Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
古老的宁玛宗义法汇第二十一卷。 书名：ཞ 达玛室利。 四川民族出版社。 Nitartha 数字图书馆 藏文 目录分发。 搜索选项 上一页 大集经灌顶仪轨金刚阶梯。达玛室利。 下一页 大集经灌顶仪轨金刚阶梯。达玛室利。 总集经和口诀的宗派为一个，解释意义和实践要点的章节。 《大集经灌顶仪轨金刚阶梯》完毕。 嗡悉地热斯图！大集经灌顶的四条河流，总集经和口诀的宗派为一个，授予灌顶的仪轨，进入大乐宫殿的金刚阶梯。顶礼上师和薄伽梵，殊胜度脱慈悲之王，彻底解脱者。何者诸种变幻，连同所有分别念，皆于法界中解脱，故为无漏者。 吉祥大乐如白昼，智慧金刚大光明。 利乐之光照十方，无尽庄严之轮源。 三宝自性坛城主，大宝上师我顶礼。 一味法界二谛力，三坛城中现游舞。 四身自性五智体，总集六部轮之主。 七支圆满八自在，九舞姿态遍庄严。 十力自在嘿汝嘎，具足轮者我敬礼。 大集经之灌顶义，如日月光极明耀。 善加解释之光明，无与伦比甚稀有。 无畏空中精进车，堪能引导大导师，极乐光明。 谁之教规甘露醉，善说长歌唱诵者，努钦与素尔钦。 祖钦父子格朗等，秘密之主持明众，化现人相者我敬礼。 普贤佛母之空中，智慧游舞大乐宫。 具缘进入之胜道，大集经之灌顶水，无上金刚之阶梯。 殊胜与共同成就
English
The Twenty-First Volume of the Ancient Nyingma Kama Collection. Volume: ZHA Dharma Shri. Sichuan Nationalities Publishing House. Nitartha Digital Library Tibetan Table of Contents Distribution. Search Options Previous The Vajra Staircase, a Ritual for the Empowerment of the Great Collection Sutra. Dharma Shri. Next The Vajra Staircase, a Ritual for the Empowerment of the Great Collection Sutra. Dharma Shri. A section explaining the essential points of meaning and practice, combining the systems of tantra and oral instructions. The Vajra Staircase, a Ritual for the Empowerment of the Great Collection Sutra, is complete. Om Siddhirastu! The four rivers of empowerment of the Great Collection Sutra, combining the systems of tantra and oral instructions, the Vajra Staircase for entering the palace of great bliss. Homage to the lama and the Bhagavan, the glorious King of Compassion who Liberates, the utterly liberated one. Whoever, with all transformations and conceptual thoughts, is liberated in the dharmadhatu, is therefore without outflows. The glorious great bliss is like daylight, the wisdom vajra is a great light. The light of benefit and happiness fills the directions, the inexhaustible source of the wheel of ornaments. The essence of the Three Jewels, the lord of all mandalas, the great treasure lama, I worship with my head. In the one taste dharmadhatu, from the power of the two truths, the three mandalas manifest in dance. The nature of the four kayas, the embodiment of the five wisdoms, the sixth, the lord of the wheel, all combined. Endowed with seven limbs, eight powers, and adorned with billions of expressions of the nine dances. The powerful Heruka with the ten strengths, I respectfully bow to the one with the wheel. The meaning of the empowerment of the Great Collection Sutra is like the light of the sun and moon. The explanation of the light is excellent and incomparable. In the fearless sky, with the chariot of diligence, the great teacher who can guide, clear bliss. Whose teachings are greatly intoxicated with nectar, the skillful Nubchen who sings the long song of good speech, and Zurchung. The ancestral master, son, and grandson, and Gya Lang, etc., the lords of secrets, I respectfully bow to those who hold the guise of humans. In the sky of Samantabhadri, the wisdom dances in the palace of great bliss. The supreme method for the fortunate to enter, the empowerment water of the Great Collection Sutra, the unsurpassed Vajra Staircase. The supreme and common accomplishments.
Chinese
包括四种事业。这是先行二次第的印记。因为那也需要灌顶先行，所以成立为金刚乘道的根本。然而，对于续部和口诀各自的规矩，在尚未分辨清楚的情况下，如果看到混乱的阐释，就以总集、明晰、圆满的语言，赐予四河灌顶的法义，作为成办者的庄严。因此，在这里，一切有情的心性，完整地安住着未混杂的三种坛城，这是所净治的对境。虽然它从原始以来，自性就是清净的，但是由于所净治的垢染是突发的，由无明的因缘，显现为虚幻的轮回之相，被难以忍受的痛苦所折磨，基于对他们的慈悲，为了将净治的结果，安置于如实显现的自住自生的智慧之位，从所有宣说的解脱道中，最殊胜或顶端的就是金刚乘。因此，必须以极大的努力，修持成为那条道路的基础和根本的总集大经坛城中，成熟的灌顶之殊胜方便。༈ 。那有三种方式：前行开启之灌顶，正行与念修四支相关联，或不关联也可以，四河灌顶，后行交付印信并最终依靠的长寿灌顶。其中，前后两者没有其他差别，正行有两种方式：在共同或不共同的根本坛城中，对于自然成为法器的特殊有缘者，完整地授予三十六种四河灌顶，这是续部的规矩。此外，瑜伽以下六种支分坛城中，外灌顶是续部的河流。在清楚地阐释引导事业的大集总集根本坛城中，内灌顶是生起的河流。如根本续部的总集大集修法中所说，在不共同的根本坛城——尸林秘密坛城中，修灌顶是名声的河流。在两种菩提心的坛城中，秘密灌顶是圆满的河流。通过这些净化，对于成为法器的弟子，给予乘。
English
Including the four activities. This is the imprint of the preceding two stages. Because that also requires initiation to precede it, it is established as the root of the Vajrayana path. However, regarding the respective systems of tantra and oral instructions, if one sees confused explanations without having clearly distinguished them, then with the language of totalities, clarity, and completion, bestow the meaning of the four river initiations as the splendor of the accomplisher. Therefore, here, the mind-essence of all sentient beings, in which the three unmingled mandalas abide completely, is the object to be purified. Although it is primordially pure by nature, due to the adventitious stains to be purified, arising from the cause of ignorance, appearing as the illusory aspect of samsara, and tormented by unbearable suffering, out of compassion for them, in order to place the result of purification in the state of self-abiding, self-arisen wisdom that manifests as it is, the most supreme or the pinnacle among all the paths of liberation that have been taught is the Vajrayana. Therefore, one must strive with great effort to accomplish the extraordinary means of the maturing initiation in the mandala of the Great Assembly Tantra, which has become the basis and root of that path. ༈. There are three ways to do that: the preliminary opening initiation; the main practice, which is related to the four branches of recitation and accomplishment, or even if it is not related, it is fine; the four river initiations; and the subsequent entrustment of the seal and the life initiation as the final reliance. Among these, there is no other difference between the preliminary and subsequent ones, and there are two ways for the main practice: In the common or uncommon root mandala, for the particularly fortunate ones who have naturally become vessels, bestowing the thirty-six complete four river initiations is the system of the tantra. Furthermore, in the six branch mandalas from Yoga downwards, the outer initiation is the river of the tantra. In the Great Assembly Total Mandala, which clearly explains the activity of guiding, the inner initiation is the river of arising. As stated in the practice system of the Great Assembly Total Mandala of the Root Tantra, in the uncommon root mandala—the charnel ground secret mandala—the accomplishment initiation is the river of fame. In the mandalas of the two aspects of bodhicitta, the secret initiation is the river of completion. Having purified these, the vehicle is given to the disciple who has become a vessel.
Chinese
所有续部汇集之经灌顶，从三十六根本灌顶中分出八百三十一个粗支灌顶而进行传授。按照《赐乐光明》仪轨的意旨，是口诀派的规矩。因此，将续部和口诀派的两种规矩在当今时代融合在一起进行传授，这似乎是上师们的惯例，所以这里也同样记录下来。༈。首先，以与开场白相关的十六殊胜灌顶开启。之后，从天人到瑜伽，在六个支分坛城中进行口诀派的外灌顶。然后，在共同的根本坛城，即大会集坛城中，圆满续部的四条河流。之后，在各个支分坛城中，进行口诀派的圆满秘密灌顶二河。在适当的时候，进行封印之后，最后传授包括长寿灌顶在内的依附灌顶。这样，内外秘密的两种灌顶都按照两种规矩传授，显得重复。而且，内外修持的两种灌顶并非出自续部规矩，因此有所缺失，而且，传授修持灌顶的坛城也有所缺失。如果有人认为这种做法存在缺失和增益两种过失，那么，这并没有过失。原因是外灌顶的两种规矩在数量和传授方法上有所不同，因此需要分别传授。而内灌顶的两种规矩，除了在天神灌顶时稍有不同外，其他没有差别，因此一种就足够了。会众修持时，主要依赖于弟子的意愿，因此舍弃了支分坛城，而主要展示续部的规矩。并且，也采取在共同的根本坛城中传授的规矩。秘密灌顶没有加入续部规矩的深奥差别，为了摄受共同的弟子，仅仅以简略的方式占据位置。之后，因为也可能存在追求圆满次第的特殊弟子，为了摄受这些弟子，将口诀派的规矩单独分开进行传授。因为这些原因，续部和口诀派的两种规矩，以取舍的关键融合在一起进行传授，在暂时来说容易实行，并且，通过传承，两种规矩不会互相湮灭，而是同时发展的特殊意旨。这样，续部和口诀派
English
The empowerment of the sutra that gathers all tantras, dividing the thirty-six root empowerments into eight hundred and thirty-one coarse branch empowerments and bestowing them. According to the intention of the work list of "Making Bliss Clear," it is the tradition of the oral instructions. Thus, the two traditions of tantra and oral instructions are now combined and bestowed, which seems to be the practice of the lamas, so it will be written here as well. ༈. First, open with the sixteen supreme empowerments related to the introduction. Then, from gods and humans to yoga, the outer empowerments of the oral instruction tradition are given in the six branch mandalas. Then, the four rivers of the tantra tradition are completely fulfilled in the common root mandala, the great assembly mandala. Then, in each of the branch mandalas, the two rivers of the complete secret empowerment of the oral instruction tradition are given. When the time comes, after sealing, the life empowerment and other supporting empowerments are bestowed. Thus, the two outer and secret empowerments are repeated by bestowing both traditions. Moreover, not only are the two inner and practice empowerments not derived from the tantra tradition, but they are also cut off. The mandala in which the practice empowerment is bestowed is also cut off. If one thinks that this practice has both the faults of deficiency and excess, then there is no fault. The reason is that the two traditions of outer empowerment differ in number and method of bestowal, so they must be bestowed separately. The two traditions of inner empowerment have little difference except for the deity empowerment, so one is sufficient. The assembly practice relies heavily on the disciples' devotion, so the branch mandalas are abandoned and the tantra tradition itself is mainly shown. Also, the tradition of bestowing empowerment in the common root mandala is adopted. The secret empowerment does not add profound differences to the tantra tradition, so it is summarized to occupy the space for the sake of receiving common disciples. Then, since there may also be special disciples who seek the meaning of the completion stage, the practice of separating the oral instruction tradition and bestowing it separately is done in order to receive these disciples. For these reasons, the two traditions of tantra and oral instructions are combined and bestowed with the key of acceptance and rejection, which is easy to do temporarily. Through the lineage, the two traditions do not extinguish each other, but have a special intention to develop simultaneously. Thus, the tantra and oral instructions
Chinese
两种仪轨各自的差别，以及将二者合二为一进行传授的关键，我的依止上师等个别殊胜的圣者之外，后世的大多数咒师未能领悟，这是因为从各自的传承记录和行事清单等手迹中可以清楚地看到。今后祈愿凭借此文字的力量，所有人都能领悟。༈ 又，即使以两种仪轨合二为一进行传授为基础，稍微展示一下实践的详略之门，对于与念诵修持四支不相关的单纯灌顶仪轨，从先前已经开光的画像上进行传授，或者从灌顶仪轨的文字本身上，加上各支分坛城的修法，成就如意宝，以及具支根本坛城的修法，成就降雨，以及坛城仪轨，无垢光鬘这四种文本就足够了。如果是与念诵修持四支相关的仪轨，则在这四种文本的基础上，加上共同的起始和修持起始的约束，而且对于新的画像或者彩粉坛城方面，加上开光等等，开光火供等其他需要书写改变的补充部分也必须齐全。༈ 又，对于依靠这四种文本进行极简略的方面，根本坛城的宝瓶和弟子预备是必须做的，本尊预备也必须在彩粉坛城方面进行。画像方面，各大论典中没有明确说明必须要做，所以即使不做也没有过失，如果做了就是圆满的支分，所以应该尽力去做。陈白（snyan gsan dbab pa）不仅仅是为了绘制坛城，也是为了修持。因此，为了什么而进行陈白的祈请文，你们信奉和供养等等，是为了供养坛城诸神等，为了圆满坛城的诸种事业而进行的祈请，而不是仅仅为了绘制，以及祈请恩德自性的语句，以慈悲垂念等等，也说明了这一点。