Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ previous དབང་རྣམས་ཀྱི་མཐའ་རྟེན་དངོས་གྲུབ་བླངས་པའི་ཆོ་ག no next དབང་རྣམས་ཀྱི་མཐའ་རྟེན་དངོས་གྲུབ་བླངས་པའི་ཆོ་ག 【处理错误】 [ { "chinese_translation": "目录分发", "english_translation": "Table of Contents Distribution" }, { "original_tibetan": "འཚོལ་བཤེར་གདམས་ཀ", "chinese_translation": "搜索选项", "english_translation": "Search Options" }, { "original_tibetan": "previous དབང་རྣམས་ཀྱི་མཐའ་རྟེན་དངོས་གྲུབ་བླངས་པའི་ཆོ་ག no next", "chinese_translation": "上一页 灌顶之究竟成就仪轨 下一页无", "english_translation": "previous The Ritual for Accomplishing the Ultimate Support of Empowerments no next" }, { "original_tibetan": "དབང་རྣམས་ཀྱི་མཐའ་རྟེན་དངོས་གྲུབ་བླངས་པའི་ཆོ་ག", "chinese_translation": "灌顶之究竟成就仪轨", "english_translation": "The Ritual for Accomplishing the Ultimate Support of Empowerments" }, { "chinese_translation": "灌顶之究竟。成就仪轨。第二，接受成就分二：接受不死寿命之成就，以及依凭誓言物而接受身语意之成就。第一者分二：坛城事业之次第，以及进入并灌顶之次第。第一者：于具足量之地面上，以五种牛物涂抹，以具足加持之墨线，画十六大分，小分则：第一，画一半，再画另一半。第二，四分平等画。第三、第四，画另一半。第五，舍弃中央，画两边。第六，画一半，再画另一半。第七，四分平等画。第八，舍弃中央，画两边。从第一大分绕中心。从第二大分绕四瓣。从第三大分绕四瓣。从第四大分绕十瓣。于第七大分绕栏楯与石墙。于第八大分之外绕莲花、石墙与火焰。中央为圆形。其后为四辐轮。其后亦为四辐轮。其后为十辐轮，角落、门等，与共同之仪轨相符而绘制。之后，以具足加持之颜料，中央为红色。四瓣为黄色。瓣之间为蓝色。又四瓣为黄色。瓣之间为红色。十瓣为白色。瓣之间为绿色。角落为方位之颜色。门等则与共同之坛城相符，使其美观且悦意。之后，与本尊数量相等之食子与擦擦，安放于本尊之自处。胜乐宝瓶与事业宝瓶，随宜安放。长寿麦、长寿食、长寿果与长寿酒等，随宜陈设。东北方为结界之花。东方为供水。东南方为洗足水。南方为花。西南方为焚香。西方为明灯。西北方为香水。北方为食物。之后，东南方为上师之朵玛。东方为本尊无量寿佛之朵玛。其下方为药、血、常供朵玛。", "english_translation": "The Ultimate Support of Empowerments. The Ritual for Accomplishing. Second, there are two parts to receiving accomplishment: receiving the accomplishment of immortal life, and receiving the accomplishment of body, speech, and mind based on the samaya substances. The first has two parts: the order of the mandala activity, and the order of entering and empowerment. The first is: On a platform of adequate size, smear with the five products of the cow. With a blessed ink line, draw sixteen major divisions. The minor divisions are: First, draw half, then draw the other half. Second, draw four parts equally. Third and fourth, draw the other half. Fifth, abandon the center, draw the two edges. Sixth, draw half, then draw the other half. Seventh, draw four parts equally. Eighth, abandon the center, draw the two edges. From the first major division, circle the center. From the second major division, circle four petals. From the third major division, circle four petals. From the fourth major division, circle ten petals. In the seventh major division, circle the railing and stone wall. Outside the eighth major division, circle the lotus, stone wall, and flames. The center is round. Behind it is a four-spoked wheel. Behind that is also a four-spoked wheel. Behind that is a ten-spoked wheel, corners, doors, etc., drawn in accordance with the common ritual. Then, with blessed paints, the center is red. The four petals are yellow. The spaces between the petals are blue. Again, the four petals are yellow. The spaces between the petals are red. The ten petals are white. The spaces between the petals are green. The corners are the color of the direction. The doors, etc., are beautiful and pleasing, in accordance with the common mandala. Then, place the torma and tsakali, equal to the number of deities, in their respective places. Place the vase of victory and the vase of activity wherever convenient. Arrange the longevity barley, longevity food, longevity fruit, and longevity wine wherever convenient. In the northeast is the boundary-holding flower. In the east is the offering water. In the southeast is the foot-washing water. In the south is the flower. In the southwest is the incense. In the west is the light. In the northwest is the perfume. In the north is the food. Then, in the southeast is the guru's torma. In the east is the torma of the yidam Amitayus. Below that are medicine, rakta, and the continuous torma." } ] ============================================================
Chinese
陈设供品。东北方陈设空行母的朵玛，北方陈设护法母神，西北方陈设怙主，西方陈设财神，西南方陈设饿鬼食子，南方陈设会供朵玛。用圣水和酒洒在朵玛上。然后，师徒们坐在座位上，为了圆满开光，进行自生、瓶生、前生三种观想中的第一种，即：观想前方虚空中六种珍宝，我和如虚空般无边无际的一切众生，从现在起直到证得菩提果之间，皈依上师！皈依佛！皈依法！皈依僧！皈依本尊坛城诸神！皈依空行母和护法！念诵七遍等。这是皈依。发菩提心：为了所有众生的利益，我将证得佛果。为此，我将进入怙主无量寿佛的观修和念诵次第。愿一切众生都拥有安乐和安乐之因！愿他们远离痛苦和痛苦之因！愿他们永不与无苦之乐分离！愿他们安住于远离亲疏爱憎的平等心中！愿他们安住于远离亲疏爱憎的平等心中！然后是生起所依之宫殿：嗡 梭巴瓦修达 萨瓦达玛 梭巴瓦修多 杭。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。从空性中，从嗡（藏文：，梵文天城体：，梵文罗马拟音：，汉语字面意思：）字生出，由各种珍宝组成的宫殿。外部呈瓶状，内部是由红宝石制成的四方形。有四门，门框、飞檐、伞盖、鹿、法轮、网和半网，铃铛和大铃铛发出声音，丝绸飘带、帷幔、拉地和宝座。在如意树上，具备色、声、香、味、触。在清净刹土的中央，是由黄金制成的四辐双层轮。其后是白色十辐轮。中央的莲花座由八只孔雀抬起，上面铺着绿色的绸缎座垫，垫子上是莲花、日、月坐垫。外内八辐上有月亮坐垫，十辐上有十个太阳坐垫，四门上有月亮坐垫。然后是生起所依之本尊：在中央的坐垫上，自己心性的本体
English
Arrange the offerings. Place the torma of the dakinis in the northeast, the Dharma-protecting mother goddess in the north, the Protector in the northwest, Vaishravana in the west, the 'Gar ba in the southwest, and the tsok torma in the south. Sprinkle the tormas with holy water and alcohol. Then, the master and disciples sit on their seats, and to fulfill the consecration, they perform the first of the three visualizations of self-generation, vase-generation, and front-generation, which is: Visualize the six jewels in the sky in front, and all beings whose minds are as vast as the sky. From this time until enlightenment is attained, I take refuge in the Lama! I take refuge in the Buddha! I take refuge in the Dharma! I take refuge in the Sangha! I take refuge in the assembly of deities of the Yidam mandala! I take refuge in the dakinis and Dharma protectors! Recite seven times, etc. This is taking refuge. Generating Bodhicitta: For the benefit of all sentient beings, may I attain Buddhahood. For that purpose, I will enter the stage of meditation and recitation of the Protector Amitayus. May all sentient beings have happiness and the cause of happiness! May they be free from suffering and the cause of suffering! May they never be separated from the bliss without suffering! May they abide in equanimity, free from the two—near and far, attachment and aversion! May they abide in equanimity, free from the two—near and far, attachment and aversion! Then, generating the supporting palace: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM. (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:). From emptiness, from BHUM (Tibetan:, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:) arises a palace made of various jewels. The exterior is in the shape of a vase, and the interior is a square made of ruby. It has four doors, door frames, cornices, umbrellas, deer, Dharma wheels, nets and half-nets, bells and large bells ringing, silk streamers, curtains, Lhadi and thrones. On the wish-fulfilling tree, there are forms, sounds, smells, tastes, and tactile sensations. In the center of the pure realm, there is a four-spoked, two-layered wheel made of gold. Behind it is a white ten-spoked wheel. In the center of the middle is a precious throne lifted up by eight peacocks, covered with a green silk cushion, and on top of that is a lotus, sun, and moon seat. On the outer and inner eight spokes are moon seats, on the ten spokes are ten sun seats, and on the four doors are moon seats. Then, generating the deities who are the support: On the central seat, the essence of one's own mind
Chinese
吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）红色和黄色。五种颜色的光芒四射。从那光芒中，光芒四射，供养圣者。为了众生的利益。所有的加持、成就、能力和力量都聚集回来，融入吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。它溶解于光中。从完全转化中，念诵三个咒语。我成为无量寿佛。身体是红色和黄色，一面二臂。三眼愤怒而微笑地坐着。右手在胸前结施无畏印。左手放在禅定印上。拿着一个金制的宝瓶，里面充满了长寿甘露。有红色的丝绸颈饰，并装饰着如意树的绿叶。双足跏趺坐。穿着黄色丝绸上衣和五色下裙。戴着珍贵的头饰、耳环、项链、臂钏、手镯、戒指、脚镯和丝绸飘带。身体具有三十二种殊胜妙相和八十种随形好。具有无数的光芒。在他的怀里，是佛眼佛母，身体是白色的。右手拿着一个钩子，抓住他的父亲，左手拿着长寿宝瓶。这是至尊身之印。然后，在父亲的心中，有一个金刚十字帐篷。在其中，有一个日月嘎乌盒结合的帐篷。这两个是方便和智慧的印。在其中，有一个白色的轮子，上面布满了嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字。在其中，有一个红色的莲花，上面布满了阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字。在其中，有一个蓝色的金刚杵，上面布满了吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。这是身语意的印。在其中，有一个白色的光芒，上面布满了嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，蓝色的吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，黄色的梭哈（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）字，红色的昂（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字，绿色的光芒布满了哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字。这是五种智慧的印。在其中，有一个金制的八辐轮，八个主导的凹槽上，有金色的矛头向外。手柄上标有藏文的扎（藏文，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎）字。想象它们竖立起来。这是金矛的印。在其中的莲花和太阳垫上，红色赫利（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利）字双双溶解于光中。从完全转化中，吉祥马头明王，身体是红色和黄色。一面二臂，三眼。右手拿着一个钩子，抓住生命，左手拿着长寿宝瓶。
English
Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) red and yellow. Five colors of light radiate. From that light, light radiates, offering to the noble ones. For the benefit of sentient beings. All blessings, accomplishments, abilities, and powers gather back and dissolve into Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ). It dissolves into light. From the complete transformation, reciting the three mantras. I become Amitayus. The body is red and yellow, one face and two arms. Three eyes sitting in wrathful smile. The right hand makes the gesture of granting refuge at the heart. The left hand is on top of the meditation posture. Holding a vase made of gold, filled with immortal nectar. With a red silk neck scarf and adorned with wish-fulfilling tree's green leaves. Sitting in vajra posture. Wearing a yellow silk upper garment and a five-colored lower garment. With a precious head ornament, earrings, necklace, armlets, bracelets, rings, anklets, and silk streamers. The body has thirty-two major marks and eighty minor marks of excellence. Possessing thousands of rays of light. In his lap, is the consort Buddha Locana, her body is white. The right hand holds a hook that seizes life, embracing the father. The left hand holds the vase of longevity. This is the mudra of the supreme body itself. Then, in the heart of the father, there is a vajra crossed tent. Inside it, there is a tent of sun and moon joined gahu box. These two are the mudra of method and wisdom. Inside it, there is a white wheel tent filled with Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ). Inside it, there is a red lotus tent filled with Ā (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: Ā). Inside it, there is a blue vajra tent filled with Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ). This is the mudra of body, speech, and mind. Inside it, there is a white light filled with Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ), blue Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), yellow Svāhā (Tibetan, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, Literal Chinese meaning: Svāhā), red Āḥ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Āḥ), green light filled with Ha (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, Literal Chinese meaning: Ha). This is the mudra of the five wisdoms. Inside it, there is a golden eight-spoked chakra, with golden spears pointing outwards on the eight leading niches. The handle is marked with the letter Traṃ (Tibetan, Devanagari: त्रं, Romanized Sanskrit: traṃ, Literal Chinese meaning: Traṃ). Imagine them standing up. This is the mudra of the golden spear. Inside it, on the lotus and sun cushion, the red Hrīḥ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Hrīḥ) dissolves into light in pairs. From the complete transformation, glorious Hayagriva, the body is red and yellow. One face and two arms, three eyes. The right hand holds a hook that seizes life. The left hand holds the vase of longevity.