Thứ Ba, 27 tháng 12, 2022
NÚT THẮT KIM CANG BÍ MẬT
Nguyên tác: The
Secret Vajra Knot
An Aspiration Prayer of the Three Yogas
Tác giả: Minling Terchen Rigdzin Gyurmé Dorjé
Anh dịch: Adam
Pearcey, 2007.
Việt dịch:Quảng Cơ/ Tuệ Uyển
***
Các đạo sư và các vị bổn tôn tâm thể, hãy hướng sự chú ý của các ngài về phía
chúng con!
Những hành động tích cực này chúng con đã hoàn thành thông qua những nỗ lực của
chúng con ngày hôm nay,
Tất cả công đức chúng con tích lũy trong suốt ba thời và tất cả đức hạnh hiện
hữu,
Tất cả tập hợp lại với nhau, bây giờ chúng con cống hiến cho sự giác ngộ vĩ đại
và vô song!
Từ nay cho đến khi đạt được tâm giác ngộ,
Nguyện cho chúng con được sinh ra trong một gia đình tốt lành, thông minh và
không kiêu ngạo,
Nguyện cho chúng con có lòng từ bi rộng lớn và sùng kính đạo sư,
Và tự tin đi theo Kim Cang thừa huy hoàng!
Trưởng thành nhờ quán đảnh và giữ những cam kết của mật nguyện (samaya),
Trên con đường của hai giai đoạn[1],
chúng con có thể hoàn thành 'tiếp cận' và 'thành tựu',
Cầu mong chúng con đạt được các cấp độ thủ trì tỉnh giác[2]
mà không gặp khó khăn,
Và dễ dàng đạt được hai loại thành tựu!
Cầu mong mọi hình tướng được chứng ngộ là hoàn hảo, mạn đà la của Mạng lưới Ảo
ảnh Huyền diệu[3],
Mọi âm thanh như âm thanh không thể diễn tả của mật ngôn,
Tất cả chuyển động của tâm như tánh biết tự biết mình vô lậu,
Và cầu mong chúng con nhận ra niềm đại lạc vượt lên trên sự hợp nhất và chia cách!
Không loại bỏ những khiếm khuyết và đổ vỡ, tư tưởng và che chướng, cầu mong
chúng được tịnh hóa trong chính trạng thái của chúng.
Thông qua việc nhận ra bên ngoài, bên trong và bí mật là không thể tách rời,
cầu mong các cam kết mật nguyện được hoàn thành.
Nguyện cho bất cứ điều gì khởi lên trong tâm đều được giải thoát bởi tự nó
trong cõi rộng lớn của Phổ Hiền,
Nguyện cho các cõi thấp được trống rỗng từ sâu thẳm của chúng, và nguyện cho
mong chúng con nhận ra sự bình đẳng của luân hồi và niết bàn!
Trong Đại Tinh cầu, các thân và Phật trường hoàn toàn viên mãn,
Trong Đại Mật Nguyện, các khái niệm về từ bỏ và chấp nhận được tịnh hóa,
Trong Đại Toàn Trí, nút thắt của hy vọng và sợ hãi được nới lỏng,
Trong Đại Viên Mãn nguyện chúng con hiện thực hóa pháp thân!
Nguyện cho gia hộ của ba dòng truyền thừa[4]
đi vào tâm chúng con,
Và con đường bí mật của Mạng lưới Ảo ảnh Huyền diệu, được hoàn thiện trong tâm
trí của chúng ta.
Nhờ thành tựu tự nhiên của bốn hoạt động,
Nguyện chúng sanh giải thoát vô lượng chúng sanh!
Nguyện cho các mạn đà la của những phát xuất hoà bình và phẫn nộ hướng dẫn
chúng con với những tiên đoán,
Các ḍākinī bảo vệ chúng con như con ruột của vị ấy,
Và những vị Hộ Pháp và bảo vệ xua tan mọi chướng ngại;
Nguyện cho tất cả những nguyện vọng của chúng con được thực hiện!
Nguyện cho giáo huấn của chư Phật phát triển và lan rộng khắp nơi,
Nguyện cho ước nguyện của tất cả những bậc nắm giữ giáo lý được viên mãn,
Nguyện cho mỗi một và mọi chúng sinh được giải thoát khỏi mọi nghịch cảnh,
Và họ có thể nhận được tất cả những gì tuyệt vời như họ mong muốn!
***
Bởi Rigdzin Gyurmé Dorjé.
Ẩn Tâm Lộ, 2023
| Translated by Adam Pearcey, 2007.
https://www.lotsawahouse.org/tibetan-masters/minling-terchen/secret-vajra-knot
[1] Điều này có thể đề cập đến các giai đoạn phát triển và hoàn thiện, hoặc đến giai đoạn khái niệm của các thực hành yoga liên quan đến các kinh mạch vi tế, nội khí và các tinh chất và giai đoạn phi khái niệm về bản chất thực sự của ánh sáng trong trẻo. Nó cũng có thể đề cập đến hai giai đoạn của thực hành Dzogchen, togal, giai đoạn có hình tướng, và trekchö, giai đoạn không có hình tướng. Xem Lala Sönam Chödrup, Collected Works, tập 3, trang 366.
[2] Bốn cấp độ của một thủ trì tỉnh giác (minh trì:vidyādhara) là: vidyādhara trưởng thành hoàn toàn, vidyādhara có quyền năng đối với cuộc sống, vidyādhara đại thủ ấn và vidyādhara thành tựu một cách tự nhiên. Theo Lala Sönam Chödrup, hai con đường đầu tiên tương ứng với con đường thấy, con đường thứ ba là con đường thiền định và con đường thứ tư là con đường vô học.
[3] Net of Magical Illusion
[4] Ba dòng truyền thừa (TT. brgyud gsum) là: tâm truyền của chư Phật, dấu hiệu truyền của các Vidyādhara, và khẩu truyền của các bậc chứng ngộ.
Thứ Tư, 7 tháng 12, 2022
Narak Kong Shak – ‘The Supreme Confession for Purifying All Violations and Breakages (of Vows), and All Negative Actions and Obscurations’
Visualise in the space
before us all the Masters, Sugatas, Peaceful and Wrathful Deities, who are
seated upon thrones formed by lotus, sun and moon cushions. White performing
the confession in their actual and vivid presence, physically, we emanate
bodies equal to the atoms in the world; verbally, we recite the confession; and
mentally we feel remorse. In post-meditation, by maintaining the View and
keeping the Samayas, siddhis will be quickly accomplished.
Emaho. Supreme sovereigns of the ten directions and four times,
All Masters, Gurus, Peaceful and Wrathful Deities please heed us.
Come forth and be seated on these thrones formed by lotus, sun and moon cushions.
To purify violations and breakages (of vows) and the hells; please accept our offerings and obeisance.
We prostrate to all Masters endowed with perfect qualities.
We prostrate to the non-conceptual state of the Dharmakaya’s simplicity.
We prostrate to the Sambhogakaya of perfect bliss;
We prostrate to the Nirmanakaya Lord of Beings, manifesting in diverse forms.
We prostrate to the Vajrakaya, the immutable nature of reality;
We prostrate to the perfect Abhisambodhikaya;
We prostrate to the Peaceful Deities, pacifiers of turbulent emotions;
We prostrate to the Wrathful Deities, destroyers of false view;
We prostrate to the “Soft and Glorious” Body (Yamantaka),Lord of Means and Master of Life;
We prostrate to “Lotus Speech” (Hayagriva), perfect vibration;
We prostrate to “Vajra Mind”, authentic and real;
We prostrate to “Ambrosial medicine” (Amrtakundalin), who cures the illness of the five poisons;
We prostrate to Kilaya Deities (Vajrakilaya), subjugators of arrogant forces;
We prostrate to the host of Mamos, controllers of the elements;
We prostrate to all Vidhadharas, who have mastered all the levels and paths; TEN PA
We prostrate to “Oath-bound Ones”, protectors of the Teachings;
We prostrate to all Masters of mantra, subduers of enemies and obstructors.
Hung! Within intrinsic awareness, self-cognisant and free of delusion
The state of equality – primordial wisdom dawned,
To purify mental projections,
We prostrate to Samantabhadra Yab-Yum.
Within the indivisible, non-conceptual (state) of awareness,
The luminous glow of the five primordial wisdom is present,
To purify the turbulent emotions,
We prostrate to the Sugatas of the Five Families.
From the potential of Space (Dharmadhatu),
Arose the companions of the Five Wisdoms,
To purify the elements,
We prostrate to the five great Mothers of Space.
To the great host of wisdom emanations,
Spontaneously manifesting for the sake of beings,
To purify the (eight) consciousnesses,
We prostrate to the Eight Bodhisattvas.
Within the primordial wisdom, all qualities are complete,
And whatever siddhis are desired, pour down like rain,
To purify the world and the age and times,
We prostrate to the Eight Offering Goddesses.
Subjugators of the vicious forces, valiant beings.
Untouched by self-clinging,
To purify false views,
We prostrate to the Four Wrathful Door-Keepers
Benefiting beings through love, compassions,
Sympathetic joy and equanimity,
To purify eternalism and nihalism,
We prostrate to the For Wrathful Door-Protectresses.
The six realms of cyclic existence arise from the six dualistic concepts,
All beings are created through the power of ignorance,
To purify delusion,
We prostrate to the Six Munis.
Hung! Creativity of Samantabhadra’s Awareness,
To Lord Samvara, we prostrate.
PÉ Fully accomplished without abandoning the five poisons,
To the Herukas, we prostrate.
Manifesting from Space, the union of skilful means and wisdom,
To the Wrathful Mothers, we prostrate.
Mind manifestations of the Wrathful Mothers, great mystical daughters,
To the Eight Wrathful Females, we prostrate.
Winged female messengers with fangs devouring,
To the Eight Tramen (Pisacis), we prostrate.
Women who entice, capture, tie and enrapture,
To the Four Female Keepers, we prostrate.
Female emanations appearing in worldly guise
To the Ishvaris, we prostrate
Hung! Yamataka, executioner of the Lord of Death,
Surrounded by a host of terrifying and arrogant beings,
To the ‘Soft and Glorious’ Body, we prostrate.
Hung! King Hayagriva, God of Power,
Surrounded by a host of beings (who utilise) powerful and wrathful means,
To the ‘Lotus’
Speech, we prostrate.
Hung! Great glorious Vajra Heruka
Surrounded by his self-created entourage,
To the ‘Pure and Authentic’ Mind, we prostrate.
Hung! Bhagavan, Samvara Heruka,
Surrounded by a myriad of Peaceful and Wrathful Deities,
To the
fully-blossomed Qualities, we prostrate.
Hung! Vajra Kumara, embodiment of activity,
Surrounded by a host of Ten Blazing Wrathful Ones,
To the agents of Activity, we prostrate.
Hung! Heruka, King of manifest perfection,
Surrounded by a host crystallised from the five elements
To the Mamos, we
prostrate.
Hung! Vidyadhara, Dorjé Drakpo Tsal,
His entourage traversing levels of the path,
To the host of Vidyadharas, we prostrate.
Hung! Guardian of the Secrets, clothed in blue,
Surrounded by a host of worldly, arrogant brings,
To the Protectors of the Teaching, we prostrate.
Hung! Black Mahakala, endowed with power and vitality,
Surrounded by a host of guardians of the wrathful mantras,
To the subjugators of
enemies and obstructors, we prostrate
Whoever prostrates upon hearing the names of the Jinas,
And the Peaceful and Wrathful Deities,
Will purify all violations and breakages of Samaya
And the five most negative actions,
And will stir the depths of Hell,
Liberating all beings to the Vidyadhara Jinas Pureland.
By disclosing verbally the defects of karma which will fully ripen,
And confessing them mentally,
They will be purified by chanting in an intense and lamenting way.
Thinking of this, fold your hands to the heart,
And devotedly offer a full prostration,
Repeating the names of the Peaceful and Wrathful Deities,
Next, performing the five-pointed prostration
Visualise Vajrasattva upon the crown of your head,
And recite the heart (mantra) which liberates the Hells.
OM BENZAR SATO SAMAYA
MANU PALAYA
BENZAR SATO TEI NO PA
TSTHRA DRIDHO MEI BHAWA
SUTO KHAYO MEI BHAWA
SUPO KHAYP MEI BHAWA
ANURAKTO MEI BHAWA
SARWA SIDDHI MEI PRAYATSA
SARWA KARMA SUTSA MEI
TSITTAM SHRIHYAM
KURU HUNG
HA HA HA HA HO
BAGAWAN SARWA TATHAGATA BENZA MA MEI MUNTSA BENZI BHAWA MAHA SAMAYA SATO AH
If this mantra is
undistractedly and correctly recited 108 times in one session, you will become
a child of the Victors of the three times.
Ho! Myriad Peaceful and Wrathful Deities, please pay heed to us,
Following incorrectly the Buddha’s teaching and our Master’s advice,
We have transgressed and erred.
Debasing and harbouring false view
To our Vajra Master,
And through enmity, harsh speech, aggression and attachment,
Actually striking and harming,
Our Master’s consort or our spiritual brothers and sisters,
All violations of the Samaya of Body,
We confess in the presence of Peaceful and Wrathful Deities.
Failing to visualise the yiddam deity and entourage,
Reciting the mantra and recitation incorrectly and with interruption,
All violations of the Samaya of Speech,
We confess in the presence of the Peaceful and Wrathful Deities of the five families.
Disclosing the ten entrusted secret promises to all,
And revealing Samaya substances,
All violations of the Samaya of Mind,
We confess in the presence of the Peaceful and Wrathful Deities.
Five samayas which must be known,
Ignorant of the five families, thus holding wrong views.
Five samayas no to be abandoned,
Through ignorance straying into the five poisons.
Five samayas to be adopted
Discriminating between ‘clean’ and ‘dirty’, and acting unconsciously
Five samayas to be practiced,
Not realising we possess them and thus going astray.
Five samayas to be performed
Ignorant of their classifications, acting wrongly.
All the violations of the branch samayas,
We confess in the presence of the Yidam Deities.
Inattentive during our concentration on the Approach and Accomplishment practices,
Failing to perform offerings on the full and new moon, and at the four other occasions,
Distracted by laziness, falling into torpor through drowsiness
Stingy in our offering through miserliness and hoarding,
Prematurely eating the tsok offerings,
Hence polluting the ‘first-fruit’ offering, and making an insufficient remainder offering,
And behaving carelessly and roughly,
All the faults of these conscious and unconscious violations,
We confess in the presence of the Dakinis and Oath-bound Ones.
All mental violations of samaya we confess in the View.
Furthermore, the Ground of All, the Bodhicitta,
Is realised by the View of ‘non-existence’,
Practiced by the Meditation of ‘not non-existence’,
And realised by the Action which is neither existence or non-existence,
(In the state of) Bodhicitta beyond hope and fear,
All violations, breakages of the root and branch samayas,
Never existed nor occurred,
They are free in the inseparable state of the confessor and the action to be confessed.
Hung! Dharmadhatu is free of all mental elaborations,
It is so tedious, this dualistic view of existence and non-existence!
How disturbing to cling to the characteristics of material things!
We confess in the unelaborated expanse of perfect bliss.
(in the state of) Samantabhadra, there is no good or bad,
It is so tedious, this view of pure and impure
How disturbing to cling to the duality ‘good’ and ‘bad’!
We confess in the expanse of the perfect bliss, Samantabhadra.
The state of equality is free from dimensions,
It is so tedious, the view of oneself and others!
How disturbing to cling to the duality of dimensions!
We confess in the expanse of the perfect bliss of equality.
Bodhicitta escapes birth and death,
It is so tedious, this view of this life and the next!
How disturbing to cling to the duality of birth and death!
We confess in the changeless and immortal expanse.
In the great sphere without corners,
It is so tedious, this view of form and substance!
How disturbing to cling to shape with corners!
We confess in the expanse of the perfectly round sphere.
In the unchanging state of the three times,
It is so tedious, to consider the view of beginning and end!
How disturbing to dualistically cling to change and movement!
We confess in the immutable expanse of the three times.
The self-arisen wisdom is free of all effort and practice,
It is so tedious, the dualistic view of cause and result!
How disturbing to dualistically cling to effort and practice!
We confess in the natural and effortless expanse.
Within the state of Awareness-wisdom, free of eternalism and nihilism,
It is so tedious, the dualistic view of subject and object!
How disturbing to dualistically cling to eternalism and nihilism!
We confess in the vast expanse of Awareness-wisdom.
Within the pure and simple view of Dharmata!
It is so tedious, the dualistic view of pain!
How disturbing to cling to limitations!
We confess in the pure and vast expanse of Dharmata.
In the celestial palace unlimited by concepts of size,
It is so tedious to consider inner and outer!
How disturbing to dualistically cling to notions of size!
We confess in the open dimension of the celestial palace.
In the matrix of the Mother, there is no ‘high’ or ‘low’,
It is so tedious to consider ‘above’ and ‘below’!
How disturbing to dualistically cling to ‘high’ and ‘low’!
We confess in the open expanse of the universal matrix.
As the Dharmakaya is free from duality,
It is so tedious to consider ‘inner’ and ‘outer’!
How disturbing to dualistically cling to environment and beings!
We confess in the immutable expanse of Dharmakaya.
How sad the way beings bewildered by ignorance,
Cling to formless things as definable entities.
How misled, the confused minds of beings!
Believing unborn phenomena to have an ‘I’ or ‘self’
And not understanding the illusoriness of phenomenal existence,
Attachment arises to material objects and wealth.
Not recognising the non-inherent existence of Samsara,
Relatives and friends, confused companions, are regarded as being eternal.
Oh, how mistaken are the minds of ignorant beings,
Forsaking the value of Truth, they strive in un-virtuous works,
Heeding not the Master’s word, they are lured by the distraction of mundane affairs.
Disregarding their own Awareness, they’re involved in distracted occupations,
Alas, how unfortunate are such beings who futilely act in this way.
We confess in the integrated state of the vast expanse.
(Having confessed through the view, then during the Feast-Offering and practice the fulfilment is made using medicine, rakta, torma, and the light of the lamps. First, taking the skull-cup of nectar and offering it up, recite the lines and present the fulfilment offering).
Hung! To uncontrived, great self-arisen substances,
Pure from the beginning and beyond the concept of being pure and impure.
The eight main ingredients and the 1000 branch ones,
Substances for accomplishing the five Buddha families,
Are the supreme medicines for fulfilling samayas.
All the Buddhas who spontaneously dwell
In the vast all-pervasive Akanistha,
Are satisfied by the offering of the five wisdom lights,
And the clouds of offerings of Samantabhadra,
Fulfilling their wishes,
Their emanations of compassion liberate the six realms.
The Primordial Buddhas, “Immutable Light”,
Samantabhadra’s samaya is fulfilled.
And also his wisdom-mind emanations,
The infinite Peaceful and Wrathful Deities are fulfilled.
Emanations of compassion who benefit beings,
Manifest successively from Vajradhara,
All the Guides of beings,
Their Kayas and Pure Lands are all satisfied by these offerings,
Thus may their intentions be all fulfilled.
We confess all violations and breakages of samaya. Holding the rakta, recite…
Hung! Dharmata is the moistness of the wisdom liquid,
Compassion creates its red colour.
The creator of living existence is the causal blood,
Lotus-Rakta is the self-arisen blood,
The liberation of the ten enemies is the life-blood,
The red essence is the elemental blood,
In their pure aspect these are substances of power,
In their impure aspect these are causes of cyclic existence in the three realms,
The Wisdom-Mind of the Herukas,
Liberates the ingrained tendencies of the three levels of existence,
Consecrated as offering substances,
We present these to the great mother Samantabhadri,
In order that wisdom may unfold,
To the wrathful host of blood-drinkers,
We present this offering to arouse your compassion.
To the Mamos and Dakinis (Mataris),
We offer these substances to restore our samaya.
To the Dharmapalas and all protectors of the Teaching,
We offer these to enhance your activity.
By fulfilling our Samayas grant us siddhi.
Then taking the Tsok Offering and Torma,
recite these words making the offering to the Deities.
Hung! The substances of the three realms is essential food stuff,
Grains, fruit and food of the six flavours,
Flesh of the liberated enemies,
Distilled grain, the alcoholic drink of warriors
Devotedly we present these offerings,
Of food and various sense delights.
Considering the Dharmadhatu, we offer,
To beautify the Peaceful Deities, we offer.
To glorify the Wrathful Deities, we offer.
To please the masters, we offer.
To delight the Dakinis, we offer.
To satisfy the protectors of the Teaching, we offer.
As a means to fulfil
the samayas, we offer.
Taking
the lamp, recite…
Hung! In one hundred lamps,
We insert one hundred clean wicks,
And fill them with melted butter, essence of the elements,
Lighting the one hundred bright lamps,
To purify the violations and breakages of samayas,
We offer them to all the Jinas.
From the Dharmadhatu palace of Akanistha
The five radiant wisdom lights,
Fulfil the samayas with the infinite Peaceful and Wrathful Deities.
In the Dharma palace of the heart,
The wisdom seed essence shines,
Fulfilling the samayas with the self-arisen Peaceful Deities,
In the palace of the brain and skull,
The light rays from the natural energy of heat blaze forth,
Fulfilling the
samayas with the self-arisen Wrathful Deities.
In the atmosphere of devotion and trust,
The self-arisen Awareness is present,
Fulfilling the samaya with the Vajra Master.
In the translucent channels, energies and essences,
The self-arisen consciousness is vividly present.
Fulfilling the samaya with the Mamos and Dakinis (Mataris),
In the vast universe,
Appear the light-points of the planets and stars,
Fulfilling the samaya with the external oath-bound ones.
By the power of your promises,
Please absolve all violations and breakages of Samaya
And bestow all common and supreme siddhis.
Brief fulfilment prayer
Hung! To all the Masters, Yidams and Deities complete,
In the wonderful Mandala of the Mystic Doctrine
We offer the lamps of Awareness-Wisdoms,
Paced in the receptacle of the self-created Dharmadhatu.
The nectar of eight main and 1,000 branch ingredients
We offer to the five kayas and all wisdoms,
By placing the splendid Torma on the Clean Torma plate,
We offer all
sense-delights.
Within the pure Space, completely free of the three realms of samsara,
We offer the red desireless Rakta for your enjoyment,
The substance of warriors, distilled grain of 1,000 ingredients –
To enhance your magnificence, we offer this alcohol –
The Complete sacred
Eight Herukas Sadhana, discovered by Guru Chokyi Wangchuk, and the Self-Arisen
Wrathful Herukas Sadhana of the Northern Treasures Lineage, discovered by
Rigdzin Godem, were combined to form this Shi Tro Narak Kong Shag Sadhana.
Marmé Mönlam: The Light Offering
In front of the Vajra
master, are the female wisdom holders, wearing ornaments and holding kapala
with amrita. The Vajra brothers and sisters each hold a lamp and stick of
incense in their hands. Without any doubt in your mind, consider you are
actually in the presence of the Vajra Sovereigns and their consorts, and the
Noble One who Dispels the Darkness of the Ignorance, and arousing deep
devotion, recite this melodious chant:
Hung! You who embody all the Buddhas of past, present and future,
Noble One who Dispels the Darkness of Ignorance, with all your deities,
Master, Vajra sovereigns and your consorts
Vast, ocean-like gathering of brothers and sisters:
All of you, without exception, look upon us with your love, and
Remaining here in this mandala of Supreme Enlightenment,
Bear witness to the accomplishment of our aspirations and prayers!
L Vajra Sovereigns, glorious embodiments of all Buddhas,
Supreme Consorts of the Buddhas, the mothers who give birth to the Buddhas,
Emanations of their Wisdom Mind, sons of the Buddhas, holders of the Teaching of the Awakened Mind of Bodhicitta,
Brothers and sisters, gathering of Vidyadharas who share one and the same samaya,
From now on, until enlightenment is realised
Without ever separating, remain as the jewel ornament on the crown of my head!
When all past, present and future perceptions of my body, speech and mind,
Even those of dream and sleep, arise
May I see them as the Lama yabyum, and Vajra brothers and sisters!
May I please your Body, Speech and Mind,
And serve you with the deepest devotion and respect!
When perceptions of this life fade away, and
At the moment of death, when first the Dharmakaya luminosity dawns,
Having received the instruction on how to perfect the skill of its recognition,
By not separating from the ‘Limitless Light’ of Dharmakaya, Amitabha,
May I be liberated into the Dharmakaya space of primordial purity!
When my Rigpa has not perfected its own risings into Dharmakaya
And perceptions and awareness of the Bardo arise as self-appearing deities,
Introducing my own mind to its own pure energy, and
Manifesting as sound,
colour, light and radiance, with its own self-sound,
May I be liberated into the pure Sambhogakaya realm complete with its Five Certainties!
So, when my Rigpa does not mature into its fullness,
And I am distracted by the delusory appearances of the Bardo of Becoming,
By remembering the Vajra Sovereign and his consort,
And by virtue of this lamp of appearance and luminosity,
Completely surrounded by a gathering of Pawos and Khandros,
May I be liberated into the pure celestial domain!
Whilst I see the realms of the six classes of beings dominated by their past karma,
And I wander in this Samsara, driven by habitual tendencies,
Through practicing together these profound generation and completion phases
I have obtained a free and well-favoured human body;
Through the auspicious tendrel of gathering in this one mandala,
And through the samadhi of focusing on this one lamp,
May we all unite in the one Mandala gathering and never separate!
At that time, transforming into the noble, supreme Yidam deity,
And through the loving kindness of the Vajra master,
May my mindstream be penetrated by perfect hearing, contemplation and meditation, and
Pacifying all harm and dangers, through practicing according
to the Dharma,
May I realise the ultimate Fruition of accomplishment!
As one who holds the supreme jewel of the two siddhis,
In the realms of the six classes of impure beings,
Whether as a warrior, merchant, low casts or priest,
Labourer, woman, child or shramana,
A sage, expert in all kinds of learning,
Born in a family of honour or disrepute,
Low or high, invalid or teacher of Buddhadharma,
Bird or beast or beggar in the city –
Teaching each and every being, in whichever way they need,
May I take on different forms in order to train beings!
Generosity, pleasing speech, the right message, and beneficial behaviour:
And skilled in an immeasurable number of methods,
May I pour down a rain Dharma, according to the needs of each one,
Liberate the six classes of beings, my fathers and mothers, from Samsara
And be a lamp to dispel the darkness of ignorance!
Since all that
appears and exists, Samsara and Nirvana, is from the very beginning perfectly
contained within the expanse of Dharmadhatu,
And ignorance when purified is the naturally arisen Supreme Vajra,
May all beings, effortlessly, as one,
Be indivisible from the Yidam, the Lord of Buddha families,
And obtain the Fruition of non-duality!
Pray in this way.
file:///C:/Users/windo/Downloads/Narak_Kong_Shak%20(1).pdf
TÁM NHÁNH CÚNG DƯỜNG
Nguyên bản: the Tantra System Vajrakīla (Gyüluk Phurba)
Anh dịch: Adam Pearcey, 2018.
Việt dịch:Quảng Cơ / Tuệ Uyển hiệu đính, 2023
***
Con đảnh lễ đạo
sư kim cang,
Hiện thân huy hoàng của chư Phật quá khứ, hiện tại và tương lai!
Với tâm thoát khỏi mọi nhị nguyên,
Con quy y Tam Bảo, những đối tượng của nương tựa!
Con yêu cầu bạn chấp nhận những lễ vật tinh khiết này,
Cả thực tế và quán tưởng.
Những lỗi lầm của con, những chướng ngại cắt đứt dòng thành tựu,
Con sám hối không có ngoại lệ.
Trong tất cả những hành động khắp mười phương, được thực hiện mà không dính
mắc,
Và thoát khỏi các khái niệm về chủ thể, đối tượng và hành động, con hân hoan!
Con đánh thức bồ đề tâm viên mãn,
Thanh tịnh, không ô nhiễm bởi bốn cực đoan.[1]
Tới chư Thiện Thệ, các đấng tối cao và chúng sinh[2]
Con hiến dâng cơ thể mình cho ba mục đích.[3]
Gom công đức tích tập trong suốt tất cả những cuộc đời con,
Con hồi hướng chúng cho giác ngộ vô thượng!
***
| Translated by Adam Pearcey, 2018. Updated 2020.
https://www.lotsawahouse.org/tibetan-masters/jigme-lingpa/eight-branch-offering
[1] Jigme Lingpa giải thích những điều này là bốn cực đoan của tồn tại và không tồn tại, chủ nghĩa trường tồn và chủ nghĩa hủy diệt.
[2] Jigme Lingpa giải thích rằng các Thiện Thệ được đề cập ở đây là chư Phật trong quá khứ; các chúa tể hùng mạnh là những bậc Thầy, những vị Phật hiện tại; và chúng sinh là chư Phật tương lai, vì tất cả họ đều có Phật tánh hay sugatagarbha.
[3] Như Jigme Lingpa giải thích, một người cúng dường chư Phật trong quá khứ để mang lại sự hiện thực hóa những phẩm chất vô tận của các ngài về thân, khẩu, ý, phẩm chất và hoạt động; một người cúng dường chư Phật hiện tại để trở thành một bình chứa thích hợp cho trí tuệ toàn hảo của tất cả Như Lai và để đạt được quả vị nhờ quán đảnh và gia hộ của các ngài; và một người cúng dường chư Phật trong tương lai để tạo ra những hoàn cảnh cát tường để đạt được quả vị của Đại thừa và viên mãn lợi ích của chúng sinh.
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