Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录 分类 搜索选项 上一页 实践手册的奇妙指导，让炯多杰。 下一页 实践手册的奇妙指导，让炯多杰。 实践手册的奇妙指导。 顶礼！ 自性导师普贤王如来，圆满报身吉祥金刚持，化身导师金刚萨埵，身语意三恭敬顶礼。 顶礼胜者自性喜乐金刚，顶礼文殊友吉祥狮子，顶礼智经，毗玛拉米扎等，顶礼智者成就者上师们。 胜者所说一切乘之顶，十七续和教续部，以及一百一十九口诀之精华，讲解铜书所载之实践手册。 圆满正等觉佛陀以善巧方便和圆满大悲，宣说了九乘次第和三藏。 其中一切之顶峰为无上瑜伽，其中有生起次第，生圆次第结合，以及圆满次第。 其中，圆满次第中，又有心部，界部，以及一切法皆为心，自性离戏论之教导，其中最为稀有。 外圈如名言，内圈如忆念般指示自性，密圈如心般以譬喻象征介绍意义。 其中，断除一切戏论，甚深秘密无上之十七续，以及一百一十九口诀，一切皆汇集于义母字五者之中。 其中有三：指示诀窍之上师，接受诀窍之弟子，以及诀窍本身。 首先，关于上师，虽然在一切续和口诀中多有讲述，但简而言之，如《Phra Tik》中所说： 清净且根未损，多闻且无我慢，舍弃伪装且知足，精通续部且实修，通达见解且执着小，事务少且具精进，无有愚痴且知足，或者安住于三律仪，严守苦行且与胜义相应，依止森林者为上师。 如是说。 接受诀窍之弟子： 经文中说： 唉玛！ 具足信心和大悲者。
English
Table of Contents Classification Search Options previous Wonderful Instructions of Practice Manual, Rangjung Dorje. next Wonderful Instructions of Practice Manual, Rangjung Dorje. The Wonderful Instructions of Practice Manual. Homage! To the self-existing teacher Kuntuzangpo, the perfect enjoyment body glorious Vajradhara, the emanation teacher Vajrasattva, I prostrate with body, speech, and mind in reverence. I prostrate to the victorious Nyitshul Garab Dorje, to Jampal Shenyen Shri Singha, to Jnanasutra, Vimalamitra, and others, I prostrate to the wise and accomplished lamas. The essence of all the vehicles spoken by the Victorious Ones, the seventeen tantras and the example tantras, and the one hundred and nineteen instructions, I will explain the practice manual contained in the copper scroll. The perfectly enlightened Buddha, with skillful means and abundant compassion, taught the nine levels of vehicles and the three pitakas. The pinnacle of all of these is the unsurpassable yoga, which includes the generation stage, the combination of generation and completion stages, and the completion stage. Within the completion stage, there are the Mind Series, the Space Series, and the teaching that all phenomena are mind and that their nature is free from elaboration, which is even more extraordinary. The outer circle shows the essence like terminology, the inner circle shows the essence like memory, and the secret circle introduces the meaning as an example symbol like the heart. From all of these, cutting off all elaborations, the seventeen most secret and unsurpassed tantras, and all one hundred and nineteen instructions, are gathered into the five syllables of the meaning mother. Among these, there are three: the lama who shows the key points, the student who receives the key points, and the key points themselves. First, regarding the lama, although it is spoken of extensively in all the tantras and instructions, to put it briefly, as it is said in the Phra Tik: Pure and with senses not impaired, Having heard much and without arrogance, Abandoning pretense and being content, Familiar with the tantras and practicing them, Understanding the view and with little attachment, Having few affairs and being diligent, Without ignorance and being content, Or abiding in the three vows, Maintaining asceticism and engaging in the supreme, Relying on the forest is the lama. Thus it is said. The student who receives the instructions: It says in the text: Ema! Possessing faith and great compassion.
Chinese
智慧敏锐言语温和调顺， 敬 गुरु 尊重言辞的修饰。 未经观察的秘密之语， 即使微尘也不向外说， 努力修持这个。 这就是密咒秘密的容器。 这样说之后， 师徒考察品性非常重要。 关于口诀， 说了引导、介绍和断除疑惑， 与意义的四种灌顶相关联， 也是修持实修十六种引导中的两种。 此外， 实修的次第虽然很多， 但都包含在这里。 口诀因此要这样实行。 首先是前行， 正行是坚定心性， 次第是现量证悟， 之后是讲述生起信心的后盾， 以及修持的证相、标准和结果。 首先， 修持这个， 通过有相的灌顶， 或者通过其他续部， 很好地获得灌顶， 依止 गुरु ， 为了生起定解和加持融入， गुरु 的瑜伽是， 从这本身的金刚道显示， 所有座间都是加持的根本。 因此， 在自己的头顶上， 日月垫上， गुरु 和所有佛无别地观想为金刚萨埵等任何本尊， 从这的拇指流出菩提心的水流， 融入我的头顶梵穴， 向他祈祷， 身体的四个轮依次充满， 身体和心沉浸在无漏的喜乐中， 如果安住于此， 身体会感到快乐， 心中会显现法性的意义。 这样说， 所以要这样修持。 在那座间， 身体金刚三尖的轮， 脚底并拢， 手在头顶合掌， 观想身体为蓝色金刚， 如果安住， 就会受到保护。 这样说， 所以每次一座。 前行的部分， 这是第一。 然后要调伏心。 那有七个方面： 经论中的七种调伏， 调伏的七种必要， 成就的七种标准。 虽然经文中是分段讲述， 但这里是作为修持来讲述。 首先， 师徒双方都要使身体舒适， 向 गुरु 献曼茶罗， 然后由 गुरु 指导。 首先思维无常， 菩提
English
Sharp of intellect and gentle of speech, respectful to the Guru, refraining from verbal embellishments. Not uttering secret words without examination, not even a speck to others, striving in this practice. This is the vessel of secret mantra secrets. Thus it is said, therefore it is important to examine the qualities of teacher and student. Regarding instructions, it is said to give guidance, introduction, and cutting through doubts, which are related to the four empowerments of meaning, and are two of the sixteen practical instructions for practice. Furthermore, although there are many levels of practical instruction, they are all included here. Therefore, it is said that the essential instructions should be practiced in this way. First is the preliminary, the main part is settling the mind, the order is to realize directly, and afterwards, the support for generating faith is explained, along with the signs, measures, and results of practice. First, practicing this, either through the empowerment with elaboration, or through other tantras, having received the empowerment well, relying on the Guru, in order to generate certainty and for blessings to enter, the Guru's yoga is, from this very Vajra path shown, in all session intervals it is the root of blessings. Therefore, on the crown of one's head, on a seat of sun and moon, the Guru and all Buddhas are indivisibly visualized as Vajrasattva or any deity, from the thumb of this, a stream of bodhicitta flows, dissolving into the Brahma hole of my head, praying to him, the four chakras of the body are gradually filled, and if the mind is placed in the intoxication of the body and mind with uncontaminated bliss, the body will be happy and the meaning of the nature of reality will arise in the mind. Thus it is said, so it should be practiced in this way. In that session interval, the body vajra three-pointed wheel, soles of the feet joined together, hands joined in prayer at the crown of the head, visualizing the body as blue vajra, if kept, it will be protected. Thus it is said, so do it for one session each time. The preliminary part, this is the first. Then the mind should be tamed. There are seven aspects to that: seven taming practices from the texts, seven necessities of taming, seven standards of accomplishment. Although they are taught in sections in the texts, here they are taught as practice. First, both teacher and student should make the body comfortable, offer a mandala to the Guru, and then be instructed by the Guru. First, contemplate impermanence, Bodhi
Chinese
修习菩提心的方法是：我们从无始以来，一直认为轮回中的事物是真实和永恒的，因此才会在轮回中流转。所以，要忆念无常。也就是说，自己出生后逐渐接近死亡，必定会死去。要想到父母和亲友的死亡和离别。要为那些已经死去和将要死去的人做有益的事情。此外，即使是现在，也有无数刹那过去，我们正在接近死亡。所有众生因为不了解无常，所以一直期望永恒，做了很多无意义的事情，最终失去一切，堕入恶道，遭受痛苦。因此，要认识到这一点，修习出离心。像这样对轮回生起厌离心，并且在心中生起对无常的坚定信念，这就是稳定的标准。第二，思考暂时的快乐和长久的快乐，从而修习菩提心。唉！恶道中的地狱、饿鬼和畜生没有任何快乐。即使是天人和人类暂时的快乐，也是因为布施和持戒而产生的，但也不是永恒的，最终会变成痛苦的根源。正如佛经、律经和论经中所说的那样，这会显现出来。无论谁，以前所体验过的快乐和幸福都会改变。其他的快乐也是无常的，青春是无常的，权力是无常的，食物、衣服和财富都是会改变的，要对此深信不疑。一定要从所有这些之中获得最终的、长久的快乐。那就是诸佛的究竟密意，修习止观，对所有迷惑的众生修习慈悲。像这样修习，就会对痛苦生起厌离心，这就是将有为法视为痛苦的标准。第三，从各种因缘来思考，从而修习菩提心。现在，所有众生都想要快乐，但是快乐的因缘很少，痛苦的因缘很多。死亡的因缘很多，生存的因缘很少。总之，在这个轮回中，身体、语言和意念一刹那也不停歇地与各种因缘结合，但是却没有遇到正确的道路，也没有
English
The method of training the mind in Bodhicitta is as follows: From beginningless time, we have been wandering in samsara because we have grasped illusory appearances as true and permanent. Therefore, we should remember impermanence. That is, from the time we are born, we gradually approach death and will certainly die. We should think of the death and separation of our parents and relatives. We should do something beneficial for those who have died and will die. Furthermore, even now, countless moments have passed, and we are approaching death. All sentient beings, because they do not understand impermanence, hope for permanence and do many meaningless things, ultimately losing everything and falling into the lower realms, suffering. Therefore, knowing this, we should cultivate renunciation. When we turn our minds away from samsara and generate a firm belief in impermanence in our minds, that is the measure of stability. Second, contemplate temporary happiness and lasting happiness, and train the mind in Bodhicitta. Alas! There is no happiness in the lower realms of hell, hungry ghosts, and animals. Even the temporary happiness of gods and humans, which arises from generosity and moral conduct, is not permanent and will eventually become a source of suffering. As stated in all the sutras, vinaya, and shastras, this will become apparent. Whatever joy and happiness anyone has experienced in the past will change. Other pleasures are also impermanent, youth is impermanent, power is impermanent, food, clothing, and wealth are all subject to change, and we must be convinced of this. We must ultimately attain lasting happiness from all of these. That is the definitive meaning of the Buddhas, cultivating shamatha and vipassana, and cultivating compassion for all deluded beings. By meditating in this way, we will develop aversion to suffering, and that is the measure of seeing conditioned phenomena as suffering. Third, contemplate various conditions and train the mind in Bodhicitta. Now, all sentient beings want happiness, but the causes of happiness are few, and the causes of suffering are many. The causes of death are many, and the causes of life are few. In short, in this samsara, body, speech, and mind are constantly engaged with various conditions, but we have not encountered the correct path, nor have we
Chinese
如果摄取，由于分别念的缘故，这些众生没有从轮回中解脱的时候。自己也曾经迷惑，其他的众生也真可怜。这样修习，以信心为先导，有从轮回中出离的必要。对六道众生生起慈悲心，如果能供养三宝该多好啊，这是坚固的标准。第四，思维所做的一切都毫无意义，从而修习菩提心：现在自己的身语意三门，希望自己好。希望受用圆满。希望超过他人。因为害怕那些不出现，所以不顾及各种不善的行为，做买卖和农业，雇工和储蓄很多。自己明天要死也不知道，所以准备很多食物和衣服等生活用品，真是迷惑。一点意义也没有，虽然积累了很多罪恶和痛苦的受用。但身不由己地和所有的眷属和亲人，甚至身体也抛弃，自己必须堕入恶趣，这有什么用呢？应该这样确定地思维。因此有必要进入上师的口诀。生起无论如何也要获得上师的一个教言的想法，这是标准。第五，思维佛的功德，从而修习菩提心：现在和所有的痛苦分离。获得所有的功德。成就自他的所有利益。获得地、道、波罗蜜多。如果这次没有通过这个人身获得这样的佛，那就太困难了，所以从现在开始，努力获得无上菩提的方法。应该这样想。因此有能够忍受修行的必要。无论如何不修行就不能成佛，所以不能放弃精进，这是成就的标准。第六，思维上师的口诀，从而修习菩提心：无始轮回的障碍能够通过年月来清净。佛的功德能够通过年月来增长。遇到像上师的口诀这样，是所有佛和菩萨的显现，其他的行为又有什么用呢？应该努力修行。因此