Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发 搜索选项 上一页 甚深无戏论之灌顶。 导师噶饶多吉。 下一页 甚深无戏论之灌顶。导师噶饶多吉。 甚深无戏论之灌顶。 顶礼断绝一切戏论之佛陀薄伽梵。 现在为了清晰地展示甚深无戏论之灌顶，此仪轨分为三部分：前行、正行和后行。 第一部分分为两个方面：上师和弟子的前行。 首先，具备世间功德，符合经文所述特征的弟子，在提出请求时，应观察其三年是否为法器。 对于具备资格者，最多可授予三人灌顶。 在此期间，自己应从上师处通过实际或意念接受灌顶，开始身语意三门的修行，并将甚深明智的意义至少在二十一天内进行禅修，以便将弟子引入正确的道路。 第二，弟子应做的前行：放弃世间事务，精通密宗的方便道，通过三种令上师欢喜的方式使其欢喜，然后提出请求。 仪轨的第一部分是：让所有弟子用各种香料、鲜花以及水和牛奶的混合物进行沐浴，然后用二十一个阿字进行加持。 作为净化的前行，为了保护免受障碍，应进行以下步骤：弟子们站在上师面前，双手合十于胸前。 为了驱除弟子们的障碍，上师应脱下上衣，面朝东方站立。 为了守护八识之门，用八个字母进行加持。 在弟子的头顶梵穴处，观想一个吽字，并念诵此句。 上师以清晰的禅定，将吽字和智慧置于弟子心间的脉络中。 观想儿子身体呈蓝绿色的吽字。 在脐部观想红色和绿色的让字。 在喉咙观想灰色的康字。 在额头观想深蓝色的埃字。 在锁骨处观想黄色的苏字。 在右膝观想哈字。 或者，在脚底观想黑蓝色的啪字，呈现为恐怖的形象。 这将阻止世间邪魔力量的产生。
English
Table of Contents Distribution Search Options previous Extremely Unelaborate Empowerment. Master Garab Dorje. next Extremely Unelaborate Empowerment. Master Garab Dorje. Herein is the Extremely Unelaborate Empowerment. Homage to the Buddha, the Bhagavan, who is free from all elaborations. Now, in order to clearly demonstrate the empowerment of extreme non-elaboration, this ritual has three parts: preliminaries, main practice, and conclusion. The first part has two aspects: the preliminaries of the lama and the disciple. First, a disciple who possesses worldly qualities and meets the characteristics described in the scriptures, upon making a request, should be examined for three years to see if they are a suitable vessel. For those who are qualified, empowerment may be given to up to three individuals. During this time, one should receive empowerment from one's own lama, either physically or mentally, begin the practice of body, speech, and mind, and meditate on the meaning of clear wisdom for at least twenty-one days, in order to lead the disciple onto the correct path. Second, the preliminaries to be done by the disciple: abandoning worldly affairs, mastering the skillful means of secret mantra, pleasing the lama through the three ways of pleasing him, and then making a request. The first part of the ritual is: having all the disciples bathe with various fragrances, flowers, and a mixture of water and milk, and then sealing it with twenty-one A's. As a preliminary to purification, in order to protect against obstacles, the following should be done: the disciples stand before the lama, with palms joined at the heart. In order to dispel the disciples' obstacles, the lama should remove his upper garment and stand facing east. In order to guard the gates of the eight consciousnesses, seal them with eight letters. On the crown of the disciple's head, visualize a single Hūṃ and recite the words. The lama, with clear samadhi, places the Hūṃ and wisdom within the network of channels at the tip of the disciple's heart. Visualize the son's body as a blue-green Hūṃ. At the navel, visualize Raṃ, red and similar to green. At the throat, visualize Khaṃ, which is smoky. At the forehead, visualize E, which is dark blue. At the collarbone, visualize Su, which is yellow. At the right knee, visualize Ha. Alternatively, at the soles of the feet, visualize the letter Phaṭ, dark blue, in a terrifying form. This will prevent the arising of the power of worldly demons.
Chinese
是为了阻止，弟子的自识八识，为了以后不生于彼处之义。然后八个字中的最后一个“ཕཊ་”字也要放在口中念诵。每次呼吸念诵二十一遍，然后扔到坟墓里。然后弟子去坟墓，用各种肉的食子和各种花的食子两种来供养空行母们，祈祷说：请息灭我的障碍。对于身体进行“如山”的行为，为期一天。同样，对于语言进行“如山”的区分，对于心进行“如山”的区分，各做一天。之后，进行顶礼和绕行、念诵，以及与佛法相应的身语行为。区分“如山”的行为的实际操作，按照引导文进行。前行。正行包括供曼荼罗并祈祷、降临智慧、安置于空性坛城、指示本尊、以及以觉性现前的表示进行灌顶，共有五项。第一项是：在非常寂静的地方，太阳初升时，弟子要献上的曼荼罗有五种珍宝、五种谷物、五种香、五种药、五种花，共摆设五组五种。上师表示的曼荼罗，可以用五种颜色的花，或者用颜料绘制的任何一种。陈设供品和食子，有多少就陈设多少。然后弟子们向上师顶礼，合掌而坐，上师这样说：你是谁？问三次。弟子也回答说：我是具缘信赖的唯一之子。上师又说：既然如此，就进入这美好而令人愉悦的自性大圆满坛城吧。这些话的意思是，抛弃执着轮回为自我的名字，要见到心的觉性，以及这个法界觉性的坛城是美好的之义。然后献上五个曼荼罗，观想上师和诸佛菩萨都在前方的虚空中。十方三世安住者，诸佛菩萨，上师金刚阿阇黎，三世一切善逝，三千世界所有的一切，观想充满黄金等五种珍宝，献给上师金刚持。
English
It is to prevent, the disciple's own consciousness, the eight consciousnesses, for the sake of not being born in that place later. Then the last of the eight letters, the letter "PHAT," should also be placed in the mouth to recite. Recite twenty-one times with each breath and then throw it into the cemetery. Then the disciple goes to the cemetery and offers two types of offerings to the Dakinis: a torma of various meats and a torma of various flowers, and prays, "Please pacify my obstacles." Perform the practice of "like a mountain" for the body for one day. Similarly, distinguish "like a mountain" for speech, and distinguish "like a mountain" for mind, each for one day. Afterwards, perform prostrations and circumambulations, recitations, and bodily and verbal conduct in accordance with the Dharma. The actual operation of distinguishing "like a mountain" should be done according to the guidance text. Preliminary practice. The main practice includes offering a mandala and praying, descending wisdom, placing in the mandala of emptiness, indicating the deity, and bestowing empowerment with the sign of manifest awareness, totaling five items. The first item is: In a very secluded place, at sunrise, the mandala that the disciple should offer consists of five kinds of jewels, five kinds of grains, five kinds of fragrances, five kinds of medicines, and five kinds of flowers, arranging five sets of five kinds. The mandala representing the guru can be made of flowers of five colors, or any one painted with pigments. Arrange offerings and tormas as much as possible. Then the disciples prostrate to the guru, sit with palms together, and the guru says, "Who are you?" Ask three times. The disciple also replies, "I am the only son of faithful reliance." The guru then says, "Since this is the case, enter this beautiful and delightful great perfection mandala of self-nature." The meaning of these words is to abandon the name of clinging to samsara as self, to see the awareness of the mind, and that this mandala of the awareness of the Dharmadhatu is beautiful. Then offer the five mandalas, visualizing the guru and all the Buddhas and Bodhisattvas in the sky in front. Those who abide in the ten directions and three times, all the Buddhas and Bodhisattvas, the Guru Vajra Acharya, all the Sugatas of the three times, all the three thousand worlds, visualize them filled with five kinds of jewels such as gold, and offer them to the Guru Vajradhara.
Chinese
ཞེ་སྡང་རྡོ་རྗེ་和，无上传承持明者日千和，加持殊胜具格上师觉俄，以及大上师桑嘎拉夏拉，为了我所信乐的意义而祈请。这样一个个地说，或者总的说也可以。然后对根本上师这样说：金刚持上师们请垂念。十方诸佛和菩萨们，金刚，珍宝，莲花，事业，以及如来部的一切都请垂念我。我名为…，从现在直至菩提果之间，祈请伟大的金刚持上师加持我的身体，祈请加持我的语言，祈请加持我的心，祈请加持我的显现。祈请令其充满，祈请令其增长，祈请令其大大增上。这样说三遍。上师也说：为入坛城之义的善男子，此乃所有密咒之精华，是不需寻觅，本自安住之义，是自身本具之义。依靠表征而交付于所缘，不是以智慧来分析观察，为了使显现的智慧于根门显现，此即进入轮涅之中。这样说。第二，降注智慧：这一切都是表征，因此上师这样说并做：脱去所有衣物，站立于前方，双脚并拢，双眼不要动。双手合掌于心间。将意识投入上师的心间。献上自明之花，这样指示。然后，为了抓住弟子的心，上师念诵六重ཨ་ཨ་，直至完全失去意识。因此说，这是唯一的意之子，身体接近摇动，语言说话并跳动，心因快乐而陶醉，这是智慧融入的征象。这些的意义是：献曼荼罗和智慧之花，是特殊的意义，即与上师的心无二无别。脱去衣服是表示智慧没有轮回的过患。身体挺直站立是表示永远不与虚空分离。双脚并拢是身体方便
English
Wrathful Vajra and, the unsurpassed lineage holder Nyima Bum and, Guru Jowo Jober endowed with supreme blessings and, the great Lama Samga Lasha La, I pray for the sake of what my mind desires. Say each one individually, or generally is also fine. Then to the root guru, say this: Vajra holder Lamas, please consider. Buddhas and Bodhisattvas of the ten directions, Vajra, Jewel, Lotus, Karma, and all Tathagata families, please consider me. I, named..., from this time until reaching the essence of enlightenment, please great Vajra holder Lamas bless my body, please bless my speech, please bless my mind, please bless my appearances. Please fill it, please increase it, please greatly enhance it. Say this three times. The Lama also says: Son of the family, for the purpose of entering the mandala, this is the essence of all mantras, the meaning that is not sought, but is naturally abiding, the very meaning that is inherent in oneself. Relying on symbols, entrust to the object of focus, it is not to be analyzed by wisdom, in order to establish the manifest wisdom at the gate of the senses, this enters into the wheel of samsara and nirvana. Thus he speaks. Second, the descent of wisdom: All of this is symbolic, so the Lama speaks and acts like this: Take off all your clothes, stand in front, put your feet together, and keep your eyes still. Join your palms at your heart. Direct your consciousness to the heart of the Lama. Offer the flower of self-awareness, thus he instructs. Then, in order to seize the disciple's mind, the Lama recites sixfold A A, until the point of completely losing consciousness. Therefore, it is said that this is the only son of mind, the body is close to shaking, the speech speaks and jumps, the mind is intoxicated with bliss, this is said to be the sign of wisdom entering. The meaning of these is: Offering the mandala and the flower of wisdom is a special meaning, that is, being non-dual with the Lama's heart. Taking off clothes is a symbol that wisdom has no faults of samsara. Standing upright is a symbol of never being separated from space. Putting the feet together is a bodily means
Chinese
这是说，因为眼睛是智慧，所以要看着眼睛不要变成知识的象征。双手合掌放在心口，是说觉性安住在心间的象征。将觉性交付于上师的心间，是与上师的心无二无别的象征。不要让心散乱到别处，这是说，要看着觉性不要散乱到金刚链上的象征。上师为了不放走孩子的觉性，伴随着“阿阿”的歌声放入，这是未经造作的智慧自然产生的象征。弟子的身语出现摇动和跳动的迹象，是说那智慧落入未经造作的智慧自性的象征。第三，进入空性坛城，让弟子面向东方，想象自己走向天空，并说出这样的话：“唉玛，有缘者，向东方去吧！到天空的虚空中去吧！”在说这些话的间隙，三次提问：“去的话有去的地方吗？返回的话有返回的地方吗？”同样地，也要向南方、西方和北方提问。然后，上师用手在空中挥动三次。这些的意义是进入空性坛城的四个门，是没有来去的象征。手在空中挥动三次，是说显现是慈悲无尽的化身坛城，半显现是语的自性圆满报身坛城，不显现是意的体性法身自性，三身在空性中合一的象征。第四，指示本尊，让弟子穿好衣服，结跏趺坐，将心专注于天空，五彩缤纷的阳光照射，上师这样说：“唉玛，孩子你真有缘！向上看天空吧！将觉性专注于太阳的坛城，让它越来越高！”在说了三次之后，说：“不要再回来了！”它的意思是，看天空，这是指示未经造作的理智智慧本尊。又将觉性专注于天空中的太阳，因为那是五种智慧的显现，所以是不要从那里返回的象征。第五，觉性显现的
English
This is a symbol that because the eye is wisdom, one should look at the eye without it becoming knowledge. Joining the palms at the heart is a symbol that awareness abides in the heart. Entrusting awareness to the center of the guru's heart is a symbol of being inseparable from the guru's heart. Do not let the mind wander elsewhere, this is a symbol that one should look at awareness without it wandering onto the vajra chain. Because the guru does not let go of the child's awareness, he puts it in with the song "Ah Ah," which is a symbol of the spontaneous arising of unmade wisdom. The signs of shaking and throbbing in the disciple's body and speech are a symbol that that wisdom falls into the self-nature of unmade wisdom. Third, entering the mandala of emptiness, the disciple is made to look towards the east and imagine going into the sky, and then these words are spoken: "Ema, fortunate one, go to the east! Go further and further into the realm of the sky!" In between saying these words, three times ask: "If you go, is there a place to go? If you return, is there a place to return?" Likewise, it should also be said to the south, west, and north. Then, the guru should wave his hand three times in the sky. The meaning of these is entering the four doors of the mandala of emptiness, and it is a symbol of having no coming and going. Waving the hand three times in the sky is a symbol that appearance is the nirmanakaya mandala of unceasing compassion, half-appearance is the sambhogakaya mandala of the nature of speech, and non-appearance is the dharmakaya nature of the essence of mind, the three kayas being one in emptiness. Fourth, indicating the deity, the disciple should put on clothes, sit in the lotus position, and focus the mind on the sky, the five suns radiating various rays of light, and the guru says this: "Ema, child, you are fortunate! Look up at the sky! Focus your awareness on that radiating sun mandala and let it go higher and higher!" After saying it three times, he says, "Do not return again!" Its meaning is, look at the sky, this is indicating the unmade deity of reasoning wisdom. Also, focusing awareness on the sun in the sky, because that is the appearance of the five wisdoms, it is a symbol of not returning from there. Fifth, the manifestation of awareness