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Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
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Nitartha 数字图书馆 藏文 目录 分发 搜索选项 上一页 从师尊嘎饶多吉传承下来的大圆满心部诀窍，南喀多吉。 下一页 从师尊嘎饶多吉传承下来的大圆满心部诀窍，南喀多吉。 从师尊嘎饶多吉传承下来的大圆满心部诀窍。 大圆满心部康区传统。 嗡 梭悉底。 自性本生法身。 嬉戏无灭化身。 特征无别报身。 觉性自解自性身。 无有迁变金刚身。 五身圆满普贤王。 祈祷传承上师。 无别自显顶礼。 于此九乘之顶。 四续之精华。 三世诸佛之一道。 瑜伽士之所求诀窍。 化身至尊嘎饶多吉所造大圆满诀窍，分为二：上师传承次第和诀窍正文。 首先是远传：法身普贤王如来。 报身金刚萨埵。 化身嘎饶多吉。 胜者意传。 然后是师尊妙吉祥友。 达嘿纳达罗。 印度菩提。 郭玛德瓦。 饶桑丹玛。 聚主。 圣龙树。 金刚善妙。 咕咕ra扎。 九髻发型者。 玛尔麦匝。 师利星哈。 直至毗卢遮那。 持明觉性传承。 然后是玉扎宁波。 萨饶钦波。 玛巴吉嘉波。 念绛秋谢饶。 功德生处。 觉若贡琼。 绛巴贡钦。 绛敦南达。 丹巴德谢。 秋杰藏巴。 绛巴钦波。 坚嘎瓦。 颜巴仁波切。 菩提师利。 直至秋杰班杂师利，从人耳到人耳的传承。 又是绛巴钦波。 匝德坚嘎瓦。 仲图杰耶谢。 敦巴旺觉巴。 彼班杂师利，颜巴和。 绛秋巴。 敦巴瓦三喀。 华巴瓦，以随缘的方式，词义无...
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous From the master Garab Dorje's lineage, the Great Perfection Mind Series' essential instructions, Namkhai Dorje next From the master Garab Dorje's lineage, the Great Perfection Mind Series' essential instructions, Namkhai Dorje. From the master Garab Dorje's lineage, the Great Perfection Mind Series' essential instructions. The Great Perfection Mind Series, Kham tradition. Om Svasti. Self-nature unborn Dharmakaya. Playful unceasing Nirmanakaya. Characteristic indivisible Sambhogakaya. Awareness self-liberated Svabhavikakaya. Immutable Vajrakaya. Five Kayas complete Kuntuzangpo. To the lineage lamas, inseparable self-appearance, I prostrate. Here, the pinnacle of the nine vehicles. The essence of the four tantras. The single path of all Buddhas of the three times. The essential instructions to be sought by all yogis. The Great Perfection essential instructions composed by the supreme Nirmanakaya Garab Dorje, has two parts: the order of the lama lineage and the actual essential instructions. First, the long lineage: Dharmakaya Kuntuzangpo. Sambhogakaya Vajrasattva. Nirmanakaya Garab Dorje. The Victorious Ones' Mind Transmission. Then, the master Manjushrimitra. Dhahana Tala. Indrabodhi. Gomadeva. Rabnang Denma. Lord of Hosts. Holy Nagarjuna. Vajra Lekpa Tsal. Kukkuraja. The one with nine topknots. Marmemdze. Shri Singha. Up to Vairochana. The Vidyadhara Awareness Transmission. Then, Yu Nyyingpo. Salrab Chenpo. Ma Palgyi Gyalpo. Nyan Jangchub She Rab. Yonten Jungne. Chokro Gomchung. Jampa Gomchen. Jangton Namdag. Dampa Deshek. Chöje Tsangpa. Jampa Chenpo. Chennga Ba. Yanpa Rinpoche. Bodhi Shri. Up to Chöje Vajrashri, transmitted from ear to ear. Again, Jampa Chenpo. Tsade Chennga Ba. Drung Tukje Yeshe. Tonpa Wangjor Pal. That Vajrashri, Yanpa and. Jangchub Pal. Tonpa Ba three Ka. Palbarwa, in a casual manner, the meaning of the words without...
Chinese
都赐予了他。近传承是：大圣者由吉祥金刚萨埵亲自显现，赐予了他所有真实的意义。极近传承是：所有的续部都说根本上师即是真正的佛。传承未断绝是：据说如果认识到自己的心性，就是五身圆满的佛。第二，从该传承产生的口诀有三：首先，通过前行使相续成为法器；其次，修习正行的次第；第三，展示如何获得最终的果。第一部分有三，首先是百字明的修诵，以及共同的上师瑜伽。心想：为了将我和所有众生从轮回的苦海中解脱出来，获得珍贵的佛果，请六宝知晓。多次皈依上师、本尊、空行母、佛、法、僧。然后，所有三界的众生，从无始以来都做过我的父母，以慈悲养育了我，现在正在遭受六道轮回的痛苦，为了让他们拥有安乐，脱离痛苦，安置于佛地，首先我必须成佛，为此我要行善。一定要这样发心。然后，在珍宝的地面上，在清净的佛土中央，在莲花日月之上。自己的心性是白色吽字，从吽字发出光芒，供养圣众，利益有情，清净业障，安置于金刚萨埵的果位。光芒收回，完全转变，自己成为白色金刚萨埵，一面二臂，金刚杵和铃在心间交错。双足金刚跏趺坐，身穿五彩丝绸下裙。以一切珍宝的饰品庄严，在心间月亮之上，五股白色金刚杵的中央，在月亮之上有吽字，百字明围绕着它顺时针旋转。在自己的头顶日月之上，有与根本上师无二无别的金刚萨埵，身色蓝色，如天空的颜色。一面二臂，金刚杵和铃交错持有，身穿丝绸
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were bestowed upon him. The near lineage is: The great saint was directly visited by glorious Vajrasattva, who bestowed upon him all the true meanings without exception. The exceedingly near lineage is: All the tantras say that the root guru is the actual Buddha. The unbroken lineage is: It is said that if one realizes one's own mind, one is a Buddha with five spontaneously accomplished bodies. Second, there are three instructions arising from that lineage: First, making the mind a suitable vessel through preliminaries; second, the order of practicing the main practice; and third, showing how the final result is obtained. The first has three parts, beginning with the recitation of the hundred-syllable mantra, and the common practice of guru yoga: Thinking, "May these six jewels know that I and all sentient beings will be liberated from the ocean of suffering of samsara and attain the precious state of Buddhahood." Take refuge in the guru, yidam, dakini, Buddha, Dharma, and Sangha many times. Then, all sentient beings of the three realms, who have been my parents since beginningless time and have cared for me with kindness, are now experiencing the suffering of the six realms of samsara. To bring them happiness, free them from suffering, and place them on the ground of Buddhahood, I must first attain enlightenment. For that purpose, I will engage in virtuous deeds." Be sure to generate this mind. Then, on a ground of jewels, in the center of a pure Buddha-field, on a lotus and sun-moon seat. One's own mind is a white HUNG (ཧཱུྃ, हूं, hūṃ, 吽) from which light radiates, making offerings to the noble ones, benefiting sentient beings, purifying obscurations, and placing them in the state of Vajrasattva. The light gathers back and completely transforms, and one becomes a white Vajrasattva, with one face and two arms, holding a vajra and bell crossed at the heart. The legs are in the vajra posture, and one wears a five-colored silk lower garment. Adorned with all precious ornaments, in the heart is a moon disc, and in the center of a five-pronged white vajra on the moon is a HUNG (ཧཱུྃ, हूं, hūṃ, 吽) with the hundred-syllable mantra circling it clockwise. On the crown of one's head, on a sun and moon seat, is Vajrasattva inseparable from the root guru, with a blue body the color of the sky. One face and two arms, holding a vajra and bell crossed, wearing silk
Chinese
持有具相金刚铃的三处，身语意之字发光芒，我之身体融入而清净罪业，加持融入是也。如是说。第二，圆满二资粮且加持融入之曼扎及观修上师瑜伽者，皈依发心和百字明咒的观诵先行，自己本尊金刚萨埵的眉间，由勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）开展，前方之曼扎化为光，成为一百零八种珍宝颜色，以众眼之纹样组合之地基，按则柔软抬则跳动，基底一切以各种珍宝之丛装饰，目光无法直视之光芒且具广大法界等同虚空之中央，珍宝之座由八柱抬起，具有七七宝藏之眼，栋梁双绕旋转，由八狮抬起且珍宝网覆盖之座上，千瓣莲花和日之垫上，根本上师和法身普贤王如来无别者，由传承三法之上师们围绕，其前方由八大象抬起之六层座上，本尊胜者之坛城由空行护法们围绕，上师之右方由八骏马抬起之六层座上，汇集三身之诸佛宝，后方由八孔雀抬起之六层座上，汇集因果道三法之法宝，于金纸上以青金石熔汁亲手书写之自发声经典，左方由八妙音鸟抬起之座上，僧宝持明者们及处于地道之菩萨们和独觉大声闻阿罗汉们安住而观想，从自性之境和十方世界，如是所有迎请融入，对彼等供养之物，虚空遍及之世界，地基和山和房屋一切亦由各种珍宝所成，所有植物森林皆为如意树，所需所欲出生。
English
In the three places holding the Vajra Bell with characteristics, the letters of body, speech, and mind are radiant. By entering my body, sins are purified, and blessings are bestowed. Thus it is said. Secondly, to perfect the two accumulations and to cause blessings to enter, the Mandala and the Guru Yoga are meditated upon. Having preceded with refuge and generating Bodhicitta, and the recitation of the Hundred Syllable Mantra, from the brow of one's own Yidam Vajrasattva, from Bhrum (བྷྲཱུྃ，भ्रूम，bhrūṃ，Bhrum) unfolds, the Mandala in front dissolves into light, becoming a foundation of one hundred and eight precious colors, arranged in a pattern of many eyes, soft when pressed and pulsating when lifted. The entire base is adorned with clusters of various jewels, with light unbearable to look at, and in the center of the vast Dharmadhatu, equal to the sky, a precious throne raised by eight pillars, possessing seven-seven treasure eyes, with beams entwined in pairs, supported by eight lions, and on top of the throne covered with a precious net, on a thousand-petaled lotus and a sun cushion, the root guru and Dharmakaya Samantabhadra are inseparable, surrounded by the gurus of the three lineages. In front of that, on a six-tiered seat supported by eight elephants, the assembly of Yidam victorious deities is surrounded by Dakinis and Dharma protectors. To the right of the guru, on a six-tiered seat supported by eight excellent horses, are all the Buddhas, the Three Jewels, embodying the three bodies. In the back, on a six-tiered seat supported by eight peacocks, are all the Dharma, the Three Jewels, embodying the three causes, effects, and paths, scriptures written in their own script on golden paper with molten lapis lazuli, sounding their own sounds. To the left, on a seat supported by eight Shang Shang birds, are the Sangha, the Jewels, the Vidyadharas, the Bodhisattvas abiding on the grounds and paths, the Pratyekabuddhas, the great Shravakas, and the Arhats, visualize them as dwelling. From the natural abode and the ten directions of the world, invite and dissolve all such ones separately. The objects of offering to them, the realms of the world as vast as the sky, the earth, mountains, and all houses are also made of various jewels. All the plants and forests are wish-fulfilling trees, from which arise whatever is desired.
Chinese
啊。所有海洋和水域都遍布着八功德水之海和池塘，以及金银沙。所有色、声、香、味、触都作为供品的特殊美好而丰盛的物品。将自己的身体化现为如田地微尘般众多，众生化现为天子和天女，容貌极其端庄，口中所说的一切都是乐音和赞歌，手脚的一切动作都是舞蹈和嬉戏，身体的装饰和衣服，手中所持的一切都变成天衣、项链、臂钏、瑟摩朵，以及智慧甘露等供品。整个天空、空间和大地都从珍宝之云中降下如雨般所需的物品，伞、胜幢、幡旗、帷幔等如云般密集，莲花和睡莲等花朵的香气散发到十方，如树木般繁茂。总之，十方无量无边的一切，都观想以如圣者普贤行愿般的供养来盛满并供养。供养的大手印是：以心之如意云团，十方一切皆为佛土，柔软触之生乐的，各种珍宝之地基上，美丽地编织和装饰着，以及一切生起之珍宝堆熊熊燃烧，外形优美之池塘，殊胜凉爽之舞蹈，各种珍宝宫殿和，装饰以及如意树之树林，歌声偈颂之音声，幡旗胜幢天衣伞，项链臂钏瑟摩朵，食物和饮料之殊胜，以自身美丽装饰的，如微尘般之天和天女，以舞蹈等无量，十方虚空界充满后，向所有坛城盛大地供养。如此观想后，念诵一百零八遍或二十一遍等，每次都这样做。如此，从心性本无生，无碍之力量的各种显现，以幻化大幻化的方式进行供养，是圆满报身刹土的特殊曼扎供养。之后，为了成就化身的刹土，进行共同的曼扎供养，从自己本尊金刚萨埵的心间，化出一个怛朗（藏文：ཏྲཱྃ，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：种子字），融入光中，在无边的大海中央，须弥山王，东方是白水晶
English
Ah. All oceans and waters are spread with seas and ponds of eight qualities, and sands of gold and silver. All forms, sounds, smells, tastes, and tactile sensations are offered as special, good, and abundant items. Transforming one's own body into as many particles as there are fields, transforming beings into sons and daughters of gods, with extremely beautiful appearances, everything spoken in their mouths is music and praise, all movements of hands and feet are dances and plays, the ornaments and clothes of the body, everything held in the hands becomes divine garments, necklaces, armlets, semoto, and offerings such as the nectar of wisdom. The entire sky, space, and earth rain down desired objects from clouds of jewels, umbrellas, victory banners, flags, curtains, etc., are dense like clouds, and the fragrance of flowers such as lotuses and water lilies spreads in all ten directions, flourishing like plants. In short, all the infinite and boundless realms of the ten directions are visualized as being filled and offered with offerings like the conduct of the noble Samantabhadra. The great mudra of offering is: With the wish-fulfilling clouds of the mind, all directions are Buddha-fields, on the base of various jewels that are soft and pleasant to the touch, beautifully woven and decorated, and the piles of jewels that arise from everything are blazing, ponds of beautiful shape, excellent cool dances, various jewel palaces and, decorations and groves of wish-fulfilling trees, the sound of songs and verses, banners, victory banners, divine garments, umbrellas, necklaces, armlets, semoto, the best of foods and drinks, gods and goddesses adorned with their own beauty, with countless dances and so on, filling the realms of the ten directions, and offering extensively to all mandalas. After visualizing in this way, recite one hundred and eight times or twenty-one times, etc., doing this for each session. Thus, offering in the manner of a great illusion, the manifestation of the unobstructed power from the nature of mind, which is unborn, is the uncommon mandala offering for accomplishing the pure realm of the Sambhogakaya. Then, to accomplish the pure realm of the Nirmanakaya, the common mandala offering is made: From the heart of one's own deity, Vajrasattva, emanates a trāṃ（藏文：ཏྲཱྃ，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：种子字）, which dissolves into light, and in the center of the boundless great ocean, Mount Meru, the best of mountains, the east is white crystal.