Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ previous སྤྲོས་མེད་དབང་གི་ཏི་ཀ next སྤྲོས་མེད་དབང་གི་ཏི་ཀ
Chinese
Nitartha 数字图书馆 藏文 目录 分类 搜索选项 上一页 无修饰灌顶释 next 无修饰灌顶释 无修饰灌顶释 敬礼！古赫亚卡塔姆。第四十四品。顶礼薄伽梵吉祥金刚持。 于此，将阐明无修饰灌顶之释。首先，必须明确上师与弟子的资格。上师应通达一切知识，将轮回之法抛诸脑后，少欲知足，精于实修且具经验，精通续部之义且勤于修行，精通见修之义且能力圆满，大慈大悲且乐于布施。 为弟子授予无修饰灌顶：弟子应具信心，渴望成佛，少欲且坚定，诸根调伏且智慧清净，诸根明晰，能理解词义，不违越誓言，安住于三律仪，大慈大悲且恭敬上师，少贪执且具苦行，能舍弃一切财富。 前者是修习咒语之征兆，上师应对此赞赏并给予加持。之后，弟子应以恭敬之心依止上师，舍弃一切轮回之法，专注于殊胜之果位。 关于灌顶之处：如水之身，于水岛等地，在各自的年、月、日、时节和确定之时进入，成熟之灌顶必将产生果实。如火之身，于森林、草地和各种动物栖息之地等，以火的三种方式，在各自的年、月、日、时节确定之时成就。土之身，土地肥沃，与前者相同。风之身，寒冷且有风暴等，与前者相同。如此，身体与地点确定并结合，必将产生果实。 于此，有亲近、修持、殊胜之入行之结合，以及亲近之物的赞颂，和所思所想之心的调伏。亲近是指，对于身之转变的字母，念诵七千遍，对于语念诵一百万遍，对于意念诵一万遍，以加持力转变，必将开启传承。之后是修持，生处自生...
English
Nitartha Digital Library Tibetan Table of Contents Classification Search Options previous Unelaborated Empowerment Commentary next Unelaborated Empowerment Commentary Unelaborated Empowerment Commentary Homage! Guhyakatham. Chapter 44. Homage to the Bhagavan Glorious Vajradhara. Herein, I will elucidate the commentary on the unelaborated empowerment. First, the qualifications of the guru and disciple must be clearly stated. The guru should be one who has mastered all knowledge, has cast aside the dharmas of samsara, is content with little desire, is skilled in practice and has experience, is proficient in the meaning of the tantras and diligent in practice, is proficient in the meaning of view and meditation and has complete ability, is greatly compassionate and delights in giving. To bestow the unelaborated empowerment upon the disciple: the disciple should have faith, desire to attain Buddhahood, be of few desires and steadfast, have subdued senses and pure wisdom, have clear senses, be able to understand the meaning of words, not transgress vows, abide in the three vows, be greatly compassionate and respectful to the guru, have little attachment and great asceticism, and be able to give away all wealth. The former is a sign of having practiced mantras, so the guru should praise and bestow blessings upon him. Thereafter, the disciple should rely on the guru with a mind of reverence, abandon all aspects of samsaric dharmas, and focus on the supreme state. Regarding the place of empowerment: like the body of water, in places like water islands, entering into their respective years, months, days, seasons, and definite times, the ripening empowerment will surely produce fruit. Like the body of fire, in places like forests, grasslands, and various animal habitats, with the three modes of fire, their respective years, months, days, and seasons will surely be accomplished. The body of earth, the land is fertile, is the same as the former. The body of wind, cold and with storms, etc., is the same as the former. Thus, the body and place are determined and combined, and fruit will surely be produced. Herein, there are the combination of approach, practice, and special entry, as well as the praise of the substances of approach, and the taming of the mind to be contemplated. Approach refers to reciting seven thousand times the letters that transform the body, one million times for speech, and ten thousand times for mind, transforming with the power of blessings, surely opening the lineage. After that is practice, the spontaneously arising source...
Chinese
通过念诵七百万遍这个字，可以获得清净语和意的禅定。接下来是进入特殊结合的方法：进入时间的方法是：进入种子期，可以圆满今生和来世的利益；进入果实期，可以将精华浓缩成精髓；通过信心进入，必能成就特殊的结合；进入空行母以四轮旋转的时间，可以迅速获得成就，并产生力量和能力。对缘起物的赞颂是：内外供养的差别是，积累资粮时，誓言者会提供帮助；通过无量的会供和食子供品，可以增加眷属的受用；积累多种誓言物，可以聚集誓言者，获得圆满的世间自在；积累曼荼罗、宝瓶、镜子、孔雀等灌顶物，可以产生加持，并成熟自己的相续。应当思考的心的调伏是：师徒二人心意相合，以一定要从轮回中解脱的意愿来信奉，并且以一定要将一切众生从轮回中解脱的坚定意愿来行事。这些是先决条件。因此，通过修持身之字ༀ་，以具缘之身获得佛身，有必要从与一切佛的身无二无别的涅槃中返回。通过修持语之字ཨཱཿ，佛的语是无垢的、不可言说的、脱离言语和文字的，有必要从与一切佛的语无二无别的涅槃中返回。通过修持意之字ཧཱུྃ་，具缘者的意获得一切佛的不生不灭的意，以及清晰地了知一切的三种智慧，有必要从与三世一切佛的意无二无别的涅槃中返回。像这样的修持带来加持，就是通过会供和食子，以及详细的灌顶仪式，来净化弟子的身语意三门。然后是上师的行为：为了种子的意义，在上师给弟子点明点，宝瓶的差别应该按照各种灌顶的共同仪式中所说的那样进行。然后是上师的行为
English
By reciting this syllable seven million times, one obtains the samadhi of purifying speech and mind. Next is the method of entering into special union: The way to enter into time is: By entering into the time of the seed, one can perfect the benefit of this life and the next; by entering into the time of the fruit, one can condense the essence into the marrow; by entering with faith, one will surely accomplish the special union; by entering into the time when the four dakinis rotate the wheel, one will quickly attain accomplishment and generate power and ability. The praise of interdependent substances is: The difference between outer and inner offerings is that oath-bound beings help in accumulating merit; through immeasurable gatherings and torma offerings, the enjoyment of the retinue increases; by accumulating various oath substances, oath-bound beings gather, and one obtains perfect worldly power; by accumulating initiation substances such as mandalas, vases, mirrors, peacocks, etc., blessings arise and one's own continuum matures. What should be contemplated is the taming of the mind: The minds of the teacher and student should be in harmony, and they should be devoted to the thought of liberating themselves from samsara, and they should act with the firm intention of liberating all sentient beings from samsara. These are the prerequisites. Therefore, by practicing the mantra of the body, ༀ་, one obtains the body of the Buddha with a fortunate body, and it is necessary to return from nirvana, which is inseparable from the body of all Buddhas. By practicing the mantra of speech, ཨཱཿ, the speech of the Buddha is immaculate, unspeakable, and free from words and letters, and it is necessary to return from nirvana, which is inseparable from the speech of all Buddhas. By practicing the mantra of mind, ཧཱུྃ་, the mind of the fortunate one obtains the unborn and unceasing mind of all Buddhas, and the three wisdoms of clearly knowing everything, and it is necessary to return from nirvana, which is inseparable from the mind of all Buddhas of the three times. Such practice brings blessings, which is to purify the body, speech, and mind of the disciple through gatherings and tormas, and detailed initiation rituals. Then there is the activity of the lama: For the meaning of the seed, the lama places a bindu on the disciple, and the difference of the vase should be done in accordance with what is said in the common ritual of various initiations. Then there is the activity of the lama.