Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 名为《大会聚集之坛城仪轨无垢光鬘》之论著。名为《大会聚集之坛城仪轨无垢光鬘》。顶礼吉祥上师黑汝嘎！诸佛真实无二种种舞，舒卷之作者遍主上师，黑汝嘎吉祥，以慈悲之甘露，请您亲临我心，赐予呼吸。大会聚集于精华之大坛城，乃以真实方便进入安乐之门。如甚深广大之圣教与秘密口诀，开展极明无垢之光鬘。此有三：所修之基，所修之方便，由彼所成之果。第一者，如是说：本来成佛大乐者，乃无生灭之精华。无作无为之三坛城，本来成就任运成。如是所说，显有轮涅所摄之诸法，于界与智慧无二大乐菩提心之坛城中，安住于成佛之自性，是为基之续部，乃为所化之续部所摄。第二者，彼基之续部，从俱生与遍计之无明壳中解脱，且使净遍之功德显现，是为方便之续部，乃为道之实物所摄。根本经中：三境定现者，下中与极显。如是，对治所化三种根器之对治。生起引导苦行类，自在方便之乘也。如是，调伏之方便次第亦各自示现。此处第三有支者，乃入根本坛城之事业，彼亦有预备、正行与结尾之事业三者。预备亦有四：念诵仪轨，地基奠定，土地仪轨，准备。
English
Table of Contents Distribution. Search options. A treatise entitled "The Immaculate Garland of Light, a Ritual for the Mandala of the Great Assembly." Entitled "The Immaculate Garland of Light, a Ritual for the Mandala of the Great Assembly." Homage to the glorious Lama Heruka! The dance of all the Buddhas, truly non-dual and manifold, The all-pervading Lama, the actor of expansion and contraction, O Heruka, glorious one, with the nectar of compassion, Please come close to my heart and grant me breath. The great assembly gathers in the great mandala of essence, The gate to enter bliss through the true means. Like the profound and vast teachings and the sacred secret instructions, Spread the supremely clear and immaculate garland of light. There are three aspects to this: the basis for what is accomplished, the means by which it is accomplished, and the result that is accomplished by it. The first is: As it is said: From the beginning, the Buddha is the great bliss itself, It is the essence without birth or death. The three mandalas without action or effort, Are spontaneously accomplished from the beginning. As it is said, all phenomena encompassed by samsara and nirvana, inseparable in the realm and wisdom, abide in the nature of enlightenment in the mandala of great bliss bodhicitta, this is called the basis tantra, which is encompassed by the lineage of those to be tamed. The second is: That very basis tantra, liberating from the sheath of co-emergent and imputed ignorance, and manifesting the qualities of complete purification, is called the means tantra, which is encompassed by the reality of the path. In the root tantra: The three realms are definitely apparent, The lowest, the middle, and the highest are apparent. Thus, as antidotes to the three types of beings to be tamed: Arising leads to asceticism, The vehicle of empowerment is the means. Thus, the order of taming methods is also shown separately. Here, the third, the one with limbs, engages in the activity of the root mandala, and there are three aspects to it: preparation, the main part, and the concluding activity. There are also four aspects to the preparation: the ritual of approach, establishing the ground, the ritual of the site, and preparation.
Chinese
是供养仪轨。第一，如果仅仅是为了灌顶，那么以信解弟子的方式，以标相、时间和数量的三种方式，根据上中下三种程度，尽力先行，以此为基础，为了特殊的意义而进行补念，对于积资，则以道次第圆满的方式，跟随字句，直到对有相本尊瑜伽获得稳固为止，都要这样做。第二，奠定事业的基础是：上师金刚轮王，成为殊胜功德之宝藏。等等，具有相好的金刚国王与眷属一起，聚集地点、时间、用具等一切圆满的条件。第三，土地的仪轨包括：观察土地、请地、净化、执持、守护、加持。第一，观察土地包括：观察天空、观察地基、舍弃有缺陷的土地三种。第一是：观察天空如轮、金刚，八角宝、莲花形，十字杵等。意思是天空显现为轮等五种手印的形状，中间五种颜色不混杂而清晰。第二是：地基也是如此，如山堆叠、倾斜，同样竖立和充满之状。意思是轮堆叠，八角宝，金刚竖立，莲花和十字杵充满等，要知道从这些形状中，可以成就相应的本尊。第三是：舍弃有缺陷的地点是：死主凶猛的矛尖等。意思是土地的敌人，以及人和非人凶猛者所占据的地方等，会成为障碍的因素，都属于有缺陷的土地。第二，请地包括：从可见之处请地和从不可见之处请地。第一是：如果经过观察适合的土地被国王等他人所拥有，那么用价值和真实的语言来请求，使其成为自己的。第二，包括：向土地的主人请求和祈请土地的证人。第一是：在那块地上，摆设土地主人的供品朵玛和金酒等，用རྃ་ཡྃ་ཁྃ་（藏文，रं यं खं，ram yam kham，净化）来清扫净化，用ༀ་ཨཱཿཧཱུཾ་（藏文，ओं आः हूँ，om ah hum，身语意）加持成为欲妙甘露的堆积，从心间的光芒和， స్థానపతི་ཀྵེ་ཏྲ་པཱ་ལ་ས་པ་རི་ཝཱ་ར་ཨེ་ཧྱེ་ཧི！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以此迎请后供养，以阿字咒供养食子。吽！意念周遍息灭，大悲胜者之神，天龙夜叉眷属众，雪山之巅与珍宝山，欢喜园林嬉戏苑，湖泊池塘芦苇生，世间一切诸世间，凡是成为彼等之主者，瑜伽自在之自性，为令此地成就圆满故，若求赡洲成就之地时，与眷属一同安住于此，赐予珍宝之地的此地。如是祈请并献黄金酒，供养食子等离去。第二是，于坛城之处，陈设具足地神之坛城，具足供养食子等，如前加持。右手以月亮上书写吽字，以掌击地之声，以吽字之光催促，从地下地之神女与眷属一同降临，于坛城之位安住，身色黄色寂静微笑之姿，以绸缎与珍宝庄严，持金瓶与胜施之手印，处于领受教令之姿态。以普贤，洗足，四交和，三字以作内供。嗡 瓦苏达热 萨帕里瓦拉 依当 巴林达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等加持后供养食子。往昔莲师大乐自在者，以大悲降临于地后，降伏鲁扎四部后，令秘密之教法广大，如以大悲度脱六道众，瑜伽士于地结合之时，诸天人知晓后，于趋入大乐之地时，若有鲁扎前来阻挠时，具眼者您作证。如是祈请后，女神以欢喜之光芒赐予允许，并于彼处融入而思维。此处生起地神誓言尊后，迎请智慧尊等，最终安置于虚空后，也有祈请作证者，意义之要点相同，故仅此而已。第三是净化土地，消除五味，放入宝藏，制作台阶而净化。第一是若新造坛城之地基，知晓地主饥饿之时，从其腹部稍微靠前之处开始挖掘，之后坛城两倍之
English
This is the ritual of offering. First, if it is only for the sake of empowerment, then in the manner of a believing disciple, with the three types of recitation—signs, time, and number—based on what is possible according to the superior, intermediate, and inferior levels, one engages in supplementary recitation for a special purpose. For accumulation of merit, one follows the letters in the manner of the complete path, until stability is attained in the yoga of the deity with signs. This is what should be done. Second, establishing the basis of the activity is: "Guru Vajra Wheel King, becoming a treasure of supreme qualities," etc. The Vajra King with characteristics, together with his retinue, should gather all the conditions for abundance, such as place, time, and implements. Third, the ritual of the ground includes: examining the ground, requesting the ground, purifying, holding, protecting, and blessing. First, examining the ground includes: examining the sky, examining the ground, and abandoning flawed places. The first is: "Examine the sky as a wheel, vajra, eight-cornered jewel, lotus shape, swastika, etc." This means that the sky appears in the form of the five mudras of the wheel, etc., and the five colors in between are clear and unmixed. The second is: "The ground is also the same, like mountains piled up and leaning, likewise standing and filled." This means that from the shapes like wheels piled up, eight-cornered jewels, vajras standing, lotuses and swastikas filled, one should know that the corresponding deity can be accomplished in that place. The third is: "Abandoning the places of flaws is like the fierce spear tip of Yama," etc. This means the enemies of the land, and places possessed by fierce humans and non-humans, etc., which become obstacles, are all flawed lands. Second, requesting the ground includes: requesting the ground from the visible and requesting the ground from the invisible. The first is: if the land that has been examined and found suitable is owned by a king or someone else, then it should be requested with value and truthful words, so that it becomes one's own. The second includes: requesting the owner of the land and invoking the witnesses of the land. The first is: on that ground, arrange the offerings of the owner of the land, including torma and golden drink, cleanse and purify with རྃ་ཡྃ་ཁྃ་ (Tibetan, रं यं खं, ram yam kham, purification), bless with ༀ་ཨཱཿཧཱུཾ་ (Tibetan, ओं आः हूँ, om ah hum, body speech mind) to become a heap of desirable nectar, and from the rays of light from the heart, Sthanapati
English
Having invited the retinue of Kṣetrapāla with "i-ṣe-tra-pā-la-sa-pa-ri-vā-ra-e-hye-hi!" (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning), offer worship. Offer the torma with the mantra of A. Hūṃ! May the mind be all-pervading and pacifying, the compassionate victorious deity. Together with the hosts of gods, nāgas, yakṣas, and retinues. The peaks of the snow mountains and the precious mountains. Delightful groves and pleasure gardens. Residing in lakes, ponds, reed beds, and flowing waters. By all the worlds and all the realms. Whoever has become the master of those places. By the self-nature of the lord of yoga. In order to accomplish this place perfectly. When requesting the land for the accomplishment of Jambudvipa. Together with your retinue, please abide here. Grant this land of precious treasures. Thus, pray and offer golden libation, and the offerings and tormas depart. Secondly, in the place of the mandala, arrange the mandala of the earth deity with clusters, along with offerings and tormas, and bless them as before. In the right hand, inscribe the syllable Hūṃ on the moon, and with the palms, strike the earth with sound. Urged by the light of Hūṃ, the earth goddess, together with her retinue, emerges from beneath the earth. Abiding in the place of the clusters. Her body is yellow, with a peaceful and smiling demeanor, adorned with silk and jewels, holding a golden vase and the mudra of supreme generosity, abiding in the manner of receiving commands. With Samantabhadra, foot washing, four crossings, and the three syllables, make the inner offering. Oṃ Vasudhāri Saparivara Idam Balimta (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning), and so on, offer the torma. In the past, the Great Blissful Lord of Life, Having descended to the earth with compassion, Having subdued the four classes of Rudras, Causing the secret teachings to flourish, Just as you liberated the six realms with compassion, When the yogi unites with the earth here, Having made it known to gods and humans, When proceeding to the land of great bliss, When the Rudras came to oppose, May you, the one with eyes, be the witness. Thus, having prayed, the goddess grants permission with a joyful radiance, and it is thought that she dissolves into that very place. Here, after generating the samaya being of the earth deity, inviting the wisdom being, and so on, and finally placing it in the sky, there also occurs the requesting of a witness. Since the essential point of the meaning is the same, that is all. Thirdly, in purifying the earth, removing the five tastes, inserting treasures, and purifying by making a platform. The first is, if newly constructing the foundation of a mandala, knowing the time of the earth lord's hunger, first dig from a point slightly in front of its belly, and then twice the size of the mandala.
English
Keṃ Raṃ. From what is known as the self-sound of miracles, the pure space of the five mothers spontaneously becomes the mandala of the five elements. Again, due to the sound of "Bhrūṃ viśva viśuddhe kapāla bhrūṃ," think that all the sky becomes bright and clear, just as a palace appears. Fourth, taking the ground: On the base of a beautifully decorated house, smear with incense and scatter flowers. In the center of the mandala's ground, the teacher is adorned with various Heruka ornaments. Holding a vajra and bell, facing east, and reciting "Oṃ akra mahā śrī heruka hūṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）", "Kata mahā krodheśvarī hūṃ phaṭ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）", contemplate oneself as the great glorious supreme Heruka with consort, the master of the mandala. Due to reciting the secret mantras of the retinue, all the wheels of the mandala arise in an instant, like stars rising in a clear lake. By urging with "Oṃ vajra samājaḥ rulu rulu hūṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）", awaken all the victorious ones with their sons and daughters of the ten directions and four times, pervading the sky. Offer and praise with Samantabhadra, foot washing, and the four crossings. Then, the disciples residing in the four directions, holding the pride of the four secret mothers, proceed with offerings and praises to the chief one in order. From the east: The peaceful wisdom is self-appearing, Adorned beautifully with all ornaments, The supreme body of all Buddhas, Please speak of the great mandala. From the south: The chief source of qualities and jewels, Fulfilling the hopes of all without exception, The supreme quality of all Buddhas, Please speak of the great mandala. From the west: Unstained by nature's purity, Having attained the perfection beyond desire, The supreme speech of all Buddhas, Please speak of the great mandala. From the north: Since all thoughts are completely fulfilled, The supreme guide who liberates all, The master of the activity of all Buddhas, Please speak of the great mandala. All together: Please consider the nature of all, This mandala of the great assembly, Is the city of the master of all Buddhas, Please teach auspiciously today.