1. "The wisdom of Prajñāpāramitā is non-dual; it is Suchness (Tathatā).
That term ('Prajñāpāramitā') applies to both the scripture and the path.
2. Having bowed to Prajñāpāramitā, the supreme seed of enlightenment,
This sādhana is written for the attainment of non-dual wisdom.
3. First, the practitioner, having composed the mind, should meditate on Prajñāpāramitā in the heart,
Prepare a maṇḍala with sandalwood, and then purify the ground with cow dung.
4. In the center, one should offer flowers to Akṣobhya while reciting the mantra:
Oṃ Namo 'kṣobhyāya Hūṃ | Oṃ Vajrapuṣpe Hūṃ Svāhā!"
Make threefold offerings of flowers and other items.
Dedication of Merit:
"Oṃ, I am of the nature of the vajra-essence, the worship of all Tathāgatas!"
Thus, one should perform various divine offerings.
Цитата:
maṇḍalakarma idānīṃ eva cintayati / amī hi sattvā
bhavaduḥkhopahatāḥ santaḥ punaḥ punaḥ saṃṣāre saṃsaranti /
ahobata kaṣṭam eṣām iti karuṇācittam utpādya evaṃ hṛdi
karoti / prajñāpāramitāyogam āgamyānuttarāṃ samyaksambodhiṃ
prāpya ete 'pi mayā tatra vyavasthāpayitavyā yathaiṣāṃ punar duḥkhaṃ
na bhavati, saṃsārāt mucyante, sukhitāś ca bhavantīti praṇidhāṇalakṣaṇaṃ
cittam utpadayati / tataḥ svahṛdi nīhārahāraharahāsanibhaṃ
śubhram amṛtarāśim iva candramaṇḍalaṃ paśyet /
tato dhīḥkāraṃ kanakavarṇasadṛśam anekaraśmiśatasahasradīpitatrisahasralokadhātuṃ
anekabuddhakoṭiniyutaśatasahasrāṇi
visphuritāni draṣṭavyāni / atraiva prajñāpāramitā 'pi
locanādyāś ca devyaḥ kalyāṇamitraś ca anekāś ca puṣpadhūpadīpagandhanaivedyacakraratnagajaratnāś
ca, ratnastrīratnapuruṣaratnādayaś ca;
tad eṣāṃ buddhānāṃ bhagavatā sarvāsāṃ ca devīnāṃ kalyāṇamitrasya
ca divyapūjāmeghair eva manoniryātaiḥ puṣpādibhiḥ
kuryāt ātmaniryātanām triśaranagamanaṃ pāpadeśanāṃ
puṇānumodanāṃ ca / tato buddhā bhagavanto locanādyāś ca
devyo visphuranti saṃharantīti aniśaṃ dhyāyāt / evaṃ
dhyāyataḥ prasthānalakṣanaṃ cittam utpadyate /
The Maṇḍala Ritual and Meditation on Compassion
1. Reflection on the Suffering of Beings
"Now, one should contemplate the maṇḍala ritual. Indeed, these beings, tormented by the suffering of existence, wander again and again in saṃsāra. Alas, how painful is their condition!"
Key Point: The practitioner generates compassion (karuṇā) by reflecting on the endless suffering of beings trapped in cyclic existence (saṃsāra).
2. Aspiration to Liberate All Beings
"Having generated a mind of compassion, one resolves in their heart: ‘Through the practice of Prajñāpāramitā (Perfection of Wisdom), may I attain unsurpassed perfect enlightenment (anuttarā samyaksaṃbodhi) and establish all these beings in that state, so that they may never again experience suffering, be freed from saṃsāra, and attain happiness.’ This is the characteristic of the aspirational mind (praṇidhāna-citta)."
Key Point: The Bodhisattva vow is reaffirmed—the wish to attain Buddhahood for the sake of liberating all beings.
3. Visualization of the Moon-Disc and Divine Light
"Then, within one’s own heart, one should visualize a radiant, pure white moon-disc, resembling a mass of nectar, shining like crystal-clear ice. From the syllable ‘Dhīḥ’ (the seed-syllable of wisdom), golden light radiates forth, illuminating the three-thousandfold world-system with countless beams. Within this light, innumerable Buddhas, Prajñāpāramitā herself, the goddesses (Locanā and others), and virtuous spiritual friends (kalyāṇamitra) appear, along with divine offerings—flowers, incense, lamps, perfumes, food, the wheel-jewel, the elephant-jewel, and other precious objects, including the jewel-woman and jewel-man."
Key Point: This is a tantric visualization where the practitioner:
Meditates on a moon-disc (symbolizing purity and bodhicitta).
Invokes wisdom (Dhīḥ) and the presence of Buddhas, goddesses, and divine offerings.
4. Offering Worship and Taking Refuge
"One should then offer divine clouds of worship (pūjāmegha) with mentally projected flowers and other offerings to all the Buddhas, goddesses, and spiritual friends. One should also mentally offer the Three Refuges (triśaraṇa), confession of sins (pāpadeśanā), and rejoicing in merit (puṇyānumodanā)."
Key Point: The practice includes:
Mentally generated offerings (since true worship is beyond material form).
Taking refuge, confessing faults, and rejoicing in virtue—essential practices in Mahāyāna Buddhism.
5. Dissolution and Meditation on Impermanence
"Then, as the Buddhas and goddesses dissolve into light, one should continuously meditate on their radiant presence and disappearance. Through this meditation, a mind characterized by departure (prasthāna-citta) arises."
Key Point:
The dissolution phase teaches impermanence (anitya) and non-attachment.
The "departure mind" (prasthāna-citta) signifies the practitioner’s readiness to engage in compassionate activity after meditation.
Significance of the Passage
This text is a Vajrayāna sādhana (ritual meditation) that combines:
Compassion (karuṇā) and Bodhicitta (the wish for enlightenment for all beings).
Meditation on Emptiness and Visualization of Prajñāpāramitā
1. Purification of Phenomena
Recite the verse of emptiness:
"Oṃ, All phenomena are naturally pure; I am naturally pure."
2. Self-Visualization as Luminous Space
Gaze inwardly at oneself as:
A radiant, immaculate sphere of nectar,
Like the full moon, complete with all its digits (phases),
Flawless and pervading the sky.
Affirm:
"Oṃ, I am of the nature of emptiness-wisdom, the vajra-essence."
Meditate on oneself as:
Without form or perception,
A pure mass of shimmering light.
3. Transformation into the Moon-Disc and Seed Syllables
Visualize the moon-disc transforming from the letter "A" (अ).
From it arises the syllable "Dhīḥ" (धीः), glowing identically.
This transforms into a universal lotus (viśvapadma), at whose center appears the syllable "Haḥ" (हः),
Encircled by the 16 vowels (from A to Aḥ) and 32 consonants (from Ka to Kṣa).
All syllables are radiant white.
4. Emergence of the Eight Yoginīs and Wisdom Circle
On the lotus petals, visualize the Eight Yoginīs embodying:
Lāsyā (grace), Mālā (garlands), Gītā (song), Nṛtyā (dance), Puṣpā (flowers), Dhūpā (incense), Dīpā (lamps), Gandhā (perfumes).
This entire assembly transforms into the Wisdom Circle (jñānacakra).
5. Manifestation of Prajñāpāramitā
From the lotus arises:
Golden-hued Prajñāpāramitā, seated in the vyākhyāna-mudrā (teaching gesture),
Adorned with all Tathāgatas, crowned by the Five Buddhas,
Holding two books (symbolizing wisdom) and flanked by utpala flowers,
Khacharpana Sādhana (Avalokiteśvara Practice)
1. Homage and Preliminary Purification
Opening Homage:
"Homage to Khacharpana (Avalokiteśvara), the wish-fulfilling tree of enlightenment, the great caravan leader guiding beings across samsāra, whose nature pervades all existence. May he pacify the world’s suffering!"
Morning Ritual:
After purifying oneself (face, hands, etc.), sit alone in a quiet place. Visualize:
A moon-disc at the heart, radiating soft light.
One’s own seed-syllable (bīja) glowing like the full moon.
2. Refuge and Confession
Prostration: Offer homage to Khacharpana, the guru, and the Buddha lineage.
Confession:
"Whatever unwholesome actions I have committed, caused, or rejoiced in throughout beginningless samsāra—I confess them all before the Buddhas."
Rejoicing in Merit:
"I rejoice in all merit created by Buddhas, Bodhisattvas, and noble beings, and dedicate it to enlightenment."
3. Taking Refuge
Verse of Refuge:
"I go for refuge to the Buddha, supreme compassion.
I go for refuge to the Dharma, the stainless essence of all phenomena.
I go for refuge to the Sangha, embodying Bodhisattva qualities."
Aspiration:
"May I generate the mind of enlightenment to remove all obscurations and abide eternally for others’ benefit!"
4. Meditation on Emptiness
Reflect: "All phenomena—moving and unmoving—are empty, without inherent nature."
Affirm:
"Oṃ, I am of the nature of emptiness-wisdom, the vajra-essence."
Recite:
"Oṃ, all phenomena are naturally pure; I am naturally pure."
5. Deity Visualization (Avalokiteśvara Mandala)
Central Deity (Khacharpana):
Radiant white like a million moons, seated on a lotus.
Crowned by Amitābha, adorned with jewels.
Smiling, youthful (16-year-old), right hand in varada-mudrā (boon-granting), left holding a blue lotus.
Streams of nectar flow from his hands, nourishing beings below.
Below him sits the goddess Potalaka (his consort), compassionate and serene.
Attendants:
Front (East): Tārā (green, holding a blue lotus).
Right (South): Sudhanakumāra (golden, holding a book).
West: Bhṛkuṭī (golden, four-armed, holding trident and rosary).
North: Hayagrīva (red, wrathful, with serpent sacred thread).
6. Light-Ray Absorption
Visualize the syllable "Hrīḥ" at the heart-moon, emitting rays that:
Fill the three realms, establishing all beings in Lokeśvara’s state.
Reabsorb into the seed-syllable, merging wisdom (jñānasattva) and symbolic being (samayasattva) like milk and water.
7. Three-Syllable Purification
Head: White "Oṃ" (purifies body).
Throat: Red "Āḥ" (purifies speech).
Heart: Black "Hūṃ" (purifies mind).
Contemplation:
"These rays destroy all beings’ defilements like autumn frost melting in sunlight."
Visualize its syllables as radiant stars, shining with countless rays.
If fatigued, dedicate merit and rest in non-dual awareness.
9. Dedication and Closing
Final Prayer:
"By this merit, may all attain the blissful state of Lokeśvara!"
Colophon:
"This sādhana was composed by the master Padmākaramati."
Как по линейке, Судхана только впереди должен быть, сзади - Хаягрива, а по бокам Тара и Бхрикути _________________ namaḥ samantabhadrāya samantaspharaṇatviṣe
№650259Добавлено: Сб 29 Мар 25, 21:32 (2 дня назад)
Надо обязательно включать кнопку "Deep Think (R1)". Тогда перед основной генерацией модель "думает". Это предварительное думание интересно читать - местами бывает круто. И промпт желательно давать поподробнее - чтобы был контекст что именно переводится, зачем, в каком качестве, что нужны оригинальные термины в скобках и т.п. Я бы сразу на русский делал. _________________ Буддизм чистой воды
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