Chinese
嘛哈瑜伽所有灌顶之始终行持合集。 王子无边利他。 嘛哈瑜伽所有灌顶之始终行持合集。 王子无边利他。
English
A Collection of Running Notes on the Beginning and End of All Maha Yoga Empowerments. Prince Limitless Benefit for Others. A Collection of Running Notes on the Beginning and End of All Maha Yoga Empowerments. Prince Limitless Benefit for Others.
Chinese
并且，以法性因果不虚的谛实和伟大谛实的加持力，令阻碍弟子修持增上生之法的鬼神魔障之众，不要住在这里，前往他处！如是说。在正行灌顶之时，以伟大谛实的加持力，如今在此，对于这些具缘弟子，阻碍进入密咒金刚乘道的第一个成熟灌顶之众，如是加入转变。然后，嗡 班匝 玛哈 希日 嘿热嘎 吽 啪（藏文，梵文天城体：ॐ वज्र महा श्री हेरुक हुं फट्，梵文罗马拟音：oṃ vajra mahā śrī heruka hūṃ phaṭ，汉语字面意思：嗡，金刚，大，吉祥，嘿热嘎，吽，啪）！玛哈 卓达 效热 斯瓦哈（藏文，梵文天城体：महा क्रोधेश्वरि स्तवं，梵文罗马拟音：mahā krodheśvari stavaṃ，汉语字面意思：大，忿怒自在，赞）！像这样，念诵各仪轨本尊父母的生起咒，使本尊显现清晰。吽 吽 吽（藏文，梵文天城体：हुं हुं हुं，梵文罗马拟音：hūṃ hūṃ hūṃ，汉语字面意思：吽 吽 吽）！班匝 维夏 卓达 匝拉 曼达拉 啪 啪 啪（藏文，梵文天城体：विशव वज्र क्रोध ज्वाल मण्डल फट् फट् फट्，梵文罗马拟音：viśva vajra krodha jvāla maṇḍala phaṭ phaṭ phaṭ，汉语字面意思：全，金刚，忿怒，火焰，坛城，啪 啪 啪）！哈拉 哈拉 哈拉 吽（藏文，梵文天城体：हल हल हल हुं，梵文罗马拟音：hala hala hala hūṃ，汉语字面意思：哈拉 哈拉 哈拉 吽）！如是念诵，观想父母双运的结合处，从菩提心之云中，不可思议的忿怒尊众向外散发，斩尽一切引诱邪魔外道的鬼神。嗡 桑巴尼 桑巴 吽（藏文，梵文天城体：ॐ सुम्भ नि सुम्भ हुं，梵文罗马拟音：oṃ sumbha ni sumbha hūṃ，汉语字面意思：嗡，降伏，降伏，吽）！格日哈纳 格日哈纳 吽（藏文，梵文天城体：गृह्ण गृह्ण हुं，梵文罗马拟音：gṛhṇa gṛhṇa hūṃ，汉语字面意思：拿住，拿住，吽）！格日哈纳 巴雅 格日哈纳 巴雅 吽（藏文，梵文天城体：गृह्ण पाय गृह्ण पाय हुं，梵文罗马拟音：gṛhṇa pāya gṛhṇa pāya hūṃ，汉语字面意思：拿住 喝 拿住 喝 吽）！阿纳雅 吽（藏文，梵文天城体：आनय होः，梵文罗马拟音：ānaya hoḥ，汉语字面意思：带来 吼）！巴嘎万 维扎 惹匝 吽 啪（藏文，梵文天城体：भगवन् विद्या राज हुं फट्，梵文罗马拟音：bhagavan vidyā rāja hūṃ phaṭ，汉语字面意思：世尊，明王，吽，啪）！等念诵猛咒，用手印拍打，伴随着香和乐器，以威猛之势驱逐邪魔。然后，念诵嗡 班匝 惹卡 惹卡 吽（藏文，梵文天城体：ॐ वज्र रक्ष रक्ष हुं，梵文罗马拟音：oṃ vajra rakṣa rakṣa hūṃ，汉语字面意思：嗡，金刚，保护，保护，吽）！观想上下四方一切处，金刚守护的栅栏、网、帐篷、帷幔、智慧之火。末劫的黑风、海浪翻滚的栅栏三重，遍布一切方向，以此结界，并观想护轮清晰。然后，事业金刚撒收鲜花。金刚阿阇黎说：哦！为了将如虚空般的有情众生安置于无上圆满正等觉的果位。为此，首先进行密咒金刚乘道的入门，即殊胜灌顶之仪轨，在祈请弟子增上生之法后，对于成熟解脱道之正行，也依次进行修学。如是思念，发起殊胜菩提心。听闻佛法的行为，也如《本生经》所说：安住于极低的座位，生起调柔的威仪，以欢喜之眼观
English
And, by the truth of the infallible cause and effect of Dharma and the blessings of the great truth, may all the spirits and obstacles that hinder the disciples from practicing the Dharma of higher realms not remain here, but go elsewhere! Thus it is said. During the actual empowerment, by the blessings of the great truth, may the assembly that hinders these fortunate disciples from entering the first stage of the path of secret mantra Vajrayana, the maturing empowerment, be transformed. Then, Oṃ Vajra Mahā Śrī Heruka Hūṃ Phaṭ (Tibetan, Devanagari: ॐ वज्र महा श्री हेरुक हुं फट्, Romanized Sanskrit: oṃ vajra mahā śrī heruka hūṃ phaṭ, Literal meaning: Om, Vajra, Great, Auspicious, Heruka, Hum, Phat)! Mahā Krodheśvari Stavaṃ (Tibetan, Devanagari: महा क्रोधेश्वरि स्तवं, Romanized Sanskrit: mahā krodheśvari stavaṃ, Literal meaning: Great, Wrathful Goddess, Praise)! Like this, by reciting the generation mantra of the main deity, father and mother, of each ritual, make the deity appearance clear. Hūṃ Hūṃ Hūṃ (Tibetan, Devanagari: हुं हुं हुं, Romanized Sanskrit: hūṃ hūṃ hūṃ, Literal meaning: Hum Hum Hum)! Viśva Vajra Krodha Jvāla Maṇḍala Phaṭ Phaṭ Phaṭ (Tibetan, Devanagari: विशव वज्र क्रोध ज्वाल मण्डल फट् फट् फट्, Romanized Sanskrit: viśva vajra krodha jvāla maṇḍala phaṭ phaṭ phaṭ, Literal meaning: All, Vajra, Wrath, Flame, Mandala, Phat Phat Phat)! Hala Hala Hala Hūṃ (Tibetan, Devanagari: हल हल हल हुं, Romanized Sanskrit: hala hala hala hūṃ, Literal meaning: Hala Hala Hala Hum)! By reciting this, visualize from the union of the father and mother, from the clouds of bodhicitta, an inconceivable host of wrathful deities emanating outwards, cutting off all the demons and obstacles that lead astray. Oṃ Sumbha Ni Sumbha Hūṃ (Tibetan, Devanagari: ॐ सुम्भ नि सुम्भ हुं, Romanized Sanskrit: oṃ sumbha ni sumbha hūṃ, Literal meaning: Om, Subdue, Subdue, Hum)! Gṛhṇa Gṛhṇa Hūṃ (Tibetan, Devanagari: गृह्ण गृह्ण हुं, Romanized Sanskrit: gṛhṇa gṛhṇa hūṃ, Literal meaning: Seize, Seize, Hum)! Gṛhṇa Pāya Gṛhṇa Pāya Hūṃ (Tibetan, Devanagari: गृह्ण पाय गृह्ण पाय हुं, Romanized Sanskrit: gṛhṇa pāya gṛhṇa pāya hūṃ, Literal meaning: Seize Drink, Seize Drink, Hum)! Ānaya Hoḥ (Tibetan, Devanagari: आनय होः, Romanized Sanskrit: ānaya hoḥ, Literal meaning: Bring HOH)! Bhagavan Vidyā Rāja Hūṃ Phaṭ (Tibetan, Devanagari: भगवन् विद्या राज हुं फट्, Romanized Sanskrit: bhagavan vidyā rāja hūṃ phaṭ, Literal meaning: Lord, Knowledge King, Hum, Phat)! Recite fierce mantras and strike with mudras, and with incense and music, drive away the obstacles with fierce gestures. Then, recite Oṃ Vajra Rakṣa Rakṣa Hūṃ (Tibetan, Devanagari: ॐ वज्र रक्ष रक्ष हुं, Romanized Sanskrit: oṃ vajra rakṣa rakṣa hūṃ, Literal meaning: Om, Vajra, Protect, Protect, Hum)! Visualize that in all directions, above and below, the vajra protection fence, net, tent, awning, and fire of wisdom. The triple fence of the black wind of the end of time and the turbulent waves of the ocean pervade all directions, thus creating a boundary, and visualize the protection circle clearly. Then, the action vajra scatters and gathers flowers. The Vajra Acharya says: Oh! In order to place all sentient beings, as vast as the sky, in the state of unsurpassed, perfectly complete enlightenment. For this purpose, the first entry into the path of secret mantra Vajrayana, the ritual of manifest empowerment, after requesting the disciples for the Dharma of higher realms, also gradually study the actual practice of the maturing liberation path. Thinking thus, generate the supreme bodhicitta. The conduct of listening to the Dharma is also as stated in the Jataka: Sit on a very low seat, cultivate the splendor of gentleness, look with joyful eyes.
Chinese
如饮甘露之语。又如是说：所有分别念都善加摄集，以极好的发心谛听。勿以忘失之心对待，金刚萨埵等如来不会加持。如是说，应以恭敬善知识之心，善护三门，不向外散乱地听闻。 也就是说，我们的导师，圆满正等觉佛陀，具有善巧方便和大悲心，他所开示的无量无边的、与众生的意乐、根器和因缘相符的法甘露，如果全部归纳起来，可以归纳为大、小乘三类。如《金刚心要释》所说：佛法之中，第四乘和第五乘，非是能仁之意。因此，声闻乘、缘觉乘和大乘，一切解脱之乘都包含在这三乘之中，所以没有第四乘。但是，根据三乘内部的差别，乘的种类有很多，这并不矛盾。如《楞伽经》所说：宣说多种乘，是为了引导众生。我宣说了不同的乘，我也宣说了一乘。乃至心入于其中，乘的边际是无穷无尽的。因此，总的来说，有二种增上生之乘，三种或五种决定胜之乘，如经中所说：天乘和梵天乘，同样还有声闻乘，同样还有如来乘和缘觉乘，我宣说了不同的乘。又，将二种增上生之乘归为一种，将决定胜的如来乘分为菩萨乘和密咒乘两种，也有分为五种乘的说法。如《秘密藏续》所说：四乘的决定生起，安住于一乘的果位。其中，增上生之乘，是指通过相信业果，不错误地取舍善与非善，从而能够获得人与欲天果位，因此，用主要的词语来说明，称为天乘。在此基础上，修持世间的禅定和无色界的等持，因为清净了欲界的烦恼，所以是梵天乘。
English
Like drinking nectar of words. Furthermore, it is said: Having well gathered all discriminations, listen with an extremely good intention. Do not treat it with a forgetful mind, the Tathagatas such as Vajrasattva will not bless you. As it is said, one should listen with reverence for the virtuous spiritual friend, well guarding the three doors, and without being distracted elsewhere. That is to say, our teacher, the perfectly complete Buddha, possessing skillful means and great compassion, all the immeasurable nectar of Dharma that he taught, which is in accordance with the inclinations, faculties, and predispositions of sentient beings, if all of that is summarized, it can be gathered into the three vehicles of the Great and Small Vehicles. As the Vajra Heart Commentary says: In the Buddhadharma, the fourth and fifth vehicles are not the intention of the Able One. Therefore, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle, all vehicles of liberation are included in these three vehicles, so there is no fourth vehicle. However, based on the internal differences of the three vehicles, there are many kinds of vehicles, which is not contradictory. As the Lankavatara Sutra says: I have taught many kinds of vehicles, in order to guide sentient beings. I have taught different vehicles, and I have also taught one vehicle. As long as the mind enters into it, the limit of the vehicle is endless. Therefore, in general, there are two vehicles of higher realms, and three or five vehicles of definite goodness, as stated in the sutras. As it is said: The vehicle of gods and the vehicle of Brahma, likewise the Hearer Vehicle, likewise the Tathagata and the Solitary Realizer, I have taught different vehicles. Also, there is a teaching that the two vehicles of higher realms are combined into one, and the Tathagata Vehicle of definite goodness is divided into the Bodhisattva Vehicle and the Mantra Vehicle, thus explaining five vehicles. As the Guhyagarbha Tantra says: The definite arising of the four vehicles, abides in the fruit of one vehicle. Among them, the vehicle of higher realms refers to the fact that by believing in karma and its results, and by practicing the correct acceptance and rejection of good and non-good, one can attain the state of humans and desire realm gods. Therefore, it is mentioned with the main term, called the Vehicle of Gods. On top of that, practicing worldly meditation and formless concentrations, because it is purified of the afflictions of the desire realm, it is the Brahma Vehicle.
Chinese
世间的乘，那二者是世间的乘，因此，不能从轮回中超脱。在《摄类论》中说：“此乘犹如虚空，是无量的大殿，是生起欢喜安乐的，是现前获得之乘中的殊胜。谁乘坐它，一切有情皆能寂灭。”因为与此不同，所以不是真正的乘。即使如此，因为具有正确的见解，行持十善业道，是所有解脱之乘的基础或先导，因此成为道之阶梯。在《喜金刚》中说：“从十善开始，由此能善作佛法。”以及，学师佛密于道次第中说：“首先安立基础之乘。”《宝鬘论》中也说：“如果善行人类的法，前往天界路不远。在天与人的阶梯上，攀登则解脱在眼前。”如是，攀登增上生的阶梯后，所要前往之处，对于决定胜或解脱之乘，也依于宁玛派自语的权势。总集密意经中说：“楞伽的主人还有谁？真实义决定的乘，决定显示为三种，即根源引导和苦行种姓，以及自在方便之乘。”显现为三种，每一者又分为三种，因此成为九乘。根源引导之乘是声闻、缘觉、菩萨，即是体性三部。苦行种姓之乘是事部、行部、瑜伽部，即是外续三部。自在方便之乘是续部摩诃瑜伽、经部阿努瑜伽、心部阿底瑜伽，即是内续三部，有此等差别。总摄此三或九乘，在《普贤王如来根本续》中说：“乘有二种，即体性因之乘，以及果金刚之乘。”因此，归纳为因波罗蜜多乘和果密咒乘二者。二者的差别是，在于是否主要宣说密咒和合修。在《辨别论》中也说：“经与咒的差别是，在于有无仪轨之事。”也似乎是指此义。那么，波罗蜜多的方式
English
The mundane vehicles, these two are mundane vehicles, therefore, they cannot transcend samsara. In the Compendium it says: "This vehicle is like the sky, an immeasurable great palace, it is the best of vehicles that brings forth joy and bliss. Whoever rides it, all sentient beings will pass into nirvana." Because it is different from this, it is not a true vehicle. Even so, because it possesses the correct view, practicing the path of the ten virtuous actions is the basis or precursor of all vehicles of liberation, therefore it becomes a stepping stone on the path. In the Hevajra it says: "Starting from the ten virtues, thereby one can well perform the Dharma." And, the teacher Buddha Secret in the Stages of the Path says: "First establish the foundation vehicle." The Precious Garland also says: "If one practices well the human Dharma, going to the realm of the gods is not far. On the ladder of gods and humans, if one climbs, liberation is at hand." Thus, having climbed the ladder of higher realms, the place to be reached, for the vehicle of definite goodness or liberation, also relying on the power of the Nyingma's own language. In the General Sutra of the Gathering of Intentions it says: "Who else is the lord of Lanka? The vehicle of definitive true meaning, is definitely shown as three, namely the root source guide and ascetic lineage, and the vehicle of sovereign means." Appearing as three, each of which is divided into three, thus becoming nine vehicles. The vehicle of root source guide is the Hearers, Solitary Realizers, Bodhisattvas, that is, the three divisions of characteristics. The vehicle of ascetic lineage is Kriya, Upa, Yoga, that is, the three divisions of outer tantras. The vehicle of sovereign means is the Tantra Mahayoga, Scripture Anuyoga, Mind Atiyoga, that is, the three divisions of inner tantras, there are such differences. Summarizing these three or nine vehicles, in the All-Creating King it says: "There are two kinds of vehicles, namely the vehicle of characteristic cause, and the vehicle of result Vajra." Therefore, it is summarized into the cause Paramita vehicle and the result Mantra vehicle. The difference between the two is, it lies in whether or not to mainly proclaim mantra and union. In the Differentiation it also says: "The difference between Sutra and Mantra is, it lies in the presence or absence of ritual activity." It also seems to refer to this meaning. So, the way of the Paramitas