Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录 分发 搜索选项 大圆满的三灌顶。 大圆满的三灌顶 敬礼！ 敬礼于普贤王如来金刚持大尊，以及印度五大学者！ 为了清晰地阐释无上灌顶的意义，我将详细地讲解实修次第。 对于自性大圆满的意义，一心一意地信奉，对于具足善缘的弟子，由具德上师，为了成熟其相续，而进行灌顶。 虽然讲述了多种灌顶次第，但在此断除繁琐的分别念，为了使自心之性，觉性的精华，显现可见，而进行四种灌顶，即：有戏论，无戏论，极无戏论，最无戏论。 首先，无论是总的四部续，还是经部幻化部二者的大灌顶，或者获得此处的有戏论大灌顶，或者获得莲花生大师所造的有戏论灌顶的简略版。 从而，在同一时刻证悟九乘次第的见解之义，在身体上安立力量，清净身体的垢染。 其次，进行无戏论灌顶： 在寂静的处所，用各种香料粉末，涂抹坛城，并将其环绕成圆形。 在其中心，绘制红色的，用上等细布包裹的，具有装饰和颈饰的，由颜料制成的宝瓶。 用五彩丝绸的围栏环绕圆形。 在其西侧，在木制宝座上，放置三个没有破损、没有裂缝、没有凹陷的珍宝瓶，内部盛满各种药物，各种谷物，各种珍宝，以及牛奶和酥油等，并用具有果实和鲜花的树木进行装饰。 用三条没有污垢且颜色鲜艳的红色布料束缚颈部。 如是，在每个宝瓶之上，放置三面镜子，三根孔雀翎，三个猫眼石。 也根据能力布置供品。 供奉三宝，空行母，黑 লেগ 丹，吉祥的黑日嘎，誓言护法，以及土地神等之朵玛和供品。
English
Table of Contents Distribution Search Options The Three Empowerments of Dzogchen. The Three Empowerments of Dzogchen Homage! Homage to Samantabhadra Vajradhara, the Great One, and to the five Indian scholars! In order to clearly explain the meaning of the unsurpassed empowerment, I will explain in detail the order of practice. For the meaning of the self-existent Great Perfection, wholeheartedly believe, for the disciples who have good fortune, by the qualified lama, in order to ripen their continuum, empowerments are performed. Although many empowerment sequences are taught, here, cutting off the proliferation of conceptual thoughts, in order to make the essence of one's own mind, the essence of awareness, visibly manifest, four empowerments are performed, namely: with elaboration, without elaboration, extremely without elaboration, and utterly without elaboration. First, whether it is the general four classes of tantras, or the great empowerment of the two, Sutra and Illusion, or obtaining the great empowerment with elaboration here, or obtaining the abbreviated version of the empowerment with elaboration composed by Lachen Senge Wangchuk. Thus, at the same time, realize the meaning of the view of the nine vehicles, establish power in the body, and purify the defilements of the body. Secondly, performing the empowerment without elaboration: In a secluded place, smear the mandala with various fragrant powders and surround it in a circle. In its center, draw a red vase made of pigments, wrapped in excellent fine cloth, with decorations and a necklace. Surround the circle with a fence of five-colored silk. To its west, on a wooden throne, place three precious vases without breakage, cracks, or dents, filled with various medicines, various grains, various jewels, and milk and butter, etc., and decorate with trees bearing fruits and flowers. Bind the necks with three pieces of red cloth that are without stains and have unfaded colors. Thus, on top of each vase, place three mirrors, three peacock feathers, and three cat's eyes. Also arrange offerings according to ability. Offer tormas and offerings to the Three Jewels, Dakinis, Black Legden, Glorious Ekajati, Oath Protectors, and local deities, etc.
Chinese
陈设所有能获得的物品。然后，为了使阿阇黎自己的相续完全清净，向传承上师祈祷并接受意灌顶。多次念诵三个字，并禅修二无之义。观想瓶等也是普贤王如来的身语意自性。观想白色嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡），红色阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿），蓝色吽（藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）。念诵约一百遍嗡阿吽（藏文：ༀ་ཨཱཿཧཱུྃ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡阿吽）和阿里嘎里来加持。这些是阿阇黎应该事先做的。然后，用好闻的香水对弟子们说“阿”并沐浴，让他们在座位上就座。教导乘的次第、轮回的过患、佛的功德、断除对庸常身语的执着、祈祷和混合等是前行仪轨。第一，无垢友（Vimalamitra）在《宝箧经》中说：从宝藏部中是论藏，从波若和密咒中是密咒。从内外密咒中是内密，从那之中是九次第之顶。胜乘阿底瑜伽是大秘密之论。如果将那分为部类，则有三种：心部、界部、口诀部这三种。口诀部本身又有三种：口头传授、口头散布、续的自性这三种。如是说，此处从三藏中，论藏胜于密咒，密咒胜于无上瑜伽，那之中玛哈、阿努、阿底三者中是阿底瑜伽。那之中有心部、界部、口诀部三部，口诀部之中，外圈如身体般显示名相，内圈如心般，密圈如眼般，极密如身心圆满般，从四者中，此处是无上的，从十七续和一百一十九口诀中也提炼出精华。极密红字使未成熟者成熟的四灌顶中，从有戏论向上到无戏论的灌顶，是使语完全清净，是显示语之能力。轮回的过患如从共同法中所说般，具有诸多过失。从这本身来说，欲界的原因是贪欲，所以就像给口渴的人喂盐水一样，又像有毒的树叶和被蛇占据，又像剃刀的刀刃一样。安住于三界的一切
English
Arrange whatever materials are available. Then, in order to purify the master's own lineage, supplicate the lineage gurus and receive the empowerment of the mind. Recite the three syllables many times and meditate on the meaning of non-duality. Visualize the vases as the essence of the body, speech, and mind of Samantabhadra. Focus on white Om (Tibetan: ༀ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), red Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari:, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), and blue Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). Bless them by reciting Om Ah Hum (Tibetan: ༀ་ཨཱཿཧཱུྃ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ āḥ hūṃ, Chinese literal meaning: Om Ah Hum) and the Ali Kali about a hundred times. These are to be done in advance by the master. Then, sprinkle the disciples with fragrant water, saying "Ah," bathe them, and have them sit in order. The order of the vehicles, the faults of samsara, the qualities of the Buddha, abandoning attachment to ordinary body and speech, supplication, and mixing are the preliminary rituals. First, Vimalamitra said in the Conch-Letter: From the precious collections of scriptures is the Abhidhamma collection, from the Sutras and Mantras is Mantra. From the outer and inner secret mantras is the inner, from that is the peak of all nine stages. The victorious vehicle Atiyoga is the teaching of the Great Secret. If that is divided into sections, there are three: the Mind Section, the Space Section, and the Instruction Section. The Instruction Section itself has three: oral transmission, scattered oral instructions, and the nature of the tantras. As it is said, here from the three collections of scriptures, the Abhidhamma is superior to Mantra, Mantra is superior to Anuttarayoga, and from that, among Maha, Anu, and Ati, is Atiyoga. In that, there are three sections: the Mind Section, the Space Section, and the Instruction Section. In that, the outer circle, like the body, shows terminology; the inner circle is like the heart; the secret circle is like the eye; and the very secret is like the completion of body and mind. From these four, here the latter is unsurpassed, extracting the essence from the seventeen tantras and one hundred and nineteen instructions. Among the four empowerments that ripen the unripe very secret red letters, the empowerment that goes from elaboration to non-elaboration purifies speech completely and shows the power of speech. The faults of samsara are like those taught in the general Dharma, with many faults. From this itself, the realm of desire is caused by desire and craving, so it is like giving salt water to a thirsty person, and like poisonous leaves and being seized by a snake, and like the edge of a razor. All who abide in the three realms
Chinese
现在就像蛇钻进竹筒里一样，像飞鸟落入罗网一样，像野兽陷入陷阱一样，像外海的船只断了缆绳一样，像在充满恐惧的险境中迷路一样，像进入屠杀生灵的刽子手中间一样，像沉入极其艰难的泥潭中一样，像飞蛾扑进熊熊燃烧的烈火中一样，要认识到（轮回）具有诸多过患。忆念无上佛陀的功德，要迅速证悟自性大圆满的意义，如此修持七支菩提心。然后，为了舍弃对庸常身语的执着，观想持明上师传承的诸佛菩萨于前方虚空，顶礼、供养、忏悔罪业，随喜福德，祈请转法轮，祈请不入涅槃，皈依、发菩提心并受持戒律，回向善根。这些都要按照与其他（仪轨）相符的方式，或繁或简地念诵。然后，修持任何一种密咒的生起次第，确信并生起身体是本尊，语言是咒语，心是法性，直至荟供加持。然后，为了进入无戏论的坛城，献上黄金等曼扎，念诵这段话： 唉玛，金刚持诸佛， 我是具缘的心子， 虔诚地祈请您安住。 为了进入自性大圆满的灌顶， 祈请勇士金刚上师， 显示自心本性的 阿底坛城。 我已真实进入此地， 永不退转。 如此念诵三遍，上师赐予允许，说道： 唉玛，孩子你真幸运， 贤劫菩提大心者， 往昔未曾进入过 自性圆满的坛城， 今晚将为你展示。 舍弃一切心的分别念， 从世间的束缚中解脱。 此处远离取舍和言诠， 清净种姓和因缘的 身语是安乐的所依， 从今以后
English
Now, like a snake entering a bamboo tube, like a bird caught in a net, like a wild animal trapped in a snare, like a ship adrift in the outer ocean, like losing one's way in a terrifying ravine, like being caught in the midst of murderers who kill living beings, like sinking into an exceedingly difficult mire, like a moth entering a great blazing fire, one must realize that (samsara) is endowed with many faults. By remembering the qualities of the unsurpassed Buddha, one should quickly see the meaning of the Great Perfection of Naturalness, and thus cultivate the seven branches of bodhicitta as previously taught. Then, in order to abandon attachment to ordinary body and speech, visualize the lineage of vidyadhara lamas, the buddhas and bodhisattvas, in the sky in front, and offer prostrations, offerings, confess sins, rejoice in merit, request the turning of the wheel of dharma, request not to pass into nirvana, take refuge, generate bodhicitta, and uphold vows, and dedicate the root of virtue. All of these should be recited in accordance with other (rituals), either elaborately or concisely. Then, cultivate any generation stage of secret mantra, and ascertain and generate the body as the deity, speech as mantra, and mind as dharmata, up to the feast and blessings. Then, to make the request to enter the mandala of non-elaboration, offer a mandala of gold, etc., and recite these words: Emaho, Vajradhara deities, I am a fortunate heart-son, I beseech you to abide with devotion. In order to enter the empowerment of the Great Perfection of Naturalness, I beseech the heroic vajra lama to show the Ati mandala of the nature of one's own mind. Having truly entered here, I will never turn back. Recite this three times, and the teacher grants permission, saying: Emaho, child, you are fortunate, Fortunate aeon, great bodhicitta, In the past you have not entered The mandala of natural perfection, Tonight it will be shown to you. Abandon all mental discriminations, Liberate yourself from the bonds of the world. Here there is no acceptance or rejection, no words, The body and speech that purify lineage and causes Are the support of bliss, From now on
Chinese
不再返回。如是说一次。之后与上师融合，即于前方虚空珍宝之座和莲花日月之上，观想一切佛之本体金刚萨埵，身色白色，一面二臂，右手金刚杵，左手铃，如续部所说。观想上师传承诸位，心不散乱而专注，最终祈祷，化为五色光芒之自性。观想融入自身，此为不共之融合，称为以大圆满平等性而印封。这是前行。正行有三：语清净，灌顶，印封并开示。第一是于语中安立能力，是语自清净而行之义。师徒皆各自安适其身，语中不大不小地念诵阿阿阿，心专注于阿，念诵一日。若作一夜之权衡，则念诵一百遍。之后第二夜，完整念诵母音。此时，阿单音之时，弟子念诵阿，所有脉皆张开，所有阿皆霍霍自然生起。彼等光团中光芒四射，以自性普贤父母双运之表示策励。普贤父母双运，以菩提心五光之相，于身体首尾充满，于此专注。此时，耳中生起风声之脉被压迫。如是亦令弟子自身观修。令其入定，定能生起特殊之体验。因此，念诵母音之词时，彼等即从脉中自然生起文字，以自然生起故，亦从自身脉处生起一切法之声音细微。念诵子音之时，将念诵之文字向外发出，观想自身蕴界中充满文字。之后，应为具缘者灌顶，裸露身体，以宝瓶之水和红粉之点置于头顶，令其于语中大声念诵嗡嗡。上师按压喉咙之脉搏。此时，身体颤抖摇动，语自