Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
Nitartha 数字图书馆 藏文 目录 搜索选项 上一页 将《总集经》的灌顶传承和口诀合二为一，与四支修法相关联而传授的修法纲要，名为《珍宝光芒》。达玛师利。 下一页 将《总集经》的灌顶传承和口诀合二为一，与四支修法相关联而传授的修法纲要，名为《珍宝光芒》。达玛师利。 嗡 索斯帝！ 月亮、太阳、风、心，四种变化的障碍。 通过四种修持，彻底摧毁，再次显现。 无垢四金刚的王位。 顶礼掌握四身的主尊上师。 经部、教言两种传承合二为一。 纳入四河灌顶、四种修持的 法之框架中传授的誓言。 今日赐予这简明圆满的吉祥。 现在第二个，将经部和口诀两种传承，按照当今时代的实践合二为一的修法仪轨。如根本续部所说：金刚萨埵的修持，亲近和修持，以及大修持相结合。如是四者。首先，修持的支分有三：导师预先进行的修持，摄受弟子并补充自己的修持，以及真实的修持支分。第一者也有成熟和意乐两种。会供修法具相之前的修持是成熟之学，即通过见解，证悟法界智慧二无别，以次第或顿悟的方式，随意义和文字而入定的方式，获得稳固。这也是有相修持中的上等。如果将入定总相作为道用的会供修法，依赖意乐修习和仅仅为了灌顶而进行的修持，也可以是意乐之学。在寂静处所，划定界限，将自身观为普贤和胜乐金刚，将寂静忿怒本尊安置于身坛城中，按照阿努自宗的修法进行修持，从而见到各种各样的相，或者至少进行时间和数量的修持，并进行补缺的火供。第二者是，对于如是根本修持稳固的上师，以信心和恭敬
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Nitartha Digital Library Tibetan Table of Contents Search Options previous The essence of practice, called "The Light of Precious Jewels," which combines the empowerment lineage and oral instructions of the Compendium of Sutras into one, and bestows them in connection with the four branches of practice. Dharmashri. next The essence of practice, called "The Light of Precious Jewels," which combines the empowerment lineage and oral instructions of the Compendium of Sutras into one, and bestows them in connection with the four branches of practice. Dharmashri. Oṃ svasti! The four obscurations of the changing moon, sun, wind, and mind. Through the four practices, they are completely destroyed and reappear. In the royal power of the stainless four vajras. I bow to the master who is the embodiment of the four empowerments. Combining the two traditions of tantra and oral instruction into one. The vow to bestow after placing the four river empowerments and the four practices into the frame of Dharma. Today, may this clear and complete glory be bestowed. Now, secondly, the ritual of practice that combines the two traditions of tantra and oral instructions into one, according to the practice of the present time. As it says in the root tantra: The practice of Vajrasattva, proximity, and accomplishment, and great accomplishment, should be combined. Thus, there are four. First, there are three branches of practice: the practice that the teacher does beforehand, taking disciples and replenishing one's own practice, and the actual branch of practice. The first also has two aspects: maturation and aspiration. The practice to be done before the characteristic gathering practice is maturation learning, that is, through the view, realizing the non-duality of the wisdom of reality, gradually or all at once, gaining stability through the practice of entering into samadhi following the meaning and letters. This is also the best of the three types of characteristic practice. If the gathering practice that uses the general aspect of samadhi as the path, relying on aspiration meditation and the practice done only for the sake of empowerment, can also be aspiration learning. In a secluded place, set boundaries, visualize oneself as Samantabhadra and Heruka, arrange the peaceful and wrathful deities in the body mandala, and practice according to the practice tradition of Anu's own system, thereby seeing various signs, or at least performing the practice of time and number, along with the fire offering to make up for deficiencies. The second is: for the lama who has completed the root practice, with faith and reverence.
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具德的弟子恳请三次，也以询问种姓等方式很好地观察其相状，如果认为堪为法器，则给予许可。以三摩地清净并守护弟子的魔障，传授清净相续的口诀后，为了祈请上师本尊赐予许可而开始念诵。那时如果成就，则如根本续部的宝瓶仪轨一样准备，并在每座的结尾，也尽力进行宝瓶的生起和念诵。在此期间，弟子也要避免前往可能导致身体和生命障碍的地方，努力积累和清净，积聚修行供养和灌顶的资具等一切此处所需的条件。第三部分有三点：进行土地仪轨，奠定共同前行之基础，以及依靠支分和具支根本坛城的念诵。第一点是：无论依靠新坛城房屋的彩绘或彩砂，都必须进行土地仪轨。对此，大多数的行持似乎仅做到清净土地为止。然而，续部和口诀的两种方式的行事录中，并未说明有这样的区分。因此，如坛城仪轨般完整地进行土地仪轨是很好的。如果像是旧坛城房屋，也存在为了不泯灭从事业和行为方面进行观察清净之外的其余部分之行持的规矩，如果愿意也可以做。第二部分有五点：增长善妙之力量，圆满外内之誓言，以会供弥补缺失，混合未混合之物并增添已混合之物，以及与甚深法义开示相关联的开门灌顶。第一点是：即使在进入修行之前，也要供养三宝所依，宣说佛语，恭敬僧众，洒水，布施医药和饮食，赎命，驱逐邪魔，约束山神和龙神，树立擦擦，清除道路等，无论在该处还是其他地方，委托自己或朋友，尽可能多地提前进行。特别是聚集在该处的弟子们，应念诵《宝积经》、《涅槃经》、《广大佛母经》、《华严经》、《楞伽经》等五部大经，如果不能，
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The qualified disciple petitions three times, and also examines the characteristics well by asking about lineage, etc. If he sees that he is a suitable vessel, he gives permission. He purifies and protects the disciple's obstacles with samadhi. After teaching the oral instructions for purifying the continuum, he engages in reciting in order to request permission from the master, who is the deity himself. At that time, if it is accomplished, he prepares as in the vase ritual of the root tantra. At the end of each session, he also does the generation and recitation of the vase as much as he can. During this time, the disciple should also avoid going to places that may cause obstacles to body and life, and strive to accumulate and purify. He should accumulate all the conditions necessary here, such as the materials for practice offerings and empowerment. The third part has three points: performing the land ritual, establishing the basis of the general preliminaries, and the recitation based on the branch and the branch-possessing root mandala. The first point is: whether relying on a new mandala house's cloth painting or sand mandala, it is necessary to perform the land ritual. For this, most of the practice seems to only go as far as purifying the land. However, in both the action records of the tantra and oral instruction traditions, such a distinction is not mentioned. Therefore, it is good to perform the land ritual completely as in the mandala ritual. If it is like an old mandala house, there is also a custom of performing the remaining parts besides examining and purifying from the perspective of actions and activities in order to not obliterate the practice. If one wishes, it can be done. The second part has five points: increasing the power of virtue, fulfilling outer and inner commitments, making up for deficiencies with the feast gathering, mixing what is unmixed and adding what is mixed, and the opening empowerment associated with the profound Dharma teaching. The first point is: even before entering into practice, one should offer to the three supports, proclaim the Buddha's words, respect the Sangha, sprinkle water, give medicine and food, ransom lives, expel evil spirits, restrain mountain gods and dragon gods, erect tsatsas, clear paths, etc., whether in that place or elsewhere. Entrusting oneself or a friend, one should send ahead as much as possible. In particular, the disciples gathered in that place should recite the five sections of the hundred thousand, such as the "Heap of Jewels Sutra", the "Nirvana Sutra", the "Extensive Mother Sutra", the "Flower Ornament Sutra", and the "Lankavatara Sutra". If not possible,
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从那五个中提取的：忏悔文，难越智慧，心经，善行，破除金刚五尊，以及护法神的祈请文。阅读它们。在沐浴和清洁之后，念诵本尊的咒语，尽力制作擦擦等。这样做是为了传承不断，没有障碍。第二，从外在来看，按照仪轨，以三部分的仪式来满足四种宾客的意愿。特别是，供养诸佛，祈祷。向所有誓言护法，包括共同的和个别的，献上供品和朵玛，请求帮助完成修行。向所有世间的神灵和鬼怪施予食物和朵玛，命令他们不要制造障碍。特别地，向常住的土地神献上黄金饮料和朵玛，请求他们的帮助。从内在来看，是满足四种母续。其中，首先是满足外在的化身母续，要么制作世间总朵玛，要么如果没有，就按照从母续珍宝装饰中提取的岛屿布局来制作朵玛，按照仪轨供养，并恳请他们守护免受障碍。内在是满足禅定的母续，通过字门生起，迎请，融入，供养赞颂，并祈祷所希望的意义。秘密是明点的母续，通过拙火瑜伽的口诀来控制脉和气。自性任运成就的母续是在空性和法界无二无别中念诵。第三，在曼荼罗上，用日月菩提心制作的垫子上，迎请本尊安住，或者布置五个堆。在其前方，陈设适合作为誓言物的用品。行者念诵息增怀诛的事业仪轨，或者如果没有，就从空性中，通过念诵生起咒，在守护轮的中央，生起金刚童子或者忿怒金刚等本初的本尊，显现为手印相同的身相。用三部分的香水沐浴净化，按照事业仪轨加持会供品，迎请会供田安住在曼荼罗上。首先供养，中间忏悔，最后赞颂。与此相连，将包括誓言厉鬼灵噶在内的所有都勾招融入，然后用金刚橛钉住。第四部分分为两部分。第一部分是混合未混合之物的仪式。为了使新物适合作为容器，金刚上师，佛陀吉祥等等。
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Collected from those five: Confession of Downfalls, Difficult-to-Surpass Wisdom, Heart Sutra, Good Conduct, the five Destroying Vajras, and the Invocation of Witnesses. Read them. Preceded by bathing and cleansing, while reciting the mantra of the yidam, exert effort in making tsatsas, etc., as much as possible. This is necessary so that the lineage is unbroken and no obstacles occur. Second, outwardly, generally, satisfy the four types of guests with a three-part ritual according to the sadhana. Especially, make offerings to the Three Jewels and offer prayers. To all the oath-bound protectors, both common and individual, offer tormas and request assistance in accomplishing the practice. Offer food and tormas to all the worldly gods and spirits, and command them not to create obstacles. Specifically, give golden drink and tormas to the ground deities who dwell there, and entrust them with assistance. Inwardly, it is to satisfy the four mamos. Among them, first is to satisfy the outer emanation mamos, either by making a general mandala of existence, or if that is not possible, by constructing a mandala like the arrangement of an island extracted from the Mamo Precious Adornment, making offerings according to the text, and urging them to protect from obstacles. Inwardly, satisfy the mamos of samadhi by generating, inviting, dissolving, offering praise, and praying for the desired meaning through the gate of seed syllables. Secretly, the mamos of bindus, control the channels and winds with the instructions of Caṇḍālī. The spontaneously accomplished mamos of intrinsic nature are to be recited in the non-duality of space and expanse. Third, on the mandala, on top of the cushions made with sun, moon, and bodhicitta, invite the deity to reside, or arrange five heaps. In front of it, arrange the items suitable as samaya substances. The practitioner recites the peaceful and wrathful action ritual, or if that is not possible, from emptiness, by reciting the generation mantra in the center of the protection wheel, generate the primordial deity such as Vajrakumara or Vajrakrodha, appearing in a form with the same mudra. Purify with the three-part scented water, bless the tsok offering according to the action ritual, and invite the tsok field to reside on the mandala. First offer, in the middle confess, and finally praise. Connected to this, draw in and dissolve all including the samaya demon lingas, and then stake them with the phurba. The fourth part has two parts. The first part is the ritual of mixing what has not been mixed. In order to make the new things suitable as vessels, Vajra Master, Buddha Glory, etc.