgo'haṃ" (ཨ་ནུ་རཱ་གོ྅ཧཾ, अनुरागोऽहं, anurāgo'haṃ, I am love). The father and mother engage in union. From the point of union, radiate light, reciting "Spharaṇa phaṭ" (སྥ་ར་ཎ་ཕཊ, स्फरण फट्, spharaṇa phaṭ, Radiating Phaṭ). Purify the impure streams of all sentient beings, and stimulate the vows of all Buddhas. With "Saṃhāraṇa hūṃ" (སཾ་ཧ་ར་ཎ་ཧཱུྃ, संहारण हूं, saṃhāraṇa hūṃ, Gathering Hūṃ), gather all the aspects of skillful means into the father, and all the aspects of wisdom into the mother. Considering the guru father and mother to be the embodiment of all Buddhas, generate devotion, with hair standing on end and tears flowing, and pray with reverence: Pray to the guru Dharmakāya, pray to the guru Sambhogakāya, pray to the guru Nirmāṇakāya, pray to the victorious mind-transmission guru, pray to the vidyādhara symbol-transmission guru, pray to the individual oral-transmission guru, pray to the inseparable Vajrasattva. Please bless to cut off obstacles and elaborations, please bless to make favorable conditions manifest, please bless to generate the five wisdoms in the continuum, please bless to experience the four empowerments, please bless to generate the realization of the three samādhis, please bless to make whatever appears arise as the maṇḍala of deities, please bless to make whatever sounds arise as the sound of inexpressible mantras, please bless to make whatever moves arise as self-aware great bliss, please bless to purify all broken vows, conceptual obscurations in the dharmadhātu, please bless to realize the equality of saṃsāra and nirvāṇa, please bless to realize the ultimate truth of non-duality, please bless that I and all other sentient beings may attain the state of Samantabhadra Vajrasattva, endowed with the five kāyas and five wisdoms. Having prayed in this way many times, a stream of bodhicitta nectar descends from the union of the guru Vajrasattva father and mother, dissolving into the three doors of body, speech, and mind, purifying the defilements of the three doors. Having received the vase empowerment, secret empowerment, and wisdom empowerment, the auspicious connection for attaining the siddhis of the three vajras is established. The guru father and mother dissolve into the nature of bliss, into one's own