Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 《施身法引导·明灯》。普涅克拉夏。 下一页 《施身法引导·明灯》。普涅克拉夏。 《施身法引导·明灯》之名。顶礼宝上师！本来实相离边际，心要之义。不变不坏离戏论，非为造作任运成。遍布轮涅一切大海洋。思维言说境外大母我敬礼。彼之修持引导次第此，玛吉觉姆之心意，智成上师所说无错谬，为有利根者劝请而书写。此处一切乘中甚深且稀有，彼之修持殊胜一切总集而宣说施身法引导次第此，前行、正行、后行三者宣说。初为前行二者，以三种转心之方式调伏自心，前行加行之法传承修习之。初者有三，暇满难得，思维死亡无常，思维轮回之过患。初者复有三，思惟因难得，思惟自性之差别亦难得，思惟比喻亦难得。初者思惟因亦难得之修法者，成就修法之所依暇满人身，需作清净之因，然众生之中作清净之因者少，故果暇满难得。我获得此暇满，不令空耗，需作一清净之法如是再三思惟。彼之实修中，于传承诸师，献七支供并猛烈祈请，身语意三门努力行善。观修一座。座间念诵此句少义多之祈愿文。开门时，愿开启一切众生之解脱之门。关门时，愿关闭一切众生之恶趣之门。入内时，愿一切众生进入解脱之殿堂。外出时，愿一切众生
English
Table of Contents Distribution. Search Options. Previous: "The Lamp Illuminating Chö Practice." Pune Klaksha. Next "The Lamp Illuminating Chö Practice." Pune Klaksha. Herein lies what is called "The Lamp Illuminating Chö Practice." Namo Ratna Guru Ye! The essence of reality, from the very beginning, is free from all extremes. Unchanging, imperishable, free from elaboration. Not created, spontaneously perfect. A great ocean pervading all of samsara and nirvana. I bow to the Great Mother, beyond thought and expression. This sequence of instructions for its practice, in accordance with the intention of Machig Jomo's heart, and as spoken by the wise and accomplished lamas, without error, I write at the urging of some fortunate individuals. Here, among all the vehicles, is the most profound and wondrous. This sequence of Chö instructions, which teaches by gathering all the unique features of its practice into one, has three parts: preliminaries, main practice, and conclusion. The first is the two preliminaries: purify the mind with the three aspects of turning the mind, and practice the preliminary practices of Dharma. The first has three parts: contemplating the difficulty of finding leisure and opportunity, contemplating death and impermanence, and contemplating the faults of samsara. The first also has three parts: contemplating the cause and how difficult it is to find, contemplating the nature of its characteristics and how difficult it is to find, and contemplating the example and how difficult it is to find. The first, contemplating the cause and how difficult it is to find, is to meditate that in order to achieve this human body of leisure and opportunity, which is the basis for practicing Dharma, one must make pure virtuous causes. However, among sentient beings, few make pure virtuous causes, so it is difficult to obtain the result of leisure and opportunity. I have obtained this leisure and opportunity, and I must not let it be wasted, but must do one pure Dharma practice, I must meditate again and again. In its practice, offer the seven-branch offering to the lineages and make fervent prayers, and strive to do good with the three doors. One session of meditation. In between sessions, recite this prayer that is short in words but great in meaning. When opening the door, may it open the door of liberation for all sentient beings. When closing the door, may it close the door of evil destinies for all sentient beings. When entering, may all sentient beings enter the palace of liberation. When going out, may all sentient beings
Chinese
愿一切从轮回的监狱中解脱！去往寂静处时，愿一切众生依止业和烦恼的寂静！坐在垫子上时，愿一切众生获得菩提心金刚座！睡觉时，愿一切众生获得无分别的法身！醒来时，愿一切众生从无明的睡眠中醒来！穿衣服时，愿一切众生穿上惭愧的衣服！系腰带时，愿一切众生结合善根！洗澡时，愿一切众生清净二障的垢染！佩戴饰品时，愿一切众生以如来功德的饰品庄严！走在路上时，愿一切众生进入菩提之路！过河时，愿一切众生从痛苦的河流中度过！与人相遇时，愿一切众生与圣者的教诲相遇！看到空容器时，愿（一切众生）空无过失！看到充满的容器时，愿（一切众生）充满功德！看到讲经说法时，愿（一切众生）看到和听到如来法轮的转动！当制裁成千上万的恶人时，愿（一切众生）摧毁魔和外来的攻击！听到彼此交谈时，愿（一切众生）以佛法之语使自他的心快乐！等等，以理智行事。或者想：这个加害者帮助我修习菩提心，所以像上师一样恩重如山。又，当看到他人受苦时，立即将痛苦取到自己身上。自己或他人产生强烈的烦恼时，也从内心深处想：愿他人的所有烦恼都集中到我身上！这种将逆境转化为道用的方法，能阻止一切的希望和恐惧。最终也能将我们带到远离希望和恐惧的道路上。现在，将敌人和食物都作为修行的助缘。就像矫正弯曲的树木一样。这是格朗日塘巴所说的。如果善业没有做，恶业却积累了，即使经过亿万劫，也听不到善趣的声音。就这样。这里没有提到的引文，都是指菩提萨埵。
English
May all be liberated from the prison of samsara! When going to a solitary place, may all sentient beings rely on the solitude of karma and afflictions! When sitting on a cushion, may all sentient beings obtain the vajra seat of the essence of enlightenment! When falling asleep, may all sentient beings obtain the Dharmakaya of non-discrimination! When waking up, may all sentient beings awaken from the sleep of ignorance! When putting on clothes, may all sentient beings put on the clothes of shame and modesty! When tying a belt, may all sentient beings unite the roots of virtue! When bathing, may all sentient beings purify the stains of the two obscurations! When wearing ornaments, may all sentient beings be adorned with the ornaments of the Tathagata's qualities! When entering a path, may all sentient beings enter the path of enlightenment! When crossing a river, may all sentient beings cross over the river of suffering! When meeting people, may all sentient beings meet with the teachings of the noble ones! When seeing an empty vessel, may (all sentient beings) be empty of faults! When seeing a full vessel, may (all sentient beings) be full of qualities! When seeing the Dharma being taught, may (all sentient beings) see and hear the turning of the wheel of the Tathagata's Dharma! When punishing hundreds of thousands of wicked people, may (all sentient beings) destroy the demons and external attacks! When hearing each other talking, may (all sentient beings) make their own and others' minds happy with the words of the Dharma! And so on, act with reason. Or think: This harmer has helped me to train my mind of enlightenment, so he is as kind as a lama. Also, when seeing others suffering, immediately take the suffering upon oneself. Even if oneself or others have strong afflictions, think from the bottom of one's heart: May all the afflictions of others be concentrated on me! This method of transforming adverse circumstances into the path prevents all hope and fear. Ultimately, it also leads us to the path free from hope and fear. Now, enemies and food are both used as aids for practice. It is like straightening a crooked tree. This is what Langri Tangpa said. If virtuous deeds are not done and evil deeds are accumulated, even after hundreds of millions of kalpas, the sound of happy migrations will not be heard. That's it. The quotes not mentioned here all refer to Bodhisattvas.
Chinese
应当知晓，这是进入修持的方式。第二，即使思量自性的数量也很难获得，即获得具足八暇十圆满的人身非常困难。经中说：恶趣如大地的尘土，善趣如指甲上的尘土。菩萨藏经中说：在一个车轮的辐条上，一切智者能见到，而他人见不到的众生，即使三千世界的诸天和人加起来也没有那么多。口诀中说：畜生如酿酒的酒糟，饿鬼如暴风雪，地狱如大地的尘土。与其他道相比，获得人身几乎是不可能的，即使与分散的畜生相比，获得人身也几乎是不可能的事情。因此，要反复思维不要浪费暇满，要修持清净的佛法等等，如前所述。第二个修法段落。暇满人身非常难得。等等。其中，暇是指舍弃八无暇处，八无暇处是：三恶趣，长寿天，虽得人身却生于没有佛的黑暗时代，佛虽出世却生于佛法之光未照耀的边地，生于中土却是哑巴，根 पूर्ण具足却背离佛法的邪见者。十圆满中的五自圆满是：生于佛法兴盛的中土，中土也有畜生，所以获得人身，人身也有哑巴盲人，所以根 पूर्ण具足，根 पूर्ण具足也有邪见者，所以信仰佛法，即使最初不守戒律的人也有，所以没有造作五无间罪。五他圆满是：佛出世，佛说法，佛法住世，被随行佛法的善知识摄受，慈爱的施主提供生活所需。这些就是。暇是指舍弃违缘，圆满是指具足顺缘。自圆满是指自身具足，他圆满是从外部因缘具足的角度来解释。说了。三
English
It should be known that this is how to engage in practice. Second, even considering the number of entities, it is difficult to obtain, that is, it is very difficult to obtain a human body endowed with the eight freedoms and ten endowments. The sutra says: The lower realms are like the dust of the earth, and the higher realms are like the dust on a fingernail. The Bodhisattva Pitaka says: On a single spoke of a chariot wheel, the All-Knowing One sees beings that others do not see, and even all the gods and humans of the three thousand worlds combined are not as many. In the instructions, it is said: Animals are like the mash of brewing alcohol, pretas are like blizzards, and hells are like the dust of the earth. Compared to other realms, obtaining a human body is almost impossible, and even compared to scattered animals, obtaining a human body is almost impossible. Therefore, repeatedly contemplate not wasting leisure and endowment, and practice pure Dharma, etc., as before. Second meditation session. This leisure and endowment is very difficult to obtain. And so on. Among them, leisure refers to abandoning the eight unfavorable conditions, and the eight unfavorable conditions are: the three lower realms, long-lived gods, being born in a dark age without a Buddha even though one has obtained a human body, being born in a border region where the light of the Dharma does not reach even though a Buddha has appeared, being born in a central region but being mute, and those with complete faculties but with wrong views who turn their backs on the Dharma. The five personal endowments out of the ten endowments are: being born in a central region where the Dharma flourishes, obtaining a human body because there are also animals in the central region, having complete faculties because there are also mutes and blind people in human bodies, having faith in the Dharma because there are also those with wrong views even with complete faculties, and not having committed the five heinous crimes because even those who initially do not keep vows exist. The five external endowments are: a Buddha appearing in the world, the Buddha teaching the Dharma, the Dharma abiding, being cared for by a virtuous spiritual friend who follows the Dharma, and loving patrons providing sustenance. These are them. Leisure means abandoning unfavorable conditions, and endowment means having favorable conditions. Personal endowment means having it within oneself, and external endowment is explained from the perspective of having external conditions. Spoke. Three
Chinese
思考典籍，修习难以获得之法，譬如整个世界变成一个大海洋，海面上漂浮着一个带孔的轭木，随处漂流，海里有一只瞎海龟，每过一百年浮出水面一次，这只瞎海龟的脖子恰好套进轭木的孔里，极其困难。为什么呢？因为海龟是瞎的，轭木只有一个孔，海洋广阔无垠，轭木不知被风吹向何方，而且每过一百年才出现一次。实际上，从恶道获得人身比这还要困难，如前所述。观修要点三。如果将速道引导分开，这三者应合为一体。薄伽梵说：‘如大海漂荡轭木孔，盲龟颈入之，人身极难得。’就是这样。现在继续讲述剩余部分，像这样难得的时机，必须行持一种纯正的佛法，如果现在不这样做，以后不一定能获得闲暇。如果今生不修善，来世怎能得善趣？’以及‘如来出世，具信及得人身，行善之机，此等稀有何时能得？’就是这样。即使今生的目标没有实现，也会变得微不足道，最终毫无意义。即使追求今生的欲望，也不一定能实现。如果行持纯正的佛法，也能实现今生的目标。如果舍弃今生，一心修行，安乐、幸福和名声会自然而然地到来。即使今生没有成就纯正的佛法，但因为没有作恶，也不会堕入恶道。如果稍微行善，就能获得人身，到那时再修行佛法，如果这样想，即使今生没有作恶，但从无始以来所造的业，现在也会堕入地狱。确实，自己也积累了无数的罪业，怎么能有把握不堕入恶道呢？仅仅一瞬间所造的罪业，也能使人于无间地狱中住无数劫。何况从无始轮回以来所积累的罪业，怎么能保证不堕入恶道呢？’就是这样。如果没有行持纯正的佛法，仅仅依靠今生所学的肤浅佛法，也不一定能获得人身