Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
宁玛传承噶玛法典第二十五卷。 书名：Ra 作者：持明莲花事业。 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 《集密意经》灌顶仪轨次第编排之曼荼罗海入门第二卷。持明莲花事业。 无下一页 《集密意经》灌顶仪轨次第编排之曼荼罗海入门第二卷。持明莲花事业。 《集密意经》灌顶仪轨次第编排之曼荼罗海入门第二卷完毕。 恭敬顶礼上师与薄伽梵寂怒尊胜大会集之坛城诸圣众。 祈请加持。 在大乐法界奥明净土中，安住三世之诸佛菩萨于一坛城中任运成就。 薄伽梵善逝金刚界殊胜本尊，百部寂静之主，无碍游舞忿怒之尊。 血饮尊胜大会集之坛城诸圣众，调伏摄受之主，遍主具德上师，于一切时中。 恳切祈请，为了宣说三瑜伽之坛城仪轨次第，祈请加持我的相续。 如是外密之灌顶已圆满，现在宣说内道方便乘之无上密法。 一般而言，玛哈瑜伽有七坛城，阿努瑜伽有七坛城之说，玛哈瑜伽之根本续部依随《秘密藏续》，以能力灌顶为主，阿努瑜伽以修法灌顶为主。如《灌顶义总集》所说：“生起玛哈瑜伽，以内灌顶生起之水而行。圆满阿努瑜伽，以修法灌顶名声之水而行。”如是玛哈阿努二者之区分方式虽然如此，然佐钦大圆满香秋多吉等认为，阿努之中也有玛哈之义，诸佛本体为一，坛城简略易入，故主要宣讲阿努瑜伽之教言。按照噶陀巴的传统，此处如法行持幻化寂怒二法，阿努瑜伽中，大会集保持原样，噶陀巴
English
Twenty-fifth Volume of the Nyingma Kama Dharma Collection. Volume: Ra By: Rigdzin Pema Trinley. Sichuan Nationalities Publishing House. Nitartha Digital Library Tibetan Table of Contents Distribution. Search Options. previous The Second Volume from the Entrance to the Mandala Ocean, Arranged in Order of the Empowerment Ritual of the Sutra of the Gathering. Rigdzin Pema Trinley. no next The Second Volume from the Entrance to the Mandala Ocean, Arranged in Order of the Empowerment Ritual of the Sutra of the Gathering. Rigdzin Pema Trinley. The Second Volume from the Entrance to the Mandala Ocean, Arranged in Order of the Empowerment Ritual of the Sutra of the Gathering, is complete. I respectfully prostrate to the Guru and the Bhagavan, the peaceful and wrathful deities of the Great Assembly Mandala. Please grant your blessings. In the blissful Dharmadhatu, the Akanishta realm, the Buddhas and Bodhisattvas abiding in the three times, spontaneously accomplished in a single mandala. Bhagavan Sugata Vajradhatu, the supreme and sacred deity, the hundred families of peaceful deities, the unceasing play of wrathful deities. The blood-drinking Great Assembly Mandala, together with the deities, the master of attraction and subjugation, the all-pervading glorious Guru, at all times. I earnestly request, in order to explain the sequence of the three yogas' mandala rituals, please bless my being. Thus, the outer tantra empowerments have been well accomplished. Now, I will explain the inner path, the unsurpassed secret mantra of the means vehicle. In general, it is said that Maha Yoga has seven mandalas, and Anu Yoga has seven mandalas. The root tantra of Maha Yoga follows the Guhyagarbha Tantra, emphasizing the power empowerment. Anu Yoga emphasizes the practice empowerment. As stated in the "Collected Meanings of Empowerment": "Generation is Maha Yoga, done with the water of inner empowerment. Completion is Anu Yoga, done with the water of the fame of practice empowerment." Thus, although the distinction between Maha and Anu is such, Zur All-Knowing Shakya Jungne and others consider that Maha also exists within Anu. Since the essence of the deities is one, the mandala is simple and easy to enter, therefore, the teachings of Anu Yoga are mainly explained. According to the Kathok tradition, here, the peaceful and wrathful manifestations of illusion are properly performed. In Anu Yoga, the Great Assembly remains in its original state, Kathok
Chinese
看起来像是拉让的仪轨。据说此传承在贡拉瓦地区仍然保留着康区的风格。但是，索多克喇嘛的听闻记录和笔记，以及贡拉译师根潘多吉所著的灌顶法本等，都只显示出祖尔派的风格，与康区风格略有不同。因此，与其说是噶陀派，不如说实际上是完全遵循祖尔派的传统，并对此寄予厚望。在祖尔派中，从阿努中去除玛哈，意义上并没有冲突。但是，如果想要具备经部幻化两者的完整性，那么在瑜伽以上的阶段，就像现在灌顶传承没有中断一样，可以迎请由学识渊博、引人入胜的克珠雍敦多吉贝所著的幻化寂静灌顶法本，以及由卓钦桑吉仁钦所著的忿怒灌顶仪轨，如法建立幻化寂静坛城，进行修供和灌顶等，我认为是合适的。上师们在法会期间，通常会修持董哲坛城，或者迎请五部修部坛城，或者迎请忏悔王坛城五尊，这是灌顶意义广大的传统。还有昆都日巴的传统、贡巴杜巴的传统、嘿热嘎杜巴的传统，以及忿怒本尊单独的坛城，这五种是祖尔派的坛城修法。如果这里也想修持幻化，可以结合。然而，这里的仪轨根本上并没有说要结合祖尔派的幻化。因此，应该像《宝鬘论》一样进行修持。根本上说，从第五天到第十一天，所展示的无上密乘根本坛城有四种意义：念诵、近念诵、修持和大的修持。第一种是进行内外忏悔和坛城仪轨。第一种的外忏悔和迎请证人，即使之前做过，不做也没有冲突。内忏悔和地狱仪轨要尽可能地完成。这里所说的意义是，虽然第四天之前是作为瑜伽圆满灌顶来修持的，但是开启、天人、声闻、缘觉、菩萨、克里亚、乌巴亚、瑜伽这八天是必须的。在此之上，如果想扩展，可以在前行仪轨上增加一天，乌巴亚的准备之间可以穿插
English
It appears to be a ritual text of Ra-zang. It is said that this lineage still preserves the Kham style in the Gongra area. However, the listening records and notes of Lama Sogzlogpa, as well as the empowerment texts composed by Gongra Lotsawa Zhonnu Pal, etc., all appear to be only in the Zur style, and seem to differ somewhat from the Kham style. Therefore, rather than being the Kathok style, it seems that it is actually based entirely on the Zur tradition, and great hope is placed on it. In the Zur tradition, removing Maha from Anu does not contradict the meaning. However, if one wants to have both the Sutra and Illusion sections complete, then in this stage beyond Yoga, just as the empowerment lineage has not been interrupted to this day, one can invite the "Illusion of Peaceful Empowerment" text composed by the learned and captivating Khedrup Yungton Dorje Pal, and the "Wrathful Empowerment Ritual" composed by Drolchen Sangye Rinchen, and properly construct the Mandala of Peaceful and Wrathful Illusion, and perform practice, offerings, and empowerments, etc., which I think is appropriate. The previous Lamas, during the great gatherings, usually practiced the Dongtruk Mandala, or invited the five Mandalas of the Five-Deity Practice Command, or the five Mandalas of the King of Repentance, which is the tradition of extensive empowerment. There are also the tradition of Kundu Rigpa, the tradition of Gongpa Dupa, the tradition of Heruka Dupa, and the Mandala of the Solitary Wrathful Deity, these five are the Zur tradition of Mandala practice. If one wants to practice Illusion here as well, one can combine them. However, the root of the ritual text here does not say to combine the Illusion of the Zur tradition. Therefore, one should practice like the "Garland of Jewels." Fundamentally, from the fifth day to the eleventh day, the teaching of the fundamental Mandala of the Unsurpassed Secret Mantra Vehicle has four meanings: recitation, near recitation, practice, and great practice. The first is to perform outer and inner confession and the Mandala ritual. For the first outer confession and inviting witnesses, even if it has been done before, there is no conflict if it is not done. The inner confession and the hell ritual should be completed as much as possible. The meaning of what is said here is that although the days before the fourth day are practiced as the complete empowerment of Yoga, the eight days of Opening, Deva-Human, Shravaka, Pratyekabuddha, Bodhisattva, Kriya, Upaya, and Yoga are necessary. On top of that, if one wants to expand, one can add one day to the preliminary rituals, and the preparation of Upaya can be interspersed with days.
Chinese
如果现在做，我想大概需要十天左右。从初五到十一，这样大型法会以上就算七天。格南派的仪轨中，从初四到初九，是把地基仪轨和前行分开的规矩。然而，实际修持的时间长短，以及弟子的数量多少等都需要考虑，所以不必特别规定天数。其中，通过四支修法所展示的，首先是基础的修法和补充的修法，这些做法已经在仪轨的开头讲过了。这里，前行之后是修法，修多少天是近修，之后是正行，灌顶和获得成就，这是大修的做法。其中，首先是外内两种忏悔，外忏悔是请证人等，内忏悔是地狱空转。对此，格南派说：首先，上面在支分的时候已经详细讲过了，可以了。这里做一百次地狱空转，稍微做一下世间总供也不矛盾。第二是坛城的仪轨。根本是：第二，坛城的仪轨有五种意义：坛城、本尊、宝瓶、供品和弟子。所说的五种意义中的第一种是坛城的地基加持和守护，这两种在大型法会的时候已经约定要详细讲解了。在一切之前，做地基仪轨有八种意义，第一是总的观察，第二是分别观察，第三是取地，第四是摄受，第五是净地，第六是加持地，第七是守护地，第八是持地，其他的都已经详细完成了，因为已经承诺要在这里讲解第六和第七。关于供品的摆放方式是：根本是：第一是：把台子打扫干净，涂上五种牛粪。之后是支分圆满：在台子的一个角上，做一个八瓣莲花坛城，用美丽的颜色绘制，周围用金刚墙围绕。在它的中央，放置一个装满各种珍宝金刚的宝瓶，里面装满二十五种精华的净水。做口饰、颈饰和保护线。东方是誓言线和朵玛，南方
English
If we do it now, I think it will take about ten days. From the fifth to the eleventh, it is calculated as seven days for large gatherings and above. In the ritual of Gylan, from the fourth to the ninth, the ground ritual and the preliminary practices are separated. However, the length of the actual practice time and the number of disciples need to be considered, so there is no need to specify the number of days. Among them, the first of the four branches of practice is the basic practice and the supplementary practice, which have already been explained at the beginning of this ritual. Here, after the preliminary practice is the practice, how many days of practice is the near practice, after that is the main practice, empowerment and obtaining achievements, this is the practice of great practice. Among them, the first is the two outer and inner confessions, the outer confession is inviting witnesses, etc., and the inner confession is the hell empty turn. In this regard, Gylan said: First of all, it has been explained in detail above in the case of the branches, it is enough. It is not contradictory to do a hundred hell empty turns here and do a little bit of the general offering of the world. The second is the ritual of the mandala. The root is: Second, the ritual of the mandala has five meanings: mandala, deity, vase, offerings, and disciples. The first of the five meanings mentioned is the blessing and protection of the ground of the mandala, which have been agreed to be explained in detail during the large gathering. Before everything, there are eight meanings to do the ground ritual, the first is the general observation, the second is the separate observation, the third is taking the ground, the fourth is subjugating, the fifth is purifying the ground, the sixth is blessing the ground, the seventh is protecting the ground, and the eighth is holding the ground, the others have been completed in detail, because it has been promised to explain the sixth and seventh here. Regarding the arrangement of offerings: The root is: The first is: Clean the platform and apply five kinds of cow dung. After that is the branch completion: On one corner of the platform, make an eight-petal lotus mandala, painted with beautiful colors, surrounded by a vajra wall. In its center, place a vase filled with various precious vajras, filled with pure water containing twenty-five essences. Make mouth ornaments, neck ornaments, and protection cords. The east is the oath line and the torma, the south
Chinese
手铃和金刚杵。西边放置宝瓶的材料。北边放置甘露的班杂。王宫的中央，在珍宝器皿中放置五种颜料，五根线绳，誓言物甘露三种。金刚上师的前面，书写各部宝瓶的心咒和手印。陈设内外五供。如是说之义。于何处绘制大法会之大坛城，于宽广之地，清扫干净。首先如前所说涂抹五种牛粪。其他论典中说，在加持线绳和颜料，以及准备本尊之后。此处说“支分圆满”故，此时做。地基的中央，在五个珍宝器皿中倒入五种颜料。中央蓝色书写吽（ཧཱུཾ，hūṃ，हूँ，种子字，摧破义），东方白色书写嗡（ༀ，oṃ，ओं，种子字，身圆满义），南方黄色书写梭（སྭཱ，svā，स्वा，种子字，语圆满义），西方红色书写阿（ཨཱཾཿ，āṃ，आँ，种子字，意圆满义），北方绿色书写杭（ཧཱཾ་，hāṃ，हाँ，种子字，事业圆满义），由上师用金刚杵尖书写。又在一个器皿中放置五种智慧的五根丝线。在三个嘎巴拉中，陈列大便、小便、血三种实物，或者用酒加入甘露法药的三份。其东边，在珍宝器皿中放置誓言的白红蓝三色丝线。在矮桌上，放置寂静的朵玛，吉祥食子四瓣白色，以及忿怒的朵玛，与此相同，涂抹棕红色。三根本朵玛。外供的供水在前的五种供品。内供的药酒等也陈设。南方放置九尖或五尖的金刚铃，置于台上。西方在粉末颜料或画布绘制的八瓣莲花，以美丽色彩的边饰和金刚杵的围墙环绕的上面，放置装有干净水并加入二十五种宝瓶材料的珍宝宝瓶。绿色颈带，具有金刚交杵的标志，如果喜欢，也可以陈设特殊的五种供品。北方在有发辫的班杂中，装满湿甘露，或者法药，或者甘露丸。