Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分配。 搜索选择 上一页 七坛次第 下一页 七坛次第 七坛次第的起始部分。印度语：瓦吉拉古曼坦陀罗羯磨曼陀罗。萨扎玛阿比萨达纳玛。藏语：金刚布置续，名为七坛次第分别之修法。顶礼薄伽梵，吉祥度母，大悲之王，极度解脱者。吽 恶魔鲁扎，忿怒之王以威力制伏。忿怒者令其寂静。忿怒者如来一切之作者。顶礼忿怒且伟大者。从意誓合一的续部中，为了众生本具之智慧生起，善加汇集并宣说七坛次第。若未令上师欢喜，未得诸灌顶，听闻等行为，皆无果且毁灭。毁灭。口诀请求。以依赖文字、声音、名称集合的词语来表达，从内部隐藏之处显现意义，导师金刚瑜伽次第存于心中。此乃口诀之伟大功德，以大秘密之确定，果成为道。所有胜者的坛城，无有胜于此之秘密意义。一切手印，圆满大圆满之殊胜，给予具器且心性善良者，否则永不给予。给予愚昧者则显而易见。非时则生命耗尽，以生命为代价长久存在。过去口诀之意，于过去时代发生。大自在者所标记，如来之经典中，以行者之方式先前发生。彼时一切众生，皆阻碍空性之真实，忿怒暴戾，邪见贪婪。懒惰愚痴，沉溺于酒，体验九种邪见之乐。为了使彼等从迷惑中解脱，胜者宣说了七坛城。彼等作者被认为是五种所依之人，即具有欲望、信仰和伟大种姓之人。
English
Table of Contents Distribution. Search Options previous Seven Mandala Sequence next Seven Mandala Sequence This is the beginning of the Seven Mandala Sequence. In Sanskrit: Vajragumantantrakarmamandala. Sadatrama Arbisadanam. In Tibetan: From the Vajra Arrangement Tantra, called the Method of Differentiating the Seven Mandala Sequence. Homage to the Bhagavan, the glorious Tara, the King of Compassion, the utterly liberated one. Hum demon Rudra, the King who is wrathful at wrath, subdues with power. The wrathful one pacifies. The wrathful one is the maker of all Tathagatas. Homage to the wrathful and great one. From the tantras that combine intent and vows, the Seven Mandala Sequence is well-collected and taught for the sake of generating the innate wisdom of sentient beings. Without pleasing the teacher, without obtaining the empowerments, listening and other actions will be fruitless and destroyed. Destroyed. Request for instructions. Expressing with words that rely on letters, sounds, and collections of names, revealing the meaning from the hidden within, the teacher's Vajra Yoga sequence resides in the heart. This is the great quality of the instructions, with the certainty of the great secret, the result becomes the path. All the mandalas of the Victorious Ones, there is no secret meaning greater than this. All mudras, the supreme of the Great Perfection of Cause, give to those who are vessels and have good minds, otherwise never give. Giving to the ignorant makes it clear. Out of time, life is exhausted, and it exists for a long time at the cost of life. The meaning of the past instructions, occurring in past times. Marked by the Great Lord, in the scriptures of the Tathagatas, previously occurred in the manner of beings. At that time, all sentient beings obstruct the truth of emptiness, are wrathful and violent, have wrong views and are greedy. Lazy and ignorant, indulging in alcohol, they experience the pleasure of nine wrong views. In order to liberate them from delusion, the Victorious Ones spoke of the seven mandalas. Those authors are considered to be five kinds of dependent persons, namely those with desire, faith, and great lineage.
Chinese
围墙之内的诸神是具有四辐轮者， 以四个角隅来庄严， 具有四个四方形的门拱， 以两个燃烧的走廊来美化， 以头颅、蛇等各种各样的太阳来威慑， 燃烧的火焰蔓延开来， 牛群之首、摩醯首罗、凝视者和老虎， 以及凶猛的熊的爪印。 权势鲁扎谛拉瓦姆，因陀罗谛拉瓦姆，俱毗罗谛拉瓦姆，共二十个。 执持着富饶的大神等等。 从中央太阳的精华中， 从吽字发出如雷鸣般的声音， 以化为菩萨智慧身的方式， 从把握自己的本性开始， 为了自然成就， 而对忿怒尊们进行劝请。 我和所有众生， 以与至高无上的成就相结合的方式， 所有胜者如海会聚， 请将我转化为身之光辉。 然后，十方时空的忿怒尊们， 将权势授予菩萨我。 语为文字，意为手印，身是忿怒尊， 依次化生为三者之身。 然后，世尊大喜者， 以头部、手和足的空性， 如微尘般众多的武器，右边白色，左边红色，中央是不受烦恼沾染的蓝色不变之面。 金刚、卡杖嘎、小铃铛清晰可见， 手持铃铛、红色海螺、肠索。 燃烧的火焰山和河流之轮位于顶轮中央。 以自在的火焰和坟墓， 从上方抬起四足，伸屈而立。 坟墓装饰，与拥抱的明妃一同舞蹈。 我等同于所有佛陀的， 自性、五蕴、十二处进行加持。 萨尔瓦 达塔噶达 卡雅 瓦嘎 积达 斯瓦巴瓦 阿玛郭 昂。（सर्वतथागतकायवाक्चित्तस्वभाव आत्माकोऽहम्，sarvatathāgatakāyavākcittasvabhāva ātmako'ham，一切如来身语意自性，我即是）。 身语意，语为喉咙，意为心间。 是金刚之主。 忿怒尊智慧尊清晰显现，本初即是。 从如是之法界中， 显现忿怒母自在母， 劝请圣者们，以宝瓶之水进行灌顶。 阿比辛恰 嗡。（अभिषिञ्च ओ，abhiṣiñca oṃ，灌顶 嗡）。 嘿嘿，以喜悦的光芒， 珍宝莲花盛开，虚空秘密波动。 二者父母，以吽吽无别的嬉戏光芒， 从善逝意之印记加持中， 融入无二拥抱的喜悦。 金刚道生起，明妃的虚空。 法身菩提心安住。 诸神各自心咒之声， 伴随着吽字
English
The deities within the enclosure are those with four-spoked wheels, Adorned with four corner pieces, Having four square archways, Beautified by two burning corridors, Awestruck by various suns of skulls and snakes, Many burning flames blaze. Chief of the herd, Mahisha, gazer, and tiger, And with the paws of fierce bears. Power Rudratiravam, Indratiravam, Kuberatiravam, totaling twenty. Holding the great wealthy deity and so forth. From the essence of the central sun, From the syllable Hūṃ, the sound of Rulu resounds, By transforming into the wisdom body of a Bodhisattva, From grasping one's own nature, For the sake of spontaneous accomplishment, The wrathful faces are urged. May I and all sentient beings, Through union with the supreme accomplishment, All victorious ones gather like the ocean, Transform me into the splendor of the body. Then, the wrathful kings of the directions and times, Bestow that power upon the Bodhisattva me. Speech is the letter, mind is the hand seal, body is the wrathful one, Transforming into the body of the three in sequence. Then, the Bhagavan, the Great Joyful One, With the emptiness of a thousand heads, hands, and feet, Various weapons as numerous as dust particles, white on the right, red on the left, the center is the unchanging blue face unblemished by afflictions. Vajra, khaṭvāṅga, small bell are clear, Holding bell, red conch, and entrail lasso. The burning great fire mountain and river wheel are at the center of the crown of the head. With the power of fire and charnel grounds, From above, four feet are extended and contracted, residing. Adorned with charnel grounds, dancing with the embracing consort. I am the nature of all Buddhas, Blessing the aggregates, elements, and sense bases. Body, speech, and mind, speech is the throat, mind is the heart. Is the lord of the vajra. The wrathful king, the wisdom being, is clearly manifested, being so from the beginning. From the realm of suchness, The wrathful mother, the powerful mother, is manifestly brought forth, Urging the noble ones, anointing with vase water. He he, with the radiance of joy, The precious lotus blossoms, the secret space of the sky vibrates. The two, father and mother, with the radiance of the play of inseparable Hūṃ Hūṃ, From the blessing of the seal of the Sugata's mind, Absorbed in the joy of inseparable embrace. The vajra path arises, the space of the consort. The Dharmakāya abides in the bodhicitta. The sound of the heart mantra of each of the deities, Accompanied by the syllable Hūṃ.
Chinese
八ུ་哈和四嘿诸圣尊催请后，发出啪ཊ声。 语之手印二者圆满， 以光芒放出收摄之结合， 心之三名者手印。 由此微细身放出复收摄， 大手印之身圆满后，秘密于十方尘数世界中出现。 有情与胜者之子等， 复聚于自之本位安住。 吉祥乃饮血大尊与， 珍宝与莲花与， 事业成为羯磨而各自安住。 彼等一切由怖畏大者， 以威猛装束如金刚黑汝嘎般之语调。 于炽燃之界中三头者， 六臂四足食香与， 夜叉罗刹莲花部阎摩之坛城。 傲慢者中央夫妇座上住。 明妃饮血大尊等， 缠绕各自之身而安住。 白色的嘎日部众与黑色的贼母部众， 愚昧的卓母哈匝与灰色的贝大里作母， 膨胀的布嘎斯与猛厉的旃ḍa里与， 痣黑毒黑具者与旃ḍa 敦母里。 门内之回廊中食肉母安住。 狮面东，大母之部众。 虎南与西狐狸与， 犬北众与鹫， 鵁鶄西南卡杜拉西北枭面墙东大。 眷属神外回廊中狼面母等以威猛之光彩安住。 金刚马面有生母众与， 金刚面母狮面母世间狼面母起尸母。 于四门以威猛之身而住。 罗刹紫黑镇压田地等之， 世间母于东二十八。 于秘密坛城之外所生嬉戏时， 以仆之姿态而住且安住。 如是清晰安置之咒语：
English
Having urged the eight Uhas and four He exalted ones, the sound "Phaṭ" arose. The two mudras of speech are complete, Through the union of radiating and gathering light rays, The third seal is the seal of the mind. From that, the subtle body radiates and gathers. Having perfected the body of the Great Mudra, the secret will emerge into the realms of the ten directions, as numerous as dust particles. From sentient beings, including the sons of the conquerors, Reassembled, they abide in their own place. The glorious Great Blood Drinker, The Jewel, the Lotus, And Karma, having become Karma, each abides separately. All of them, by the Great Terrifier, With a fierce demeanor, like Vajra Heruka, with a roar, In the midst of blazing, the three-headed one, Six arms, four legs, Gandharvas, and Yakshas, Rakshasas, the Padma lineage, the Yamaraja mandala. The arrogant ones, husband and wife, sit on the seat in the center. The consorts, the Great Blood Drinkers, Embrace their respective bodies and abide. The white Kārī assembly and the black thief assembly, The ignorant Ḍākinī Hā and the ashen Vetālī doer, The swollen Pukāsī and the fierce Caṇḍālī, and The mole-black poison-flesh possessor and Caṇḍa Tunmolī. In the inner courtyard of the door, the corpse-possessor abides. Lion-faced east, the assembly of great mothers. Tiger south, and west fox, and Dog north assembly and vulture. Kangaroo southwest, Kadura northwest, owl-faced wall great east. In the outer courtyard of the retinue deities, the wolf-faced mothers abide with fierce radiance. Vajra horse-faced, the assembly of worldly mothers, and Vajra-faced mother, lion-faced mother, worldly wolf-faced mother, corpse-raising mother. At the four doors, they dwell with fierce forms. The Rakshasa, dark purple, field-suppressing, and so forth, The worldly mothers, twenty-eight in the east. When playing, generated from the outer secret mandala, They abide and dwell in the manner of servants. Thus, the mantra that is clearly arranged:
English
Hana daha pa tsa hum hum hum phat. Om, karma purified, maha shri heruka, maha Chandra, all the wicked, taka hana daha pa tsa hum hum hum phat. Om, all tathagata, maha krodheshvari, all the wicked, hum phat. Om, vajra, center, dara krodha, maha krodheshvari, blazing, hum phat. Om, maha surya ratna, south, maha krodheshvari deva, hum phat. Om, shri shva padma, west, vimuka, maha krodheshvari kha hi hum phat. Om, sarva amo, north, ka, maha krodheshvari bisha hum phat. Om, vajra ke'u east ha vajra tsou ho south. Vajra pra mo west ha. Vajra betali north ha. Vajra puka si southeast ha. Vajra kasmari southwest ha. Vajra sma northwest shvani ha. Vajra chanda northeast li ha. Vajra sharsi dhama ha. Vajra byakri south mukha he. Vajra srila mukha west he. Vajra shvana northwest mukha he. Vajra krita mukha he. Vajra kamka mukha he. Vajra khakha mukha he. Vajra hulu mukha he. Vajra arya tejo te anga tsa. Vajra a south moka hum. Vajra lo west ka bam. Vajra sasmi sala north ya sati ho. Vajra ma rakshasi yak nura rakshasi bhyo. Vajra tsangpa serpent pramani bhyo. Vajra retu tri bhyo. Vishtini bhyo. Indrayani bhyo. Vajra sima kalam bhyo. Amrita bhyo. Si'u nya bhyo. Dhana dam bhyo. Rakshasi bhyo. Baksi bhyo. Rati vajra bhyo. Reti remati bhyo. Eka tsara bhyo. Manu hara bhyo. Sita kam bhyo. Vaya be bhyo. Maha mam rana bhyo bhyo. Agneye bhyo. Siri hi bhyo. Tsamunti bhyo. Sutana bhyo. Varuni bhyo. Vajra maha kala bhyo. Vajra tsakala bhyo. Vajra kumbhakarna bhyo. Vajra lambhodhara bhyo. By these, the mandala is created. The samaya mandala is complete. Now, the wisdom mandala, light radiates from one's own heart. By the goddess endowed with melody, the direction-time mandala is the great self. From the indivisible heart's dala, all mandalas are invited. The indivisible, like space, pure, pervasive body. Inviting to come, though indivisible, from the nature of compassion, from the purity of the dharmakaya, playing in the illusion of wisdom, please come. Om rulu rulu hum. Eha yehi dza dza dza. Vajra krodha samaya hum. By reciting this, prostrate, comprehending the ultimate meaning of selflessness and directionlessness, love and compas-