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" }, { "english_translation": "previous Snyan brgyud rin po che'i khrid kyi man ngag mkha' dbyings snying po'i bde khrid. Mkha' spyod pa. next" }, { "english_translation": "Snyan brgyud rin po che'i khrid kyi man ngag mkha' dbyings snying po'i bde khrid. Mkha' spyod pa." }, { "chinese_translation": "སྙན་བརྒྱུད་རིན་པོ་ཆེའི་ཁྲིད་ཀྱི་མན་ངག་མཁའ་དབྱིངས་སྙིང་པོའི་བདེ་ཁྲིད་正文。圆满次第心部阿若派。顶礼皈依三世诸佛之自性，具德上师之莲足。此乃无上乘之大密要诀，口耳相传诸佛之密意。无碍近道本然之实相，当舍弃执着于世俗表象之修行。于此无字口耳相传之法要，领受诸佛密意之精华，于本初之地证悟本初之觉性。其中，首先是至尊遍照佛之口诀心要，口耳相传珍宝之实修引导，分为初、中、后三个禅定次第。初禅定又分为积累、净障、实修。首先，舒适地安坐于坐垫上，忆念无常等次第引导。以皈依发心，观想手印坛城。如是，自性清净之法界，如无垢之蓝宝石坛城般无量无边。法界极度清净，智慧之自性，具足千辐之金轮。明镜般之智慧体性，蓝宝石金刚杵。平等性之自性，如意宝珠。个别观察之自性，百瓣莲花。成就事业之自性，各种金刚杵，每一个都具有无量无边的广阔。诸天与人类等众多有情众生所依止之处，以不可思议的供品庄严。清晰地观想充满所有方位的空间。迎请所有诸佛之坛城。于虚空之中，有普贤王如来智慧身，东方有自生智慧身，南方有法界空性身，西方", "english_translation": "Snyan brgyud rin po che'i khrid kyi man ngag mkha' dbyings snying po'i bde khrid is present. Dzogchen Mind Series Aro tradition. I prostrate and take refuge in the lotus feet of the glorious Lama, the essence of the three Kayas of the Buddhas. This is the great secret essence of the unsurpassed vehicle. The oral transmission from the mouth is the heart essence of all the Sugatas. The unobstructed, direct path is the very nature of reality. Those who are devoted to apparent practices should abandon all worldly attachments in this life. Take to heart this wordless oral transmission, the secret essence of the Buddhas' intention, and realize the primordial state in the primordial ground. Here, for a while, is the essence of the oral instructions of the venerable Vairochana, the precious oral transmission of practical guidance, which has three stages of meditation: the initial samadhi, the intermediate samadhi, and the final samadhi. The first has three parts: accumulation, purification, and practice. First, sit comfortably on a cushion, and bring to mind impermanence and other preliminary practices. With refuge and bodhicitta, contemplate the mandala of the mudras. Thus, the essence of self-nature is the immeasurable, pure realm, like a flawless sapphire mandala. The realm of phenomena is exceedingly pure, the nature of wisdom, with a golden wheel with a thousand spokes. The essence of mirror-like wisdom is a sapphire vajra. The essence of equality is a precious jewel. The essence of discriminating awareness is a lotus with a hundred petals. The essence of accomplishing activities is a variety of vajras, each with immeasurable expanse. A place of support for many gods and humans, adorned with inconceivable offerings. Clearly visualize filling all the spaces in all directions. Invite all the mandalas of the Buddhas. In the center of the sky is the wisdom body of Samantabhadra, in the east is the self-arisen wisdom body, in the south is the body of the emptiness of the dharmadhatu, in the west" } ] ============================================================
Chinese
于自然成就之身，于觉性中无碍明晰之身，皆如实安立。先前所安立之物，悉皆详尽观想为贫乏且行善之因，并收摄于无所缘之中。复于眉间、喉间、心间安立嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），执持心念。观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之光芒使内外一切如虚空般，并观为三字之身。如是，观想阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）之光芒使一切稳固与动摇皆极明晰显现，观想嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）之光芒使一切成为极清净之自性。念诵嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝萨埵嗡（藏文：ༀ་བཛྲ་ས་ཏྭ་ༀ，梵文天城体：ओ वज्रसत्त्व ओ，梵文罗马拟音：oṃ vajrasattva oṃ，汉语字面意思：嗡 金刚萨埵 嗡），观想自身为金刚萨埵，亦观想头顶内部亦与之相应。念诵嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝萨埵阿（藏文：ༀ་བཛྲ་སཏྭ་ཨཱཿ，梵文天城体：ओ वज्रसत्त्व आः，梵文罗马拟音：oṃ vajrasattva āḥ，汉语字面意思：嗡 金刚萨埵 阿），以咒语之声充满一切世间。观想喉间为红色金刚萨埵，念诵嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）班匝萨埵吽（藏文：ༀ་བཛྲ་ས་ཏྭ་ཧཱུྃ，梵文天城体：ओ वज्रसत्त्व हुं，梵文罗马拟音：oṃ vajrasattva hūṃ，汉语字面意思：嗡 金刚萨埵 吽），观想心间为蓝色金刚萨埵，以及蓝色月亮、蓝色金刚、五吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之观想。以彼等各自之光芒，净化一切有情之身语意三门之垢染，并观想彼等成为三族金刚萨埵。并作百字明之音声，以及将心安住于法界智慧一味一体之义，并念诵咒语。以收摄之次第而收摄。其后，于前方虚空中，于莲花盛开之花蕊上，有日月垫。观想上师、本尊、至尊毗卢遮那佛、普贤王如来，其身色较满月更白，具足等持菩提胜妙手印，具足众多庄严，为四族普贤等诸多善逝所围绕，以供养而作供养，并猛烈祈请。从其眉间放出不可思议之亿万光芒，融入自身一切处，净除业障，获得灌顶，现证智慧。微细光芒遍布一切世间，确信一切皆已成为最极无垢，并作回向与发愿。随力供养，此为一种方式。以坚定之确信，进入后续之禅定，此为另一种方式。总而言之，彼等乃最初之禅定，金刚萨埵之广大修法，以及莲花界自在母之修法，以及事业海之次第等，应于他处了知。以及最初之事业者
English
The spontaneously accomplished body, the unobstructed and clear body in awareness, are properly established. Those previously arranged substances are all thoroughly contemplated as causes of poverty and merit, and gathered into objectlessness. Again, firmly establish Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) at the brow, throat, and heart, and hold the mind. Visualize that the light of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) makes everything inside and outside like the sky, and see it as the body of the three syllables. Likewise, visualize that the light of Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah) makes all that is stable and moving extremely clear, and that the light of Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) makes everything into a very pure essence. Recite Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) Vajrasattva Oṃ (藏文：ༀ་བཛྲ་ས་ཏྭ་ༀ，梵文天城体：ओ वज्रसत्त्व ओ，梵文罗马拟音：oṃ vajrasattva oṃ，汉语字面意思：Om Vajrasattva Om), visualizing oneself as Vajrasattva, and also visualize that the inside of the crown of the head is endowed with it. Recite Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) Vajrasattva Āḥ (藏文：ༀ་བཛྲ་སཏྭ་ཨཱཿ，梵文天城体：ओ वज्रसत्त्व आः，梵文罗马拟音：oṃ vajrasattva āḥ，汉语字面意思：Om Vajrasattva Ah), filling all the worlds with the sound of mantra. Visualize a red Vajrasattva at the throat, and recite Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) Vajrasattva Hūṃ (藏文：ༀ་བཛྲ་ས་ཏྭ་ཧཱུྃ，梵文天城体：ओ वज्रसत्त्व हुं，梵文罗马拟音：oṃ vajrasattva hūṃ，汉语字面意思：Om Vajrasattva Hum), visualizing a blue Vajrasattva at the heart, and a blue moon, a blue vajra, and five Hūṃs (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hums). By the light of each of these, purify the defilements of body, speech, and mind of all beings, and visualize them as the three families of Vajrasattva. Also, make the sound of the hundred-syllable mantra, and keep the mind on the meaning of the equality of the wisdom of the sphere of reality, and recite the mantra. Gather them in the order of gathering. Then, in the sky in front, on the stamen of a fully bloomed lotus, on a moon and sun disc, visualize the lama, yidam, venerable Vairochana, Samantabhadra, whose body is whiter than the full moon, possessing the supreme mudra of enlightenment, endowed with many ornaments, surrounded by the Sugatas such as the Samantabhadras of the four families, and offer with offerings, and make strong supplications. From the space between his eyebrows, countless billions of rays of light arise, dissolving into all parts of one's own body, purifying obscurations, obtaining empowerment, and manifesting wisdom. The subtle rays pervade all the worlds, and establish with firm conviction that everything has become supremely immaculate. Then, make dedication and aspiration, and offer as is comfortable. This is one way. By the firmness of conviction, one enters the subsequent samadhi. This is another way. In short, these are the initial samadhis, the extensive practice of Vajrasattva, the practice of the Lotus Realm Mistress, and the order of the ocean of activities, which should be understood elsewhere. And the initial practitioner
Chinese
要知道，与引导次第无关，且对钝根者介绍（心性）也并非首先需要的。现在，关于中间的真实禅定的自性，暂时有四种方式：以方便抓住见地，体验见地，将见地转化为道，介绍见地。第一种又分为两种：安住于因的积聚，以及依赖七种瑜伽之食。第一种是：三门因各种动摇的缘故而迷失于轮回，从无动摇中才能证悟自己的本性。因此，务必努力远离各种因缘，身体不动，语不言说，心无忆念思索，长久安住。身体安住于具有禅定之法的状态，风不放出也不收回，心安住于断绝散乱和收摄的相续。应当修习五个月或二十一日等时间，这是安住于积聚。依赖瑜伽之食是：界、触、睡眠、心、识，禅定、梵行这七种。其中第一种是舍弃变成毒药之物，而依止相宜之物。第二种是依止文殊等。第三种是舍弃白天而依止夜晚。第四种是悦意之物。第五种是如前一样将欲望的功德作为道用。第六种是心中没有任何依靠，松开，放下，松弛。第七种是舍弃邪道。像这样以食物滋养身体，安住于积聚，是所要修习的真实内容。由此，首先会出现各种动摇的体验，然后会出现各种获得的体验，再次安住于此，习惯之后，体验会持久停留。之后会出现稳固的体验，随心所欲地安住。如果体验这四种体验，就叫做体验见地。将见地转化为道是：通过有相禅定之门和风之门。通过有相禅定，以适合自己的方式，观想圆形白色，方形黄色，三角形红色，半月形绿色，蓝色圆形等，以及轮、宝、莲花、十字金刚杵、金刚杵等，并将心专注于嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）等。通过无相禅定，什么也不想。
English
Know that introducing (the nature of mind) to dull individuals without relating to the stages of instruction is not necessary at first. Now, regarding the nature of the actual intermediate Samadhi, there are temporarily four ways: grasping the view with skillful means, experiencing the view, transforming the view into the path, and introducing the view. The first is further divided into two: abiding in the accumulation of causes, and relying on the seven yogic foods. The first is: the three doors are deluded into samsara due to various causes of agitation, and from non-agitation, one realizes one's own suchness. Therefore, one must strive to be free from causes and conditions, keeping the body motionless, speech silent, and mind without memory or thought, abiding for a long time. The body should abide in a state endowed with the qualities of meditation, without exhaling or inhaling the breath, and the mind should abide in severing the continuum of scattering and gathering. One should meditate for five months or twenty-one days, etc.; this is abiding in accumulation. Relying on yogic food is: elements, touch, sleep, mind, consciousness, Samadhi, and celibacy, these seven. The first of these is to abandon what turns into poison and rely on what is suitable. The second is to rely on Manjushri, etc. The third is to abandon the day and rely on the night. The fourth is pleasing things. The fifth is to use the qualities of desire as the path, as before. The sixth is to completely release the mind without any reliance, loosen, let go, relax. The seventh is to abandon wrong paths. In this way, nourishing the body with food and abiding in accumulation is the actual content to be practiced. From this, first, various experiences of agitation will arise, then various experiences of attainment will arise, and again, abiding in this, the experience will remain for a long time through habituation. Then, stable experiences will arise, abiding as much as one desires. If one experiences these four experiences, it is called experiencing the view. Transforming the view into the path is: through the door of Samadhi with signs and the door of wind. Through Samadhi with signs, in a way that suits oneself, visualize a round white, a square yellow, a triangular red, a crescent green, a blue round, etc., as well as wheels, jewels, lotuses, swastikas, vajras, etc., and focus the mind on Om (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Svaha (藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈), etc. Through Samadhi without signs, do not think of anything.