Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【翻译解析失败】 [ { "chinese_translation": "目录 分发\n搜索选项", "english_translation": "Table of Contents Distribution\nSearch Options" }, { "english_translation": "previous Dam Tshig Rabjye next" }, { "english_translation": "Dam Tshig Rabjye" }, { "english_translation": "Herein lies the treatise called \"Dam Tshig Rabjye\". Fifty-eight Instructions. ༈ VATYA. THATYARA. TYA. ྅HAH ྅྅྅ In Sanskrit: SAMAYA PRAKARINA MA. In Tibetan: Called \"Dam Tshig Rabtu Jye Pa\". Homage to Bhagavan Vajrasattva! This is definitely separated from the tantras of all secret mantras. With a mind free from delusion about its meaning, having ascertained the certainty and without any contradictions, in order to benefit beings who have faith in mantras, I pray to the supreme guru and practice well. In order to stabilize the supreme empowerment, I will explain the sacred vows. The mantra practitioner who has previously received the empowerment, this comes from the secret mantra scriptures. One should listen to the vows and commitments, which are the arrangement of vows and the wheel of entering commitments. From the three ripenings of beings, the three vows of mantras are explained. The differences are definitely distinguished, and each one has four aspects, which should be understood through the manner of entering and action. As it is said, relying on the distinction of stability, the vows remain and continue to grow. As it is said, relying on the body aggregate of beings, one abides in the body vow of all Buddhas, and the lineage of attainment, and the faults of deterioration, etc., should be understood as such. Especially, by abiding in the body vow, there is no difficulty in attaining the indestructible vajra body of all Buddhas. Similarly, by abiding in the speech vow, there is no difficulty in attaining the indestructible vajra speech of all Buddhas. By abiding in the mind vow, there is no difficulty in attaining the indestructible vajra mind of all Buddhas. Here, if there is no basis for the body, there is no basis for the body vow. Especially, the body is the key to entering the path of mantra. To keep it in place, as a part of it, abandoning the actions of the body entering the world, the body vow that is shown is: staying in a quiet place, being alone is the key. The near cause of obtaining it is: abandoning all the sins of the body, and the body does not transgress virtuous actions. The fault of its deterioration is: the body entering the actions of the world, the inherent non-virtue." } ] ============================================================
Chinese
而且，由于各种未曾预言的不善业引发，导致所有佛陀身之外在誓言的破损，特别是众生在地狱之处，将感受身体的切割等痛苦，那也是由于供养身体的荡女轮所致。如是，在《金刚藏庄严续》中说：语之士夫勤奋者，不舍身体放逸处，由身所变之誓言，以此破损堕无间。因此，当舍弃闲暇放逸处，持咒者当依止寂静处。如是，作为身誓言之所依，总的来说，当舍弃身体之业中不予取、行邪淫和杀生。如是，在《金刚虚空等续》中说：不予取之痛苦者，佛陀之衣法衣等，七百五十之数量，焚烧抛入水中等，此罪与彼相等故，自此不同之生处，五百之下方亦然，将生猛烈饿鬼处。彼后取得普通饿鬼身，六万之数取已后，成为众生地狱之身。如是，又在《金刚心藏楼阁》中说：若以邪淫行，五千佛土中，充满毒之呕吐物，此罪与彼相等故，百个恶疮之身体，其后一千交合身，自此将堕热地狱。如是，又在《珍宝遍舍》中说：断命之罪业，七百万佛坛，诽谤且永弃舍，此之罪业誓言等。彼后死后下方处，二百麻风之身体，自此将堕寒地狱。如是，又在彼续中说：身之外在誓言上，分为三种之相状，不予取之外在，亦将破损身誓言。彼之征兆为肢体病，无尽各种生于身。行邪淫乃内在，征兆为感官之病。断命乃秘密，彼之征兆为脏腑和，瑜伽士之体验也。
English
Moreover, due to various unpredicted non-virtuous deeds, the external vows of all Buddhas' bodies are broken. In particular, beings in hell will experience sufferings such as the cutting of the body, which is caused by offering the prostitute wheel of the body. Thus, in the Tantra of the Ornament of the Golden Essence, it says: The diligent man of speech, not abandoning the place of indulgence of the body, the vows transformed from the body, by this, are broken and one falls into Avici. Therefore, one should abandon leisure and indulgence, and the mantra holder should rely on a solitary place. Thus, as the basis of the body's vows, in general, one should abandon taking what is not given, practicing sexual misconduct, and killing. Thus, in the Tantra of Vajra Equal to Space, it says: The suffering of taking what is not given, the robes and Dharma robes of the Buddhas, the number of seven hundred and fifty, burned and thrown into the water, etc., this sin is equal to that, therefore, from this different birth, even below five hundred, one will be born in a fierce hungry ghost realm. After that, having taken the body of an ordinary hungry ghost, after taking sixty thousand, one becomes the body of a hell being. Thus, again in the Vajra Heart Treasury Pavilion, it says: If one engages in sexual misconduct, in five thousand Buddha lands, filled with vomit of poison, this sin is equal to that, a hundred bodies of evil sores, after that, a thousand bodies of intercourse, from this, one will fall into the hot hell. Thus, again in the Precious One Completely Abandoned, it says: The sin of killing, seven million Buddha mandalas, slandering and forever abandoning, this sin is equal to the vows. After that, after death, in the lower realms, two hundred leper bodies, from this, one will fall into the cold hell. Thus, again in that same text, it says: On the external vows of the body, there are three kinds of divisions, by taking what is not given, the external, also the body's vows will be broken. The sign of that is limb disease, endless varieties arise in the body. Practicing sexual misconduct is internal, the sign is diseases of the senses. Killing is secret, the sign of that is the internal organs and, the experience of the yogi.
Chinese
。因此，这些之中进行弥补的仪轨是：在《誓言胜妙续》中说： “与标志相结合的瑜伽士，对于外之外，以泥像和，绘画之业七次，以此从咒语中解脱。”因此，咒语外围诸神的泥像，与自己的年龄相同。又，制作七尊或十一尊外围诸神的画像，即可弥补。又，在那部续中说：“对于外之内，七尊仪轨像，努力建立后妥善安住，供养给殊胜上师。”这是说，如果塑造七尊咒语内部诸神的仪轨像，并供养给自己的上师，就必定能够弥补。又，在那部续中说：“如果出现外的秘密标志，金刚和铃铛，九个或十一个献给上师。由此从疾病中解脱，信心圆满，这些通过寂静而成就，众生将被慈爱。”因此，如此在身体的外在誓言中，守护罪恶和不善之业。而且，如果未曾改变将一切自性之身观想为本尊之身，就不可能违越身体的誓言。正如《金刚虚空飞翔怖畏续》中所说：“以本尊为秘密咒士，形象不舍弃，以身明亮故，不违越。”身体的内在誓言有三种，即外、内、秘密三种。又，在《金室宝塔》中说：“内之外是兄弟和，任何人的父母，以及自己的身体不应诅咒。内之内一般而言，对于大小乘的诸法，想要进入、已进入和，进入后执持形象之身，如果贬低、抬高或贬低装饰，就欺骗了成百上千的佛身。内之秘密是自己的身体，因为是本尊的坛城，在药物和食物中混合毒药食用，即使被武器击中，也没有泄露的途径，会获得上百个身体，之后会感受灼热的地狱之苦，因此，不如没有装饰更好。”因此，身体的行为之业都应尽量避免。身体的秘密之三是：金刚兄弟或明妃的，身体的装饰被夺走，以及殴打等行为，如果让别人去做，这也会导致无间地狱的延续。内
English
Thus it is said. The ritual for fulfilling these is: From the Tantra of Supreme Samaya: "The yogi who is united with the symbols, for the outer of the outer, with clay figures, and the work of drawing seven times, by this one is liberated from the mantra." Thus, the clay figures of the outer deities of the mantra are equal to one's own age. Also, making seven or eleven painted images of the outer deities fulfills it. Also, from that same text: "For the inner of the outer, seven ritual images, diligently establish them and abide well, offer them to the supreme guru." This means that if you create seven ritual images of the inner deities of the mantra and offer them to your guru, it will definitely fulfill it. Also, from that same text: "If a secret sign of the outer appears, the vajra and the bell themselves, nine or eleven to the guru. By this one is freed from disease, faith is perfectly complete, these are accomplished through pacification, and beings will be loved." Therefore, in this way, in the outer samaya of the body, protect against sinful and non-virtuous actions. Moreover, if one does not change the visualization of all natural bodies as the body of the deity, it is impossible to transgress the samaya of the body. As it is said in the Vajra Sky Soaring Terrifying Tantra: "As a secret mantra practitioner with the yidam deity, since forms are not abandoned, one does not transgress by the clarity of the body." The inner samayas of the body are three: outer, inner, and secret. Also, in the Golden Chamber Stupa it says: "The outer of the inner is siblings and, anyone's parents, and one's own body should not be cursed. The inner of the inner, generally speaking, for the dharmas of the great and small vehicles, wanting to enter, having entered, and, having entered, holding the body of the image, if one degrades, elevates, or degrades the adornments, one deceives hundreds of thousands of Buddha bodies. The secret of the inner is one's own body, because it is the mandala of the deity, mixing poison in medicine and food to eat, even if struck by a weapon, there is no way to leak, one will take hundreds of bodies, after that one will experience the suffering of the hot hell, therefore, it is better to have no adornments." Therefore, all the actions of the body should be avoided as much as possible. The three secrets of the body are: the vajra brother or consort's, body's adornments are taken away, and acts of beating and so on, if one allows others to do it, this will also cause the continuation of the uninterrupted hell. Inner
Chinese
极其混杂的眷属，即使在开玩笑嬉戏时，击打或打算击打，或者在梦中也恼害母亲，如果未立即忏悔，这与之前一样罪恶。不要踩踏秘密之秘密上师的身体的影子，也不要在上师的眼前，拿着武器。不要伸腿或躺卧，不要盘腿坐或背对。舍弃鞋子、坐垫、骑乘物和伞等装饰品。也不要用手、武器或石头敲打上师的寝宫，不应开始做这些事。与那些相比，摧毁上师的住所，以及对上师的身体施加伤害和作恶，此罪过无边无际。即使上师因放逸而未经审察就憎恨，也是无边无际的。如果轻蔑同门师兄弟的身体，此果报无法言说。如是说，如果踩踏上师身体的影子，就等同于摧毁一座具有开光加持的佛塔。如果拿着不悦的武器，就等同于摧毁一座具有开光加持的寺庙。如果伸腿在上师面前躺卧，就等同于杀害一百只牲畜。如果盘腿坐在上师面前或背对，就等同于用火焚烧经书。在上师处请求加持时，如果先穿鞋子，铺设坐垫，骑乘马和大象等，就等同于摧毁三十二座大城市。如果上师去世时拿着伞和装饰品，就等同于杀害五百只母牦牛。这些只是共同的教导。如果用手敲打上师的寝宫，或者投掷石头，或者用武器敲击，如果未立即忏悔，罪过与上述相同。从这以下的所有，要知道比上述所有罪过加起来还要大百万倍。如果依赖与此相反的身体行为，那么成就的因和缘也会增加那么多。如果在梦中也避免上述行为，那么获得殊胜和共同的成就就没有困难。此外，在金刚心坚固生处续中说：谁摧毁了供养的依处和形象，其果报是麻风病和疖子。
English
Extremely mixed kindred, even in jest and play, striking or intending to strike, or even harming the mother in a dream, if not immediately confessed, this is as sinful as before. Do not step on the shadow of the secret of secrets, the Guru's body, nor in the Guru's sight, hold weapons. Do not stretch legs or lie down, do not sit cross-legged or turn your back. Abandon shoes, cushions, riding animals, and decorations such as umbrellas. Also, do not strike the Guru's chamber with hands, weapons, or stones, nor should you begin to do these things. Compared to those, destroying the Guru's residence, and inflicting harm and evil on the Guru's body, this sin is boundless. Even if the Guru hates without examination due to carelessness, it is also boundless. If you despise the body of your Dharma brothers, the ripening of this cannot be spoken. Thus it is said, if you step on the shadow of the Guru's body, it is equal to destroying a stupa with consecration. If you hold an unpleasant weapon, it is equal to destroying a temple with consecration. If you stretch your legs and lie down in front of the Guru, it is equal to killing a hundred animals. If you sit cross-legged in front of the Guru or turn your back, it is equal to burning scriptures with fire. When asking for blessings from the Guru, if you put on shoes first, spread a cushion, or ride horses and elephants, it is equal to destroying thirty-two great cities. If you hold an umbrella and decorations when the Guru passes away, it is equal to killing five hundred yaks. These are just common teachings. If you strike the Guru's chamber with your hand, or throw stones, or strike with a weapon, if you do not confess immediately, the sin is the same as the above. From this point on, know that all of these are a million times greater in sin than all the above combined. If you rely on bodily actions contrary to this, then the causes and conditions for accomplishment will also increase that much. If you avoid the above actions even in dreams, then there will be no difficulty in obtaining supreme and common accomplishments. Furthermore, in the Vajra Heart Solid Source Tantra it says: The ripening of whoever destroys the objects of offering and images is leprosy and boils.