Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ previous བཞི་པ་མན་ངག་གི་དབང་ལས་སེམས་སྡེ་བཅོ་བརྒྱད་ཀྱི་དབང་གི་ཆོ་ག next བཞི་པ་མན་ངག་གི་དབང་ལས་སེམས་སྡེ་བཅོ་བརྒྱད་ཀྱི་དབང་གི་ཆོ་ག
Chinese
内容列表分发。 搜索选项 上一页 第四，从口诀之灌顶中，十八心部的灌顶仪轨 下一页 第四，从口诀之灌顶中，十八心部的灌顶仪轨 第四，从口诀之灌顶中，十八心部的灌顶仪轨。总义第四，在口诀之河流中。大圆满阿底瑜伽的法乘上。秘密口诀是河流。如是说。也称为秘密口诀之河流。也称为十八心部的坛城灌顶。第四灌顶也称为语灌顶宝之灌顶。也称为明觉力之灌顶。如是之灌顶有二。十八心部的灌顶和。顺便获得成就之仪轨。首先是大圆满十八心部的灌顶。顶礼薄伽梵吉祥普作王。当能仁的教法衰落时。业之寿命短，教义衰。教法之精要被恶劣宗派扰乱。对治不能胜，修行精进弱。彼时天神善护。向十方一切诸佛。劝请并如此祈祷。一切语自在之主的。勤作之法乘已示究竟后。不宣说无勤之法乘。大悲心是遗忘了吗？当有具缘所化众生时。祈请宣说任运成就之法乘。如是劝请，一切诸佛也。以与境相遇之悲心。知见无勤法乘被教导之。时机已到。悲心之化身秘密主。向天子根嘎酿波。在末劫之一瞬间。阿底根本大续。九界二万颂。三部中之心部。辨别了别自解脱续。彼等一切所决定之义。使具缘成熟之方便。自审智慧认识和。总集心意相合放任和。界解脱自解脱顿超和。明空大乐任运行和。无动圆满自生。舍置唯一任运成就。每一个也是口诀十八部。灌顶部。行和事业。托付方法是。认识口诀。意相关联之歌。体验价值种类
English
Table of Contents Distribution. Search Options previous Fourth, from the empowerment of oral instructions, the empowerment ritual of the eighteen mind series next Fourth, from the empowerment of oral instructions, the empowerment ritual of the eighteen mind series Fourth, from the empowerment of oral instructions. The empowerment ritual of the eighteen mind series. General meaning fourth, in the river of oral instructions. On the vehicle of Ati Yoga of the Great Perfection. Secret oral instruction is the river. Thus it is said. It is also called the river of secret oral instructions. It is also called the mandala empowerment of the eighteen mind series. The fourth empowerment is also called the empowerment of the precious word empowerment. It is also called the empowerment of the power of awareness. Such an empowerment has two. The empowerment of the eighteen mind series and. Incidentally, the ritual of obtaining accomplishments. First, the empowerment of the Great Perfection eighteen mind series. Homage to the Bhagavan, the glorious King of All-Creating. When the teachings of the Mighty Sage decline. The life of karma is short, the meaning of the teachings is weak. The essence of the teachings is disturbed by evil sects. The antidote cannot overcome, the effort in practice is weak. At that time, the deva Good Protector. To all the Buddhas of the ten directions. Urged and prayed in this way. Of all the lords of speech. Having shown the ultimate of the vehicle of effort. Without speaking of the vehicle of non-effort. Has great compassion been forgotten? When there are fortunate beings to be tamed. Please speak of the spontaneously accomplished vehicle. Thus urged, all the Buddhas also. With compassion that meets the object. Knowing and seeing that the time has come for the non-effort vehicle to be taught. The compassionate emanation, the Secret Lord. To the divine child Kunga Nyingpo. In a single moment at the end of time. The great root tantra of Ati. Nine sections, twenty thousand verses. Of the three sections, the mind section. Differentiating the self-liberated tantra. The meaning determined by all of them. The means to ripen the fortunate ones. Self-examined wisdom recognition and. Total pouring, heart meeting, letting go and. Realm breakthrough, self-liberation, thorough shaking and. Clear awareness, great bliss, going beyond and. Immovable, perfect, self-born. Letting go, single-pointed, spontaneously accomplished. Each one is also eighteen oral instructions. Empowerment section. Action and activity. The method of entrusting is. Recognition oral instruction. Meaning-related song. Experience value type
English
The Lamp of Thems Yig. The doctrine of the time of light. A hundred entrustments. Thus, three hundred and twenty-four. The fortunate are liberated without effort. To put that meaning into practice is: Twenty-one scholars, etc. The lineage of the Lamas. Passed down from ear to ear. The instructions of the oral teachings are written down. Here, the very profound yogi. According to the vehicle. To liberate the fortunate without effort, it is considered necessary to have four connections. What are the four? The tantra is related to empowerment. Empowerment is related to instructions. Instructions are related to practice. Practice is related to the blessings of the Lama lineage. The tantras are: The Tantra of King Chandra. The Discriminator Brahmin Tantra. The self-liberated, directly revealed, the root commentary of the secret instruction tantra. Among them, the King's Tantra cycle. Extracted from among the nine cycles of the All-Creating King, mother and son, etc. The Kalpa Fragment Tantra. Or the Heart Essence Secret Instruction Tantra. These are known as the eighteen Mind Section Mother and Son. The empowerment associated with these tantras is: Empowered by the power of awareness of my constant secret instruction. Like extracting the heart of a strong man, etc. These are the eighteen powers of awareness. The instructions associated with empowerment are: Confidence. Practice. Activities, etc. The practice associated with the instructions is: The written chart of the practice to be explained. Like the practice of the Lama lineage, this is my composition. The way this practice is connected to the blessings of the Lama lineage is: From the Dharmakaya Samantabhadra to me, the lineage is unbroken. Because it is not diminished, it is connected to blessings. What is it? Dharmakaya Samantabhadra. Sambhogakaya Five Buddha Families. Nirmanakaya Guhyapati Vajrapani. Yangdak Garab Dorje. Twenty-one scholars. Translator Vairochana. Queen Yudra Nyingpo. Scholar Yeshe Zhonnu. Sogpo Palgyi Yeshe. Nubchen Sangye Yeshe. Nubchung Yonten, father and son. Scholar Nyangchen Sherchok. Nyangban Yeshe Jungne. Zurchen Shakya Jungne. Zurchung Sherab Drakpa. Kyoton Shak
Chinese
嘉耶谢。 秘密主达擦霍波。 卓衮丹巴释迦嘉。 智者列敦父子。 喇嘛丹敦本麦。 法王拉嘉多吉。 恩钦大智者。 空行贝吉耶谢。 玛吉恩钦祖尔摩等依次。 加持的云雾未消散。 灌顶和口诀的雨流不断绝，祈请的雷声不停止。 传承的广传从汉藏两地可知。 如此通过四种联系之门。 对于成熟有缘者的此灌顶。 以三个共同要点来阐述。 前行、正行和后行之事。 第一，前行是，具相的上师。 完全观察弟子的相。 令其如法积聚资具后。 在具相之处。 于吉祥的。 星宿等汇聚之时。 以阿努等灌顶使其成熟。 或者，以幻化混合的广大仪轨进行。 无论与处所相符的坛城大小如何。 以妙香和。 五宝牛粪良好涂抹后。 绘制八大线。 也就是将中线的尺寸分为三十二份。 舍弃坛城八分之一向外绘制一个圆。 从其中心的直径到。 外圆之间一半处测量。 绘制一个圆。 内外两个圆都。 为了与莲花大小相符的环绕之意，在内圆外侧和。 外圆内侧各绘制一个圆。 然后彩绘之法是，十六瓣莲花颜色为红色。 内环是光芒之鬘，外环是金刚之鬘。 其外侧，东方向绘制心尖之形。 西方向绘制心盒之形。 周围绘制包含心皮心脂等之形。 中央的中心绘制两个白色阿字。 字头朝向东西方向绘制。 脉的形状。 以红色和灰色的颜色连接。 十六莲瓣上。 绘制十六个阿字字头朝外。 脉的形状为红色和灰色。 所有坛城都与中央的中心相连。 这是彩绘粉末坛城。 这是什么象征呢？
English
Jia Yeshe. Secret Lord Datsa Horpo. Dromgön Dampa Shākya Gyal. The wise Lhetsün father and sons. Lama Tentön Bumme. Dharma Lord Lakyap Dorje. Kind Great Scholar. Dakini Pelgyi Yeshe. Machig Kind Zumo, etc., in succession. The mist of blessings has not dissipated. The rain of empowerment and instructions has not ceased, and the thunder of supplication has not stopped. The extensive biography of the lineage can be known from both the Chinese and Tibetan sides. Thus, through the door of the four connections. For this empowerment that ripens the fortunate ones. It is explained by three common points. Preliminary, main part, and subsequent activities. First, the preliminary is that the qualified lama. Fully examines the qualities of the disciple. After having them accumulate the necessary materials according to the scriptures. In a qualified place. At an auspicious. Time when the planets and stars, etc., are assembled. Ripen them with the empowerment of Anu and so on. Or, perform the extensive ritual mixed with illusion. Whatever the size of the mandala that suits the place. With good fragrance and. After well smearing with the five products of a cow. Draw the eight great lines. That is, divide the dimension of the median line into thirty-two parts. Discard one-eighth of the platform outwards and draw a circle. From the diameter of its center to. Measure halfway to the outer circle. Draw a circle. Both the inner and outer circles. For the meaning of the circumference that matches the size of the lotus, draw a circle on the outside of the inner circle and. Draw a circle on the inside of the outer circle. Then the method of painting is that the sixteen lotus petals are red in color. The inner circumference is a garland of rays, and the outer is a garland of vajras. Outside of that, draw the shape of the tip of the heart in the east direction. Draw the shape of the heart box in the west direction. Around the perimeter, draw the shape including the pericardium and heart fat. In the center of the middle, draw two white "Ah" characters (ཨ，अ，a，阿). Draw the head pointing east and west. The shape of the veins. Connect with red and gray colors. On the sixteen lotus petals. Draw sixteen "Ah" characters (ཨ，अ，a，阿) with the head pointing outwards. The shape of the veins is red and gray. Connect all the mandalas to the center of the middle. This is a painted powder mandala. What does it symbolize?
Chinese
那那。于珍宝炽燃之心中央，八识之聚，连同所缘皆本自清净，一切亦无因无缘而自生，无作者而任运成就之普贤王如来十八尊，乃吾等之居处，此为表征。其后，若坛城大，则于彼等之上的宝座或曼扎之上，取出十八宝瓶，瓶口朝外，于瓶口之下书写红色质达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之形各一，其上安立白色阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字各一。内中注入具五妙欲之甘露香水，注满三分之二，口中念诵阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，令白色阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字一一化光，观想成为无生之法性，无灭之甘露水，无因无缘而自生，无作者而任运成就。以绸缎缠绕宝瓶之颈，以具果实之树，及具毒鸟之羽毛等装饰瓶口，亦以金刚歌之擦擦加以庄严。若坛城小，宝瓶无法容纳，则以宝瓶围绕坛城之四周，于莲瓣之阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字处各安立白色宝瓶。其后，如力所能及般，令坛城之装饰殿宇辉煌灿烂。为积聚福德资粮之故，于坛城之外围，以内之药酒食子三物，及外之供品水三，并四岔路口之物等围绕之。以黄金饮料或三份供品令地方神祇及地主等欢喜满足。为令障碍不生，于内外加以遮止。上师面向东方，显现趋入坛城，安坐于灌顶之座，诸师兄弟亦按次第而坐，行持礼敬及列队之仪轨。为令传承清净，行持那惹东竹之仪轨，及会供轮，迎请玛贡拉姆兄妹，委托其遣除障碍之事业，令诸师兄弟于睡眠之安乐中获得满足。此等乃先行之次第。第一日之预备仪轨圆满。第二共同要义，灌顶之正行四事，即十八灌顶，每一灌顶各以一日，或任一昼夜，或早午晚三时段各授一灌顶亦可。
English
Nana. In the center of the blazing jewel heart, the eight aggregates of consciousness, along with their objects, are primordially pure, and everything arises spontaneously without cause or condition. The eighteen Samantabhadra Buddhas, spontaneously accomplished without an agent, are our dwelling place, this is the sign. Then, if the mandala is large, on top of those thrones or mandalas, take out eighteen vases with white faces. Under the spouts, write one red citta (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) shape each, and place one white A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) on each. Fill them two-thirds full with fragrant nectar of the five desires, and by uttering the sound A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), each white A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) dissolves into light. Contemplate that it becomes the unborn nature of reality, the unceasing nectar water, arising spontaneously without cause or condition, and spontaneously accomplished without an agent. Bind the necks of the vases with silk cloths, and decorate the mouths with trees bearing fruit and feathers of poisonous birds, and also adorn them with tsakalis of Vajra songs. If the mandala is small and the vases cannot fit, place the vases around the perimeter of the mandala, placing one white vase at each A (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) on the lotus petals. Then, according to one's means, make the dwelling place of the mandala's ornaments glorious and radiant. For the sake of accumulating merit, surround the perimeter of the mandala with the three inner substances of medicine, alcohol, and torma, and the three outer offerings of water, along with the four crossroads. Satisfy the local deities and landowners with golden drinks or three portions. In order to prevent obstacles from arising, set boundaries internally and externally. The lama faces east, manifestly approaching the mandala, sitting on the empowerment throne, and the brothers and sisters also sit in order of rank, performing prostrations and lining up in order. In order to purify the lineage, perform the ritual of Narag Dongtrug, and the tsok khorlo, invite Ma Gon and Chamdral, entrusting them with the task of dispelling obstacles, and satisfy the brothers and sisters with the bliss of sleep. These are the preliminary steps. The preliminary ritual of the first day is complete. The second general meaning, the four actualities of empowerment, is that each of the eighteen empowerments is given one per day, or one per any day or night, or one each in the morning, afternoon, and evening.