Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 灌顶法的入门 下一页 灌顶法的入门。
English
Table of Contents Distribution. Search options. previous Empowerment Dharma's Entrance next Empowerment Dharma's Entrance.
Chinese
以荟供品装饰，朝西摆放。东方摆放上师的朵玛。或者说灌顶朵玛和两者合二为一也可以。四个角摆放四个大朵玛，逆时针方向摆放。怙主在东，母在南，财神在北，玛尔朵玛在西。或者摆放在行列中。前行朵玛，摆放成心形的小朵玛，随意摆放。或者上师和寂静尊无别为一，本尊忿怒尊为一，护法朵玛两个，空行总朵玛一个或五个，灌顶朵玛和前行朵玛与上面相同。无论如何，会供朵玛珍宝军是：在圆形垫子上放一个四宝堆。周围环绕许多鲁鲁。在一个大堆上，肉酒食物等摆放在东南方。内供的药酒摆放在前面。这样供品就准备好了。此外，还要过滤四种阴影朵玛的物品。第三，本尊的准备是：按照空行五部的现证集合仪轨中的方式进行。顺便接受自入是：就像如何尊敬他人一样，自己也要这样接受。这样本尊的准备就完成了。第四，宝瓶的准备是：两个尊胜宝瓶和事业宝瓶。按照空行五部的现证集合仪轨中的方式，生起两个宝瓶。这样宝瓶的准备就完成了。第五，弟子的准备有六个方面：第一，进行驱魔仪式。第二，讲述业果和历史。第三，献曼荼罗，授予皈依和发菩提心的誓言。第四，祈祷并给予加持。第五，请求自己宗派的皈依和发菩提心的誓言。第六，交付四种物品。第一，驱魔仪式：与一般的灌顶相同。第二，业果和历史的详细内容在其他地方可以了解。这里简略地说：现在这个时候，依靠这珍贵的释迦牟尼佛的教法，获得了清净的人身。五根齐全。相续中生起了坚定的信心。与具相的上师相遇。能够修持这度母的断法，这是我们积累的福德。像这样修持佛法，外在看来是般若波罗蜜多的意
English
Arrange offerings adorned with "Tsakali" to the west. Place the Lama's Torma to the east. Alternatively, it is said that it is permissible to combine the Empowerment Torma and both into one. Place four large Tormas at the four corners, arranged counterclockwise. Gonpo (Mahakala) to the east, Mamo (Matrika) to the south, Namse (Vaishravana) to the north, and Gartor to the west. Alternatively, arrange them in rows. For the preliminary Torma, arrange a small, heart-shaped Torma with rounded edges wherever convenient. Alternatively, consider the Lama and the Peaceful deities as inseparable, as one. One for the Yidam Wrathful deities. Two Dharma Protector Tormas. One or five general Dakini Tormas. The Empowerment Torma and preliminary Torma are as above. In any case, the Tsok Torma, the "Precious Army," is: Place a collection of four jewels on a round cushion. Surround it with many "Rulu." On a large pile, arrange meat, alcohol, and food to the southeast. Place the inner offering of medicinal alcohol in front. Thus, the offering preparation is complete. Furthermore, the four substances of the shadow Torma should be filtered. Third, the preparation of the deities is: It should be done as it is within the Abhisamaya assembly practice of the Five Classes of Dakinis. Incidentally, taking self-entry is: Just as one respects others, one should also take it in the same way for oneself. Thus, the preparation of the deities is complete. Fourth, the preparation of the vase is: Two vases, the Victorious Vase and the Action Vase. Generate two vases as it is within the Abhisamaya assembly practice of the Five Classes of Dakinis. Thus, the preparation of the vase is complete. Fifth, the preparation of the disciple has six aspects: First, performing the exorcism ritual. Second, explaining the cause and effect of actions and the history. Third, offering the Mandala and bestowing the vows of refuge and generating Bodhicitta. Fourth, making supplications and giving blessings. Fifth, requesting the vows of refuge and generating Bodhicitta according to one's own tradition. Sixth, entrusting the four substances. First, the exorcism ritual: It is in accordance with the general empowerment. Second, the detailed explanation of the cause and effect of actions and the history can be known elsewhere. Here, it is summarized: At this time, relying on this precious teaching of Shakyamuni Buddha, we have obtained a pure human body. The five senses are complete. Firm faith has arisen in the lineage. We have met a qualified Lama. We are able to practice this Chod of Tara, the cutter of demons, which is the merit we have accumulated. To practice such Dharma, outwardly, it is the intention of the Prajnaparamita.
Chinese
这是……的观点。秘密的是，修持无上瑜伽续部，在此传授介绍之前，为了使续部成熟的甚深方法，为了成为法器，必须灌顶，因此是获得灌顶。第三，供养曼荼罗并授予共同的皈依和发心戒律，这与通常的做法相同，在其他地方可以了解。第四，祈请并给予回答：学生供养曼荼罗，然后祈请：大乐您是我的导师，导师请您垂听，请您开示大菩提之道，伟大的怙主我祈求您，请赐予我那样的誓言，也请赐予我菩提心，请赐予我佛法僧三宝，请您安住在伟大的解脱之城中，作为怙主的自性。这样祈请三次。然后，导师说：孩子，你是谁，喜欢什么？学生说：幸运的我寻求大乐。导师说：孩子，要做什么？学生说：佛陀至上的誓言。这样说。第五，请求自己宗派的皈依和发心戒律，首先是皈依，请复诵这个：皈依佛法僧众，直至获得菩提。为了从轮回的苦海中解脱，请三宝摄受我。复诵第二遍和第三遍。然后是发心：导师说：种姓之子，你们各自从七种别解脱戒律中的任何一种，以及菩萨的学处，以及明咒的誓言中，以前受持过吗？现在受持吗？现在愿意受持吗？说。学生说：愿意。说。导师请您垂听我，为了从轮回的痛苦中解脱，断恶的律仪，以及集善的律仪，以及集聚善法，以及利益有情的三种律仪，我将坚定地受持，从现在开始不舍弃，以恭敬的态度学习。三次。第五，请求自己的皈依和发心戒律。
English
This is the view of... Secretly, practicing the Anuttarayoga Tantra, here, before introducing the empowerment, is a profound method to ripen the tantra, and to become a vessel, empowerment is necessary, therefore it is to obtain empowerment. Third, offering the mandala and bestowing the common refuge and bodhicitta vows is the same as the general practice, which can be understood elsewhere. Fourth, making requests and giving answers: The student offers the mandala, and then makes the request: Great Bliss, you are my teacher, Teacher, please listen, please show the way to great Bodhi, Great Protector, I beseech you, please grant me that samaya, also please grant me bodhicitta, please grant me the Three Jewels of Buddha, Dharma, and Sangha, please reside in the supreme city of great liberation, as the self-nature of the Protector. Thus, make the request three times. Then, the teacher says: Child, who are you, what do you like? The student says: Fortunate one, I seek great bliss. The teacher says: Child, what should be done? The student says: The supreme vow of the Buddha. Thus, it is said. Fifth, requesting the refuge and bodhicitta vows of one's own tradition, first is refuge, please repeat this: I go for refuge to the Buddha, Dharma, and Sangha, until I attain enlightenment. In order to be liberated from the ocean of suffering of samsara, please let the Three Jewels hold me. Repeat the second and third times. Then is bodhicitta: The teacher says: Sons of the lineage, have you each previously upheld any of the seven types of individual liberation vows, as well as the bodhisattva's precepts, and the samayas of the vidya mantras? Do you uphold them now? Are you willing to uphold them now? Say. The student says: I am willing. Say. Teacher, please listen to me, in order to liberate from the suffering of samsara, the discipline of abandoning non-virtue, and the discipline of gathering virtue, and gathering virtuous dharmas, and the three disciplines of benefiting sentient beings, I will firmly uphold them, from now on without abandoning them, I will learn with reverence. Three times. Fifth, requesting one's own refuge and bodhicitta vows.
Chinese
诞生之后，在尿液中加入我的名字和咒语，洗浴后饮用，身语意三的习气将会清净。因此要遵从这个预言。金刚锐利无始者，领受清净誓言之后，从身语意所生，所有习气愿皆清净。嗡 班匝 德革纳 舍日 比 效达 亚 班匝 巴 效达 亚 梭哈。这样倒入掌中，吐出一口，然后饮用三口，观想身语意三的所有习气都清净了，用手擦脸。然后，将红色的护身线，作为身语意三的象征，三股拧成两叠，念诵主尊的咒语，以及嗡 班匝 亚叉 吽，一边念诵一边打结，打三个或七个结。加持成金刚结之后，开始制作护身线。护身线的缘起是：北方的如来金刚守护者安住于道，在行持菩萨事业之时，以神通观察到众生的道路上有很多障碍，因此生起慈悲心，对于可以搓捻的护身线，以我的名字和咒语加持之后，系在左臂上，就能从障碍中解脱。因此要遵从这个预言。守护金刚铠甲的，护身线领受誓言之后，以七个或二十一个，中间念诵咒语打结，就能战胜死主和魔障。根本咒和嗡 班匝 亚叉 吽，系在男性的左臂，女性的右臂上，观想具有金刚结的铠甲。以七个或二十一个结，愿得长寿自在，愿得权势成就，愿得具足长寿权势福德的福分。然后用另一根吉祥草擦拭大小便，之后，念诵吉祥草的缘起是：这也是东方如来金刚贤善者安住于道，在行持菩萨事业之时，以神通观察到众生，所有众生都在无明的黑暗中，以我的名字和咒语加持之后，作为枕头和垫子，就能知晓梦境的清晰、好坏、善恶。因此要遵从这个预言。金刚贤善者欢喜
English
After birth, if my name and mantra are added to the urine, and one bathes and drinks it, the imprints of body, speech, and mind will be purified. Therefore, follow this prophecy. Vajra Sharp Non-Originate, having received the purifying samaya, may all imprints arising from body, speech, and mind be purified. Oṃ Vajra Tikṣṇa Hrīḥ Bhiśva Dhāya Pāpaṃ Ca Paśo Dhāya Svāhā. Pour it into your palm, spit out one mouthful, then drink three mouthfuls, thinking that all the imprints of body, speech, and mind are purified. Rub your face with your hands. Then, the red protection cord, as a symbol of body, speech, and mind, twist three strands into two layers, and recite the main deity's mantra and Oṃ Vajra Yakṣa Hūṃ, while tying three or seven knots. After blessing it as a Vajra Loop, begin making the protection cord. The origin of the protection cord is: The Tathagata Vajra Protector of the North abides on the path, and while performing the deeds of a Bodhisattva, he sees with clairvoyance that there are many obstacles on the path of sentient beings. Therefore, he generates compassion and, for a protection cord that can be twisted, after blessing it with my name and mantra, if it is tied on the left arm, one will be liberated from obstacles. Therefore, follow this prophecy. The protector Vajra Armor, after the protection cord receives the samaya, with seven or twenty-one, tying knots while reciting the mantra in between, one will conquer the Lord of Death and demons. The root mantra and Oṃ Vajra Yakṣa Hūṃ, tie it on the left arm of a male and the right arm of a female, thinking that they are endowed with the armor of the Vajra Loop. With seven or twenty-one knots, may you have longevity and power, may you have power and accomplishment, may you have the fortune to be endowed with longevity, power, and abundant merit. Then, wipe the large and small [parts of the body] used for excretion with another Kusha grass. After that, reciting the origin of the four Kusha continents is: This is also the Tathagata Vajra Excellent One of the East abiding on the path, and while performing the deeds of a Bodhisattva, he sees with clairvoyance that all sentient beings are in the darkness of ignorance. After blessing it with my name and mantra, if it is used as a pillow and mat, one will know the clarity, good and bad, virtue and vice of dreams. Therefore, follow this prophecy. Vajra Excellent One rejoices.
Chinese
将会变成。 金刚之眼无与伦比。 嗡 扎殊 扎威夏 亚 吽 (藏文，梵文天城体：ॐ चक्षु प्रवेशय हुं，梵文罗马拟音：oṃ cakṣu praveśaya hūṃ，汉语字面意思：嗡，眼睛，进入，吽)。 取下眼罩，观想消除眼睛和无知的昏暗。第八，展示坛城，现在你们都要生起想要见到以前未见过的美好坛城的意乐。于大解脱之殊胜城中，观看此美好坛城。现在生起极大信心，你们将会获得佛陀的真实成就。解释提问坛城颜色如何的意义。第九，灌注誓言之水，如《断法》的论典中所说，生起想要守护誓言和戒律的意乐。此乃你的誓言之水，违背誓言将会被焚烧，守护誓言将会成就，此金刚甘露之水。嗡 班匝 班匝 阿弥里达 吾扎嘎 塔 塔 (藏文，梵文天城体：，梵文罗马拟音：oṃ vajra pañca amṛta utra ka thā thā，汉语字面意思：嗡，金刚，五，甘露，饮用，语)。第十，通过听从上师的教言而立誓，如上师所说一般，生起不违背教言和誓言的意乐。将金刚杵置于头顶，此时此刻，你务必要成为五部空行母的我，你们要毫无厌烦地做我所说的任何教言，任何对我的轻蔑都不要有，如果不这样意乐，就会被魔所摧毁而堕入地狱，因此要紧紧抓住誓言。如是说。第十一，获得或未获得灌顶的过患利益有二，第一，未获得的过患是，因为不是法器，所以无权听闻一句诀窍，因为没有福分，所以无法指示介绍，因为没有随许，所以不能成为亲近者。吉祥时轮说：无灌顶则无成就，如同挤压沙子无法得到酥油一般，因此灌顶是殊胜的，中间要毫不费力地接受。如是说。第二，获得灌顶的利益是，暂时成为听闻甚深诀窍的法器，能够以虚空开显而指示介绍，究竟成为五身、五智慧、四事业的自性而成就佛果，吉祥彼续部中说：获得圆满灌顶后，成佛之位不会遥远，如同手中持有珍宝之人，享受不会遥远一般。如是说。以上是结合的灌顶完毕。第二共同意义是四种次第，即瓶灌顶、秘密灌顶、智慧智慧灌顶、句义灌顶。