Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 《具足仪轨灌顶之首部范本实修次第》， 杰尊 僧给旺秋 下一页 《具足仪轨灌顶之首部范本实修次第》， 杰尊 僧给旺秋。 《具足仪轨灌顶之首部范本实修次第》杰尊僧给旺秋所著。 第二口诀，内部分之释义。顶礼一切灌顶之主金刚持。 于决定之圣言具信得把握，具福之子。 舍弃性命财产，慷慨施予神圣之义。 勤奋好学，以智慧入于顶峰之义。 我将阐释所有灌顶之要义汇集之决定。 词句之灌顶，纵有无量差别。 然要义之口诀，已提炼出精华。 为见具足仪轨灌顶之词义之义。 故作汇集，并按实修次第编排。 于此，具殊胜福报之弟子，珍视誓言如己命，二至七人之间。 若多于此数，定将遭受空行母之惩罚，故应为这些殊胜之子讲授。 于此，对于喜欢繁琐者而言，虽其他人已对此灌顶之决定性开示了广大的词义。 然彼等并未能确定意义之要点。譬如空谷之风声，徒劳无益，心神涣散。 灌顶之真实次第，乃上师之实践，经验之真实口诀，故应于内心深藏。 欲得其意义之决定性殊胜灌顶之具福者，应知晓三个决定性之词。 于此，决定性意义之灌顶之前行，一为观察上师之关系。 二为正行灌顶之决定性行为，开示实修次第之顺序。 三为后行瑜伽士之行持方式，务必知晓。 于此，首先，观察上师与弟子之关系。首先，开示上师之特征。若不具足特征，则无法产生决定性之果。 故其特征为，一，务必精通经续等词句之意义。 二，修习证悟现量意义之实相之道。
English
Table of Contents Distribution. Search options. previous Elaborate Empowerment's First Model Practice Arranged in Order, Jetsun Senge Wangchuk next Elaborate Empowerment's First Model Practice Arranged in Order, Jetsun Senge Wangchuk. Elaborate Empowerment's First Model Practice Arranged in Order, Written by Jetsun Senge Wangchuk. Second instruction, commentary on the inner content. Homage to Vajradhara, the master of all empowerments. A fortunate son who finds confidence in believing in definitive prophecies. One who is generous in giving up life and wealth for the sake of the sacred meaning. One who has studied and whose mind enters the peak of understanding. I will explain the definitive essence of all empowerments. Although there are countless differences in the empowerment of words, the essential instructions of the key points have been extracted. For the sake of seeing the meaning of the words of the elaborate empowerment, I have compiled them definitively and arranged them in a practical order. Here, the student who possesses excellent fortune and cherishes the vows as their own life, from two to seven people. If there are more than that, there will surely be a punishment from the Ḍākinīs, so these excellent sons should be taught. Here, for those who enjoy elaboration, although others have extensively explained the meaning of the words that define empowerment, they have not been able to determine the essence of the meaning. For example, like the sound of wind in an empty valley, it is futile and distracting. The actual order of empowerment is the practice of the lama, the actual experiential instruction, so it should be hidden in the mind. A fortunate one who wishes to receive the definitive supreme empowerment of its meaning should understand the three definitive words. Here, the preliminary to the empowerment of definitive meaning is, one, examining the relationship of the teacher. Two, the actual activity of definitive empowerment, showing the order of the practical sequence. Three, the subsequent activity, the way of conduct of the yogi, must be understood. Here, first, examining the relationship between teacher and student. First, showing the characteristics of the lama. If the characteristics are not complete, the definitive result cannot be produced. Therefore, its characteristics are, one, it is necessary to thoroughly study the meaning of the words of the sutras and tantras. Two, practicing the path of realizing the nature of manifest meaning.
Chinese
四字根本字和普贤父母双运像安立，上下之气相合，心识不散乱而专注。思维词义，上师摇动手鼓，如是说：唉玛，具缘种姓之子！脐轮化身轮，是化身佛的住所。五气超越动摇，明点光身倏地一声！唉玛，具缘种姓之子！心间法轮，是法身的住所。五方佛如火焰般闪耀！唉玛，具缘种姓之子！喉间受用轮，是受用圆满报身的住所。具足妙相与随好，明点光身呀啦啦！唉玛，具缘种姓之子！头顶安乐轮，是三身聚合的住所。具有果聚合之顶端，忿怒尊发出呀啦啦的巨响！如是等等，交替安立专注。 第四，抛掷鲜花并命名，分为二：抛掷鲜花和命名。第一，制作五彩丝绸的幡旗，置于掌间，用黑色眼罩遮住眼睛，如是说：唉玛 霍！从原始光明心性中，如今得遇此殊胜乘，以于基位修习之业果，愿降临于殊胜种姓！以此抛向宫殿中央。 第二，命名：若落于中央，则名为“自生种种”；落于东方，则名为“金刚藏”；落于南方，则名为“义成自现”；落于西方，则名为“大乐王”；落于北方，则命名为“五门无别”。 之后，睁开眼睛并展示所见，分为二：睁开眼睛和展示所见。第一：祈祷文：唉玛，金刚持怙主！我于三界轮回中漂泊，祈请怙主以智慧之锥，遣除我的无明！如是说。上师如是说：唉玛，具缘种姓之子！往昔因执著能取所取之错觉，将自性置于自身而向外寻觅，此锥象征如意宝！说着，用金锥去除眼罩，并解释其意义。 第二，展示所见，分为四：第一，展示上师；之后，展示坛城；之后，展示法器；之后，展示道友的所见。第一：看啊看啊，种姓之子！不要散乱，以专注之心看着我！见我之所见，种种……
English
Having established the four root syllables and the union of Samantabhadra and Samantabhadri, combining the upper and lower winds, and keeping the mind unscattered, focus. Contemplate the meaning of the words, and the lama, playing the damaru, says this: Ema, son of a fortunate family! The navel, the wheel of manifestation, is the abode of the manifested body. The five winds are beyond movement and activity. Bindu, light body, shig se shig! Ema, son of a fortunate family! The heart, the wheel of dharma, is the abode of the dharma body. The five Buddha families are like individual flames! Ema, son of a fortunate family! The throat, the wheel of enjoyment, is the abode of the enjoyment body. The marks and signs are fleeting. Bindu, light body, ya la la! Ema, son of a fortunate family! The crown of the head, the wheel of bliss, is the abode where the three bodies unite. Having the pinnacle of the union of fruits. The wrathful king roars ya la la! These are the objects of focus to be established alternately. Fourth, throwing the flower and giving the name, there are two parts: throwing the flower and giving the name. The first is to make a banner of five-colored silk, hold it between the palms, cover the eyes with a black blindfold, and say this: Ema Ho! From the essence of primordial clear light, now encountering this supreme vehicle, by the karmic results of training on the ground, may it descend upon the supreme lineage! With this, throw it into the center of the palace. Second, giving the name: If it falls in the center, it is named "Spontaneously Arisen Variety"; if it falls in the east, it is named "Vajra Essence"; if it falls in the south, it is named "Meaningful Spontaneous Arising"; if it falls in the west, it is named "Great Bliss King"; if it falls in the north, it is named "Five Gates Inseparable." Then, opening the eyes and showing what is seen, there are two parts: opening the eyes and showing what is seen. The first is: Prayer: Ema, Vajradhara Protector Lord! I wander in the three realms of samsara, I beseech the Lord to dispel my ignorance with the awl of wisdom! So it is said. The lama says this: Ema, son of a fortunate family! In the past, you were caught by the delusion of grasping at subject and object, placing the self within yourself and seeking it elsewhere. The awl is symbolized by the wish-fulfilling jewel! Saying this, he removes the blindfold with a golden awl and explains its meaning. Second, showing what is seen, there are four parts: First, showing the lama; then, showing the mandala; then, showing the substances; then, showing the vision of the dharma friends. First: Look, look, son of the family! Do not be distracted, look at me with a focused mind! Seeing what I see, various...
Chinese
萨帕哦！孩子你看到了什么，说吧！这样说的时候，孩子说：我看到上师是佛。这样说道。第二，指示达拉的所见是：看啊，有眼睛的有缘分的儿子！看这达拉的美好之处！生起殊胜的信心正当时！你将达拉看成什么？这样询问时，有些人看到白色居多，有些人看到红色等等，这样就出现了，这就是解说达拉的本性。第三是：唉玛，能看懂的有缘分的儿子！手印和誓言物的陈设，看这象征实相的物品！将你看到的意义告诉我！这样说的是，那些具有缘分的人们，如实地懂得了意义。之后解说物品的本性。第四是：唉玛，稀有种姓的儿子！什么是殊胜的道友？对于进入四门的兄弟，你看到了什么，告诉我！显现清净的景象正当时！这样就是询问他所见到的意义。对此，解说达拉的本性是：中央圆形呈现蓝色，是对于法性之义远离对立的象征。莲花八瓣呈现美丽色彩，是基位具有五气精华的象征。呈现四个角，是具有四大种的光明的象征。具有四面墙壁和门，是自性圆满四种事业的象征。红宝石的墙壁，是具有五智的围墙的象征。四个台阶，是基位任运成就四无量心的象征。欲妙天女，是不舍弃欲妙作为庄严显现的象征。网和半网，是基位功德圆满的象征。黄色线，是所需一切从自性中产生的象征。金刚的围墙，是意义上没有变化的象征。光芒的链条围绕，是具有五身五智的象征。第二，解说物品的本性是：呈现五个瓶子，是五种明觉在自性中圆满的象征。五个水晶，是基位本来清净的象征。五个孔雀翎，是五盏明灯在自性中显现的象征。五支箭，是象征五种智慧的象征。五面镜子，是象征五种智慧的象征。五种颜色的绸缎，是象征五种气的象征。五个橛，是对于清净的法界没有变化的象征。五把刀是
English
Sapa o! Child, what do you see, tell me! When he said this, the child said: I see the lama as the Buddha. Thus he spoke. Second, showing the vision of the dala is: Look, son with eyes and good fortune! Look at this beautiful place of the dala! It is time to generate supreme faith! What do you see the dala as? When asked this, some see mostly white, some see red, etc., so this appears, and this is the explanation of the nature of the dala. The third is: Ema, son with good fortune who can see! The arrangement of symbols and samaya substances, look at this object that symbolizes reality! Tell me the meaning of what you see! This is said by those who have good fortune, who understand the meaning as it is. Then the nature of the objects is explained. The fourth is: Ema, son of a wondrous lineage! What is the supreme friend? To the brothers who enter the four doors, what do you see, tell me! It is time to see the pure appearance! This is asking the meaning of what he sees. To this, the explanation of the nature of the dala is: The central round shape appearing blue is a symbol of being free from opposition to the meaning of dharmata. The eight lotus petals appearing in beautiful colors are a symbol of the base having the essence of the five winds. Appearing in four corners is a symbol of having the four lights of the four elements. Having four walls and doors is a symbol of the self-completeness of the four actions. The ruby wall is a symbol of having the enclosure of the five wisdoms. The four steps are a symbol of the spontaneous accomplishment of the four immeasurables in the base. The goddess of desirable qualities is a symbol of not abandoning desirable qualities as an ornament. The net and half-net are symbols of the perfection of the qualities of the base. The yellow thread is a symbol of all needs arising from oneself. The vajra enclosure is a symbol of no change in meaning. The garland of rays of light surrounding is a symbol of having the five bodies and five wisdoms. Second, the explanation of the nature of the objects is: Appearing as five vases is a symbol of the five vidyas being complete in oneself. The five crystals are a symbol of the base being pure from the beginning. The five peacock feathers are a symbol of the five lamps being clear in oneself. The five arrows are a symbol of representing the five wisdoms. The five mirrors are a symbol of representing the five wisdoms. The five kinds of silk are a symbol of representing the five winds. The five daggers are a symbol of no change in the pure realm of space. The five knives are
Chinese
这是摧毁胎儿城邑的象征。会供朵玛和供品是作为欲望功德自生的象征。第二，加持上师的四种行为，第一是宝瓶灌顶，第二是秘密灌顶，第三是智慧本智灌顶，第四是确定词义的介绍灌顶。其中第一个是：让弟子以金刚跏趺坐的姿势坐好。上师拿起中央的宝瓶，放在弟子的头顶上。吽。法性虚空的宝瓶中，充满空明自生之水。因灌顶于具缘之子，愿证悟虚空之实相。念诵嘎丽字组后，念诵头顶脉轮的字母并灌顶。帕帕，佩佩，玛玛，玛米，巴巴，贝贝，雅雅，雅雅伊，嘎喀嘎嘎阿，匝匝，擦擦，塔塔，帕帕纳。以此沐浴。在头顶滴水。然后拿起东方的宝瓶，放在心间。吽。未生心要的宝瓶中，充满无碍自生之物。因灌顶于具缘之子，愿证悟四无畏之义。以此在阿里的后面，念诵忆念汇集的脉字并灌顶。喀擦达塔帕亚梭哈。嘎嘎巴嘉。以此在心间滴水。然后举起南方的宝瓶，放在喉咙上。吽。自生智慧的宝瓶中，充满欲望功德自生之物。因灌顶于具缘之子，愿心想事成，获得自在。念诵阿里之后，念诵汇集诸味的脉字并灌顶。ra ra，li li，a a ai。以此滴一滴水。然后举起西方的宝瓶，放在脐间。吽。未生离欲的宝瓶中，充满大乐常展之物。因灌顶于具缘之子，愿获得无执的自在。在阿里之后，念诵生殖的脉字并灌顶。阿阿塔利哈乌雅让扬那那匝扎扎萨康让扬。以此在脐间滴水。然后举起北方的宝瓶，放在四个位置上，念诵阿里嘎丽之后，念诵四个脉轮的脉字。哈哈嘿吼。本智通彻的宝瓶中，充满无碍五气之物。