Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项 上一页 怙主仁波切开示的四灌顶释义宝聚 下一页 怙主仁波切开示的四灌顶释义宝聚。 顶礼！怙主仁波切开示的四灌顶释义宝聚。 嗡嘛呢呗美吽舍 (藏文，梵文天城体：，梵文罗马拟音：oṃ maṇi padme hūṃ hrīḥ，汉语字面意思：嗡嘛呢呗美吽舍)！ 诸佛总集怙主观世音，与彼无别恩重法王尊， 顶礼根本上师莲足下， 欲书四灌意义略分明。 概而言之，对于具足殊胜根器之人，欲于一生之中获得怙主金刚持之果位，并以猛利之意乐欲学入密咒金刚乘道者而言，最初之无谬入门即是成熟灌顶。如《多哈》云： 噫玛！若人远离珍宝灌顶，犹如劣种 바라문 (藏文，梵文天城体：，梵文罗马拟音：brāhmaṇa，汉语字面意思：婆罗门) 希求为王位。 又如续部所云： 无灌顶则无成就，犹如榨沙无油出。 诸如此类。 未得灌顶，无论修学密咒金刚乘道之生圆次第，或友之近修、修持等，皆有过失，等同盗取密咒，空行母与成就者将杀彼，令其堕入地狱。 倘若从具相上师处获得如法之四灌顶，则最上者于灌顶之时即可成熟解脱，获得殊胜成就；中等者精进修持生圆次第，则于此生获得殊胜成就；最下者若不违越誓言，亦将于来世值遇金刚乘之法与如法上师，蒙其摄受而得解脱。 如云： 若具灌顶善施者，生生世世得灌顶， 彼于七世之中，不修亦得证成就。 如是。 灌顶亦复如是，总的来说，随顺续部种类之数目，灌顶之数量与分类有诸多不同，然若将一切总摄而言之，则有密咒内外共通之五种共通明智灌顶，以及内续无上之共同
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Table of Contents Distribution. Search Options previous The Four Empowerments Explained as a Treasure Trove, Derived from the Words of Kyabje Rinpoche next The Four Empowerments Explained as a Treasure Trove, Derived from the Words of Kyabje Rinpoche. Homage! The Four Empowerments Explained as a Treasure Trove, Derived from the Words of Kyabje Rinpoche. Oṃ Maṇi Padme Hūṃ Hrīḥ (藏文，梵文天城体：，梵文罗马拟音：oṃ maṇi padme hūṃ hrīḥ，汉语字面意思：嗡嘛呢呗美吽舍)! Protector Avalokiteśvara, the embodiment of all Buddhas, the kind Dharma Lord inseparable from him, I prostrate at the feet of the root guru, wishing to write a brief clarification of the meaning of the four empowerments. In general, for a person with excellent fortune who wishes to attain the state of Protector Vajradhara in one lifetime, and who desires to learn the path of Secret Mantra Vajrayana with a strong intention, the first unerring gateway is the ripening empowerment. As it is said in the Dohā: Alas! A person without the precious empowerment is like a low-caste 바라문 (藏文，梵文天城体：，梵文罗马拟音：brāhmaṇa，汉语字面意思：婆罗门) hoping to be a king. And as it is said in the Tantra: Without empowerment, there is no accomplishment, like squeezing oil from sand. And so on. Without receiving empowerment, no matter what one studies in the path of Secret Mantra Vajrayana, whether it be the generation and completion stages, or the practice of approaching and accomplishing, there is the fault of stealing the Secret Mantra itself, and the ḍākinīs and accomplished ones will kill that person, causing them to go to hell. However, once one receives the four empowerments in accordance with the proper manner from a qualified lama, the best will be ripened and liberated at the very moment of the empowerment, and will attain supreme accomplishment. The middling will attain supreme accomplishment in this life by striving in the practice of the generation and completion stages. And even the lowest, if they do not break their vows, will meet the Dharma of Vajrayana and a true lama in future lives, and will be liberated by being taken care of. As it is said: If one has empowerment and is generous, one will receive empowerment in life after life. In seven of those lives, one will attain accomplishment without even meditating. So it is. Empowerment is also like that. In general, there are many different numbers and classifications of empowerments according to the types of tantras, but if all are summarized, there are the five common wisdom empowerments that are common to both outer and inner Secret Mantra, and the uncommon
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这非常重要。建造坛城也一样，如果详细地进行彩粉坛城的灌顶，那么就必须完整地进行许可、准备坛城等支分。即使在绘画坛城中，可以缺少一些仪轨的支分，但大多数其他支分是绝对必要的。无论如何，如果仪轨的支分不完整，就无法成熟弟子的相续，而且上师也会有过失，因此务必完整地进行仪轨的支分是非常重要的。实际灌顶时，首先是进入坛城，进入后是灌顶。首先，进入坛城也分为上师自己进入和弟子进入两种。第一，上师自己进入，详细地说，就是如如何灌顶弟子一样接受自入，简略地说，仅仅抛掷智慧之花也可以，如《幻化经》所说：“以一切行圆满自在智进入，之后应引导弟子进入。”第二，弟子进入坛城分为外入和内入两种。首先，外入之前行是，为了净除罪障，念诵百字明咒进行沐浴；为了遣除障碍，驱逐魔障并划定界限；为了生起对佛法的信心，讲述历史故事以引发兴趣；为了圆满福德资粮，献曼扎；为了掌握一切学处的基础，给予皈依；为了进入大乘道，生起殊胜菩提心；为了使之成为灌顶的合格容器，承诺守护誓言；为了明确对佛法的追求意愿，为求灌顶而祈请。这些都是不可或缺的支分，因此要做到词义准确无误。实际的外入是，祈请进入坛城，开眼，抛掷鲜花，指示本尊。这里的意义是，辨认出从前世开始就与自己有密切联系的本尊，并介绍该本尊的观修坛城、身色、手印等，包括象征、意义、表征三者。此外，如果鲜花落在中央，则是金刚部，落在东方，则是佛部等。
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This is very important. Building the mandala is also the same; if the empowerment of the colored powder mandala is performed in detail, then it is necessary to fully perform the permission, preparation of the mandala, and other aspects. Even in painted mandalas, some aspects of the ritual may be omitted, but most other aspects are absolutely necessary. In any case, if the aspects of the ritual are incomplete, the student's mind cannot be matured, and the teacher will also incur faults. Therefore, it is very important to fully perform all aspects of the ritual. In the actual empowerment, the first step is entering the mandala, and after entering, there is the empowerment. First, entering the mandala is also divided into the teacher entering and the student entering. First, the teacher entering is, in detail, taking self-entry as in how to empower the student, and in brief, it is sufficient to just throw the flower of wisdom, as it says in the Mayajala Tantra: "Enter with the wisdom of complete action and power, then lead the student in." Second, the student entering the mandala is divided into outer entry and inner entry. First, the preliminaries to the outer entry are: for the sake of purifying sins and obscurations, reciting and extracting the hundred-syllable mantra; for the sake of removing obstacles, dispelling hindrances and setting boundaries; for the sake of generating faith in the Dharma, creating interest by telling historical stories; for the sake of completing the accumulation of merit, offering the mandala; for the sake of holding the basis of all trainings, giving refuge; for the sake of entering the Mahayana path, generating the supreme bodhicitta; for the sake of becoming a suitable vessel for empowerment, promising to protect the vows; for the sake of clarifying the desire for the meaning of the Dharma, supplicating for the sake of empowerment. These are indispensable aspects, so it is important to ensure that the words and meanings are accurate. The actual outer entry involves requesting to enter the mandala, opening the eyes, scattering flowers, and indicating the deity. The meaning of this is to identify the yidam deity with whom one has a strong connection from previous lives and to introduce the deity's meditation mandala, body color, hand symbols, etc., including the three aspects of symbol, meaning, and sign. Furthermore, if the flower falls in the center, it is the Vajra family; if it falls in the east, it is the Buddha family, etc.
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如果主要修持与自己落花相关的本尊，则称为“近坛”，因为这是生生世世的本尊，所以成就迅速。在守护誓言方面，也要主要守护自知的誓言，其他方面则尽力而为。关于本尊和坛城的清净或象征意义的解释是：本尊的主尊及其眷属和宫殿的显现，如果认为那是具有相好和手印的本尊，并努力去获得，那是不可能的。而是要介绍自相续的五蕴的自性本来就安住于五部佛等，这是基础自性任运成就的本尊。将道，方便和智慧波罗蜜多六度，菩提分法七支等与它们的清净相结合，从而象征道，这是表相的本尊。最终，将五种智慧和显空无别三身五身等与清净相结合来解释，这是果位智慧手印的本尊。无论如何，本尊和坛城的显现，也是以基础、道、果的法，以及它们的形状、颜色和数量等来象征，通过密咒金刚乘的善巧方便，仅仅将本尊的形象作为道来修持，而不是去供养与自己相续不同的本尊，认为那样会令其欢喜并赐予成就，也不是去介绍外道的自在天和遍入天等在其他地方不存在。第二，内摄是指降临智慧，即依靠上师的生圆次第和弟子的信心，强制生起证悟的智慧，并安排本尊加持的缘起，就像各自的经典中所说的那样，在没有出现降临加持的征相之前都要努力，如果没有如实出现征相，就要通过抛掷法器等方式使其出现征相。第二，灌顶正行分为下部续和共同部分，以及无上续的不共部分。第一，共同部分，一般来说，分类和归纳有很多种，但按照现在普遍的说法，有弟子的六种灌顶和金刚上师的灌顶，共七种。弟子的六种灌顶中的第一种是不动佛水灌顶，即本尊
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If one mainly practices the deity related to where one's flower falls, it is called the "close mandala," because it is the deity portion of lifetimes, so accomplishment is swift. In terms of guarding vows, one should also mainly guard the vow of self-awareness, and strive as much as possible in other aspects as secondary. The explanation of the purity or symbolic meaning of deities and mandalas is: the appearance of the main deity of the yidam, its retinue, and the palace, if one thinks that it is a deity with marks and hand gestures, and strives to obtain it, it is not possible. Rather, one should introduce the deity of the spontaneously accomplished nature of the base, such as the fact that the nature of the five aggregates of one's own continuum is originally abiding as the five victorious ones, etc. Combining the path, skillful means, and the six perfections of wisdom, the seven branches of enlightenment, etc., with their purity, thereby symbolizing the path, this is the deity of the sign. Ultimately, explaining by combining the five wisdoms and the inseparability of appearance and emptiness, the three bodies and five bodies, etc., with purity, this is the deity of the result, the wisdom mudra. In any case, the appearance of deities and mandalas is also symbolized by the base, path, and result dharmas, and their shapes, colors, and numbers, etc., and through the skillful means of the secret mantra vajra vehicle, merely taking the form of the deity as the path and meditating, rather than offering to a deity different from one's own continuum, thinking that it will please them and bestow accomplishments, nor introducing that the lords of power and pervasive ones, etc., of the outer paths do not exist elsewhere. Second, internal absorption refers to the descent of wisdom, that is, relying on the generation and completion stages of the teacher and the faith of the student, forcibly generating the wisdom of realization, and arranging the interdependent connection of the yidam's blessing, just as it is said in the respective texts, one should strive until the signs of the descent of blessing appear. If the signs do not appear as they should, one should make the signs appear through methods such as throwing divination tools. Second, the actual empowerment is divided into the lower tantras and the common parts, and the uncommon parts of the highest yoga tantra. First, the common parts, in general, there are many types of classification and collection, but according to the current popular saying, there are the six empowerments of the student and the empowerment of the vajra master, making seven in total. The first of the six empowerments of the student is the water empowerment of Akshobhya, that is, the deity
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以祈请的自性，从殊胜宝瓶中倾注水于顶，沐浴后，所有业、烦恼、习气、罪障等全部清净，水的余留于顶上盘旋，观想顶髻被本族的怙主不动金刚所庄严。愿烦恼嗔恨得以清净。识蕴转化为不动金刚，空界转化为金刚界自在母的自性而证悟成佛。愿现证如镜之智。第二个是宝生佛顶髻灌顶：将宝生佛自性的顶髻系于头上，愿烦恼我慢得以清净。受蕴转化为宝生佛，水界转化为嘛嘛枳佛母的自性而证悟成佛。愿现证平等性智。第三个是无量光佛金刚灌顶：将无量光佛自性的金刚置于右手中，愿烦恼贪欲得以清净。想蕴转化为无量光佛，火界转化为白衣佛母的自性而证悟成佛。愿现证妙观察智。第四个是不空成就佛铃的灌顶：将不空成就佛自性的铃置于左手中，愿烦恼嫉妒得以清净。行蕴转化为不空成就佛，风界转化为誓言度母的自性而证悟成佛。愿现证成所作智。第五个是毗卢遮那佛名号灌顶：以自己所执之花落于何处，依其部族而取名并称之，愿烦恼愚痴得以清净。色蕴转化为毗卢遮那佛，地界转化为佛眼佛母的自性而证悟成佛。愿现证法界体性智。第六个是金刚禁行的灌顶：修持密咒金刚乘道时，需与金刚萨埵的禁行相应而修持，因此将无二的方便与智慧自性的金刚铃置于手中，劝诫追随修持方便与智慧双运之道，从而外在所执之境与内在执持之心的一切分别念皆得清净，安住于清净之境，使方便金刚萨埵的空性与智慧无二的修持获得自在，此乃弟子的六种灌顶。