Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页\t《密集续》仪轨补遗如意穗。法吉祥。\t下一页 《密集续》仪轨补遗如意穗。法吉祥。 《密集续》仪轨补遗如意穗。嗡，愿吉祥圆满！此为《密集续》之修法坛城及修法纲要之补遗，名为赐予一切事业愿望之如意穗。顶礼上师与大密集坛城之所有本尊众！ 不变殊胜乐之幻化舞， 转变无数寂怒之轮者， 遍一切种姓之主，具德金刚萨埵， 顶礼无与伦比恩师之莲足。 《密集续》之修法、坛城仪轨， 及具修法纲要之补遗集于一处， 汇集事业一切愿望之果， 赐予之如意穗于今诞生。 此处，为便于阿阇梨事先进行之近修等，以及共同续部坛城之诸本尊，依阿努自宗之修法，于身坛中安立之事业次第，为便于携带，故依小本寂静与忿怒仪轨而书写。首先，寂静与忿怒共同之前行：于寂静处，聚集所依之本尊像、供品、食子等所需之物。诸法皆空且无自性，自普贤佛母清净虚空之自性中，念诵“班杂 玛哈 希日 嘿汝嘎”。由此，自身化为忿怒金刚，身色蓝黑色，一面二臂，持金刚杵与血海螺，与明妃克罗地施瓦地玛双运之身。念诵“帕 帕 班杂 克罗达 扎拉 曼达拉 哈哈 哈哈”。由此，自心间吽字放出忿怒之云，摧毁一切恶毒者。复又收摄，于上下四方，在日轮上安住之十方护方之本尊心间，念诵“嗡 班杂 克罗达 基拉亚 帕 扎”，以金刚橛之形式安立，化为十忿怒尊：嗡 吽 嘎ra 班杂 玛哈 克罗达 吽 吽 帕。如是，以毗扎雅、尼拉丹达、亚曼达嘎、阿雅 阿杂拉、哈亚格里代替吽 嘎ra。
English
Table of Contents Distribution. Search Options. previous\tSupplementary Manual for the Ritual of the Compendium of Intentions Sutra, The Wish-Fulfilling Ear of Grain. Dharma Shri.\tnext Supplementary Manual for the Ritual of the Compendium of Intentions Sutra, The Wish-Fulfilling Ear of Grain. Dharma Shri. Herein is the Supplementary Manual for the Ritual of the Compendium of Intentions Sutra, The Wish-Fulfilling Ear of Grain. Oṃ, may there be auspiciousness and accomplishment! This is the supplementary manual for the practice mandala and practice outline of the Compendium of Intentions Sutra, called "The Wish-Fulfilling Ear of Grain" that grants the desires of all kinds of activities. I prostrate to the guru and all the deities of the great Compendium of Intentions mandala! The dance of the illusory play of unchanging supreme bliss, The one who turns the wheel of countless peaceful and wrathful ones, The lord who pervades all lineages, the glorious Vajrasattva, I bow to the feet of the guru with incomparable kindness. The practice method and mandala ritual of the Compendium of Intentions Sutra, And the supplementary manual with the practice outline all in one place, Combining the fruits of all kinds of activities and desires, The wish-fulfilling ear of grain that grants them is born here today. Here, for the sake of the preliminary recitation and so forth that the master must do in advance, and for the deities of the common sutra mandalas, according to the practice method of the Anu tradition, the action sequence of establishing them in the body mandala, for the sake of easy portability, it will be written based on the short peaceful and short wrathful texts. First, the common preliminaries of peaceful and wrathful deities: In a secluded place, gather the supports, offerings, torma, and other necessary items. All phenomena are empty and without self, from the self-arising nature of the pure space of Samantabhadri, recite "Vajra Mahā Śrī Heruka". By this, one's own anger transforms into Vajra, the body is dark blue-black, with one face and two arms, holding a vajra and a blood-filled conch, in union with the consort Krodhīśvarīma. Recite "Phaṭ Phaṭ Vajra Krodha Jvāla Maṇḍala Hā Hā". By this, from the Hūṃ in the heart, clouds of wrathful deities emanate, destroying all malicious ones. Gathering back, at the hearts of the ten direction protectors abiding on the sun in the ten directions above and below, recite "Oṃ Vajra Krodha Kīlaya Phaṭ Jaḥ", establishing them in the form of a phurba, transforming them into ten wrathful deities: Oṃ Hūṃ Kāra Vajra Mahā Krodha Hūṃ Hūṃ Phaṭ. Likewise, in place of Hūṃ Kāra, use: Vijaya, Nīladaṇḍa, Yamāntaka, Ārya Acala, Hayagrī
Chinese
于普贤父母双运身中，心间四辐轮的中心，以吽（ཧཱུཾ，huṃ，ഹ്ം，种子字）芒（མཱུཾ，mūṃ，मूम्，种子字）之声，现出不动佛父母，蓝色，持金刚杵和铃。四辐轮的东方，嗡（ༀ，oṃ，ओम्，种子字）朗（ལཱཾ，lāṃ，लां，种子字），现出毗卢遮那佛父母，白色，持法轮和铃。南方，索（སྭཱཾ，svāṃ，स्वां，种子字）芒（མཱཾ，māṃ，मां，种子字），现出宝生佛父母，黄色，持珍宝和铃。西方，阿（ཨཱཾ，āṃ，आं，种子字）邦（པཱཾ，pāṃ，पां，种子字），现出无量光佛父母，红色，持莲花和铃。北方，哈（ཧཱཾ，hāṃ，हां，种子字）当（ཏཱཾ，tāṃ，तां，种子字），现出不空成就佛父母，绿色，持宝剑和铃。五蕴和诸法无论显现为何，以观修五部父母的加持力，证悟父母无二之义，愿方便与智慧无离无合。顶礼吽（ཧཱུཾ，huṃ，ह्ं，种子字）！右侧的四根脉上，什（ཀྵིཾ，ṣiṃ，षिं，种子字）吽（ཧཱུཾ，huṃ，ह्ं，种子字），于眼中，地藏菩萨和妩媚女。扎（ཛྲིཾ，jriṃ，ज्रिं，种子字）舍（ཧྲཱིཿ，hrīḥ，ह्रीः，种子字），于耳中，金刚手菩萨和歌女。扎（ཏྲཾ，traṃ，त्रं，种子字）扎（ཏྲཾ，traṃ，त्रं，种子字），于鼻中，虚空藏菩萨和花鬘女。舍（ཧྲཱིཾ，hrīṃ，ह्रीं，种子字）阿（ཨཾ，aṃ，अं，种子字），于舌中，观世音菩萨和舞女。左侧的脉上，麦（མཻ，mai，मै，种子字）扎（ཛཿ，jaḥ，जः，种子字），于眼中，弥勒菩萨和香女。特临（ཐླྷིཾ，thliṃ，थ्लिं，种子字）吽（ཧཱུཾ，huṃ，ह्ं，种子字），于耳中，除盖障菩萨和花女。吽（ཧཱུཾ，huṃ，ह्ं，种子字）邦（བཾ，vaṃ，वं，种子字），于鼻中，普贤菩萨和灯女。芒（མུཾ，muṃ，मुं，种子字）火（ཧོཿ，hoḥ，हः，种子字），于舌中，文殊菩萨和浴女。根识无论显现为何，以观修勇士空行的加持力，证悟一切为本尊和本尊母之义，愿净土和受用圆满清净。顶礼吽（ཧཱུཾ，huṃ，ह्ं，种子字）！心轮的前后，吽（ཧཱུཾ，huṃ，ह्ं，种子字）阿（ཨ，a，अ，种子字），能作者和所作母。心和法无论显现为何，以观修普贤父母的加持力，证悟法界与智慧无二之义，愿法身不变任运成就。顶礼吽（ཧཱུཾ，huṃ，ह्ं，种子字）！克林（ཀྲཱིཾ，krīṃ，क्रीं，种子字），于额头，天人的能仁。吽（ཧཱུཾ，huṃ，ह्ं，种子字）准（ཏྲུཾ，truṃ，त्रुं，种子字），于舌上，非天之能仁。梭（སྲུཾ，sruṃ，स्रुं，种子字），于心间，人之能仁。布让（བྲཾ，braṃ，भ्रं，种子字），于脐间，旁生之能仁。什（ཀྵཾ，ṣaṃ，षं，种子字），于密处，饿鬼之能仁。耶（ཡེ，ye，ये，种子字），于左脚底，地狱之能仁。六道众生无论显现为何，以观修六能仁的加持力，证悟一切显现皆为游舞之义，愿佛陀事业任运成就。顶礼吽（ཧཱུཾ，huṃ，ह्ं，种子字）！于四肢的脚底，吽（ཧཱུཾ，huṃ，ह्ं，种子字）扎（ཛཿ，jaḥ，जः，种子字），于右手，阎罗死主和铁钩母。吽（ཧཱུཾ，huṃ，ह्ं，种子字）吽（ཧཱུཾ，huṃ，ह्ं，种子字），于左手，大力明王和绢索母。吽（ཧཱུཾ，huṃ，ह्ं，种子字）邦（བཾ，vaṃ，वं，种子字），于左脚，马头明王和铁链母。吽（ཧཱུཾ，huṃ，ह्ं，种子字）火（ཧོཿ，hoḥ，हः，种子字），于右脚，甘露
English
In the heart of the clearly visualized Samantabhadra and Samantabhadri in union, at the center of the four-spoked wheel, with the sound of Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable) and Mūṃ (མཱུཾ，mūṃ，मूम्，seed syllable), appear Akṣobhya and his consort, blue, holding a vajra and bell. In the east of the four spokes, Oṃ (ༀ，oṃ，ओम्，seed syllable) Lāṃ (ལཱཾ，lāṃ，लां，seed syllable), appear Vairocana and his consort, white, holding a wheel and bell. In the south, Svāṃ (སྭཱཾ，svāṃ，स्वां，seed syllable) Māṃ (མཱཾ，māṃ，मां，seed syllable), appear Ratnasambhava and his consort, yellow, holding a jewel and bell. In the west, Āṃ (ཨཱཾ，āṃ，आं，seed syllable) Pāṃ (པཱཾ，pāṃ，पां，seed syllable), appear Amitābha and his consort, red, holding a lotus and bell. In the north, Hāṃ (ཧཱཾ，hāṃ，हां，seed syllable) Tāṃ (ཏཱཾ，tāṃ，तां，seed syllable), appear Amoghasiddhi and his consort, green, holding a sword and bell. Although the five aggregates and elements appear in various ways, through the blessings of meditating on the five families of father and mother deities, may I realize the meaning of the inseparability of father and mother, and may skillful means and wisdom be inseparable. Homage to Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable)! On the four channels of the right side, Ṣiṃ (ཀྵིཾ，ṣiṃ，षिं，seed syllable) Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable), in the eye, Kṣitigarbha and a charming woman. Jriṃ (ཛྲིཾ，jriṃ，ज्रिं，seed syllable) Hrīḥ (ཧྲཱིཿ，hrīḥ，ह्रीः，seed syllable), in the ear, Vajrapāṇi and a singing woman. Traṃ (ཏྲཾ，traṃ，त्रं，seed syllable) Traṃ (ཏྲཾ，traṃ，त्रं，seed syllable), in the nose, Ākāśagarbha and a garland woman. Hrīṃ (ཧྲཱིཾ，hrīṃ，ह्रीं，seed syllable) Aṃ (ཨཾ，aṃ，अं，seed syllable), in the tongue, Avalokiteśvara and a dancing woman. On the channels of the left side, Mai (མཻ，mai，मै，seed syllable) Jaḥ (ཛཿ，jaḥ，जः，seed syllable), in the eye, Maitreya and an incense woman. Thliṃ (ཐླྷིཾ，thliṃ，थ्लिं，seed syllable) Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable), in the ear, Nivarana-viskambhin and a flower woman. Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable) Vaṃ (བཾ，vaṃ，वं，seed syllable), in the nose, Samantabhadra and a lamp woman. Muṃ (མུཾ，muṃ，मुं，seed syllable) Hoḥ (ཧོཿ，hoḥ，हः，seed syllable), in the tongue, Mañjuśrī and a bathing woman. Although the senses and consciousness appear in various places and times, through the blessings of meditating on the heroes and heroines, may I realize the meaning of everything as deities and goddesses, and may the fields and realms be completely purified. Homage to Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable)! In front and behind the heart wheel, Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable) A (ཨ，a，अ，seed syllable), the actor and the action mother. Although mind and phenomena appear in various ways, through the blessings of meditating on Samantabhadra and Samantabhadri, may I realize the meaning of the non-duality of space and wisdom, and may the unchanging Dharmakāya be spontaneously accomplished. Homage to Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable)! Krīṃ (ཀྲཱིཾ，krīṃ，क्रीं，seed syllable), on the forehead, the Buddha of the gods. Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable) Truṃ (ཏྲུཾ，truṃ，त्रुं，seed syllable), on the tongue, the Buddha of the asuras. Sruṃ (སྲུཾ，sruṃ，स्रुं，seed syllable), in the heart, the Buddha of humans. Braṃ (བྲཾ，braṃ，भ्रं，seed syllable), in the navel, the Buddha of animals. Ṣaṃ (ཀྵཾ，ṣaṃ，षं，seed syllable), in the secret place, the Buddha of the pretas. Ye (ཡེ，ye，ये，seed syllable), on the sole of the left foot, the Buddha of hell beings. Although the beings of the six realms appear in various ways, through the blessings of meditating on the six Buddhas, may I realize the meaning of whatever appears as play, and may the deeds of the Buddhas be spontaneously accomplished. Homage to Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable)! On the four soles of the feet and hands, Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable) Jaḥ (ཛཿ，jaḥ，जः，seed syllable), on the right hand, Yama, the Lord of Death, and the iron hook mother. Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable) Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable), on the left hand, Mahabala and the rope mother. Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable) Vaṃ (བཾ，vaṃ，वं，seed syllable), on the left foot, Hayagrīva and the iron chain mother. Hūṃ (ཧཱུཾ，huṃ，ह्ं，seed syllable) Hoḥ (ཧོཿ，hoḥ，हः，seed syllable), on the right foot, Amrita
Chinese
铃杵等，四支之物无论显现为何， 观修门者父母之加持力， 遣除一切诸障碍， 愿四种事业任运成就。那摩吽！ 如是，所有坛城之轮，如清净之海中星辰升起般，光明显耀。 其后灌顶者，五部之灌顶印置于五处顶门，念诵：嗡 嘛哈舜雅达嘉纳班杂 梭巴哇 阿玛郭杭。阿达夏。萨玛达。扎呀贝卡纳。格日扎努舍达纳。由此，五处顶门，五部如来父母以随贪之方式，以融化之五智之水流灌顶，五部如来为之顶严。加持者，金刚手印触及三处，念诵：嗡 萨瓦达他嘎达嘛哈嘎雅班杂 梭巴哇 阿玛郭杭。瓦 哲达。三处，于月莲日上安住之嗡阿吽。放光、聚集、完全转变，由毗卢遮那佛、无量光佛、不动佛等加持。吽！ 身语意三无论显现为何物， 以灌顶加持之威力， 净除一切烦恼之物， 愿身与智慧任运成就。那摩吽！ 其后迎请智慧之轮者，班杂萨玛扎，令其悦耳聆听，于慈悲之铁钩等之末尾，以诶嘿诶西阿纳亚扎 吽 班 霍迎请。以扎 吽 班 霍融入，以谛叉班杂令其稳固，与誓言之轮无别而安住。吽！ 佛与有情无论显现为何༴ 以迎请融入善逝之加持力， 了悟本初即是佛之义， 愿无二任运成就。那摩吽！ 其后，于法界以智慧或天众以天众嬉戏之方式，观想作礼供养，念诵：嗡 萨瓦达他嘎达萨瓦班达囊 嘎若弥。阿谛布霍。扎谛布霍。作礼，吽！ 好坏大小差别无论为何༴ 于坛城天众作礼加持༴ 本初融合大义༴ 愿无二任运༴ 那摩吽！ 吽！大种虚空者，乃五大种之库藏。
English
Whether appearing as a bell and a vajra, or as objects of the four limbs, Through the blessings of meditating on the gatekeeper father and mother, Having completely dispelled all obstacles, May the four activities be spontaneously accomplished. Namo Hum! Thus, all the wheels of the mandala become brilliantly clear, like stars rising in a clear sea. Then, the empowerment is: placing the five-family empowerment seals on the five places of the crown of the head, and reciting: OM MAHA SHUNYATA JÑANA VAJRA SVABHAVA ATMAKO'HAM. ADARSHA. SAMATA. PRATYAVEKSHANA. KRITYANUSHTHANA. By saying this, at the five places of the crown of the head, the five Tathagata families, father and mother, in a manner of attachment, empower with the stream of the five wisdoms that dissolve. The five Tathagata families become the head ornaments. The blessing is: touching the three places with the vajra mudra, and reciting: OM SARVA TATHAGATA MAHA KAYA VAJRA SVABHAVA ATMAKO'HAM. VAK CITTA. In the three places, OM AH HUM, residing on the moon, lotus, and sun. From the rays of light that radiate, gather, and completely transform, Vairochana, Amitabha, and Akshobhya seal it. Hum! Whatever appears as body, speech, and mind, Through the power of empowerment and blessings, Having purified all afflictive objects, May body and wisdom be spontaneously accomplished. Namo Hum! Then, inviting the wheel of wisdom: Vajra Samaja, let it listen attentively, and at the end of the hook of compassion, invite with Ehyehi Anaya JAH HUM BAM HOH. Absorb with JAH HUM BAM HOH, and stabilize with Tishtha Vajra, and may it abide inseparably from the wheel of samaya. Hum! Whether appearing as Buddhas and sentient beings... Through the blessings of inviting and absorbing the Sugatas, Having realized the meaning of being a Buddha from the beginning, May non-duality be spontaneously accomplished. Namo Hum! Then, in the realm of reality, with wisdom, or in the manner of deities playing with deities, imagine making prostrations and offerings, and recite: OM SARVA TATHAGATA SATTVA BANDHANAM KAROMI. ATI PUJA HO. PRATI PUJA HO. Make prostrations, Hum! Whether appearing as good, bad, big, small, or different... Making prostrations to the deities of the mandala... The meaning of the great union from the beginning... May non-duality be spontaneously accomplished... Namo Hum! Hung! The great element of space is the treasury of the five great elements.