Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录 分类 搜索选项 上一页 恶魔的断法领域，如意宝珠项链，上册。 库苏卢普涅拉夏。 下一页 恶魔的断法领域，如意宝珠项链，上册。 库苏卢普涅拉夏。 名为恶魔的断法领域，如意宝珠项链之经文。 顶礼般若波罗蜜多！ 向智慧的彼岸致敬！ 从一开始，其存在方式即远离偏颇，是精华之义。 从未因束缚和解脱，或因缘而迷失。 最初的佛陀，伟大的母亲，度脱到彼岸。 向远离一切边际的母亲致敬。 人中之狮，众生的怙主。 统治三千世界。 在这幸运的时代，圆满了事业。 向释迦狮子的莲足致敬。 以证悟的日月摧毁无明和邪见。 以慈悲的光芒驱散黑暗。 智慧之剑在头顶挥舞。 向雄辩的狮子致敬。 超越言语和思维的智慧彼岸。 三世诸佛的生母。 从轮回中解脱的救度者。 向至尊度母致敬。 从无数劫前就已精进修持的标志。 藏印两地的证悟者，成就者，以人的形象显现。 成熟自己和他人的意义。 向断法传承的成就者们致敬。 虽然从未偏离俱生智慧的自性。 为了成熟和解脱此地的有情众生。 化身圣者，名为玛吉拉尊。 向智慧空行母致敬。 断法之论典，无论是否严谨，无论是否散乱。 即使不为利益他人而说。 为了避免自己遗忘。 略知一二，略作整理。 祈请断法传承的证悟者和智者们不要责怪。 三世诸佛的生母，伟大的母亲，般若波罗蜜多的意旨。 此殊胜之法，恶魔的断法领域。 总的来说，是区分修行者与非修行者的标准。 是提取证悟的精髓。 是控制神灵和恶魔的手段。 是生起两种成就的如意宝珠，如同从水中斩断干燥的绳索。
English
Table of Contents Distribution Search Options previous The Precious Rosary Necklace of the Chöd Practice for Cutting Through Demons, Volume One. Kusu Lupuṇyelaśa. next The Precious Rosary Necklace of the Chöd Practice for Cutting Through Demons, Volume One. Kusu Lupuṇyelaśa. Herein is the text called The Precious Rosary Necklace of the Chöd Practice for Cutting Through Demons. Namo Prajñāparamitaye! Homage to the Perfection of Wisdom! From the very beginning, its mode of being is free from bias, the meaning of essence. Never confused by bondage and liberation, or by conditions. The first Buddha, the great mother, gone beyond. Homage to the mother who is free from all extremes. Lion among humans, protector of beings. Ruling over the three thousand worlds. In this fortunate age, accomplishing deeds to the very end. Homage to the feet of Śākyasiṃha. Destroying ignorance and wrong views with the sun and moon of realization. Dispelling darkness with rays of compassion. Wielding the wisdom sword above the head. Homage to the feet of the eloquent lion. The Perfection of Wisdom, beyond speech and thought. The mother of all Buddhas of the three times. The savior who liberates from samsara. Homage to the feet of the venerable Tārā. The sign of having diligently trained from countless eons ago. Realized ones and siddhas of Tibet and India, appearing in human form. Maturing the meaning of oneself and others. Homage to the realized ones of the Chöd lineage. Although never straying from the nature of co-emergent wisdom. In order to mature and liberate beings on this earth. Emanated holy being, named Machik Labdrön. Homage to the wisdom ḍākiṇī. The Chöd treatises, whether strict or not, whether scattered or not. Even if not spoken for the benefit of others. In order to avoid forgetting oneself. Knowing a little, arranging a little. I pray that the realized ones and scholars of the Chöd lineage will not blame me. The mother of all Buddhas of the three times, the great mother, the intention of the Perfection of Wisdom. This sacred Dharma, the Chöd practice for cutting through demons. In general, it is the standard for distinguishing practitioners from non-practitioners. It is the extraction of the essence of realization. It is the means of controlling gods and demons. It is the wish-fulfilling jewel for generating the two kinds of accomplishments, like cutting a dry rope in water.
Chinese
此行法具有五义：以双四和八支来建立断法的框架；以六种譬喻来增进断法的殊胜；通过外、内、密三种途径来确定断法的法相；通过四种转念之法来彻底净化一切众生的相续；以及为了生起两种成就而实际展示断法的诀窍。初义有四：从种姓的角度分，有教传和义传两种；从请法者的角度分，有父传和母传两种；从广为人知的角度分，有正传和伏藏两种；从本体的角度分，有成文的经典和不成文的零散两种。首先，确定传承有二：从外在特征来确定，世尊为慈氏菩萨宣说，慈氏菩萨传无著，无著传世亲，世亲传圣天，圣天传印度圣者，印度圣者传觉敦索南喇嘛，觉敦索南喇嘛传玛吉拉尊，玛吉拉尊传库贡曲森，依次传递，这是从特征上来说的教传。第二，从密咒的角度来确定教传，般若波罗蜜多母经，传给第六金刚持，金刚持传给释迦牟尼佛，释迦牟尼佛传给妙音语狮子，语狮子传给圣天，此后与前相同。第二，从意义传承来确定，玛吉直接从智慧空行母处听受，念诵广、中、略三部经，口诀从内心生起而宣说。如此行持，断法的口诀是玛吉心中生起的体验之法。或者说，意义的传承是：传给妙音语狮子，语狮子从自己的心间拔出宝剑，指向佛陀，释迦牟尼佛说：我已经杀死了无我，请你杀死众生的生灭，于是开许了意义的般若波罗蜜多。第二，确定父传和母传有二：首先是，从法界自性清净的境界中，为了众生的利益，至尊度母祈请，在如法界虚空般的境界中，出现如彩虹般的身相，一面四臂，如黄金般的颜色，各种珍宝
English
This method of practice has five meanings: establishing the framework of Chöd with the four pairs and eight branches; enhancing the greatness of Chöd with six metaphors; identifying the characteristics of Chöd through the three doors of outer, inner, and secret; thoroughly purifying the continuum of all sentient beings through the four ways of reversing the mind; and actually demonstrating the key instructions of Chöd for the arising of the two siddhis. The first meaning has four aspects: from the perspective of lineage, there are two types, the transmitted precepts (ka-gyü) and the meaning lineage (dön-gyü); from the perspective of the recipient, there are the father lineage and the mother lineage; from the perspective of common knowledge, there are the kama and terma lineages; and from the perspective of essence, there are the structured texts and the unstructured, scattered teachings. First, identifying the lineage has two aspects: identifying it according to external characteristics, the Bhagavan spoke to Maitreya, who transmitted it to Asanga, who transmitted it to Vasubandhu, who transmitted it to Aryadeva, who transmitted it to the Indian saint, who transmitted it to Kyotön Sönam Lama, who transmitted it to Machik Labdrön, who transmitted it to Khu Gom Chö Seng, and so on in succession. This is the transmitted precept lineage according to characteristics. Second, identifying the transmitted precept lineage according to mantra, the Great Mother Prajnaparamita, transmitted it to the Sixth Vajradhara, who transmitted it to Shakyamuni Buddha, who transmitted it to Manjushri Simhanada, who transmitted it to Aryadeva, and from there it is the same as before. Second, identifying it according to the meaning lineage, Machik heard it directly from the Wisdom Dakini, reciting the three sutras, the extensive, intermediate, and concise, and the instructions arose from within. Thus, the instructions of Chöd are the experiential teachings that arose in Machik's mind. Alternatively, the meaning lineage is: transmitted to Manjushri Simhanada, who drew a sword from his own heart and pointed it at the Buddha, Shakyamuni Buddha said: I have already killed selflessness, please kill the birth and death of sentient beings, and thus granted permission for the meaning of Prajnaparamita. Second, identifying the father lineage and mother lineage has two aspects: first, from the state of the naturally pure Dharmadhatu, for the benefit of sentient beings, Jetsun Tara prayed, and in that state like the Dharmadhatu sky, a rainbow-like form appeared, one face and four arms, like the color of gold, various jewels
Chinese
以...庄严的一位出现后，度母至尊宣说了般若波罗蜜多的意义。她向苏卡悉地宣说，苏卡悉地向丹巴印度人宣说。从那以后依次相传的是母续。父续是拉布觉请问的。导师所说由根嘎沃汇集后向慈氏怙主宣说。他向无著，无著向世亲，世亲向圣天，圣天向丹巴印度人等依次相传的规矩与教言传承相符。第三，确定教言和伏藏二者，二者的第一个是玛吉自己所说的一切都称为教言。为什么呢？因为玛吉念诵般若波罗蜜多的时候，在魔章节的时候，从色到一切种智之间，对什么执着都要认知为是魔的事业。以及，一切法平等性中般若波罗蜜多是平等性。等等，看到这些后，四魔在各自的位置解脱的特殊觉悟，与薄伽梵所说的教言没有差别地证悟，所以玛吉所说的被称为教言的意义是那个。或者玛吉所说的这个施身法也是预言的教言，如《文殊根本续》中说：我的教法的末期，大母般若波罗蜜多，化身名为拉珍出现，事业行于法界，与她有关联的，将获得无上菩提。以及，《辨别经和糟粕》中说：五百末世时，胜者之母的化身，在北方拉地的城市中，出现名为灯的名字，精通无生心要之义，村落和城市山谷和，尸林边地普遍安卧，她的法将广大。这是伏藏，四位女儿降临加持的教言，四位女儿的一切法被称为母续伏藏的法类而闻名。第四，确定整齐与不整齐，分为二者。整齐是，玛吉从对法生起信心开始，到没有成佛之间，以引导一个所化之士的方法，一切法向一个方向整齐地归拢称为整齐，没有向一个方向归拢，而且窍诀钉散乱存在的称为不整齐。
English
After one adorned with... appeared, the meaning of the Perfection of Wisdom was spoken by the venerable Tara. She spoke it to Sukhasiddhi. She spoke it to Dampa of India. From then on, the lineage passed down in succession is the Mother Tantra. The Father Tantra was requested by Rabjor. What the Teacher said was compiled by Kungawo and spoken to Maitreya Gonpo. He spoke it to Thogme. He spoke it to Yignyen. He spoke it to Aryadeva. He spoke it to Dampa of India, etc. The way it was passed down in succession is in accordance with the Oral Transmission. Third, identifying the two, Oral Transmission and Treasure, the first of the two is that all that Machig herself spoke is called Oral Transmission. Why? Because when Machig recited the Perfection of Wisdom, during the chapter on demons, from form to omniscience, whatever one is attached to should be recognized as the work of demons. And, in the equality of all phenomena, the Perfection of Wisdom is equality. Etc., having seen these, the special realization of the four demons being liberated in their own places, realizing that it is no different from the Oral Transmission spoken by the Bhagavan, therefore, the meaning of Machig's speech being called Oral Transmission is that. Or, this Chö practice spoken by Machig is also a prophetic Oral Transmission, as it says in the Root Tantra of Manjushri: In the degenerate age of my teachings, the Great Mother, the Perfection of Wisdom, will appear as an emanation called Labdrön. Her activity will be in the realm of Dharma. Whoever is connected to her will attain unsurpassed enlightenment. And, in the Sutra Distinguishing Essence and Dross, it says: In the final age of the five hundred, the emanation of the Mother of the Victorious Ones, in the city of Lab in the north, will appear with the name Lamp. She will be skilled in the meaning of the unborn essence. Villages and cities, mountain valleys and, charnel grounds, she will lie down extensively in remote areas. Her Dharma will spread widely. This is the Treasure. The Oral Transmission of blessings descended upon the four daughters, and all the Dharma of the four daughters is known as the Dharma cycle of the Mother Tantra Treasure. Fourth, identifying neat and not neat, there are two. Neat is, from when Machig developed faith in the Dharma, until one has not attained Buddhahood, by the method of guiding one disciple, all the Dharma being neatly gathered in one direction is called neat, and not being gathered in one direction, and the essential instructions being scattered, is called not neat.
Chinese
说这是散乱的。或者说，噶举派所有意义的法都称为有条理，也有人说玛吉自己所说的一切都是无条理的。或者说，有条理是指：外，详细广说经藏；内，指示口诀的实修；禅修，指示窍诀的要点；秘密，指示以符号法来念诵。玛吉说所有儿子的说法都是无条理、散乱的。总之，所有断法都将诀窍归纳为一个，所有断法者的经验汇集在一起，所有上师的言语风格归纳为一种方法。阿妈觉姆说了多少断法的章节，也没有不包含在噶举和意义传承之中的。而且，阿雅提婆面前说过，所说的经典和所有口诀，从释迦牟尼佛世尊到如今，加持的传承没有中断，因此称为噶举意义的口诀。为了对这样的意义生起信心并严谨对待，噶举和意义传承的这段历史分为：近传承、极近传承、短传承和长传承四种。近传承是根本上师，为什么呢？因为上师本身就是法身，这是所有经和续部中所说的。极近传承是自己的心性。为什么呢？因为在“越量智慧经”中说：认识心即确定为佛。短传承是：金刚亥母、玛吉拉准、具缘狮子、嘉瓦顿珠、蒋扬衮波、迅努桑波、洛哲扎巴、桑结仁钦、祖古释迦迅努、衮噶益西依次相传。长传承是：大佛母，由此释迦牟尼，由此语狮子，由此圣救度母，由此空行母苏卡悉地，由此阿雅提婆。而且，他出生的伟大功德是：圣龙树菩萨洗澡的沐浴池中，生出一朵美丽的莲花，花中诞生了一个八岁左右的男孩，身穿三法衣。圣龙树菩萨