Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
宁玛派经藏第二十六卷。 书名：L 仁增·白玛程列著。 四川民族出版社。 Nitartha 数字图书馆 藏文 目录分配 搜索选项 上一页 《总集经》灌顶仪轨次第编排之曼荼罗海入门第三卷。仁增·白玛程列。 下一页 《总集经》灌顶仪轨次第编排之曼荼罗海入门第三卷。仁增·白玛程列。
English
Twenty-sixth Volume of the Nyingma Kama Collection. Volume: L By Rigdzin Pema Trinley. Sichuan Nationalities Publishing House. Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The Third Volume from the Entrance to the Mandala Ocean, Arranged in Order of the Empowerment Ritual of the Düpa Do. Rigdzin Pema Trinley. no next The Third Volume from the Entrance to the Mandala Ocean, Arranged in Order of the Empowerment Ritual of the Düpa Do. Rigdzin Pema Trinley.
Chinese
做完。收放曼扎花。上师说：为了将与虚空等同的一切众生安置于遍主原始怙主普贤嘿汝嘎的果位，为此，在此迎请世尊寂怒大集会坛城，修持其义，发愿成办利益众生之广大事业，请明晰此殊胜菩提心并谛听。作为所听闻之法的体性，即是此处所说的：密咒金刚乘，具有基、道、果之灌顶。因此，对此也有多种讲法，首先，师徒之间的缘起若能善妙具足，则以金刚乘之成熟因，四种灌顶令成熟。彼于道位时，四座或六座，或者无有座间休息地修持四灌顶之道，于获得果位普贤智慧上师之位时，即称为基道果之灌顶圆满。如是行灌顶时，也有各自续部的规矩，以及总集教敕之中个别具足教敕的规矩两种，此处是后者。其中，为了根器极佳之士夫，于前译掘藏法类中，一次性地灌顶九乘之成熟法的情况虽多有，但此处以密咒噶玛大集经的规矩，首先以开启门户之金刚手降伏恶趣灌顶开启门户，引入世间天人之乘，以成就之边际转变心意，引导至声闻乘。然彼等道亦非唯一殊胜，而是正直之义，如《总集密意经》云：以欺惑之方便引入故，以各自不同之意乐，与见行等相合而趣入，结合而依止，是正直之方便。又如云：犹如若有人，欲往河彼岸，依止舟船而行，至彼岸时则舍弃。方便或乘之差别，依止乃正直之方便，然一旦获得意义之定解，如渡河之舟般舍弃。如是说故。譬如欲渡河者，不依舟船则不能行，然至陆地后若仍依舟船
English
Done. Collect and release the mandala flowers. The Lama says: In order to place all sentient beings equal to the sky in the state of Samantabhadra Heruka, the primordial protector, the Lord of All, for that purpose, please enter the mandala of the gathering of peaceful and wrathful deities, practice its meaning, and generate the supreme mind of enlightenment, aspiring to accomplish the vast deeds of benefiting sentient beings. Please clarify this and listen attentively. As the essence of the Dharma to be listened to, it is said here: The Secret Mantra Vajrayana has the empowerment of the ground, path, and fruition. Therefore, there are many ways to explain this, but first, if the connection between the teacher and disciple is well established, then the four empowerments of the Vajrayana's ripening cause will ripen them. Then, on the path, in four or six sessions, or without any breaks between sessions, by practicing the path of the four empowerments, when the state of Samantabhadra wisdom lama is attained, it is called the complete empowerment of the ground, path, and fruition. When bestowing empowerment in this way, there are two traditions: the tradition of each tantra class and the tradition of the general command, from within which the individual commands are complete, and this is the latter. Among them, for the sake of individuals with excellent faculties, in the early translated treasure teachings, there are many cases of bestowing the ripening practices of the nine vehicles all at once. However, here, according to the tradition of the Great Compilation of Secret Mantra Teachings, first, by opening the door with the empowerment of Vajrapani who subdues all the bad destinies, the door is opened, and they are led to the vehicle of gods and humans of the world, and by transforming their minds with the edge of accomplishment, they are led to the vehicle of the Shravakas. However, those paths are not the only supreme ones, but are for the sake of being upright, as it is said in the great sutra, the Compendium of Intentions: 'Because they are introduced by deceptive means, with various individual inclinations, they are combined and entered in accordance with views and practices, and relied upon as a means of being upright.' And also: 'Just as someone who wants to go to the other shore of the river goes by relying on boats, and when they reach the other shore, they abandon them. The differences of means or vehicles, relying on them is a means of being upright, but as soon as the definitive understanding of the meaning is obtained, they are abandoned like a boat that has crossed the river.' Therefore, for example, one who wants to cross a river cannot go without relying on a boat, but even after reaching land, if one still relies on the boat,
Chinese
因为必须舍弃无意义的辛劳，所以诸如天人、声闻、缘觉等乘，如同从轮回的海洋中引出的道路之舟，与正法相同。事实上，所要成就的主要目标是大乘道。这样的大乘又分为因——波罗蜜多，和果——密咒金刚乘两种。首先，将金刚乘的道之所依，即波罗蜜多道，缠绕在菩萨乘上，通晓此道的各种方式。依次引导至克里亚（Kṛiya），邬波瑜伽（Upaya），瑜伽（Yoga）的续部中。最终，进入无上密瑜伽三部的广大坛城之际，此道规便成为奇妙的、圆满教法的殊胜近道。如此，从瑜伽三部中，以阿努瑜伽为主，完整无误地阐述了瑜伽三部的成熟解脱之道，从而证悟实相。通晓此等意义后，一切道皆成为助伴。如《意集经》所说：“因此若知如是性，一切一切任何皆可，定为殊胜之道故，道中乃为最捷径。”因此，进入此道的门户唯有灌顶。灌顶又分为未得之过患与已得之利益两种。首先，如《幻化秘密藏》所说：“若未令师欢喜，未得诸灌顶者，听闻等之造作，将无果且遭毁。”其次，如该经所说：“头饰顶髻花鬘与，盔甲胜幢手印及，伞与宝瓶饮食及，五种心要之灌顶，自此之后胜者子，尽除一切诸恶趣，长寿安乐皆圆满，将成天界解脱主。”其他广大的经文也应参考。如是密咒中的灌顶之理，也在该续部中说：“利益之灌顶与能力之灌顶，应次第授予。”这些将在下文详细阐述。而如此灌顶的供养方式，也在该经中说：
English
Because meaningless toil must be abandoned, vehicles such as those of gods, humans, hearers, and self-realizers are like boats that guide from the ocean of samsara, and are similar to the Dharma. In reality, the main goal to be accomplished is the path of the Great Vehicle. Such a Great Vehicle is further divided into the cause, the Pāramitā, and the result, the Secret Mantra Vajrayāna. First, the support for the Vajrayāna path, which is the Pāramitā path, is entwined with the Bodhisattva Vehicle, so that the methods of that path are fully understood. It is gradually guided into the Kṛiya, Upaya, and Yoga tantras. Finally, when entering the great mandala of the unsurpassed Secret Mantra, the three Yogas, this system of practice becomes a marvelous and complete teaching, a great shortcut. Thus, from the three Yogas, with Anu Yoga being the most important, the complete and unerring path of maturation and liberation of the three Yogas is taught, thereby realizing the meaning of Suchness. Having understood such meaning, all paths become helpful. As it is said in the Gongdü: "Therefore, if one knows Suchness, everything, anything at all, is definitely a noble path, therefore it is the shortest path among paths." Therefore, the gateway to such a path is only empowerment. This has two aspects: the faults of not receiving it and the benefits of receiving it. First, as it is said in the Gyutrul Sang Nying: "If the teacher is not pleased, and the empowerments are not received, then listening and other endeavors will be fruitless and destroyed." Secondly, as it is said in the same text: "Head ornament, crest, garland, armor, victory banner, hand seal, umbrella, vase, food and drink, and the empowerment of the five essences, from this time forward, the sons of the Victorious One will be without all bad migrations, and will have long life, happiness, and perfect abundance, and will become the lords of heaven and liberation." Other extensive scriptural references should also be consulted. Thus, the method of empowerment within the Secret Mantra is also stated in the same tantra: "The empowerment of benefit and the empowerment of ability should be given in order." These will be explained in detail below. And the method of offering for such empowerment is also stated in the same text:
Chinese
此后， श्रेष्ठ 子以王位、自身、子女、妻子、财物等，极其珍爱和心满意足地布施。如是布施的利益，也在《律经》中说：“以五种权势享受供养，即是供养一切坛城，更何况是近边的坛城，一切罪业都将得以清净。”如是灌顶，然此道轨之灌顶有四大水流，如云：“瑜伽等六乘，以外续灌顶之水行；生起 महायोग，以内灌顶生起之水行；圆满 अनुयोग，以成就灌顶名声之水行；大圆满 अतियोग，以秘密灌顶圆满之水行。”如是所说之义，外续之灌顶水流已成，瑜伽三续之灌顶水流行持之时已到。如是灌顶之体性，乃加持所化之相续，定义乃各自于见修习三者自在，譬如国王由王族之顶灌顶，彼能自在王位一般。差别若广说则多，若摄而言之，则如自宗所持之善知识灌顶，语表经函之灌顶，智慧本尊之灌顶，明智之才灌顶四者之规，与九乘次第相合，菩提心以下与第一灌顶相合，即于别解脱时，薄伽梵开示道：“剃发着袈裟之身，调伏诸根安住寂静，以佛陀之意覆盖身形。”此中所说之义，亦如以佛陀之意加持，而灌顶为比丘之物一般，如是菩提萨埵亦如薄伽梵从兜率天降临之时，灌顶慈氏为代理，以及大光灌顶等，亦是意义之灌顶，故《唐书》云：“ पूर्ण 善知识灌顶。”第二，经函之灌顶，如国王ཛཿ或国王授记金刚之楼阁中，十八部大 तंत्र
English
Thereafter, that excellent son offered the kingdom, his own body, children, wife, and wealth with great affection and satisfaction. The benefits of such offerings are also stated in the Vinaya Sutra: "If one makes offerings with the five powers and enjoyments, it is the same as making offerings to all mandalas. What need is there to mention the nearby mandalas? All sins will be purified." Thus, empowerment is given, but according to this tradition, there are four great rivers of empowerment, as it is said: "For the six vehicles, including Yoga, the outer tantra is done with the river of empowerment. For generation, Mahāyoga, the inner empowerment is done with the river of arising. For completion, Anuyoga, the accomplishment empowerment is done with the river of fame. For Great Perfection, Atiyoga, the secret empowerment is done with the river of completion." The meaning of these words is that the great river of outer tantra empowerment has been completed, and the time has come to perform the river of empowerment for the three Yogas. The nature of such empowerment is to bless the disciple's mind-stream, and the definition is to have power over one's own view, meditation, and conduct. For example, just as a king is empowered from the crown of his head by the royal family, he is able to control the kingdom. Although the distinctions are many when explained in detail, when summarized, according to the tradition of holding one's own lineage, there are the empowerment of the virtuous spiritual friend, the empowerment of the scriptural texts, the empowerment of the wisdom deity, and the empowerment of intellectual skill. In conjunction with the nine vehicles, the first empowerment is connected to the Bodhisattva and below, in the context of individual liberation. The Bhagavan taught the precepts: "A body with shaved hair and wearing robes, subduing the senses and abiding in peace, covered in form by the Buddha's intention." The meaning of this is also like blessing with the Buddha's intention and empowering it as the property of a monk. Similarly, for the Bodhisattva, when the Bhagavan descended from Tushita, he empowered Maitreya as regent, and the empowerment of great light, etc., are also empowerments of meaning. Therefore, the Tang Annals say: "The empowerment of the fully upholding virtuous spiritual friend." Secondly, the empowerment of the scriptural texts is like King Jaḥ or King Prophecy Vajra in the attic of the eighteen great tantra divisions.
Chinese
犹如密续部的法雨倾盆而下。在雪域藏地，圣法开创之初，拉脱脱日年赞时期，在雍布拉康王宫降临了《宝箧经》和《总集灌顶经》等，依此，使这凉爽之地兴盛显密二教，如同吉祥的缘起。唐书中说：“赐予佛法教诲，经函宝典灌顶。”第三，以本尊的身像，大手印的形象灌顶，是自宗独有的特点。唐书中说：“明咒术灌顶，本尊之灌顶。”第四，明咒术灌顶，实为阿底瑜伽的灌顶。唐书中说：“圆满大手印，殊胜之灌顶。”特别是无上瑜伽密宗方面，宝瓶灌顶、秘密灌顶、智慧灌顶、大乐灌顶即第四灌顶，确定为四种。这些又各自依次分为灌顶、道、见、宗、临终瑜伽、果，六个方面。第一，宝瓶灌顶，在作为象征的模范坛城中，金刚阿阇黎在灌顶时，示现五种明智灌顶，以及誓言金刚阿阇黎灌顶，有外在利益的十种灌顶和内在能力的五种灌顶。第二，道，是清净内外蕴界处的方法，生起次第之道。第三，将此作为道之见，显现方面的自性三，空性方面的自性三，双运的自性三，即见之自性三。第四，此之宗派，轮涅无别。第五，临终瑜伽，有转变显现，光明丸，声音转移三种。以此行道之法，清净所有身脉的垢染。第六，果，是成就化身。作为认识的理由，在无垢忏悔续中，在宝瓶灌顶的忏悔时说：“于生起次第形象之道未知而忏悔。”是道。又说：“于自性三见之界中忏悔。”是见。又说：“于宗派轮涅无别接受而忏悔。”