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Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The empowerment ritual of the seventeen tantras of Dzogchen, a handwritten compilation of the meaning of the spontaneously arisen tantra of Dzogchen, exactly as it is. Dzogchenpa Od Sal Gyuma Terzhé Tsal. next The empowerment ritual of the seventeen tantras of Dzogchen, a handwritten compilation of the meaning of the spontaneously arisen tantra of Dzogchen, exactly as it is. Dzogchenpa Od Sal Gyuma Terzhé Tsal. The empowerment ritual of the seventeen tantras of Dzogchen, a handwritten compilation of the meaning of the spontaneously arisen tantra of Dzogchen, exactly as it is, is present herein. Namo Guru Deva Dakini Saparivaraya. Homage to the supreme guru and the Dharmakaya of Kuntu Zangpo, the lord of all the peaceful and wrathful vast mandalas, the embodiment of the three kayas in one. Grant us supreme and common siddhis. Here, the order of empowerment of the seventeen tantras of Dzogchen is threefold: the qualifications of the person entering the ritual, the proper arrangement of the preliminaries, and the actual empowerment. Among these, the teacher who demonstrates must possess three characteristics: being skilled in the meaning of the sutras and tantras, meditating on the essential points of direct perception, and being able to liberate the minds of others after having matured oneself. The characteristics of the disciple are: to generate the perception of the guru who demonstrates the meaning of the essential point of direct perception as the actual Buddha, to be a good field of faith, to abandon non-virtue like poison, to be generous with worldly wealth when requesting the unerring instructions with wisdom, to be able to give up body and life for the sake of the Dharma without being stingy with body and life, and to be very respectful and devoted. Secondly, the arrangement of substances: the mandala is square, of standard size, and as smooth as the surface of a mirror. The five pure substances and scented water are applied to it, and the five wisdoms are blessed with lines and colors. Starting from the corners, the single-door lines are drawn completely. The central circle is a dark blue eight-petaled lotus. The east is white, the south is yellow, the west is red, and the north is green. The four intermediate directions are interspersed with beautiful colors. The celestial banners are cut at the corners, and the door is marked with horses. The outer perimeter, including the Buddha-fields, is surrounded by a fence of sun, moon, lotus, and vajra, and a garland of five-colored rays of light. Precious vases are placed in the center and the four directions.
Chinese
布置五种姓的颜色，各自的种子字 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：ཧཱུཾ，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）为标志，带有装饰和项链。瓶内装有五种珍宝、五种谷物、五种药物、五种香和五种精华，与雪山圣水和牛奶混合，用三种白色食物和三种甜味食物浸泡后装满。在装饰品的缝隙中，布置五面镜子、五块水晶、五种丝绸、五根孔雀翎毛和五种姓的坛城。秘密灌顶的物品是装满甘露的颅器，用镜子封口，盖上涂有朱砂的红色丝绸，然后放置。四个门上布置四个橛，四角布置四支箭，四个方位布置四把剑。内外秘密三种供品，即药、血、食子三种，以及广大的会供轮。用唐卡和帷幔等装饰品来庄严。在东北方向，在四瓣莲花中央的绿色垫子上，放置装满香水的业瓶，并用装饰品和项链等装饰品来庄严。正行灌顶包括：加持自身和坛城，引入弟子，以及实际的灌顶。虽然不像外密那样有许多生起次第和圆满次第的繁琐，但坛城本来就是佛。然而，为了暂时消除能取所取的繁琐，进行简短的皈依和发心。观想自己瞬间成为根本普贤父母，深蓝色，双运，双手结禅定印，双足跏趺坐，以珍宝装饰，散发无数光芒。念诵一百零八遍啊（藏文：ཨཿ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：啊）。在前方瞬间生起五种姓的坛城，并用嗡（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：ཧཱུཾ，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）来加持，使显现和存在的一切都成为五种姓的净土，宫殿充满本尊和本母，成为欲妙的装饰。用嗡（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：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字加持。在业瓶中生起金刚摧破，并尽力念诵。然后，弟子献上曼扎后，合掌说道：唉玛吙！殊胜怙主上师尊，我乃具缘种姓子，于此甚深决定义，祈请证悟而摄持。如此祈请三次。然后，上师赐予许可：唉玛具缘种姓子，于此极密之乘中，金刚持尊我之语，请谛听。
English
Arrange the colors of the five families, each marked with its respective seed syllables Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanization: oṃ, Literal meaning: Oṃ), Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanization: āḥ, Literal meaning: Āḥ), Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ), Svāhā (Tibetan: སྭཱ་ཧཱ, Devanagari: स्वाहा, Romanization: svāhā, Literal meaning: Svāhā), adorned with decorations and necklaces. Inside the vase, place five precious jewels, five types of grains, five types of medicines, five types of incense, and five essences, mixed with pure snow water and milk, saturated with three white foods and three sweet foods. In the gaps of the decorations, arrange five mirrors, five crystals, five types of silk, five peacock feathers, and mandalas of the five families. The substance for the secret empowerment is a skull cup filled with nectar, sealed with a mirror, covered with a red silk cloth smeared with sindhūra, and then placed. Place four kila at the four doors and four arrows at the four corners. Place four swords at the four cardinal directions. Arrange the outer, inner, and secret offerings of the three types: medicine, rakta, and torma, and a vast tsok khorlo. Adorn with thangkas, curtains, and other decorations. In the northeast direction, on a green cushion in the center of a four-petaled lotus, place a karma vase filled with fragrant water, adorned with decorations and necklaces. The actual empowerment includes: blessing oneself and the mandala, introducing the disciples, and the actual empowerment. Although it does not have the many elaborations of generation and completion stages like the outer tantras, the mandala is inherently the Buddha. However, in order to temporarily purify the elaborations of grasping and clinging, perform a condensed refuge and bodhicitta. Visualize oneself instantly as the primordial Samantabhadra and Samantabhadri, dark blue, in union, with hands in meditative equipoise, legs in vajra posture, adorned with precious jewels, radiating countless rays of light. Recite Aḥ (Tibetan: ཨཿ, Devanagari: अ, Romanization: a, Literal meaning: Aḥ) one hundred and eight times. In front, instantly generate the mandala of the five families, and seal it with Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanization: oṃ, Literal meaning: Oṃ), Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanization: āḥ, Literal meaning: Āḥ), Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ), Svāhā (Tibetan: སྭཱ་ཧཱ, Devanagari: स्वाहा, Romanization: svāhā, Literal meaning: Svāhā), making all of appearance and existence into the pure lands of the five families, the palaces filled with deities and consorts, becoming the adornment of desirable qualities. Bless with the three syllables Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanization: oṃ, Literal meaning: Oṃ), Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanization: āḥ, Literal meaning: Āḥ), Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ). Generate Vajravidāraṇa in the karma vase and recite as much as possible. Then, after the disciple offers the mandala, join the palms and say: Emaho! Supreme protector, venerable lama, I am a fortunate child of the lineage. In this profound definitive meaning, please hold me with realization. Request this three times. Then, the lama bestows permission: Ema, fortunate child of the lineage, In this extremely secret vehicle, The words of the Vajradhara, Please listen.
Chinese
那么果实就会获得。 各位大德啊， 彻底消除智慧的疑惑后， 如见珍宝的功德一般， 我们是否让您们高兴呢？ 被提问后，学生回答说：高兴。 之后，皈依的作法是： 由跟随者复诵。 吽。 五风完全清净的身体， 烦恼完全清净的五种智慧， 三身事业圆满的， 以证悟向三宝顶礼。 这样念诵三遍。 之后，上师这样说： 有缘者，将自己身体的四个脉轮视为誓言法， 脉和叶视为僧伽， 五个明点的精华智慧，视为烦恼本来清净的佛陀三身自性，认识到之后，想修持而作胜义谛的皈依。 这样说。 之后，发愿心是： 唉玛吙！ 无明世界黑暗的深渊， 以自己的方便智慧灯， 将自己所具有的智慧， 依靠上师的恩德而证悟。 这样念诵三遍。 之后，为了想修持自明本然的智慧四相，发起无上的心。 这样讲述。 进入的发心是： 唉玛吙！ 佛陀究竟的界智二者， 三身自性无边之基， 超越言词的自生者， 现在就证悟吧！ 这样念诵三遍。 那是界清净法身如虚空一般，智慧任运自成自明法身三身的自性，超越戏论四边，那无有言词文字之义，不可言说思议的伟大自性，想认识自己。 这样讲述。 之后，系护身线是： 之后，是誓言的宣告： 将事业宝瓶的水倒入碗中，念诵： 吽。 这是誓言金刚之水， 如果违犯，地狱之火难以忍受地焚烧， 无数劫会变成痛苦， 如果守护，成就不可思议， 全部自然成就。 因此，誓言是命根之水， 放在心间并坚持住。 这样说着。 各位有缘者，如果违犯誓言，在地狱里
English
Then the fruit will be obtained. Great ones, After thoroughly dispelling the doubts of the mind, Like seeing the qualities of a jewel, Do we please you as lamas? In response to the question, the student replies: "We are pleased." Then, the act of taking refuge is: Done by the follower repeating. Hum. The body of the five winds completely purified, The five wisdoms of completely purified afflictions, To the Three Jewels with the accomplishment of the three bodies' deeds, I prostrate with realization. Recite this three times. Then, the lama speaks as follows: Fortunate ones, regard the four chakras of your own body as the vows of Dharma, the veins and leaves as the Sangha, the essence of the five bindus as the wisdom of the Buddha's three bodies, whose afflictions are primordially pure, and with the intention to practice, take refuge in the ultimate truth. Thus he speaks. Then, the aspiration is: Emaho! The abyss of darkness in the ignorant world, With the lamp of your own skillful means and wisdom, May the wisdom that dwells within you, Be realized through the kindness of the lama. Recite this three times. Then, with the intention to cultivate the four visions of self-aware, manifest wisdom, generate the supreme mind. Thus it is said. The entering generation of the mind is: Emaho! The ultimate Buddha, the two, space and wisdom, The basis of the three bodies' essence, free from extremes, That self-arisen one, beyond words, May it be realized right now! Recite this three times. That is, the space of primordial purity, the Dharmakaya, is like the sky, and the spontaneously accomplished wisdom, the self-aware Dharmakaya, is the essence of the three bodies, transcending the four extremes of elaboration. That very meaning, without words and letters, the great inexpressible, unthinkable, and unspeakable nature, may you recognize yourself. Thus he speaks. Then, the tying of the protection cord is: Then, the declaration of the oath is: Pour water from the action vase into a bowl and recite: Hum. This is the water of the Vajra of the oath, If broken, the fire of hell will unbearably burn, For countless eons, it will turn into suffering, If protected, the siddhis will be marvelous, All will be spontaneously accomplished. Therefore, the oath is the water of life, Place it in your heart and persevere. Thus speaking. O fortunate ones, if you break the oath, in hell