Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 吉祥天女命钉小橛仪轨次第 下一页 吉祥天女命钉小橛仪轨次第。 吉祥天女命钉小橛仪轨次第。 顶礼吉祥持金刚！ 获得灌顶且具有誓言的修行者，首先要圆满金刚手菩萨的念诵和修持的征相，想要修持吉祥天女命钉小橛，这里有三种意义：积聚材料，观想本尊，念诵次第。 首先是积聚材料，也有修持的材料和依靠的材料两种。 首先是修持的材料，首先在寂静处吉祥的地上做一个四方形的坛城，中央做一个三角形的坛城。 在上面放人血、狗血、马血三种，以及坟墓里的黑炭。 在那上面放置十八根尖桩，三个殊胜橛，以及二十一根连接起来的橛。 即使只有一个敌人，也要做五个林伽，三个放在三角形的三个角上。 一个放在牦牛角里。 放在三角形的中央。 在一个的中心系上彩色的线，放在依托食子的下面。两种驱逐的材料是杀人的武器和芥子，黑芥子，古古鲁香，人脂，凯泽，香泽，唐风，谷物，铁粉，土粉，多种毒药和血。 然后在一个高及胸部的三角形中，对降伏厉鬼魔女的形象进行勾招安住，在驱逐的间隙，自己是本尊的咒语下部，对于阻碍成就的厉鬼，脐桩黑母马拉雅 帕特（藏文：མ་ར་ཡ་ཕཊ，梵文天城体：मराय फट，梵文罗马拟音：marāya phaṭ，汉语字面意思：马拉雅 帕特）等等，或者写上黑色马的四爪钉，或者铁橛的食子。 第二种是依靠的材料，在老鹰箭上系上各种颜色的绸缎和各种心，虎皮和猫鼬的胆囊，以及旱獭的血肉和各种谷物磨成的粉末。 将年轻有姿色的溺水而死的妇女的手，系上黑色的幡旗，立在前方。 然后用大块的肉、心、驴心、人王血肉作为基础，做一个大的食子，也做天女的
English
Table of Contents Distribution. Search Options. previous The Sequence of Ritual Procedures for the Auspicious Goddess Life-Nail Small Peg next The Sequence of Ritual Procedures for the Auspicious Goddess Life-Nail Small Peg. The Sequence of Ritual Procedures for the Auspicious Goddess Life-Nail Small Peg. Homage to the Glorious Vajrapani! A person who has received empowerment and possesses vows, first having perfected the signs of the recitation and accomplishment of Vajrapani, desiring to accomplish the Auspicious Goddess Life-Nail Small Peg, there are three aspects to this: accumulating substances, visualizing the deity, and the sequence of recitation. First, regarding accumulating substances, there are two types: substances for accomplishment and substances for reliance. First, regarding the substances for accomplishment, first, in a solitary place, on an auspicious ground, create a square mandala. In the center, create a triangular mandala. On it, place three types of blood: human blood, dog blood, and horse blood, along with black charcoal from a cemetery. On top of that, arrange eighteen stakes, three supreme pegs, and twenty-one connected pegs. Even if there is only one enemy, create five lingas, placing three at the three corners of the triangle. Place one inside a crooked yak horn. Place it in the center of the triangle. Tie a colored thread to the heart of one and place it at the base of the support offering. The two types of expelling substances are weapons for killing people and mustard seeds, black mustard seeds, gugul incense, human fat, ke tshe, shang tshe, tang phrom, grains, iron filings, soil powder, various poisons, and blood. Then, inside a triangle that is chest-high, invoke and seat the form of a Dam Sri demoness. In the intervals of expulsion, oneself is the mantra base of the Yidam, for the Dam Sri who obstructs accomplishment, write the four black horse hooves of the navel stake Black Mother Maraya Phat (藏文：མ་ར་ཡ་ཕཊ，梵文天城体：मराय फट，梵文罗马拟音：marāya phaṭ，汉语字面意思：马拉雅 帕特), etc., or the offering of an iron peg. Second, the substances for reliance are an eagle feather arrow with various colored silks and various hearts, tiger skin and mongoose bladder, and marmot flesh and blood, and various grains ground into powder. Attach the hand of a young, beautiful woman who drowned to death, tie a black victory banner to it, and erect it in front. Then, using a large piece of meat, heart, donkey heart, and human king flesh and blood as a base, create a large offering cake, and also make the Goddess's
Chinese
好的。放在黑色的哈达的阻挡处。放在图像角落。以依赖物、圆满物、誓言物围绕。也做一份施食。本尊的朵玛按照仪轨做。那些是积聚物品和持守誓言的次第。之后，在进入道路的夜晚，把林伽都收集起来带到门后，自己以本尊的慢心，对林伽进行迎请安住，用古古鲁和狗屎熏香，做驱除鬼神和诛杀事业等，进入里面，把所有的林伽都安放在位置上。第二，正行是观修本尊和念诵的次第。第一，观修本尊是：之后，给地主神施食，下令并委托力量，给魔障布施赎罪朵玛，并想清净罪障。之后，按照仪轨做本尊，做朵玛回向和赞颂祈请等。之后，观修金刚手，尽可能多地念诵。念诵长咒和鹏鸟咒语，并回向朵玛。之后，观修度母，平等生起。总的来说，为了使佛陀的珍贵教法兴盛，修持四无量心，然后念诵 嗡，梭巴瓦，让一切空性。从空性中，前方字母བྷྲཱུྃཿ（藏文，梵文天城体，bhrūṃ，梵文罗马拟音，种子字）变成深蓝色。从由湿颅骨制成的四方形、四门的神殿，大块肉的柱子和横梁，小块肉的网，大块肉的黑板，大块脂肪的伞盖，心识的膀胱，肠子的垂悬物，日月星辰做成的窗户。其上竖立着田地的旗帜，顶端是田地的伞盖轮。宽敞广大的帐篷。其外是劫末黑风旋风的九重风帐。其中是红黑色火焰山的旋风帐篷。其中心是人尸和马尸交错漂浮，人血和马血汇聚成海洋。其中，གྷར་ཌ་པ་ཧཱུྃ་（藏文，梵文天城体，gharaḍa pa hūṃ，梵文罗马拟音，咒语）完全变化。变成具有风翅膀的红色世间驴子，上面放着燃烧的干颅骨鞍，魔鬼的阳具在前，魔女的阴户在后，眼睛在眼角，耳朵伸向天空，毛孔里流着血，用魔鬼的皮肤做鞍垫，用蛇做胸带和肚带，挂着黑色乌龟的阴囊，前
English
Okay. Place it at the blocking place of the black Khadar. Place it at the corner of the image. Surround it with supporting substances, fulfilling substances, and oath substances. Also, make one offering cake. The Torma of the Yidam should be done according to the text. These are the order of accumulating substances and keeping vows. Then, on the night of entering the path, gather all the Lingas and take them behind the door. Induce and seat the Linga with the pride of the Yidam deity. Incense with Gugul and dog feces, and perform the actions of separating deities and killing. Come inside and place all the Lingas in their places. Secondly, the main part is the order of meditating on the deity and reciting. First, meditating on the deity is: Then, give Torma to the local deity, give orders and entrust power. Give redemption Torma to the obstacles and think of purifying the sins. Then, do the Yidam according to the text, and do the Torma dedication and praise requests. Then, meditate on Vajrapani and recite as much as possible. Recite the long Dharani and Garuda mantra, and dedicate the Torma. Then, meditate on the goddess and generate equally. In general, in order to make the precious teachings of the Buddha flourish, practice the four immeasurables, and then recite Om, Svabhava, purify everything into emptiness. From emptiness, in front, the letter བྷྲཱུྃཿ (Tibetan, Devanagari, bhrūṃ, Romanized Sanskrit, seed syllable) transforms into dark blue. From the square, four-doored palace made of wet skulls, pillars and beams of large pieces of meat, nets of small pieces of meat, black slabs of large pieces of meat, parasols of large pieces of fat, bladders of consciousness, hanging intestines, windows made of sun, moon, and stars. On top of it is erected the flag of the field, and on the top is the umbrella wheel of the field. A wide and vast tent. Outside of it is the nine-layered wind tent of the black storm wind of the eon. Inside it is the storm tent of the red-black fire mountain. In the center of it, human corpses and horse corpses are intertwined and floating, and the blood of humans and horses gathers into an ocean. Inside it, གྷར་ཌ་པ་ཧཱུྃ་ (Tibetan, Devanagari, gharaḍa pa hūṃ, Romanized Sanskrit, mantra) completely transforms. It becomes a red worldly donkey with wind wings, with a burning dry skull saddle placed on it, the demon's penis in front, the demoness's vulva in the back, eyes at the corners of the eyes, ears reaching the sky, blood dripping from the hair roots, the saddle pad made of demon's skin, the chest strap and belly band made of snakes, the scrotum of a black turtle hanging, the front
Chinese
右边是魔的案卷，左边是颜色的线团，外侧右边是红色的书卷，左边是疾病的袋子，做成人头的头盖骨，在腋下悬挂着人手，用瓦苏达的绳索紧紧捆绑，生出一个如同从天空出现的东西。在其鞍座上，在交叉的洲界之上，观想从വം（藏文，梵文 देवनागरी，vam，水）中生出莲花，从རཾ་（藏文，梵文 देवनागरी，ram，火）中生出日轮，其上观想一个黑色的བྷྱོཿ（藏文，梵文，bhya，摧毁）。从自己的心间的ཧཱུྃ་（藏文，梵文，hūṃ，种子字）中，བྷྱོ་（藏文，梵文，bhya，摧毁）向外放射，融入座上的བྷྱོ་（藏文，梵文，bhya，摧毁）中。从བྷྱོ་（藏文，梵文，bhya，摧毁）中放射出光芒，消灭所有凶猛的敌对势力，聚集回来融入བྷྱོ་（藏文，梵文，bhya，摧毁）中。宝剑变成བྷྱོ་（藏文，梵文，bhya，摧毁）的标志。从བྷྱོ་（藏文，梵文，bhya，摧毁）完全变化，成为具德吉祥天母，身色深蓝黑色，威猛。一面二臂，三眼红色而圆。红黑色的头发中，火星闪耀。右手高举着一把罪恶之剑，左手拿着一个盛满鲜血的柳条头盖骨放在胸前。腋下悬挂着从鼬鼠的袋子里飞出珍宝的样子。红黄色的头发向上竖起，头发的缝隙中装饰着五个干骷髅头。上面装饰着五个珍宝尖顶。头顶升起月亮，肚脐升起太阳，头顶上竖立着孔雀的旗帜。右耳的金轮八辐上，狮子威风凛凛，左边黑色蛇的头昂扬。两个耳环摇动着金铃。披着洲界的年轻皮和湿象皮的上衣，用虎皮做裙子，用人算的绳子缠绕下身。戴着五十个湿头盖骨的项链，用骨头和珍宝的装饰品装饰身体和所有肢体。在其心中，在太阳之上，旋转着一个黑色的བྷྱོ་（藏文，梵文，bhya，摧毁）。其周围，咒语逆时针旋转。从བྷྱོ་（藏文，梵文，bhya，摧毁）中，化现出十万黑天母眷属，十万魔女军团，身色黑色，头发向下披散。右手拿着弯刀，左手拿着盛血的头盖骨，腋下拿着青红色的疾病袋子，身上披着洲界的年轻皮。发出令人恐惧的威吓声，被空行母众围绕，所有主眷的头顶上，在白色四辐轮之上，有白色的ༀ་（藏文，梵文，oṃ，圆满）。喉咙
English
From the right, a register of demons; from the left, a skein of colors. On the outer right, a red book roll; from the left, a sack of diseases. A human skull is made into a cup. Human hands dangle at the armpits. Bound tightly with a noose of Vasudha, one generates something like emanating from the sky. On its saddle, above a crossed continent, one visualizes a lotus arising from vaṃ (藏文，梵文 देवनागरी，vam，water), and above a solar disc arising from raṃ (藏文，梵文 देवनागरी，ram，fire), one contemplates a black bhyaḥ (藏文，梵文，bhya，destroy). From the hūṃ (藏文，梵文，hūṃ，seed syllable) at one's heart, bhyaḥ (藏文，梵文，bhya，destroy) radiates outwards and dissolves into the bhyaḥ (藏文，梵文，bhya，destroy) on the seat. From bhyaḥ (藏文，梵文，bhya，destroy) rays of light emanate. All hostile and malevolent forces are vanquished, gathered back, and dissolve into bhyaḥ (藏文，梵文，bhya，destroy). The sword becomes a single mark of bhyaḥ (藏文，梵文，bhya，destroy). From that fully transformed bhyaḥ (藏文，梵文，bhya，destroy) arises the glorious goddess, her body dark blue-black and terrifying. With one face and two arms, three eyes red and round. From her dark reddish-brown hair, sparks of red fire flicker. Her right hand raises a wicked sword into the sky. Her left hand holds a skull cup filled with blood at her heart. From the mouth of the mongoose bag at her armpit dangle jewels as if flying out. From the parting of her reddish-yellow hair, which is piled upwards, she is adorned with five dry skulls on her head. Above that, she is adorned with five jeweled crests. From the crown of her head rises the moon. From her navel rises the sun. On the top of her head is erected a peacock banner. On the eight-spoked golden wheel of her right ear, a lion struts. On her left, the hood of a black snake sways. Golden bells jingle on both earrings. She wears a continent's young skin and a wet elephant hide as an upper garment. She wears a tiger skin as a lower garment and wraps her lower body with a reckoning cord. She wears a necklace of fifty wet skulls. Her body and all her limbs are adorned with ornaments of bone and jewels. At her heart, above the sun, revolves a single black bhyaḥ (藏文，梵文，bhya，destroy). Around it, mantras revolve counterclockwise. From that bhyaḥ (藏文，梵文，bhya，destroy), emanate a hundred thousand black forms, a hundred thousand hosts of demonesses, their bodies black, their hair hanging down. The right hand holds a hooked knife, and the left holds a skull cup filled with blood. At their armpits, they carry blue-red sacks of disease. They wear continents' young skins on their bodies. Uttering terrifying and fearsome sounds, they are surrounded by hosts of dakinis. On the crown of the heads of all the main figures and their retinues, above a white four-spoked wheel, is a white oṃ (藏文，梵文，oṃ，perfection). At the throat