Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【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" }, { "chinese_translation": "上一页 佐钦心髓部的引导文 娘氏法 下一页", "english_translation": "previous Dzogchen Semde's instructional manual Nyang tradition next" }, { "chinese_translation": "佐钦心髓部的引导文 娘氏法", "english_translation": "Dzogchen Semde's instructional manual Nyang tradition" }, { "chinese_translation": "佐钦心髓部的引导文。娘氏法。顶礼 गुरु (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 遍主最初的导师普贤王如来。 为了调伏众生而示现平凡之相。 将具缘者安置于菩提道上。 顶礼大上师法王之足。 自心本初清净之佛陀。 却因突如其来的错觉之垢而流转于轮回。 为了从痛苦轮回之海中解脱。 在此讲述大密引导次第。 那么，我们所谓的“心”，这个明明白白、清清楚楚的东西。 虽然与普贤王如来同时，最初就已存在。 普贤王如来因证悟自性而解脱。 我们这些有情众生却因不识自性而无尽流转于轮回。 已经获得了无数次六道轮回之身。 所做的一切都毫无意义。 如今，在这百年难遇的人身之际，若不能成就一个不堕恶趣的方法。 死后将转生何处无法确定。 无论转生于六道中的哪一道，都无法脱离痛苦。 地狱有寒热之苦。 饿鬼有饥渴之苦。 畜生有役使和愚昧无知的痛苦。 人有生老病死和有者操劳，无者窘迫。 还有与怨敌相遇的恐惧，与亲人分离的恐惧等等，痛苦无法想象。 阿修罗也有争斗之苦。 天人有堕落之苦，这些上师会详细讲解。 经中也说： 轮回如针尖般微小。 快乐也从未存在。 如是所说。 仅仅获得人身还不够。 因为死亡何时到来无法确定。 所以现在就必须修持一个真正的佛法。 那就是，要像至尊米拉日巴那样，临死时不会后悔，自己不会责备自己。 我米拉日巴的法。 自己不责备自己。 胜者扬衮巴也说： 有心之人都要为自己留好后路。 如果不想欺骗自己，就要真心修持佛法。 如是所说。 死亡何时到来无法确定，", "english_translation": "Dzogchen Semde's instructional manual. Nyang tradition. Namo Guru Bhya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The all-pervading, primordial teacher, Kuntuzangpo. Taking on an ordinary appearance for the sake of beings to be tamed. Placing the fortunate ones on the path to enlightenment. I bow to the feet of the great lama, the King of Dharma. That which is one's own mind, the Buddha pure from the beginning. Wanders in samsara due to the adventitious stains of delusion. In order to be liberated from the ocean of suffering samsara. Here, the stages of the great secret instructions are explained. Now, this mind of ours, which is called \"mind,\" this clear and distinct thing. Although it arose simultaneously with Kuntuzangpo, in the very beginning. Kuntuzangpo was liberated by recognizing it as himself. We sentient beings, not recognizing it, wander endlessly in samsara. We have taken countless bodies in the six realms. All that has been done has been meaningless. Now, at this time when we obtain a human body once in a hundred eons, if we do not accomplish a means of not being reborn in the lower realms. It is uncertain where we will be born after death. And wherever we are born in the six realms, we will not be free from suffering. In the hells, there is the suffering of heat and cold. In the preta realm, there is the suffering of hunger and thirst. In the animal realm, there is the suffering of being exploited and being foolish and ignorant. For humans, there is the suffering of birth, old age, sickness, and death, and the wealthy struggle to maintain their livelihood, while the poor are burdened with hardship. There is the fear of encountering enemies and the fear of being separated from loved ones, and so on, sufferings beyond comprehension. Even the asuras have the suffering of fighting and strife. The gods have the suffering of falling from their state, which the lamas will explain in detail. As it is also said in the sutras: In samsara, even on the tip of a needle. There is never any happiness. As it is said. It is not enough to merely obtain a human body. Because there is no certainty when we will die. Therefore, we must practice a genuine Dharma right now. That is, we must be like Jetsun Mila, who does not regret at the time of death and does not blame himself. In the Dharma of me, Milarepa. One does not blame oneself. As it is said. Gyalwa Yang Gonpa also said: All you who have heart, extend a long rope for yourselves. If you do not want to deceive yourself, practice the Dharma with all your heart. As it is said. There is no certainty when death will come," } ] ============================================================
Chinese
因此，必须断除对于征服敌人、守护亲友等世间事务的执着，不贪恋衣食住行等世间八法，一心一意地专注于佛法。如 死亡是刻骨铭心的寂静处， 舍弃一切的修行者， 断绝今生之念闭关修行， 不与心怀八法之人相会。 像这样，要像嘉瓦央衮巴一样修行。要做到这样，就必须进行引导和禅修。引导也分为四种：通晓字句的字句引导，通晓意义的意义引导，生起体验的功德引导，以及最终成就的果位引导。最终的果位就是成佛，所以在未证得佛果之前，必须不断禅修。而禅修有三个要点：首先，以生起菩提心为基础，努力皈依。观想皈依境在前方虚空中，想着自己和一切众生都在皈依，念诵皈依文千遍万遍等。最后，接受四种灌顶，观想它们化为光融入自身。在这种状态下，对于生起的任何念头，既不压制也不追逐，只是放松地让它们自然生灭。当另一个念头生起时，也像之前一样处理。总之，无论生起什么念头，都只是安住在当下，不去人为地干预。只是认识到念头的本性，然后放松地安住。皈依和放松安住这两种方法交替进行，持续三天、五天或七天等，根据具体情况而定。接下来是忏悔罪障的百字明咒念诵引导：观想金刚萨埵在头顶上方，从其足拇指流下的甘露驱除自身的一切罪障，流到九层地狱之下，身体充满白色甘露。念诵百字明咒一百遍等，接受金刚萨埵的四种灌顶，观想其化为光融入自身。然后像之前一样放松休息，观察念头的方式和时间长度与之前相同。第三是积累资粮的曼荼罗供养引导：在前方虚空中，如同皈依境一样，清晰地观想上师、本尊和三宝，然后供养三十七堆曼荼罗，以及涂香的土地等，还有药物曼荼罗，谷物曼荼罗，珍宝
English
Therefore, one must renounce attachment to worldly affairs such as conquering enemies and protecting relatives, and not be attached to the eight worldly dharmas such as food, clothing, and lodging, but single-mindedly focus on the Dharma. Like: 'Death is a heart-piercing solitary place, the practitioner who has completely renounced attachment, cuts off this life's thoughts and enters retreat, and does not meet with people who are attached to the eight worldly dharmas.' Like this, one must practice like Gyalwa Yang Gonpa. To do this, one must practice instructions and meditation. The instructions are also of four types: verbal instructions that understand the words, meaning instructions that understand the meaning, virtuous instructions that generate experience, and ultimate fruition instructions. The ultimate fruition is Buddhahood, so one must meditate until one attains it. There are three points to meditating on this: First, based on generating Bodhicitta, one must strive to take refuge. Visualize the refuge field in the sky in front, thinking that oneself and all sentient beings are taking refuge, and recite the refuge prayer thousands or tens of thousands of times. Finally, receive the four empowerments, visualize them dissolving into light and merging into oneself. In this state, whatever thoughts arise, neither suppress them nor chase after them, but relax and let them arise and pass away naturally. When another thought arises, deal with it as before. In short, whatever thoughts arise, just leave them as they are, without artificially interfering. Just recognize the nature of the thoughts, and then relax and abide. These two methods, taking refuge and relaxing and abiding, should be alternated, continuing for three, five, or seven days, etc., depending on the specific situation. Next is the instruction on the recitation and meditation of the Hundred Syllable Mantra to purify sins and obscurations: Visualize Vajrasattva above your head, and the nectar flowing from the toes of his feet drives away all your sins and obscurations, flowing down below the nine levels of the earth, and your body is filled with white nectar. Recite the Hundred Syllable Mantra one hundred times, etc., receive the four empowerments of Vajrasattva, visualize him dissolving into light and merging into yourself. Then relax and rest as before, and the way of observing thoughts and the length of time are the same as before. Third is the instruction on the Mandala offering for accumulating merit: In the sky in front, clearly visualize the Guru, Yidam, and Three Jewels as in the refuge field, and then offer the thirty-seven heaps of the Mandala, as well as the ground anointed with incense, etc., and the medicine Mandala, the grain Mandala, the precious
Chinese
大供养轮等外在世俗物质的供养轮，内在胜义金刚身的供养轮，秘密双运心的供养轮，极密三身的供养轮等，尽己所能地供养。在座间休息时，如前接受四灌顶并观察分别念。天数也相同。第四，加持融入之法，上师瑜伽的引导是：在自己本尊的头顶上，狮子座和莲花月轮之上，观想其自性是宣讲此法的上师，形象是邬金父母，或普贤王如来等自己喜欢的形象，从其心间发出光芒，迎请自己过去的所有上师，以及现在接受佛法并具足虔诚心的上师，以及未来自己未成佛之前将要出现的上师，融入其中，观想为上师总集的自性。再次发出光芒，迎请本尊坛城诸尊、诸佛菩萨，融入其中，观想为本尊总集的自性。再次发出光芒，迎请空行护法，融入其中，观想为上师总集如意宝，生起虔诚的眼泪，然后念诵上师的赞颂文，或者念诵如上师三身祈请文的末尾：祈请加持证悟原始清净之实相！祈请加持认识一切显现为自性！祈请加持解脱错觉于本位！祈请加持生起持续之禅定！祈请加持此生获得佛果！在不散乱的状态中念诵一百零八遍。最后从上师处接受四灌顶。上师化光融入自己，如前安住于平等舍。最后回向善根。此上师瑜伽在修习前行时，天数如前。从正行开始，在座间开始和引导结束后，无论何时都要不间断地计数念诵，这非常重要。即使对于没有生起修法证悟的人来说，每天不间断地修习五次上师瑜伽，也不需要修颇瓦法，自然就能成就。如嘉瓦果仓巴所说。上师瑜伽与虔诚心相
English
Offer the great mandala and so on, the outer mundane substance mandala, the inner ultimate vajra body mandala, the secret union mind mandala, the very secret three kayas mandala, etc., offer as much as you know and are capable of. In between sessions, take the four empowerments and rest, observing the thoughts as before. The number of days is also the same. Fourth, the instruction on the guru yoga that causes blessings to enter: On the crown of your head, on a lion throne and lotus moon seat, visualize the guru who teaches this Dharma as being the essence, but in the form of Orgyen Yab-Yum, or Kuntuzangpo, or whatever you prefer. From their heart, rays of light emanate, inviting all your past gurus, those with whom you have a Dharma connection and have established devotion, and all the gurus who will appear until you attain enlightenment in the future. Dissolve them into it, and think of it as the essence of all gurus combined. Again, rays of light emanate. Invite all the yidam mandala deities, buddhas, and bodhisattvas, and dissolve them into it, thinking of it as the essence of all yidams combined. Again, rays of light emanate, inviting all the dakinis and Dharma protectors. Dissolve them into it, and think of it as the guru of all combined, the wish-fulfilling jewel, and generate devotion until tears flow. Then recite the guru's praise, or if not, at the end of the Guru Three Kayas prayer, like this: Bless me to realize the original purity of reality! Bless me to recognize whatever arises as my own nature! Bless me to dissolve illusory appearances in their own place! Bless me to generate continuous samadhi! Bless me to attain buddhahood in this life! Recite this one hundred and eight times without distraction. Finally, receive the four empowerments from the guru. The guru dissolves into light and merges into you, and remain in equanimity as before. Finally, dedicate the merit. This guru yoga should be done for the number of days as before during the preliminary practice. From the main practice onwards, it is important to count and do it without interruption at all times, from the beginning of the session and after the instruction is given. Even for someone who has not developed meditation in their mind, if they do guru yoga five times a day without interruption, they will not need to do transference of consciousness, as it will happen spontaneously. As Gyalwa Godtsangpa said. Guru yoga and devotion are