Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀུར་རྒྱུ་ཐུན་མོང་པ་རྣམས་ལ་སྔོན་དུ་བསྙེན་པ་བྱེད་པ་ལ་དགོངས་པའོ༔ དེ་ཡང་འཁོར་བ་སྣང་བ་དང་ཤེས་པས་བསྡུས་པས༔ འདས་པ་སྐུ་དང་ཡེ་ཤེས་ཀྱིས་བསྡུས་པ་རུ་ཤན་འབྱེད་པའི་སྤྱོད་པ་ནི༔ དུར་ཁྲོད་ལ་སོགས་པར་སོང་སྟེ་ལུས་ལ་ཞག་གཅིག༔ ངག་ལ་ཞག་གཅིག༔ སེམས་ལ་ཞག་གཅིག་ཏུ་བྱའོ༔ དེ་ཡང་སློབ་མ་གསུམ་ལ་དབང་བསྐུར་ཏེ་དུར་ཁྲོད་དུ་ཁྲིད་ལ་ལུས་ལ་ཧཱུྃ་གིས་རྒྱས་གདབ་ལ་ཟང་གསུམ་དུ་ཧཱུྃ་དང་ནམ་མཁའ་རླུང་དང་གསུམ་འདྲེས་ལ ༔ ཧཱུྃ་ཧཱུྃ༔ ཁོང་གློད་པ་ནི་གནད་ཡིན་པས་དབུགས་བསྲིང་བར་བྱའོ༔ དེ་ནས་ངག་སྦྱོང་བ་ལ་ཕཊ་ཅེས་ཞག་གསུམ་དུ་བྱའོ༔ ཡིད་སྦྱོང་བ་ལ་གསལ་བྱེད་དབྱངས་ཡིག་ཞག་གསུམ་དུ་བརྗོད༔ དེ་ནས་རང་གར་མོས་པར་མཁའ་འགྲོ་མ་ལ་གཏོར་མ་རེ་རེ་ཕྱོགས་སུ་གཏང ༔ དེ་ལྟར་ཞག་གསུམ་དུ་མཁའ་འགྲོ་མ་ལ་གསོ་བ་བཏབ་ནས་སྤྱོད་པ་བྱེད་དུ་འཇུག་པའི་དུས་སུ་ལུས་ངག་ཡིད་གསུམ་སོ་སོ་ཡིད་ཕྱོགས་སུ་བཟུང་སྟེ༔ དེའི་ནམ་མཁའི་མཚན་ཉིད་ནི༔ སྤྲིན་ནག་པོ་འཇིགས་སུ་རུང་བ་དང་རླུང་ནག༔ ཁ་ཆར་བུ་ཡུག་སྒྲ་ལ་སོགས་པ་འབྱུང་བ་ལ༔ ལུས་རུ་ཤན་འབྱེད་པའི་དུས་སུ་བྱུང་ན༔ ལུས་ལ་སྒྲིབ་པ་ཡོད་པའི་རྟགས་ཡིན༔ ངག་གི་དུས་སུ་བྱུང་ན་ངག་ལ་སྒྲིབ་པ་ཡོད་པའི་རྟགས༔ སེམས་རུ་ཤན་འབྱེད་པའི་དུས་སུ་བྱུང་ན་སེམས་ལ་སྒྲིབ་པ་ཡོད་པའི་རྟགས༔ གང་ཟག་གསུམ་པོའི་ཕྱོགས་ཕྱོགས་ཀྱང་གཟུང་ངོ༔ ཕྱོགས་ལ་ལར་བྱུང་ལ་ལར་མ་བྱུང་ན༔ གང་ཟག་གཅིག་གནམ་གཉིས་ལ་ཡོད་པའི་རྟགས་དེ་ཞིབ་པར་བརྟག་གོ༔ ལུས་ངག་ཡིད་གསུམ་གྱི་སྒྲིབ་པ་ཡང་མཚན་ཉིད་ཀྱིས་ངེས་པར་འདག་པར་འགྱུར་ཏེ༔ དེ་ཡང་སྔོན་དུ་བྱུང་ལ་ཕྱིས་ནམ་མཁའ་སྟོང་པ་སྤྲིན་དང་བྲལ་བ་བྱུང་ན་སྤྱོད་པ་དག་པའི་རྟགས་སོ༔ གལ་ཏེ་སྔར་མེད་པ་ཞབས་སུ་བྱུང་ན་སྤྱོད་པ་མ་དག་པས་ན་རང་དང་མཐུན་པའི་དགེ་བས་ནི༔ ལུས་རུ་ཤན་འབྱེད་པའི་དུས་སུ་བྱུང་ན་ཚྭ་ཚྭ་འབུམ་ཕྲག་གཅིག་གདབ་པ་དང ༔ ངག་གི་དུས་སུ་བྱུང་ན་ཡི་གེ་བརྒྱ་པ་འབུམ་ཕྲག་གཅིག་བཟླས་པ་དང ༔ སེམས་ཀྱི་དུས་སུ་བྱུང་ན་ཨཱ་ལི་ཀཱ་ལི་འབུམ་ཕྲག་གཅིག་བཟླ་བར་བྱ་བ་ནི་ཤིན་ཏུ་སྡིག་པ་ཚན་ཆེ་བ་ལ་བྱའོ༔ འབྲིང་ལ་དེ་ཡི་ཕྱེད་ཀྱིས་འགྲུབ་བོ༔ དེ་བས་ཆུང་བ་ལ་དེའི་སུམ་ཆས་འདག་ངེས་སོ༔ སྒྲིབ་པ་ཡེ་མེད་ན་སོ་སོའི་ཕྱོགས་སུ་ནམ་མཁའ་སྔོ་སངས་སུ་འོང་ངོ༔ སྤྱོད་པ་དག་ནས་ཕྱིས་དེ་ལྟར་འགྲོའོ༔ ལུས་ངག་སེམས་སོ་སོའི་དག་པ་དང་མ་དག་པ་ཡང་རྩིའོ༔ གང་མ་དག་པ་ལ་ནི་དགེ་སྦྱོར་སྔ་མ་དང་འདྲ་བར
Chinese
Nitartha 数字图书馆 藏文 目录 分发 搜索选项 上一页 铜字四灌顶次第要义 下一页 铜字四灌顶次第要义 为具缘者引入之义故，薄伽梵金刚萨埵与，喜乐等化身者，所示灌顶之次第。 其中，首先具缘之弟子应令上师欢喜。之后，于三年之前，献上珍宝等曼扎，并祈请：我于三年后求灌顶，请赐予。如是祈请。 待三年期满，备齐灌顶之物，再行祈请。其中，首先求有戏灌顶者，需于十八日内，依次授予声闻至阿底九乘之灌顶，令相续圆满，此当从自生续中知晓。 之后，所示无戏灌顶之次第者：无戏乃指具足极厌离心者。为引入具足出离信心的弟子，并令身语意三成熟故，而宣说之。 其中，为令心离戏之义故，而赐予灌顶，由此获得殊胜成就。首先，前往极寂静之处，于长二肘、高六指之平坦悦意曼扎上，涂以五种牛粪及旃檀等。以红色交错之宝瓶围绕其外。陈列各种鲜花。于曼扎中央，置放三个具足法相之宝瓶，内中盛满二十五种宝瓶物，并于果树之饰品间，安放孔雀翎及镜子等。 之后，于三日内，念诵无量之ཨཱོཾ་ཨཱཿཧཱུྃ་（藏文，梵文天城体：ओम् आः हुम्，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 啊 吽），并辅以歌咏。 三日黎明之时，则行灌顶。即以下文之偈颂，令具缘者成熟。此为无戏灌顶。 今宣说极无戏灌顶者：此乃极为甚深且扼要之法。为令不喜有戏之心及行者之义故。即是灌顶
English
Nitartha Digital Library Tibetan Table of Contents Distribution Search Options previous The Essentials Showing the Sequence of the Four Empowerments in Copper Script next The Essentials Showing the Sequence of the Four Empowerments in Copper Script For the purpose of leading in those with good fortune, the sequence of empowerments shown by the Bhagavan Vajrasattva and the emanations such as Garab Dorje. First, the student with good fortune should please the guru. Then, three years in advance, offer a mandala of precious substances and request, "I will request empowerment in three years, please grant it." Request in this way. When the three years have passed and the substances for empowerment have been gathered, make the request. First, for requesting the empowerment with elaboration, the empowerments of the nine vehicles from the Hearers up to Ati should be conferred over eighteen days, so that the continuum is perfected. This should be known from the Self-Arisen Tantra. Then, the sequence of how to confer the empowerment without elaboration is shown: "Without elaboration" means one with a mind that thoroughly renounces. It is taught in order to lead in students with faith in definite emergence and to ripen their body, speech, and mind. There, since the empowerment is given for the sake of the meaning of a mind without elaboration, the supreme accomplishment is attained. First, go to a very secluded place. On a mandala that is two cubits long and six fingers high, which is very even and beautiful, apply the five products of a cow and sandalwood, etc., well. Surround the edge with red intertwined vases. Scatter clusters of various flowers. In the center of the mandala, place three vases with complete characteristics, filled with the twenty-five vase substances, and among the ornaments of fruit-bearing trees, place peacock feathers and mirrors, etc. Then, for three days, the mantra ཨཱོཾ་ཨཱཿཧཱུྃ་ (Tibetan, Devanagari: ओम् आः हुम्, Romanized Sanskrit: oṃ āḥ hūṃ, Literal Meaning: Om Ah Hum) which is immeasurable, should be recited with melodies. Then, at dawn on the third day, confer the empowerment. Also, the stanzas that come from below will ripen the fortunate ones. This is the empowerment without elaboration. Now, the empowerment that is extremely without elaboration: This is extremely profound and goes to the essential point. It is for the sake of not liking a mind and activity without elaboration. That is the empowerment.
Chinese
这是关于首先对共同事物进行亲近的意图。也就是说，轮回被显现和知识所包含，将过去区分为被身和智慧所包含的行为是：去往尸陀林等地方，身体上停留一个晚上，语言上停留一个晚上，心意上停留一个晚上。也就是，给三个弟子灌顶后，带到尸陀林，用吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字在身体上加持，在三个容器中，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字与虚空和风混合。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！放松身体是关键，所以要屏住呼吸。然后，为了净化语言，念诵帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）三晚。为了净化意念，念诵明示元音字母三晚。然后，随意地向空行母的每个方向供养食子。这样，通过三晚供养空行母，在允许进行行为的时候，身体、语言、意念三者各自专注于意念的方向。那时的天空的特征是：出现可怕的黑云和黑风，雨夹雪、暴风雪和声音等。如果在区分身体时出现，这是身体有障碍的标志。如果在语言的时候出现，这是语言有障碍的标志。如果在区分心意的时候出现，这是心意有障碍的标志。也要抓住三个人的各个方向。如果在某个方向出现，在某个方向没有出现，这是某个人有两个命运的标志，要仔细检查。身体、语言、意念三者的障碍也一定会通过特征来消除。也就是说，如果先前出现，后来天空晴朗，没有云，这是行为清净的标志。如果先前没有出现，后来出现，因为行为不清净，所以要用与自己相应的善行：如果在区分身体的时候出现，要塑造一百万个擦擦；如果在语言的时候出现，要念诵一百万遍百字明；如果在心意的时候出现，要念诵一百万遍元音辅音，这是对非常严重的罪行而言的。对于中等的，用一半就可以完成。对于更小的，用三分之一就可以消除。如果没有障碍，在各自的方向上，天空会变得蔚蓝。行为清净后，后来也会这样。也要计算身体、语言、心意各自的清净和不清净。对于不清净的，要像之前的善行一样。
English
This is regarding the intention to first propitiate common things. That is, since samsara is encompassed by appearance and knowledge, the practice of distinguishing the past as being encompassed by body and wisdom is: going to charnel grounds and the like, and staying one night for the body, one night for the speech, and one night for the mind. That is, after empowering three disciples, taking them to the charnel ground, sealing the body with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ), and mixing Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) with space and wind in the three vessels. Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ)! Relaxing the body is key, so one should hold their breath. Then, to purify speech, one should say Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Phaṭ) for three nights. To purify the mind, one should recite the clarifying vowels for three nights. Then, according to one's own preference, one should send a torma to each direction for the ḍākinīs. Thus, after nourishing the ḍākinīs for three nights, when allowing the practice to be done, one should hold the three—body, speech, and mind—separately in the direction of the mind. The characteristics of the sky at that time are: the appearance of frightening black clouds and black wind, sleet, blizzards, sounds, and the like. If it appears at the time of distinguishing the body, it is a sign that there is obscuration in the body. If it appears at the time of speech, it is a sign that there is obscuration in the speech. If it appears at the time of distinguishing the mind, it is a sign that there is obscuration in the mind. One should also grasp the directions of the three individuals. If it appears in one direction but not in another, it is a sign that one individual has two fates, and one should examine it carefully. The obscurations of the three—body, speech, and mind—will also definitely be eliminated by the characteristics. That is, if it appears beforehand and later the sky is empty and free from clouds, it is a sign that the practice is pure. If it appears where it did not appear before, because the practice is impure, one should perform virtuous deeds that are in accordance with oneself: if it appears at the time of distinguishing the body, one should make a hundred thousand tsatsas; if it appears at the time of speech, one should recite the Hundred Syllable Mantra a hundred thousand times; if it appears at the time of mind, one should recite the vowels and consonants a hundred thousand times, which is for very heavy sins. For the intermediate, it can be accomplished with half of that. For the smaller, it will definitely be eliminated with one-third of that. If there is no obscuration at all, the sky will become blue and clear in each direction. After the practice is purified, it will go that way later. One should also calculate the purity and impurity of each of the body, speech, and mind. For what is impure, it should be like the previous virtuous deeds.
Chinese
要做。如果身体的业清净了，以后不进入三界，那么在身体的时候，特别能见到影像或天空的彩虹，以及最为殊胜的影像。在语言的时候，能听到特别的声音。在心的时候，能忆起殊胜的想法和奇妙的事情，这是儿子的罪业清净的征兆。这样，在有缘者辨别心之本性的时候，上师要禁语，让觉性安住在现量之中。之后，在三天圆满的期间，在尸林中，上师要陈设五个坛城：第一是各种谷物，第二是各种鲜花，第三是香，第四是药，第五是黄金等各种珍宝，与弟子拥有的财力相配合来陈设。如今，空行母们如何欢喜的会供，以及外内秘密供品的差别如何具备，陈设好之后，对一个弟子示意并呼唤他。在弟子求灌顶没有圆满之间，上师也不要说话。之后，弟子顶礼，上师问：孩子，你是谁？弟子回答说：我是有缘者之心的儿子。要这样说三遍。之后，上师说：既然如此，从今以后进入这极其无戏论的自性大圆满之中。弟子依次将坛城献给上师。之后，弟子站起身来，赤身裸体，合掌于心间，将觉性抛向上师的心间，不要散乱，这是要点。上师口中发出“阿阿”的声音，并带有猛烈的语气，于是身体颤抖摇动，口中说话惊慌失措，心中喜悦而迷乱等现象出现，这是智慧的安乐降临的征兆。之后，上师说：到东方天空的虚空中去，走啊走啊，不要再回来！要猛烈地这样说。去的话有去的地方吗？住的话有住的地方吗？同样地，向南方、西方、北方、上方、下方走啊走啊，这样做了之后，不要再回来！要以强烈和猛烈的语气说三遍。这是上师示意，让他慢慢地进入。同样，指示觉性本面之神，天空广大等等，这些都是用暗示来指示，以前也是如此。
English
It should be done. If the karma of the body is purified, and one does not enter the three realms afterward, then at the time of the body, one especially sees images or rainbows in the sky, and the most supreme images. At the time of speech, one hears special sounds. At the time of mind, one remembers supreme thoughts and wonderful things, which are signs of the purification of the son's sins. Thus, when the fortunate one discerns the nature of the mind, the guru should remain silent, allowing awareness to abide in the manifest appearance. Then, within the three days of completion, in the charnel ground, the guru should arrange five mandalas: first, various grains; second, various flowers; third, incense; fourth, medicine; and fifth, various jewels such as gold, arranging them according to the disciple's wealth. Now, how the dakinis are pleased with the feast offering, and how the distinctions of outer, inner, and secret offerings are provided, arrange them, and then signal to one disciple and call him. Until the disciple's empowerment is complete, the guru should not speak. Then, the disciple prostrates, and the guru asks: "Child, who are you?" The disciple replies: "I am the son of the fortunate one's mind." This should be said three times. Then, the guru says: "Since this is so, from now on, enter into this utterly non-elaborate Great Perfection of naturalness." The disciple offers the mandalas to the guru in order. Then, the disciple stands up, naked, with palms joined at the heart, throws awareness into the guru's heart, and does not become distracted; this is the key point. The guru utters the sound "Ah, Ah" with fierce force, and the body trembles and shakes, the mouth speaks in panic, and the mind rejoices and becomes confused; these are signs of the arrival of the bliss of wisdom. Then, the guru says: "Go to the realm of the sky in the east, go, go, and do not return!" This should be said fiercely. If you go, is there a place to go? If you stay, is there a place to stay? Similarly, to the south, west, north, above, and below, go, go, and after doing so, do not return! This should be said three times with great force and fierceness. This is the guru signaling, allowing him to enter slowly. Similarly, pointing out the deity of the face of awareness, the vastness of the sky, etc., these are all indicated by symbols, as before.