Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
内容列表分发。 搜索选项。 上一页 克隆德金刚桥中所述的修法上师加持增上的仪轨——智慧之流。 洛哲塔义。\t下一页 克隆德金刚桥中所述的修法上师加持增上的仪轨——智慧之流。 洛哲塔义。 克隆德金刚桥中所述的修法上师加持增上的仪轨——名为智慧之流的仪轨。 那摩咕噜夏日嘿汝嘎雅。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以四种象征和方式的要点，在短暂的时间内，成就虹身解脱的最胜秘密阿底道，对示现的上师持明传承诸位上师，以及大吉祥空行众，我恭敬顶礼。以成熟之法，无论广略多少，永不欺骗的象征方法加持力，使利根者瞬间解脱的大圆满，请享用教言甘露之精髓。克隆德传承金刚桥之瑜伽，作为第三阶段的成熟解脱之法，修法上师加持之仪轨，广修有三部分：预备、正行、后行。第一，坛城和供品的陈设：在干净的台子上，用五甘露洒净，中央是五层圆圈，中央为蓝色，后面是绿色，再后面是黄色，再后面是红色，再后面是白色。其外是交叉的法源，上面是红色，下面是蓝色，底座是黄色。法源六角顶端画黄色金刚杵，如果这样，法源外要做宽阔的圆圈。后面依次画三个圆圈，第一个是红色日轮，第二个是白色月轮，第三个是杂色莲花。后面是两层分割的四方形，内层东白、南蓝、西红、北绿。后面外层东红、南绿、西白、北蓝的坛城。其中心放置装满谷物的容器，容器上放置装满香水和二十五种物质的珍宝瓶，系上五彩颈饰，用古古香熏。用桑巴尼的咒语驱除障碍后放置。其上放置人头碗。
English
Table of Contents Distribution. Search Options. previous From the Longde Dorje Zampa, the method of meditation, the ritual arranged for the increase of the Guru's blessings - the Stream of Wisdom. Lodro Thaye. next From the Longde Dorje Zampa, the method of meditation, the ritual arranged for the increase of the Guru's blessings - the Stream of Wisdom. Lodro Thaye. From the Longde Dorje Zampa, the method of meditation, the ritual arranged for the increase of the Guru's blessings - the ritual called the Stream of Wisdom is present. Namo Guru Shri Herukaya. Through the essence of the four symbols and methods, in a short time, the supreme secret Ati path that liberates into the rainbow body, to the masters of the lineage of awareness-holders who reveal it, and to the assembly of the great glorious Dakinis, I respectfully prostrate. With the methods of maturation, whether extensive or concise, through the blessings of the symbolic methods that never deceive, the Great Perfection that liberates the sharp-witted in an instant, may I drink the essence of the nectar of the teachings. The yoga of the Longde lineage Dorje Zampa, as the third stage of maturation and liberation, the ritual of the Guru's blessings for extensive practice has three parts: preparation, main practice, and subsequent practice. First, the mandala and the arrangement of substances: on a clean platform, sprinkle with the five nectars. The center is a circle with five layers, the center being blue, behind it green, then yellow, then red, then white. Outside of that is a crossed Dharma source, red on top, blue on the bottom, and a yellow base. At the apex of the six corners of the Dharma source, a yellow vajra is drawn. If so, a wide circle should be made outside the Dharma source. Behind that, draw three circles in order, the first being a red sun disc, the second a white moon disc, and the third a multi-colored lotus. Behind that are two layers of divided squares, the inner layer being white in the east, blue in the south, red in the west, and green in the north. Behind that, the outer layer being red in the east, green in the south, white in the west, and blue in the north. In the center of that, place a container filled with grains on a throne, and on the container place a precious vase filled with fragrant water and twenty-five substances, tied with a five-colored neck cord, and fumigated with gugul incense. After dispelling obstacles with the mantra of sumbhani, place it. On top of that, place a kapala cup.
Chinese
哦！格格热曼达拉，格热白色的净土。南方为蓝琉璃，琉璃曼达拉，蓝色的净土。西方为红色的榜，红莲花曼达拉，红莲花的净土。北方为绿色的因陀罗尼，因陀罗尼曼达拉，因陀罗尼绿色的净土。第二，加持物品有三，其中宝瓶加持是：坛城中央莲花花蕊之上，具足一切特征的珍宝宝瓶之中，有五色的嗡字（藏文：ཨཱོྂ，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡），蓝色的明点，白色的月牙，黄色的那若，红色的阿，绿色的阿，由此发出五种光芒，唤醒十方一切善逝的心续。所有身之加持都以光芒的形式从头顶的顶髻发出，融入宝瓶之中，这样观想。嗡 舍利 班杂 玛哈 舍利 嘿热嘎 班杂 卓地 效热 斯当 如鲁 如鲁 吽 炯 吽（藏文：ཨཱོྂ་ཤྲཱི་བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་བཛྲ་ཀྲོ་དྷི་ཤྭ་རི་སྟྭཾ་རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོ་ཧཱུཾ，梵文天城体：ओँ श्री वज्र महाश्री हेरुक वज्र क्रोधिश्वरि स्त्वं रुलु रुलु हुं भ्यो हुं，梵文罗马拟音：oṃ śrī vajra mahāśrī heruka vajra krodhiśvari stvaṃ rulu rulu hūṃ bhyo hūṃ，汉语字面意思：嗡 舍利 金刚 大舍利 嘿热嘎 金刚 忿怒自在 斯当 如鲁 如鲁 吽 炯 吽）。念诵千遍。颅器加持是：在颅器之中，明亮地显现一个红黄色的阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。由此发出五种光芒，唤醒十方一切善逝的心续。所有语之加持都以光芒的形式从舌尖发出，融入颅器之中，这样观想。嗡 阿 吽 萨瓦 班杂 阿弥利达 吽 舍 塔（藏文：ཨཱོྂ་ཨཱཿཧཱུྃ་སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱ，梵文天城体：ओँ आः हुं सर्व पञ्च अम्रित हुं ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ，汉语字面意思：嗡 阿 吽 一切 五 甘露 吽 舍 塔）。念诵千遍。明镜加持是：在明镜之中，明亮地显现一个白色的航字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）。由此发出五种光芒，唤醒十方一切善逝的心续。所有意之加持都以光芒的形式从心间发出，融入明镜之上，这样观想。嗡 阿 昂 航 吽 舍 炯（藏文：ཨཱོྂ་ཨཱཿཨཾ་ཧཾ་ཧཱུྃ་ཧྲཱིཿབྷྲཱུྃ，梵文天城体：ओँ आः अं हं हुं ह्रीः भ्रुं，梵文罗马拟音：oṃ āḥ aṃ haṃ hūṃ hrīḥ bhrūṃ，汉语字面意思：嗡 阿 昂 航 吽 舍 炯）。念诵千遍。第二也有两种，事业和加持的仪轨。第一是消除事业仪轨的障碍，从传承祈请开始，持续不断地进行。将坛城观想为自前无别，显有立于基上。正行的念诵完成后，身语意的黑汝嘎三者的心咒如上文分别所说。嗡 嗡 阿 阿 萨瓦 达塔嘎达 亚 吽（藏文：ཨཱོྂ་ཨཱོྂ་ཨ་ཨ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཡ་ཧཱུྃ，梵文天城体：ओँ ओँ अ अ सर्व तथागत य हुं，梵文罗马拟音：oṃ oṃ a a sarva tathāgata ya hūṃ，汉语字面意思：嗡 嗡 阿 阿 一切 如来 亚 吽）。嗡 阿 吽 萨瓦 班杂 阿弥利达 吽 舍 塔（藏文：ཨཱོྂ་ཨཱཿཧཱུྃ་སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱ，梵文天城体：ओँ आः हुं सर्व पञ्च अम्रित हुं ह्रीः ठः，梵文罗马拟音：oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ，汉语字面意思：嗡 阿 吽 一切 五 甘露 吽 舍 塔）。尽力念诵，并作加持收摄的观想。从寿命宝瓶中，观想为无量寿佛，然后进行放出和收摄。
English
Oṃ! Keke Ru Mandala, Keke white pure land. In the south, blue beryl, Beryl Mandala, blue pure land. In the west, red Pam, Padma Raga Mandala, red lotus pure land. In the north, green Indra Nila, Indra Nila Mandala, Indra Nila green pure land. Secondly, there are three ways to bless substances, of which the vase blessing is: On the lotus stamen in the center of the mandala, inside the precious vase that is complete with all characteristics, there is the five-colored syllable Oṃ (Tibetan: ཨཱོྂ，Devanagari: ओँ，IAST: oṃ，Literal meaning: Oṃ), a blue bindu, a white crescent moon, a yellow Naro, a red A, and a green A. From these, five kinds of rays emanate, awakening the mind streams of all Sugatas in the ten directions. All blessings of the body emanate in the form of rays from the crown of the head and dissolve into the vase. Visualize this. Oṃ Shri Vajra Maha Shri Heruka Vajra Krodhi Shwari Stvaṃ Rulu Rulu Hūṃ Bhyo Hūṃ (Tibetan: ཨཱོྂ་ཤྲཱི་བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་བཛྲ་ཀྲོ་དྷི་ཤྭ་རི་སྟྭཾ་རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོ་ཧཱུཾ，Devanagari: ओँ श्री वज्र महाश्री हेरुक वज्र क्रोधिश्वरि स्त्वं रुलु रुलु हुं भ्यो हुं，IAST: oṃ śrī vajra mahāśrī heruka vajra krodhiśvari stvaṃ rulu rulu hūṃ bhyo hūṃ，Literal meaning: Oṃ Shri Vajra Maha Shri Heruka Vajra Krodhi Shwari Stvaṃ Rulu Rulu Hūṃ Bhyo Hūṃ). Recite this a thousand times. The skull cup blessing is: Inside the skull cup, a reddish-yellow Āḥ (Tibetan: ཨཱཿ，Devanagari: आः，IAST: āḥ，Literal meaning: Āḥ) clearly appears. From this, five kinds of rays emanate, awakening the mind streams of all Sugatas in the ten directions. All blessings of speech emanate in the form of rays from the power of the tongue and dissolve into the skull cup. Visualize this. Oṃ Āḥ Hūṃ Sarva Pañca Amrita Hūṃ Hrīḥ Ṭhāḥ (Tibetan: ཨཱོྂ་ཨཱཿཧཱུྃ་སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱ，Devanagari: ओँ आः हुं सर्व पञ्च अम्रित हुं ह्रीः ठः，IAST: oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ，Literal meaning: Oṃ Āḥ Hūṃ Sarva Pañca Amrita Hūṃ Hrīḥ Ṭhāḥ). Recite this a thousand times. The mirror blessing is: Inside the mirror, a white Haṃ (Tibetan: ཧཾ，Devanagari: हं，IAST: haṃ，Literal meaning: Haṃ) clearly appears. From this, five kinds of rays emanate, awakening the mind streams of all Sugatas in the ten directions. All blessings of mind emanate in the form of rays from the heart and dissolve onto the mirror. Visualize this. Oṃ Āḥ Aṃ Haṃ Hūṃ Hrīḥ Bhrūṃ (Tibetan: ཨཱོྂ་ཨཱཿཨཾ་ཧཾ་ཧཱུྃ་ཧྲཱིཿབྷྲཱུྃ，Devanagari: ओँ आः अं हं हुं ह्रीः भ्रुं，IAST: oṃ āḥ aṃ haṃ hūṃ hrīḥ bhrūṃ，Literal meaning: Oṃ Āḥ Aṃ Haṃ Hūṃ Hrīḥ Bhrūṃ). Recite this a thousand times. Secondly, there are also two: the activity and the blessing ritual. The first is to clear away obstacles from the activity ritual, starting from the lineage supplication and continuing uninterruptedly. Generate the mandala as inseparable from oneself and the front, with appearance and existence established as the basis. After the main recitation is completed, the heart mantras of the three Herukas of body, speech, and mind are as mentioned above respectively. Oṃ Oṃ A A Sarva Tathāgata Ya Hūṃ (Tibetan: ཨཱོྂ་ཨཱོྂ་ཨ་ཨ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཡ་ཧཱུྃ，Devanagari: ओँ ओँ अ अ सर्व तथागत य हुं，IAST: oṃ oṃ a a sarva tathāgata ya hūṃ，Literal meaning: Oṃ Oṃ A A Sarva Tathāgata Ya Hūṃ). Oṃ Āḥ Hūṃ Sarva Pañca Amrita Hūṃ Hrīḥ Ṭhāḥ (Tibetan: ཨཱོྂ་ཨཱཿཧཱུྃ་སརྦ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཧྲཱིཿཋཱ，Devanagari: ओँ आः हुं सर्व पञ्च अम्रित हुं ह्रीः ठः，IAST: oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ，Literal meaning: Oṃ Āḥ Hūṃ Sarva Pañca Amrita Hūṃ Hrīḥ Ṭhāḥ). Recite as much as possible, and visualize the gathering of blessings. From the longevity vase, visualize Amitayus, and then perform the emanation and absorption.
Chinese
所有应该具备的都已圆满。为了成为你们的福分，为了灌顶的供养，请献上坛城。请献曼荼罗。第五是祈请：对上师与坛城主尊无二无别的，以不退转的信心和强烈的虔诚，双手合十并拿着花，跟着念诵：上师您是大威德，于大解脱之胜城，祈请怙主引导我进入，祈请加持于我。我乃大法器，如此祈请三次。第六是赐予允许并询问意愿：种姓之子你喜欢什么？对于这个问题，跟着念诵回答：我喜欢大乐的善缘。如此回答。第七，拿着业金刚的手里的金刚杵，观想进入坛城之中。将金刚杵放入手中，说：孩子来这里，为了大乘的意义，我将如实地教导你。在这安住于大坛城之中的，殊胜的宫殿坛城中，以外内秘密的灌顶，愿孩子获得殊胜的灌顶。如此缓缓地引入。第八是给予金刚誓言，请仔细聆听。要知道有两种。所修之本尊与能修之人，要知道有两种。第一种有三种，身体的本尊和语的咒语，以及意的象征。第二种有三种，不吃白狮子的肉，不在扎玛托中下毒，不敲击天铁制成的铁器。如此说道。总的来说，进入此大乘之顶峰，需要具备六种修习的边际：以誓言抓住基础，以见解切断绳索，以行为舍弃，以三摩地受持，以次第通过灌顶，以口诀成就意义，这些都需要具备。其中，首先，对于作为一切基础和根本的誓言，如果广说则非常广，这里以口诀的次第简略地归纳，从所修本尊的角度安立，以及从能修之人的角度安立两种。第一种，身体不间断地观修本尊，这是形象的瑜伽。语不间断地念诵咒语，这是散发咒语的瑜伽。
English
All that should be complete is now complete. To make it a fortune for you all, and as an offering for the empowerment, please offer the mandala. Please offer the mandala. Fifth is the supplication: To the guru who is non-dual with the main deity of the mandala, with unwavering faith and strong devotion, with palms together and holding flowers, repeat after me: Guru, you are the great glorious one, In the supreme city of great liberation, I beseech the protector to lead me in, I beseech you to bless me. I am a vessel of great Dharma, Thus supplicate three times. Sixth is granting permission and asking the wish: Son of the lineage, what do you desire? To this question, repeat the answer: I desire the good fortune of great bliss. Thus answer. Seventh, holding the vajra in the hand of the karma vajra, visualize entering the mandala. Placing the vajra in the hand, say: Child, come here, for the sake of the Great Vehicle, I will truly teach you. In this supreme palace mandala, which abides in the great mandala, With outer, inner, and secret empowerments, May the child obtain the supreme empowerment. Thus slowly introduce. Eighth is giving the vajra vows, please listen carefully. Know that there are two aspects. The deity to be meditated upon and the person who meditates, know that there are two aspects. The first has three aspects, the deity of the body and the mantra of speech, and observing the symbols of the mind. The second has three aspects, do not eat the meat of a white lion, do not poison in the "za ma tog", do not strike the mouth of iron from the sky. Thus it is said. In general, to enter this peak of the Great Vehicle, it is necessary to have six aspects of training: the foundation is held by vows, the rope is cut by view, the faults are abandoned by conduct, the experience is taken by samadhi, the stages are traversed by empowerment, and the meaning is accomplished by instructions. Among these, first of all, for the vows that are the basis and root of everything, if explained extensively, it is very extensive, but here, according to the order of instructions, it is briefly summarized, establishing it from the perspective of the deity to be meditated upon, and establishing it from the perspective of the person who meditates. The first is to continuously meditate on the deity with the body, this is the yoga of form and characteristics. The speech continuously recites the mantra, this is the yoga of radiating mantras.