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Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
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Nitartha Digital Library 藏文 目录 分发 搜索选项 上一页 那若空行灌顶仪轨，以方便善道庄严。 嘉赛根潘塔义。 下一页 那若空行灌顶仪轨，以方便善道庄严。 嘉赛根潘塔义。 名为那若空行灌顶仪轨，以方便善道庄严者。 那若空行瑜伽大沐浴灌顶之方便善道。 顶礼吉祥金刚萨埵。 百族之主，吉祥金刚萨埵。 以浩瀚寂静与忿怒之事业。 掌控轮涅一切之主。 顶礼无等大宝上师。 以等同虚空众生之无量大悲。 摧毁无明五毒之精华。 从轮回苦海中救度。 成熟解脱四身之导师。 您的智慧一体之幻化。 增益轮涅一切之坛城本尊。 显现果位之方便门。 讲述灌顶之方便善道。 彼之所依之人，包括自他一切有情，清净二障，圆满二资粮，成为成就之有缘者。 欲解脱者应入此道。 其中又分前行、正行、后行三者。 首先，应将所修之处打扫干净。 在那里，按照仪轨绘制彩粉坛城，或悬挂彩绘坛城。 准备两瓶胜乐金刚瓶和事业瓶，瓶口装饰、颈带、内装等与通常相同，将胜乐金刚瓶置于坛城中央曼扎之上，其上放置身像和咒石。 坛城前方摆放药供、朵玛、血供，外层摆放香、花、灯、香水等，数量与本尊数量相同，尽力摆设。 此外，陈设会供品、各种乐器、身像、幡幢、胜幢等，将周围环境装饰得美观。 上师面前陈设内供、事业
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The Naro Khachö Empowerment Ritual, Adorned with the Blissful Path of Means. Gyalsé Shenpen Thaye. next The Naro Khachö Empowerment Ritual, Adorned with the Blissful Path of Means. Gyalsé Shenpen Thaye. This is the Naro Khachö Empowerment Ritual, Adorned with the Blissful Path of Means. The Blissful Path of Means, a Great Bath Empowerment of Naro Khachö Yoga. Homage to glorious Vajrasattva. The lord of a hundred families, glorious Vajrasattva. Through the vast activities of peaceful and wrathful ones. The lord of the wheel who controls all of samsara and nirvana. Homage to the peerless great treasure lama. With immeasurable compassion for beings equal to space. Completely destroying the essence of the five poisons of ignorance. Saving us from the suffering of the ocean of samsara. The guide who ripens us into the four bodies of liberation. Your mind, the single wisdom, is a magical illusion. Increasing the mandala deities in all of samsara and nirvana. The door of the method to manifest the state of fruition. Explaining the blissful path of means for empowerment. Moreover, the person who is the basis, all sentient beings included by oneself and others, purifying the two obscurations, perfecting the two accumulations, and making them fortunate to attain accomplishments. Those who desire liberation should enter this path. It also has three parts: preliminary, main part, and concluding part. First, the place where the practice is to be done should be thoroughly cleaned. There, either construct a colored sand mandala according to the ritual, or display a painted mandala. Prepare two vases, a Namgyal vase and a karma vase, with the mouth ornaments, neck strings, inner contents, etc., arranged in accordance with the general practice, and place the Namgyal vase in the center of the mandala on a throne, with a body image and mantra stones placed on top. In front of the mandala, arrange medicine offerings, torma, rakta, and on the outer layer, incense, flowers, lamps, scented water, etc., as many as the number of deities, as much as possible. In addition, arrange offering items for the tsok, various musical instruments, body representations, victory banners, and so on, decorating the entire environment beautifully. In front of the teacher, arrange inner offerings, karma
Chinese
思维在宽广浩大的器皿之中，供品具备颜色、气味、味道、能力等圆满的功德。以嗡啊吽（藏文：ༀ་ཨཱཿཧཱུཾཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）加持。嗡 萨瓦 布达 阿卡夏 雅 扎（藏文：ༀ་སརྦ་བྷུ་ཏ་ཨ་ཀཪྵ་ཡ་ཛཿ，梵文天城体：，梵文罗马拟音：oṃ sarva bhūta ākarṣa ya jaḥ，汉语字面意思：嗡 萨瓦 布达 阿卡夏 雅 扎）迎请宾客。嗡 萨瓦 维格南（藏文：ༀ་སརྦ་བིགྣཱན་，梵文天城体：，梵文罗马拟音：oṃ sarva vighnān，汉语字面意思：嗡 萨瓦 维格南）等作回向。顶礼三宝。三宝的教言谛实，法性清净的谛实，有法因果等的谛实陈述在前，最后念诵吽吽吽 比夏（藏文：ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བི་ཤྭ་，梵文天城体：，梵文罗马拟音：hūṃ hūṃ hūṃ biśva，汉语字面意思：吽吽吽 比夏）等忿怒咒语，并击打法器，伴随香乐，以威猛之势驱逐邪魔。之后念诵嗡 班杂 Raksha Raksha 吽（藏文：ༀ་བཛྲ་རཀྵ་རཀྵ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ vajra rakṣa rakṣa hūṃ，汉语字面意思：嗡 班杂 Raksha Raksha 吽），观想上下四方一切处，金刚守护的围墙、罗网、帐篷、帷幔、智慧之火焰。末劫之黑色狂风、海潮汹涌的围墙三重次第，周遍一切方向，以此结界，并明观守护轮。之后进行事业金刚花的撒布和收摄。阿阇黎说：为了与虚空等同的一切有情众生，务必在此生获得无上圆满正等觉的珍宝果位。在未获得之前，为了遣除修道过程中的违缘和障碍之根本——罪业和三昧耶的破损，作为对治，于大吉祥金刚萨埵百族坛城中，祈请以殊胜的弥补瑜伽士共同的破戒之方便——那落空行之甚深灌顶。发起如此殊胜的菩提心。听闻佛法之行为也应如《本生传》中所说： “安坐于低矮之座， 善妙调柔之威仪， 以欢喜之眼谛视， 如饮甘露之妙语。” 如是等等所说，应以对善知识的虔诚恭敬，以谨慎的威仪听闻佛法。对此，我等之导师，无与伦比的圆满正等觉佛陀，以善巧方便和大悲心，为了与所化众生的意乐、根器和福德之差别相符，开示了不可思议的法之甘露，这些也都是为了对治烦恼，即八万四千法蕴，以及为了适应智慧的次第，即
English
Think that the torma, with its color, smell, taste, and power, is fully endowed in a vast and spacious vessel. Bless it with Oṃ Āḥ Hūṃ. Invite the guests with Oṃ Sarva Bhūta Ākarṣa Ya Jaḥ. Offer with Oṃ Sarva Vighnān, etc. Homage! I prostrate to the Three Jewels. By the truth of the words of the Three Jewels, the truth of the purity of the Dharma nature, and the truth of the Dharma-possessing cause and effect, etc., with the statement of truth going before, finally, recite the wrathful mantra Hūṃ Hūṃ Hūṃ Biśva, etc., and strike the ritual implement, and together with incense and music, imagine that the obstacles are driven away with fierce gestures. Then, by saying Oṃ Vajra Rakṣa Rakṣa Hūṃ, imagine that all above, below, and in all directions and intermediate directions are sealed off by a Vajra-protecting fence, net, tent, canopy, and a mass of wisdom fire; and by three layers of a black wind of the end of time and a turbulent ocean wave, which gradually pervade all directions, establish the protection circle clearly. Then, scatter and gather the action Vajra flowers. The master says: "Oh, for the sake of all sentient beings equal to the sky, may we attain the precious state of unsurpassed, perfectly complete Buddhahood in this very lifetime. Until we attain it, as an antidote to the root of obstacles and hindrances on the path—sins and broken samayas—in the great mandala of the glorious Vajrasattva of the hundred families, I aspire to generate the supreme Bodhicitta, thinking to receive the profound empowerment of Naraka Dongtruk, an excellent means of restoring the common broken vows of yogis." Also, the conduct of listening to the Dharma should be as stated in the Jataka tales: "Sit on a low seat, Develop the splendor of gentleness, Look with joyful eyes, As if drinking the nectar of words." As it is said, listen to the Dharma with faith and respect for the virtuous friend, and with mindful conduct. Therefore, our teacher, the unequaled, perfectly complete Buddha, with skillful means and great compassion, in accordance with the thoughts, faculties, and differences in fortune of the beings to be tamed, taught an inconceivable nectar of Dharma. These were also intended as antidotes to afflictions, namely the eighty-four thousand collections of Dharma, and in accordance with the stages of intelligence, namely
Chinese
被归纳为九个次第宣说。如果归纳这些乘，就是大乘和小乘两种，或者在《普作续》中说：乘有两种，即特征因之乘和果金刚之乘。这样宣说了归纳为因果之乘两种。现在这里是胜过因波罗蜜多乘的果金刚乘。其中又有外续和内续两种，这里是内续。其中在雪域藏地，有新旧密咒之称，这里是胜过新派六大特点的旧密咒。其中又有远传噶玛、近传伏藏、以及直接净相等三种传承，这里是噶玛传承。其中又有续部和修部两种，这里是续部。其中又有玛哈瑜伽续、阿努瑜伽经、阿底瑜伽心髓三种，这里是从阿努瑜伽中，以生圆次第三种方式入门的瑜伽士们，弥补其退失，清净分别和障碍，并将一切众生从恶趣的痛苦中解脱出来，成为具有无上成就之缘分的殊胜方便，即瑜伽总忏那落东竹，清净五无间罪之大坛城灌顶正当其时。其中续和诀窍各自的意旨，又因各位上师的观点不同而有四种。例如，将一头大象完全剥皮的觉悟，即《劫末续》或《忏悔续》的第三品，由古汝所作的诀窍工作清单等所阐释的寂怒喧闹，以及追随古汝所作的修法《嘉祥喧闹》的伏藏，按照忏悔续中宣说寂怒品的方式进行修持的寂怒处所转换，以及依靠《百字明王灌顶》的寂怒部集或《百莲花》，以及幻化寂怒等，在各自的论典中运用此续进行补充的寂怒大集等。这里是寂怒喧闹的仪轨。那么，这个忏悔之王是如何产生的根源和四种论题呢？
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It is said that it is summarized into nine stages. If these vehicles are summarized, there are two vehicles, the Mahayana and the Hinayana, or in the "All-Creating Tantra": There are two types of vehicles: the vehicle of characteristics and causes, and the vehicle of the Vajra of results. Thus, it is said that they are summarized into two vehicles of cause and effect. Now, here, it is the Vehicle of the Vajra of Results, which is superior to the Vehicle of the Cause of Paramitas. Among them, there are outer tantras and inner tantras, and here is the inner tantra. Among them, in this snowy land of Tibet, there are the New and Old Secret Mantras, and here is the Old Secret Mantra, which is distinguished by six great features from the New School. Among them, there are the Long Lineage of Kama, the Close Lineage of Terma, and the Direct Vision, which are three sets of transmissions, and here is the Kama. Among them, there are the Tantra Section and the Sadhana Section, and here is the Tantra Section. Among them, there are the Maha Yoga Tantra, the Anu Yoga Scripture, and the Ati Yoga Instructions, and here, from within the Anu Yoga, the yogis who enter through the three methods of generation and completion, replenish their deficiencies, purify their conceptual obscurations, and liberate all sentient beings from the suffering of the lower realms, making them worthy of the supreme accomplishment, the supreme and wonderful method, the Yoga General Confession Narak Dongtruk, the great mandala empowerment for purifying the five inexpiable sins, is timely. Among them, the meanings of the tantras and instructions differ according to the views of the various masters, and there are four types. For example, the realization of completely skinning an elephant, that is, the third chapter of the Kalpa Dum Bu Tantra or the Confession Tantra, explained by the Guru's instruction work list, etc., known as the Peaceful and Wrathful Tumult, and following the treasure of the Sadhana Jiaxiang Tumult made by the Guru, practicing according to the order of how the Peaceful and Wrathful chapters are spoken in the Confession Tantra, the Peaceful and Wrathful Place Transformation, and relying on the Hundred Syllable King Empowerment Tantra, the Peaceful and Wrathful Family Collection or the Hundred Lotus, and the Illusory Peaceful and Wrathful, etc., supplementing this tantra used in their respective treatises, the Peaceful and Wrathful Great Collection, etc. Here is the ritual of the Peaceful and Wrathful Tumult. So, what are the sources and four topics of how this King of Repentance came about?
Chinese
以前，在这个欲界的地方，有一个名叫“持海螺念珠”的婆罗门，精通五明，他有一个国王的儿子做学生，当这个学生完成所有学业后，心想：“现在，在我之上，精通学识的就只有我的老师了，我不能让他超越我。”于是，他对老师做了许多不合适的恶行。老师也知道自己的学生，那个国王的儿子，因为嫉妒而做出这些行为，便愤怒地诅咒了他。由于这个恶业，师徒二人都堕入恶道，遭受剧烈的痛苦。当时，诸佛认为调伏他们的时机已到，于是从普贤菩萨的加持中化现为吉祥金刚萨埵，向他们宣说了忏悔罪障的忏悔文和百字明咒，使他们回忆起前世的习气和业果，生起强烈的后悔心。在毗卢遮那佛的加持下，化现为秘密主，给予他们内外秘密的灌顶，使婆罗门和国王之子那已经枯萎的菩提心苗重新生长，与俱生菩提心相合，通过努力，逐渐安住于持明者的地位。像这样殊胜的清净堕罪的方法，在人间是如何流传的呢？在释迦牟尼佛涅槃二十八年后，秘密主在瑞玛拉雅山顶，以五种姓氏的眷属为对象，转法轮的加持力使扎国王显现了七种梦兆，并真实降下了经函。从其中取出《大象狂奔品》，这部《劫末续》由扎国王向库库拉扎讲述。之后依次由吽迦ra， 佛密， 扎哈斯地， 婆罗门日， 莲花生大师， 毗玛拉米扎等人在印度弘扬。之后，毗玛拉米扎在藏地向嘉纳库玛拉讲述。之后依次是索波拉贝， 努桑杰益西， 珠列炯， 秀敦云努宁布， 赛索南扎巴， 祖扎巴雍乃， 祖琼西饶扎巴， 秘密主卓普巴扎巴僧格直到持明晋美林巴。