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Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
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Nitartha Digital Library 藏文 目录分发。 搜索选项 上一页 五部空行之事业仪轨加持之门。 下一页 五部空行之事业仪轨加持之门。
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Nitartha Digital Library Tibetan Table of Contents Distribution. Search Options previous Five Classes of Dakinis' Practice Manual, Blessing Gateway. next Five Classes of Dakinis' Practice Manual, Blessing Gateway. Herein is the Five Classes of Dakinis' Practice Manual, Blessing Gateway. Namo Guru Deva Dakini Hum. To the assembly of Lama Yumchen Dakinis, I prostrate with reverence, and here I will elaborate on the practice manual to fulfill the accomplishment of the five classes of Dakinis. There are three aspects to it: preliminary, main, and subsequent. The distinctions are shown in numbers as seven, three, and twenty-one. The preliminary preparations are seven: arranging the support, taking refuge, generating bodhicitta, continuous confession, performing actions, commanding, setting boundaries, and blessing the offering substances. The main part is seven: relying on the deity, generating the deity, invoking, inviting to be seated, prostrating, making offerings, praising, and reciting the secret mantra. The subsequent part is seven: urging the assembly, giving and burning, offering torma, confessing, reciting auspicious verses, and meditating on the completion stage. This is the summary of the root of the activity. Homage to the glorious Vajra Dakini. Here, the yogi who has received empowerment and possesses vows, to practice the sadhana of the five classes of dakinis, there are three parts. First, the first of the preliminary preparations is arranging the support. In a charnel ground or a very secluded place, arrange the mandala, offerings, and tormas according to the text. Second is taking refuge. Do it in accordance with the common general practice. Third is generating bodhicitta. In order to establish all sentient beings in the unsurpassed enlightenment, may my three doors enter the mandala of the dakinis, with such aspiration, cultivate the four immeasurables with a mind of bodhicitta. Fourth is the continuous confession. Ma Mi Min, wisdom dakini, Lapdron, I take refuge in you. Say everything completely. Fifth is commanding the obstacles. First, bless the offering torma with Om Ah Hum. Om Sarva Vighnanna Om Nama Sarva Tathagata Bhyo Vishva Mukhe Bhyah Sarva Thatkham Ugati Spharana E Mam Gagana Kham Grihna Dam E Dam Bhalingta Ye Svaha. By offering the obstacles with this, command the obstacles. Om Vajra Dhakini Krotikali Bam Harini Sa Hum. Recite this, it is the wrathful black mother's
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Generated by Kurval. Hūm! Listen, you hosts of obstructing spirits and misleading demons! All you fierce demon hordes with your armies! I am the embodiment of the utterly terrifying Vajra Krodha Mother! Without transgressing my command and oath, partake of this sacred offering, sacrifice, ransom, and torma! Do not remain in my place, depart hence! If you do not leave and transgress the command, all of you hosts of wrathful deities, male and female, will have your body, speech, and mind utterly destroyed! You will undoubtedly meet with misfortune! Therefore, do not remain here, depart elsewhere! Oṃ Vajra Ḍākinī Krodhi Kali Baṃ Hari Nisa Hūṃ! Oṃ Sumba Ni Sumba Ni Hūṃ! Grihna Grihna Hūṃ! Grihnāpaya Grihnāpaya Hūṃ! Ānaya Hoḥ Bhagavān! Vidyā Rājaya Hūṃ Phat! Thus, reciting the mantra of the four Hūṃs, dispel the obstacles. Sixth, the demarcation: Hūṃ Hrīḥ! I am the embodiment of the utterly terrifying black Krodha Mother! Weapons and rays of light, immeasurable hosts of wrathful deities emanate. Vajra wheel, blazing sword, hammer, swastika, stake, mountain tent. The fire of the five wisdoms blazes in the ten directions. Enemies and obstacles that interrupt the accomplishment, all are destroyed like particles of dust. Protecting and pervading above, below, and in all directions. Let no one transgress the command and oath. Oṃ Vajra Karma Kili Kilaya Jvala Raṃ Yaksha Krodha Mandala Hūṃ Phat! Seventh, blessing the offering substances: Oṃ Svabhāva Shuddhe Sarva Dharmā Svabhāva Shuddhe A. All phenomena, internal and external, become non-objective emptiness. From the state of emptiness, all the offering implements of medicine, rakta, and torma, Oṃ Āḥ Hūṃ. Bless by reciting three times. Oṃ Āḥ Hūṃ Pushpe Dhūpe Āloke Gandhe Naivedya Shabda Ā Hūṃ. Oṃ Āḥ Hūṃ Sarva Pañca Amrita Hūṃ Hrīḥ Thā. Thus, the five essences of medicine dissolve into light and are blessed as wisdom nectar. Oṃ Āḥ Hūṃ Mahā Rakta Jvala Ma Mandala Hūṃ Hrīḥ Thā. Thus, the red blood bodhicitta is blessed as wisdom nectar. Oṃ Āḥ Hūṃ Mahā Balingta Teja Balingta Bhala Bhati Guhya Samaya Hūṃ Hrīḥ Thā. Thus, the torma is blessed as the nectar of wisdom, a heap of the five desirable qualities. Second, the main part of the general meaning has seven parts, the first of which is generating the basis, the samaya being: Oṃ Svabhāva Shuddhe Sarva Dharmā Svabhāva Shuddhe A. All phenomena, internal and external, become non-objective emptiness. From the state of emptiness,
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在清净的刹土，乌金自生大尸陀林中央，由干湿头盖骨交错堆砌，以及各种珍宝所成的宫殿中。四方四门，具有装饰、台阶、阶梯、莲花、伞盖、鹿和法轮的四层楼阁之上，以金刚珍宝顶装饰，外有金刚栅栏和智慧的红黑色火焰山猛烈燃烧的宫殿，内外都被红色光芒的波涛所扰动。在莲花四瓣和法源日轮之上，由阿（藏文：ཨཱཿ）蓝色光芒闪耀，光芒四射，行二利事。收摄汇聚融为一体，阿妈拉布之灯，与忿怒黑母和金刚瑜伽母无别，身色深蓝黑色，一面二臂，头顶发出黑色猪面的哼叫声。东面的莲花瓣上是佛部空行母白色，南面的莲花瓣上是宝部空行母黄色，西面的莲花瓣上是莲花部空行母红色，北面的莲花瓣上是业部空行母绿色。所有空行母都赤身裸体，以珍宝和六种骨饰庄严，三眼怒视微笑，黑色头发向上竖立，右手高举弯刀于空中，左手持颅碗于胸前，臂弯挟着卡杖嘎。以手鼓和钹装饰。右脚蜷起，脚后跟抵住bhaga，左脚伸展，以舞姿站立。主尊和眷属被世间和出世间的空行母，捷足空行母，千百万亿的众会所围绕。这些本尊的头顶有嗡（藏文：ༀ），喉咙有啊（藏文：ཨཱཿ），心间有吽（藏文：ཧཱུྃ），从中发出光芒，从自性宫殿迎请灌顶之神五部佛。然后是灌顶沐浴：念诵 班杂 咕噜 萨 巴热哇Ra 班杂 萨玛雅 吽 杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），班杂 咕噜 萨 巴热哇Ra 阿尔刚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。祈请一切如来为我灌顶。如是降生等。以甘露之水灌顶，清净身语意三门之障碍。剩余之水向上溢出，主尊以不动佛为顶饰，佛部空行母以毗卢遮那佛，宝部空行母以宝生佛，莲花部空
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In the center of the pure realm, the great charnel ground of Oddiyana, naturally arisen, in a palace made of alternating stacks of dry and wet skulls, and various jewels. Above the four-sided, four-doored mansion with decorations, steps, staircases, lotuses, parasols, deer, and dharma wheels, the four-storied building is adorned with a vajra jewel top, surrounded by a vajra fence and a palace of fiercely blazing red-black mountains of wisdom fire, the interior and exterior are disturbed by waves of red light. On a four-petaled lotus seat and a dharma-source sun disc, from a dark blue AH (Tibetan: ཨཱཿ) blazing with light, rays of light emanate, accomplishing the two purposes. Gathering back and completely transforming, the lamp of Ama Lab, inseparable from Wrathful Black Mother and Vajra Yogini, the body color is dark blue-black, one face, two arms, on the crown of the head is the humming sound of a black pig face. On the eastern lotus petal is the Buddha dakini, white; on the southern lotus petal is the Ratna dakini, yellow; on the western lotus petal is the Padma dakini, red; on the northern lotus petal is the Karma dakini, green. All the dakinis are naked, adorned with jewels and the six bone ornaments, three eyes glaring and smiling, black hair standing upright, the right hand holding a curved knife aloft in the sky, the left hand holding a skull cup at the heart, the elbow carrying a khatvanga. Adorned with a damaru and cymbals. The right leg is bent, the heel pressed against the bhaga, the left leg is extended, standing in a dancing posture. The main deity and retinue are surrounded by billions of assemblies of worldly and transworldly dakinis, swift-footed dakinis. On the crown of the heads of these deities is OM (Tibetan: ༀ), in the throat is AH (Tibetan: ཨཱཿ), in the heart is HUNG (Tibetan: ཧཱུྃ), from which rays of light emanate, inviting the five victorious ones, the lords of empowerment, from their natural abode. Then comes the empowerment and bathing: reciting "Pancha Kula Sa Pariwara Vajra Samaya Hung Dza (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Pancha Kula Sa Pariwara Argham (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)." I beseech all the Tathagatas to grant me empowerment. Just as at birth, etc. By empowering with the water of nectar, the obscurations of body, speech, and mind are purified. From the remaining water that overflows upwards, the chief deity is crowned with Akshobhya, the Buddha dakini with Vairochana, the Ratna dakini with Ratnasambhava, the Padma
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利益有情的无量光，以事业空行母的意义成就作为头饰。 嗡 吽 怛 舍阿 第二，迎请天神的坛城： 点燃里面的大香。 演奏腿骨号和颅骨鼓等乐器。 吽 舍 从不变法界之宫殿中， 祈请金刚空行母及其眷属降临。 从自生任运成就之宫殿中， 祈请佛空行母及其眷属降临。 从所需所欲功德生起之…… 祈请珍宝空行母及其眷属降临。 从无执无垢之宫殿中， 祈请莲花空行母及其眷属降临。 从显用事业成就之…… 祈请事业空行母及其眷属降临。 嗡 阿 吽 咕噜 德瓦 达吉尼 班杂 萨玛雅 吽 札 札 吽 班 霍 如是观想智慧坛城融入誓言。 第三，安住： 吽 舍 从大乐任运成就之宫殿中， 于方便智慧日月莲花之座上， 祈请空行勇士空行母众， 无动摇欢喜稳固安住。 嗡 阿 吽 咕噜 德瓦 达吉尼 萨玛雅 谛叉 隆 如是誓言与智慧无二融合。 第四，顶礼： 吽 舍 不变法界大母空行母， 勇士空行及其眷属众， 我等身语意三具大信， 以三门无二恭敬而顶礼。 嗡 阿 吽 咕噜 德瓦 达吉尼 阿谛布 霍 札谛札 霍 第五，供养： 吽 舍 供水浴水焚香及各种妙香， 鲜花明灯妙香供养云， 美食乐音各种乐器， 色声香味触法等， 供养上师空行母众。 以慈悲垂念赐予灌顶与成就。 嗡 阿 吽 咕噜 德瓦 达吉尼 阿尔冈 巴当 布贝 杜贝 阿洛给 根德 奈威 迪亚 夏达 布札 霍 吽 舍 从三界刹土无余一切中， 三身圣众眷属慈悲之宾客， 三千充满五甘露之物， 血，降伏烦恼三界之血， 朵玛，回向为所欲五功德。 嗡 阿 吽 咕噜 德瓦 达吉尼 玛哈班匝 阿玛热达 卡嘿 玛哈 惹
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Limitless appearance for beings. The Karma Dakini is adorned with the accomplishment of meaningfulness. Om Hum Tram Hrih Ah Second, inviting the mandala of deities: Light the great incense inside. Play musical instruments such as the kangling and skull drum. Hung Hrih From the palace of the unchanging Dharmadhatu, I request the Vajra Dakini and her retinue to come. From the palace of self-arisen perfection, I request the Buddha Dakini and her retinue to come... From the source of desired qualities... I request the Jewel Dakini and her retinue to come... From the palace of non-attachment and freedom from faults, I request the Padma Dakini and her retinue to come... From the accomplishment of manifest activity... I request the Karma Dakini and her retinue to come. Om Ah Hum Guru Deva Dakini Vajra Samaya Hum Jah Jah Hum Bam Hoh Thus, contemplate the wisdom mandala dissolving into the samaya being. Third, requesting to be seated: Hung Hrih From the palace of great bliss and spontaneous accomplishment, On the seat of skillful means and wisdom, sun and moon, and lotus, All the assemblies of Dakas and Dakinis, Please be seated, unmoving, joyful, and stable. Om Ah Hum Guru Deva Dakini Samaya Tishta Lhen Thus, blend the samaya being and the wisdom being without separation. Fourth, prostration: Hung Hrih Great Mother Dakini of the unchanging Dharmadhatu, To the Dakas and Dakinis and their retinues, With great faith in our body, speech, and mind, We prostrate with reverence through the three doors, inseparable. Om Ah Hum Guru Deva Dakini Ati Puja Ho, Prati Jaha Ho Fifth, offering: Hung Hrih Offering water, bathing water, incense, and various fragrances, Flowers, lamps, pleasant scents, clouds of offerings, Food, pleasant sounds, various musical instruments, Forms, sounds, smells, tastes, tactile objects, and Dharma, etc. I offer to the assembly of Lamas and Dakinis. With compassion, please grant empowerment and accomplishment. Om Ah Hum Guru Deva Dakini Argham Patyam Pushpe Dhupe Aloke Gandhe Naividya Shapta Putsa Ho Hung Hrih From all the realms of the three worlds without exception, The Three Kayas, the assembly of deities, and the guests of compassion, The substances filled with the five amritas of the three thousand worlds, Rakta, the blood that subdues the three realms of disturbing emotions, The Torma, dedicated as the five qualities of desire. Om Ah Hum Guru Deva Dakini Maha Pancha Amrita Kha Hi Maha Rakta Kha