Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录 分配 搜索选项 上一页 努钦喇嘛修法禅修引导文：经义明镜 下一页 努钦喇嘛修法禅修引导文：经义明镜 坛城之主大乐尊，顶礼黑汝嘎！ 依止近传深奥上师道，略述修持次第。 其中，作为有缘者，为了在一生之中获得最胜精华之果位。首先，从具相上师处获得进入密宗法门的殊胜成熟灌顶，之后为了修持解脱道的次第。首先，在星宿吉祥之日，于上师加持过的吉祥之地，在禅房中陈设修法所依之物，如上师之身像。以及其他供奉三宝之物，三根本之朵玛，以及供品，不共之药供、血供、食子供三物，以及共同的丰盛的各种受用供品。在床下用白粉画上雍仲，上面铺设尖端朝内的吉祥草，形成十字形，上面铺设禅垫，舒适地安坐。然后，早上在修行房间的六扇门上竖立四大天王的旗帜。施放驱魔朵玛。观修防护轮，在结界未解除之前，除了必要的内外进出之外，不进行其他任何事情。从暇满难得的前行开始，到上师瑜伽之间，至少要用不短的时间进行修心，使自相续调柔。之后，在晚上灌顶之时，开始正行，进行荟供等仪轨。在那天晚上开始修持念诵。 在此，为了确立将一切器情万法皆安立于清净平等大性的三理，如以下所说般进行确立，将一切烦恼转为智慧自性的内密权摄之法，乃是主要宣讲经续、教言的三者之中的圆满
English
Table of Contents Distribution Search Options previous Nupchen Lama's Practice of Meditation: A Mirror Clarifying the Meaning of the Tantras next Nupchen Lama's Practice of Meditation: A Mirror Clarifying the Meaning of the Tantras The Lord of the Mandala, Great Bliss! I prostrate to Heruka! I will briefly explain the stages of relying on the supreme path of the close and profound Lama. Furthermore, those fortunate individuals who wish to attain the supreme essence of enlightenment in one lifetime. First, having received the ripening empowerment, which is a special gateway to the Mantrayana, from a qualified Lama, and then wishing to practice the stages of the liberating path. Initially, on an auspicious day with favorable astrological conjunctions, in a blessed and auspicious place, in a meditation room, arrange the supports for practice, such as the Lama's image. Also, display other objects of refuge, the Torma of the Three Roots, and offerings, the uncommon medicine offering, blood offering, and food offering, and the common abundant sensory offerings. Underneath the bed, draw a swastika with white powder, and on top of it, spread Kusha grass with the tips pointing inwards in a cross shape, and on top of that, place a small meditation cushion and sit comfortably. Then, in the morning, erect banners of the Great Kings at the six doors of the practice room. Cast out the obstacle-causing Torma. Meditate on the protective wheel, and until the retreat is over, do not engage in comings and goings except for necessary internal and external movements. From the preliminary practice of the difficulty of finding leisure and endowment up to the Guru Yoga, train the mind for no less than a short period of time to tame the mindstream. Then, in the evening, at the time of empowerment, begin the main practice, performing a Ganachakra feast and other rituals. On that evening, begin the practice of recitation. Here, in order to establish the three reasons for establishing all phenomena of container and contents as pure and equal, as explained below, transform all afflictions into the nature of wisdom, the inner secret method of subjugation, which is the perfection among the three that mainly expounds the scriptures, transmissions, and instructions.
Chinese
按照阿努瑜伽的仪轨次第，这种仪轨传统中，对于博闻强识者授予灌顶，对于善于思考者进行讲解，对于精于禅修者进行引导，共有这三种方式。此处按照后一种方式，讲解依止之身，包含大小聚集经部的禅修要点。一切引导次第的开端，作为进入正道的门径：首先，对于此生和轮回的痛苦本质生起坚定的厌离心，以及对于业果不虚的强烈信念。通过这些，从皈依三宝的诀窍开始，共有四种引导方式，第一种是皈依的引导：虽然胜义谛中，我和众生以及痛苦三者在自性上不可得，但在世俗谛中，为了那些未能如是了悟的众生，以希求证得佛果之心为动机，因为饱受痛苦折磨的众生在轮回中无依无靠，所以生起这样的定解：能够救护他们的唯有上师和三宝。因此，心中想着：佛是导师，法是道路，僧是修行道路的同伴和助手。直至菩提道场之间，无论顺境逆境、好事坏事，都交给三宝您们来决定，如此皈依。以坚定的信念和忆念，无论遭遇快乐或痛苦，都要像雏鸟依偎在母亲身边一样，安住在上师和三宝的庇护之下。无论修持显宗或密宗的哪条道路，都要明白，皈依不会超出追随道路的皈依，这一点至关重要。第二种是誓言的引导：对获得灌顶和成就最初的障碍是，对金刚道友和上师的教言，没有顺从和敬畏之心。对获得灌顶和成就第二重的障碍是，对菩提心没有希求，舍弃引导解脱道的本尊。成就产生的第三重障碍是，对成为根本的众生断绝情谊。秘密真言的秘密见解和行为，向大众宣扬是第五重障碍。对开示解脱道没有意愿，被吝啬束缚是第六重障碍。不听劝告，不受控制地行事，是成就产生的第七重障碍。只顾自己的欲望。
English
According to the ritual sequence of Anu Yoga, in this ritual tradition, empowerment is conferred upon those with extensive knowledge, explanations are given to those skilled in contemplation, and guidance is provided to those proficient in meditation. There are these three methods. Here, following the latter approach, I will explain the essential points of meditating on the union of the body, based on the Sutra perspective, which includes both major and minor aspects. At the beginning of all guidance sequences, as a gateway to entering the path: First, generate a firm sense of renunciation towards the suffering nature of this life and samsara, along with a strong conviction in the infallibility of karmic consequences. Through these, starting from the instruction on taking refuge in the Three Jewels, there are four ways to guide. The first is the guidance of taking refuge: Although in the ultimate truth, self, sentient beings, and suffering are not inherently existent, in the relative truth, for the sake of those sentient beings who have not realized this, motivated by the desire to attain Buddhahood, since sentient beings tormented by suffering are helpless and without protection in samsara, generate the conviction that only the Guru and the Three Jewels can protect them. Therefore, thinking: The Buddha is the teacher, the Dharma is the path, and the Sangha is the companion and helper on the path of practice. Until reaching the heart of enlightenment, entrust everything, whether good or bad, to the Three Jewels, and take refuge in them. With firm faith and mindfulness, no matter what happiness or suffering arises, remain under the protection of the Guru and the Three Jewels like a chick nestled by its mother. Whether practicing the path of Sutra or Tantra, understand that taking refuge will not go beyond the refuge that follows the path, which is crucial. The second is the guidance of vows: The initial obstacle to obtaining empowerment and accomplishment is the lack of obedience and respect towards the Vajra siblings and the Guru's teachings. The second obstacle to obtaining empowerment and accomplishment is the lack of desire for Bodhicitta and abandoning the deities who guide the path to liberation. The third obstacle to the arising of accomplishment is severing ties with sentient beings who are the essence. Proclaiming the secret views and practices of secret mantras to the public is the fifth obstacle. Lacking the intention to show the path to liberation and being bound by stinginess is the sixth obstacle. Acting uncontrollably and without heeding advice is the seventh obstacle to the arising of accomplishment. Only caring about one's own desires.
Chinese
应郑重接受。舍弃秘密誓言，这被认为是第八个障碍。谁能舍弃这些过失，就被称为成就灌顶的法器。如果能始终对这八者取舍，那么所有密咒的誓言虽然各不相同，但实际上所有的要点都包含在此中，如果能修持，就能掌握灌顶的命脉，成为成就之因，无需更多，少了则无法包含要点。第三是本尊，第四是心要道用，与《集经》中的恶趣引度灌顶相关联。虽然经中说要观修秘密主并念诵其心咒，但在这里，观想面前的虚空中，上师与至尊文殊菩萨无二无别，如同佛陀和菩萨的云层般环绕。尽可能地念诵《名号赞》，并反复修习对尚未证悟实相的众生的慈悲心。特别是，为了所有众生的利益，我将获得圆满佛陀的果位。为了这个目的，我决心习惯于甚深道的瑜伽。一定要在心中生起这样的想法。这应该在所有的座间和座后都进行修习。如果心中生起一次，那么从那以后，生生增上，直到成佛，仅凭这一个就足够了。然后，修习上师瑜伽，祈请和接受道灌顶等，应该作为所有座次的开始。在修持引导的正行中，《幻化经》中说：“四乘生起出离心，一乘安住于果位。”因此，首先，人天乘因畏惧自身果位与恶趣不符，而追求天界的安乐果报，从而修持增上生的所依，这是小士道；声闻和独觉乘因畏惧轮回，而为了自身利益，追求寂静安乐的果报，从而追求涅槃的果位，这是中士道；菩萨乘因畏惧有寂二边，而追求不住涅槃，这是大士道。这四者必定生起出离心，最终唯一引导至密咒乘。
English
Should be taken seriously. Abandoning the secret vows is shown as the eighth obstacle. Whoever abandons these faults is said to be a vessel for the empowerment of accomplishments. If one can always adopt and abandon these eight, then although all the vows of mantras are different, in essence, all the key points are contained within this. If one practices this, one will grasp the life force of empowerment and become the cause of accomplishments. More than this is not needed, and less will not contain the key points. The third is the deity, and the fourth is taking the essence as the path, which is related to the empowerment of leading beings from the lower realms in the Compendium of Intentions. Although it is said to meditate on the Lord of Secrets and recite his mantra, here, visualize in the sky in front of you the guru inseparable from the venerable Manjushri, surrounded by a cloud-like gathering of Buddhas and Bodhisattvas. Recite the Sutra of the Names of Manjushri as much as possible, and repeatedly cultivate loving-kindness and compassion for sentient beings who have not realized the true nature. In particular, for the benefit of all sentient beings, may I attain the state of perfect Buddhahood. For that purpose, I resolve to become accustomed to the yoga of the profound path. Be sure to generate this thought in your mind. This should be practiced in all sessions and between sessions. If this arises once in the mind, then from then on, it will increase life after life until Buddhahood, and this one alone will be sufficient. Then, practice guru yoga, making supplications and receiving the path empowerments, etc., which should be taken as the beginning of all sessions. In the actual practice of the experiential instructions, the Magical Net says: "The four vehicles arise from renunciation, one vehicle abides in the result." Therefore, first, the vehicle of gods and humans, fearing that their own result is incompatible with the lower realms, seeks the blissful result of higher realms, thereby cultivating the basis for higher rebirth, which is the path of the lesser being; the vehicle of hearers and solitary realizers, fearing samsara, seeks the peaceful and blissful result of nirvana for their own benefit, thereby pursuing the state of nirvana, which is the path of the intermediate being; the vehicle of Bodhisattvas, fearing both samsara and nirvana, seeks non-abiding nirvana, which is the path of the great being. These four inevitably give rise to renunciation, and ultimately only lead to the vehicle of mantra in stages.
Chinese
按照次第的规矩。首先是下士道的次第。总的来说，由羞耻和惭愧心所引发，身语的行为要符合善良的品行，必须修学三种行为。如《圣者的庄严》中所说：“应当很好地承担起值得尊敬的事物，对于无依无靠者要格外慈爱，不忘记他人给予的恩情，这是圣者们的行为准则。”就像这样说的。特别是要修学十六种纯净的人法，在《分别小品》中说：“对于三宝要有不厌倦的信心。1，寻求圣法。2，精通善良的论典。3，无论什么都要记住并且适度。4，不要想参与没有委托的事情。5，眼睛要往高处看，追随前辈们的脚步。6，报答过去、现在、未来三世父母的恩情。7，兄弟和亲戚之间要宽容大度。8，依次尊敬长辈。9，善待邻居。10，尽力帮助亲友的善知识。11，对于政治上有关系的远亲近邻，要一视同仁。12，精通工艺技术，利益他人。13，依靠他人恩情的人，要安置在庇护之下。14，阻止恶行的计划，提出使国家安宁的计划。15，一切事业都交付于佛法，使来世的子孙后代获得菩提的种子。16。”要使这些都具备在自己的相续中。因此，要从善的要点出发，相信因果不虚，断除不善，努力行善，哪怕是微小的善事也要努力去做。第二是中士道的次第，通过两种方式，对声闻进行教导，首先是寂止，对于今生和轮回生起厌离心，以厌倦的心情舍弃喧嚣和不善的念头，所修的对境是：观想自己额头上有一个芥子大小的骨头点。将心专注于此，并保持住，这样骨头点会逐渐增大，观想所有的显现都变成白色的骨架，并一心专注于此。然后通过收摄的方式，观想自己的身体变成骨架。如《俱舍论》中所说：“对于所有完整的骨架，直到骨海之间，首先是扩展和收摄。”就像这样。像这样