Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ previous ཀཿགཅོད་ཀུན་དགའ་འབུམ་པའི་ལུས་སྦྱིན་གདན་ཐོག་གཅིག་མ་དང་མཁའ་འགྲོའི་སྒྲུབ་ཐབས་དངོས་གྲུབ་བང་མཛོད་ཀྱི་གསལ་བྱེད་ནོར་བུའི་ལྡེའུ་མིག next ཀཿགཅོད་ཀུན་དགའ་འབུམ་པའི་ལུས་སྦྱིན་གདན་ཐོག་གཅིག་མ་དང་མཁའ་འགྲོའི་སྒྲུབ་ཐབས་དངོས་གྲུབ་བང་མཛོད་ཀྱི་གསལ་བྱེད་ནོར་བུའི་ལྡེའུ་མིག
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内容 分配 搜索选项 上一页 卡切衮噶邦的施身法一座法座和空行母修法成就宝藏的说明开启宝藏之钥 下一页 卡切衮噶邦的施身法一座法座和空行母修法成就宝藏的说明开启宝藏之钥 卡切衮噶邦的施身法一座法座和空行母修法成就宝藏的说明开启宝藏之钥 敬礼 गुरु प्रज्ञापारमिताये मङ्गल सिद्धि हुं (藏文，梵文天城体：गुरु प्रज्ञापारमिताये मङ्गल सिद्धि हुं，梵文罗马拟音：guru prajñāpāramitāye maṅgala siddhi hūṃ，汉语字面意思： गुरु 般若波罗蜜多吉祥成就吽)。 法性本基，无有功过增减，亦无变异，空性之中。 道显现，迷乱觉受，如薄雾云层，自性明智，清新明澈。 身与智慧，功德无边，不灭光芒，千道辉映。 祈愿我心莲花花蕊盛开，无别上师拉布准，我顶礼您。 玛吉耶喜空行母的， 深奥秘密心髓之法， 斩断迷乱分别之方法， 一座法座之说明开启。 法界原始与世间的， 空行母众与护法神， 赐予加持，胜共之， 成就一座法座祈赐予。 此外，玛吉拉布准玛是， 三世诸佛之母，伟大的般若波罗蜜多佛母化现为人身。 如《文殊根本续》所说： 我之教法衰败时， 般若波罗蜜多佛母之， 化身名为拉布准出现， 事业行于法界中。 与其结缘之众生， 将获无上之果位。 如《辨别精华与糟粕经》所说： 精通无生心要义， 及其教法将弘扬。 如是所说之殊胜法，此降伏魔之法，是佛法的分水岭， 是分别念的释放， 是驾驭神鬼的力量， 是生起二种成就的如意宝。 从释迦牟尼佛至今，加持传承从未间断，此口耳相传的甚深窍诀被称为降伏魔之法。 在般若波罗蜜多魔业之时， 从色蕴到一切智之间，执着于任何事物都
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Table of Contents Distribution Search Options previous Kache Kunga Bumpa's Body Offering One Seat and Dakini Sadhana Accomplishment Treasure's Explanation Opening the Treasure Key next Kache Kunga Bumpa's Body Offering One Seat and Dakini Sadhana Accomplishment Treasure's Explanation Opening the Treasure Key Kache Kunga Bumpa's Body Offering One Seat and Dakini Sadhana Accomplishment Treasure's Explanation Opening the Treasure Key. Namo Guru Prajñāpāramitāye Maṅgala Siddhi Hūṃ. (藏文, 梵文天城体：गुरु प्रज्ञापारमिताये मङ्गल सिद्धि हुं，梵文罗马拟音：guru prajñāpāramitāye maṅgala siddhi hūṃ，汉语字面意思： गुरु 般若波罗蜜多吉祥成就吽) The nature of reality, the original ground, devoid of faults, qualities, increase, decrease, change, or alteration, is the expanse of space. The path appears, confused perceptions, like faint clouds, self-awareness, self-illuminating, fresh and clear. Body and wisdom, limitless qualities, undying rays of light, shining forth in thousands. May the lotus heart of my mind blossom, to the inseparable Lama Labdrön, I prostrate. Of Machig Yeshe Khadroma, The profound secret essence of the heart's teachings, The method of severing delusion and conceptualization in the expanse, The explanation of the One Seat. From the original expanse and the world, The assembly of dakinis and dharma protectors, Grant blessings, supreme and common, Grant accomplishment, One Seat. Furthermore, Machig Labdrönma is, The mother of all Buddhas of the three times, the great Prajñāpāramitā, the Mother who appeared in human form. As stated in the Mañjuśrī Root Tantra: In the degenerate age of my teachings, An emanation of the great Prajñāpāramitā Mother, named Labdrön, will appear, Her activities will be in the realm of dharma. Whoever is connected to her, Will attain the supreme fruit. As stated in the Sutra Distinguishing Essence and Dross: Skilled in the meaning of the unborn essence, And her teachings will flourish. As such, this supreme dharma, this practice of Chöd that subdues demons, is the watershed of the Dharma, The release of conceptual thoughts, The power to control gods and demons, The wish-fulfilling jewel that brings forth two kinds of accomplishments. From Buddha Shakyamuni until now, the lineage of blessings has been unbroken, this profound oral transmission is known as the practice of Chöd that subdues demons. During the Prajñāpāramitā demon activity, Attachment to anything from form to omniscience
Chinese
应当视为烟的业。如是，诸法皆平等性，般若波罗蜜多亦平等性。通达此义，于法界中斩断错觉妄念，无谬显现，四魔于自处解脱。于平等性中反复修持，以玛吉之无希求而断佛，以无疑惑而断轮回，以无畏惧而断我执，以无执取而断疾病瘟疫，以无可断而断一切。如是。噶陀巴觉拉·彻西让哲云：所谓“断”之语，其义之理为：所断之八万四千烦恼，其根本皆在于我执之主。能断者，乃未造作之原始觉性。以连根斩断我执之执着而断之。如是之义，若归纳其要义则有三：以玛吉而言，游历险地寂静处，是为外之断；弃舍身躯为食，是为内之断；连根斩断我执，是为秘密之断。如是说。初若内我执未断，则纵然游历百处险地泉眼，然鬼神亦将加害自身，且昔日之错觉亦将增添错觉，极易转为黑口断法之邪道，成为魔之教法。故觉拉·彻西让哲云：又，请听我说。于珍爱执着身躯之险地所生之怖畏，乃是贪图安乐之鬼神所为之幻术。险地恐怖之处，即在于此。以不执着幻身之观想轮，若能施以斩断友伴之傲慢，则于此处行之。于贪欲如盐水之海边，乃是贪欲煎熬之鬼神所为之幻术。险地恐怖之处，即在于此。以执着自解脱之观想轮，若能施以斩断友伴之傲慢，则于此处行之。于我执如红岩之顽固处，乃是执我之凶恶鬼神所为之幻术。险地恐怖之处，即在于此。以自知无我之观想轮，若能施以斩断友伴之傲慢，则于此处行之。于偏执实执之险地所生之怖畏，乃是偏执执着之鬼神所为之幻术。险地恐怖之处，即在于此。以无偏周遍之观
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It should be regarded as the work of smoke. Thus, all dharmas are equal in nature, and the Perfection of Wisdom is also equal in nature. Understanding this meaning, cut off illusions and misconceptions in the realm of reality, manifest the absence of error, and liberate the four maras in their own places. Repeatedly meditate on equality, and with Machig's lack of expectation, cut off the Buddha. With no doubt, cut off samsara. With no fear, cut off self-grasping. With no attachment, cut off diseases and plagues. With nothing to cut off, cut off everything. Thus. Katokpa Jawal Khyilkhor Rangdrol said: The reason for the meaning of the word "cutting" is: The eighty-four thousand afflictions to be cut off all stem from the root, which is the master of self-grasping. The cutter is the unadulterated, original awareness. Cutting is done by severing the clinging of self-grasping from its roots. If the meaning of this is summarized, there are three: According to Machig, wandering in dangerous and solitary places is the outer cutting; abandoning the body as food is the inner cutting; and cutting off self-grasping from its roots is the secret cutting. Thus it is said. First, if the inner self-grasping is not cut off, even if one wanders in a hundred dangerous places and springs, the gods and demons will harm oneself, and the previous illusions will add to the illusions, easily turning into the evil path of the black-mouthed cutting, becoming the doctrine of demons. Therefore, Jawal Khyilkhor Rangdrol said: Again, please listen to me. The fear that arises in the dangerous places of cherishing and clinging to the body is the magic of gods and demons who crave pleasure and comfort. The dangerous and terrifying place is right there. With the contemplation wheel of non-attachment to the illusory body, if you can cut off the arrogance of friends, then do it there. On the seashore of the ocean of desires like salt water, there is the magic of gods and demons tormented by desire and craving. The dangerous and terrifying place is right there. With the contemplation wheel of self-liberation from attachment, if you can cut off the arrogance of friends, then do it there. In the stubbornness of self-grasping like a red rock, there is the magic of the fierce gods and demons who cling to the self. The dangerous and terrifying place is right there. With the contemplation wheel of self-awareness and selflessness, if you can cut off the arrogance of friends, then do it there. In the fear that arises in the dangerous places of partiality and substantial grasping, there is the magic of gods and demons who are partial and attached. The dangerous and terrifying place is right there. With the contemplation of impartiality and all-pervading
Chinese
之轮。若能施予断除傲慢之友，就在那里施予吧！于此生表象之执着的险地中，执着于世间八法的妖魔鬼怪，险地恐怖而令人畏惧，就在那里啊！以观照幻相八喻之幻轮，若能施予断除傲慢之友，就在那里施予吧！于后显如幻之尸林中，后识微细粗大之妖魔鬼怪，险地恐怖而令人畏惧，就在那里啊！以观照真实忆念之幻轮，若能施予断除傲慢之友，就在那里施予吧！于轮回涅槃苦乐二者之险地中，好坏希冀之妖魔鬼怪，险地恐怖而令人畏惧，就在那里啊！以观照自住本初之幻轮，若能施予断除傲慢之友，就在那里施予吧！如是说。因此，首先在修持内和秘密的断法时，智慧幻化的舞者，持明 虚空光明藏（kLong gsal snying po）说：若归纳于经部，则如下：从斩断显现错乱开始，行于无执静处为一；从斩断珍爱幻身开始，行于无执供养为二；从斩断二取错乱开始，行于无执幻化道用为三。是修持的根本词句。如是说。因此，首先思维喧嚣的过患和寂静的功德后，如母鹿一般前往边地、森林边缘、岩洞等地，不作降伏怨敌、守护亲友、积蓄囤积之事，强制斩断外在世间的牵绊，前往无执静处后，如断法引导《光明灯》中所说，修习四种转心之法，以及修习慈悲菩提心至关重要。大伏藏师 虚空光明说：首先，此暇满人身，以难得之觉知，断除向后推延；对于四季的变迁、生死等等，依次思维而断除懈怠；舍弃于诸法自性中迎送取舍，断除依赖外境、显现处、能取所取；以无造作的自明觉性，断除我执的分别念；以趣入自明觉性之王，断除沉没、昏昧、迷糊等无明；以无执、乐明、无分别，断除常断四边的歧途；观修可成事业
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of the wheel. If you can give a friend who cuts off arrogance, give it there! In the dangerous place of attachment to the appearance of this life, the demons and ghosts who are attached to the eight worldly dharmas, the dangerous place is terrifying and frightening, it is there! With the illusory wheel of observing the eight metaphors of illusion, if you can give a friend who cuts off arrogance, give it there! In the charnel ground of subsequent appearances like illusions, the subtle and coarse demons and ghosts of subsequent consciousness, the dangerous place is terrifying and frightening, it is there! With the illusory wheel of observing true mindfulness, if you can give a friend who cuts off arrogance, give it there! In the dangerous place of the two, samsara and nirvana, happiness and suffering, the demons and ghosts of good and bad hopes, the dangerous place is terrifying and frightening, it is there! With the illusory wheel of observing the self-abiding primordial state, if you can give a friend who cuts off arrogance, give it there! Thus it is said. Therefore, first, when practicing the inner and secret Chöd, the wisdom illusory dancer, Rigdzin Longsal Nyingpo said: If summarized in the Sutra, it is as follows: From cutting off the delusion of appearances, going to a solitary place without attachment is one; from cutting off cherishing the illusory body, performing offerings without attachment is two; from cutting off the delusion of dualistic grasping, taking the path of illusion without attachment is three. These are the root words for practice. Thus it is said. Therefore, first, after contemplating the faults of busyness and the virtues of solitude, like a doe, go to remote places, the edge of the forest, caves, etc., without subduing enemies, protecting friends, accumulating and hoarding, forcibly cutting off the attachments of the external world, and going to a solitary place without attachment. As explained in the Chöd guidance "Lamp of Clarity", it is extremely important to practice the four thoughts that turn the mind, and to cultivate loving-kindness, compassion, and bodhicitta. The great treasure revealer Longsal said: First, this leisure and endowment of a good basis, with the knowledge of how difficult it is to obtain, cut off procrastination; for the changes of the four seasons, birth and death, etc., contemplate in order and cut off laziness; abandon welcoming and sending off acceptance and rejection in the nature of all dharmas, cut off dependence on external objects, the place of appearances, the grasper and the grasped; with the un fabricated self-awareness, cut off the conceptual thought of grasping at self; by entering the king of self-awareness, cut off ignorance such as sinking, dullness, and confusion; with non-attachment, bliss-clarity, and non-conceptualization, cut off the wrong path of the four extremes of permanence and annihilation; contemplation can become a task