大圓滿續續

跳轉至導航跳轉至搜尋

由於眾多要求，我們希望提供收集在一處的十八部大圓滿密續的更詳細描述。我們偶爾會看到這
些內容被單獨提及或可能一起提及。他們在一起了。

這些來自 Tsele Natsok Rangdrol 的 17 世紀著作《正念之鏡》的附錄， ISBN 962-7341-18-5，

由 Erik Pema Kunsang 翻譯，這些天最初於 1987 年出版，再次由 Rangjung Yeshe 在尼泊爾加德
滿都。

帶下劃線和/或突出顯示的單字是鏈接，以防您需要更精確的描述和關聯。RWB ________________
_____________________

注意：關於這些大圓滿密續，這些清單中的名稱、編號和密續本身可能因上師之間、傳承不同而
有所不同，但每一個本身都是一個完整的教法。有些人要求 17 個密宗，而大多數人要求 18 個密
宗，還有一些人還額外添加一個密宗，使總數達到 19 個。

另請參閱《大圓滿十七續》和 《大圓滿十八續》以供進一步參考。

大圓滿續續

以下資訊是《寧提雅西》及其相關註釋 中記載的無垢友、龍欽巴和堪布阿瓊的教法的總結。

大圓滿傳承中第一位人類持有者是噶繞多傑，他編撰了六百四十萬部大圓滿續續。他將這些教法
託付給他的主要弟子文殊彌陀，後者將這些教法分為大圓滿的三部：心部、空部和教法部。

文殊菩薩的大弟子師利辛哈大師，將教導部分分為四轉：外轉、內轉、秘密轉、內無上轉。
最內無上循環由十七部密續組成。當加上 Ngagsung Tromay Tantra 時，這些是十八個，它專注於
Ekajati 的保護儀式。根據蓮師的體系，包括隆瑟·巴維密宗在內，共有十九種。

這些密續完整地教導了一個人在一生中修行並證得圓滿佛果的所有要求。每個密宗都不依賴其他
密宗，而是本身完整。

_______________________________________

1. Dra Thalgyur Root Tantra ( sgra thal 'gyur rtsa ba'i rgyud ) 解釋瞭如何揭示化身的
水平以及如何透過與聲音相關的修行來實現他人的福祉。

2. 吉祥密宗（bkra shis mdzes ldan gyi rgyud）教導如何建立覺性的本質，以及如何辨識迷惑

與無誤智慧的基礎。

3. 《普賢心鏡續》展示如何辨識和斷除陷阱和錯誤，以及如何建立本然。

4. 熾燈密續( sgron ma 'bar ba'i rgyud ) 教導如何辨識與覺知相關的「燈」、它們的用語、

智慧如何生起的類比、覺知的統一、如何消除對自我認知的誤解，以及如何練習。

5. 金剛薩埵心鏡密續（rdo rje sems dpa' snying gi me long）教導燈如何是覺知的自我顯現。

借二十一指教，不同類人得智慧。它進一步教導了四個要點以及如何練習。

6. 自顯意識續續（rig pa rang shar gyi rgyud）教導如何解決見、禪修和行動。

7. 鑲珠密續（Nor bu bkra bkod）展示如何消除與禪修、行為和果的見地和修行相關的缺陷和偏

軌。

8. 指出指示密續（ngo sprod sprad pa'i rgyud）描述了透過各種指示將覺知的本質應用到修行

中。

9. 普賢六界密續，教導如何防止再生、淨化六界，顯明自顯清淨境界。

10. 《無字續》描述了實際的修行方法、如何捨棄活動、住於無染處、「自在安息」四種方法、
維持自然以及主要修行的無染法。

11. 《圓滿獅子續》（seng gertsal rdzogs kyi rgyud）解釋了進步的程度和出現的徵象，以及

如何穩定覺知和提高經驗水平。

12.珍珠花環密續（mu tig phreng ba'i rgyud）的傳授是為了透過使意識成熟來防止意識迷失。

它教導如何修行、達到熟悉和解脫。

13.覺性自解脫（rig pa rang grol gyi rgyud）教導如何覺知是無生而自解脫的，如何控制顯相，

如何熟悉金剛鏈，以及如何自然地解脫一切輪迴和涅槃。

14.寶石堆密續( rin chen spungs pa'i rgyud ) 解釋了所有顯現的品質如何都是空間和意識的

本質。

15. 《光明舍利續》（sku gdung 'bar ba'i rgyud）描述了覺知達到成熟的外在和內在跡象，這

些跡像在死亡前後會顯現出來，以激發和灌輸他人信心。

16.日月結合續續（nyi zla kha sbyor gyi rgyud）顯示了一個人在圓寂後在中陰狀態（中陰）

所經歷的體驗。它教導如何在今生中陰中解析上師的口授，如何在臨終中陰中穩定意識，如何在
法性中陰中透過認知意識來獲得開悟，以及在必要時如何確保投生。在有生中陰的自然化身境界
中，證得佛果，無需再投生。

17.自住圓滿密續（rdzogs pa rang byung）教導如何透過四種灌頂準備成為合適的法教接受者。

18.黑憤怒 Shri Ekajati 密宗（dpal e ka dza ti nag mo khros ma'i rgyud）描述如何保護修

行者免受他人造成的傷害。

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無垢友將有經典的解說傳承和無經典的聽聞傳承結合起來，隱藏起來，在未來被揭示為寧提教法，
稱為“無垢寧提”，也稱為“無垢密紮密心精髓」（bi ma'i gsang ba snying thig））。 龍欽
巴在他的《揚提喇嘛》五十一段中闡明了這些。

蓮師隱藏了他關於最內無上輪的教法，並在未來被揭示為空行心髓空行心髓。 龍清巴在他的《空
行養提》中也闡明了這些教法。

這四套特殊的大圓滿教法，連同龍清巴的附加教法《Zabmo Yangthig》，都包含在他著名的 Nyin

gthig Yabshi 藏書中。

近年來，許多西方人有幸從以至尊頂果欽哲仁波切、貝諾仁波切和多智欽仁波切為首的在世大師
處以及部分傳承了這些傳承的上師那裡獲得了這部完整的藏書。蔣貢康楚的珍貴寶藏，仁欽伏藏
和丹嘎卓。 瑞

The Dzogchen Tantras

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Due to many requests we'd like to provide a more detailed description of the 18 Dzogc
hen Tantras collected in one place. We see these mentioned individually or possibly a
few mentioned together once in awhile. Here they are together.

These come from the Appendix to Tsele Natsok Rangdrol's 17th century work titled "The
Mirror of Mindfulness" ISBN 962-7341-18-5, translated by Erik Pema Kunsang, and publi
shed these days originally in 1987, again, by Rangjung Yeshe in Kathmandu, Nepal.

The underlined and/or highlighted words are links in case you may want more refined d
escriptions and associations. RWB _____________________________________

Note: Regarding these Dzogchen Tantras, the names, numbers and the tantras themselves
in these lists may vary from teacher-to-teacher, tradition-to-tradition, each one how
ever being a complete teaching in and of itself. Some call for 17 tantras, while most
call for 18, and some add, still, an additional tantra making the total 19.

See also Seventeen Tantras of the Great Perfection and Eighteen Dzogchen Tantras for
further reference.

The Dzogchen Tantras

THE FOLLOWING INFORMATION is a summary of the teachings of Vimalamitra, Longchenpa, a

nd Khenpo Ngakchung as recorded in the Nyingthig Yabshi and its related commentaries.

The first human vidyadhara in the Dzogchen lineage is Garab Dorje, who compiled the 6,
400,000 tantras of the Great Perfection. He entrusted these teachings to his main dis
ciple, Manjushrimitra, who classified these into Three Sections of Dzogchen: Mind Sec
tion, Space Section, and Instruction Section.
The chief disciple of Manjushrimitra, the great master Shri Singha, divided the Instr
uction Section into The Four Cycles of Nyingthig: the Outer, Inner, Secret, and Inner
most Unexcelled Cycles.

The Innermost Unexcelled Cycle consists of seventeen tantras. These are eighteen when
adding the Ngagsung Tromay Tantra, which is focused on the protective rites of Ekajat
i. According to the system of Padmakara, there are ninteen when including the Longsel
Barwey Tantra.

These tantras teach in full all the requirements for one person to practice and revea
l complete buddhahood within a single lifetime. Each tantra is not dependent upon the
others but is complete in itself.

_______________________________________

1. Dra Thalgyur Root Tantra (sgra thal 'gyur rtsa ba'i rgyud) explains how to reveal
the level of nirmanakaya and how to accomplish the welfare of others through practice
s related to sound.

2. The Tantra of Graceful Auspiciousness (bkra shis mdzes ldan gyi rgyud) teaches how
to establish the nature of awareness and how to identify the basis of confusion and u
nmistaken wisdom.

3. The Tantra of the Heart Mirror of Samantabhadra (kun tu bzang po thugs kyi me lon
g) shows how to identify and cut through pitfalls and errors and how to establish wha
t is innate.

4. The Blazing Lamp Tantra (sgron ma 'bar ba'i rgyud) teaches how to identify the "la
mps" related to awareness, their terminology, analogies for how wisdom arises, the un
ity of awareness, how to clear misconceptions about self-cognizance, and how to pract
ice.

5. The Tantra of the Mind Mirror of Vajrasattva (rdo rje sems dpa' snying gi me long)
teaches how the lamps are the self-display of awareness. By means of 21 pointing-out
instructions, the different types of people recognize wisdom. It further teaches the
four key points and how to practice.

6. The Tantra of Self-Manifest Awareness (rig pa rang shar gyi rgyud) teaches how to
resolve the view, meditation, and action.

7. The Tantra of Studded Jewels (nor bu bkra bkod) shows how to eliminate the defects
and sidetracks connected to the view and the practice of meditation, conduct, and fru
ition.

8. The Tantra of Pointing-Out Instructions (ngo sprod sprad pa'i rgyud) describes app
lying the essence of awareness in one's practice through various indications.

9. The Tantra of the Six Spheres of Samantabhadra (kun tu bzang po klong drug pa'i rg
yud) teaches how to prevent rebirth in and purify the six realms, and manifest the pu
re realms of self-display.

10. The Tantra of No Letters (yi ge med pa'i rgyud) describes the actual means of pra
ctice, how to abandon activities and live in places free from defects, the four ways
of 'freely resting,' sustaining naturalness as well as the undefiled method of the ma
in part of practice.

11. The Tantra of the Perfected Lion (seng ge rtsal rdzogs kyi rgyud) explains degree
s of progress and signs which occur, how to stabilize awareness and increase the leve
l of experience.

12. The Pearl Garland Tantra (mu tig phreng ba'i rgyud) is taught for the sake of pre
venting awareness from straying back by means of bringing it to maturation. It teache
s how to practice, reach familiarity and liberation.

13. The Tantra of Self-Liberated Awareness (rig pa rang grol gyi rgyud) teaches how a
wareness is uncreated but is liberated by itself, how to control appearances, to grow
familiar with the vajra chain, and to naturally free all of samsara and nirvana.

14. The Tantra of Piled Gems (rin chen spungs pa'i rgyud) explains how all the qualit
ies manifest are all the essence of space and awareness.

15. The Tantra of Shining Relics (sku gdung 'bar ba'i rgyud) describes the outer and
inner signs of awareness reaching maturity which are manifest before and after the ti
me of death in order to inspire and instill confidence in other persons.

16. The Union of the Sun and Moon Tantra (nyi zla kha sbyor gyi rgyud) shows which ex
perience a person undergoes in the intermediate state, the bardo, after passing away.
It teaches how to resolve one's master's oral instructions during the bardo of this l
ife, how to stabilize awareness during the bardo of dying, how to attain enlightenmen
t through recognizing awareness during the bardo of dharmata, and, if necessary, how
to be assured a rebirth in a natural nirmanakaya realm during the bardo of becoming a
nd there attain buddhahood without further rebirths.

17. The Tantra of Self-Existing Perfection (rdzogs pa rang byung) teaches how to prep
are to be a suitable recipient of the teachings by means of the four empowerments.

18. The Tantra of the Black Wrathful Shri Ekajati (dpal e ka dza ti nag mo khros ma'i
rgyud) describes how to protect the practitioner against harms inflicted by others.
________________________________

Vimalamitra united the explanatory lineage with scriptures and the hearing lineage wi
thout scriptures and concealed these, to be revealed in the future as the Nyingthig t
eachings renowned as Vima Nyingthig, and also as the Secret Heart Essence of Vimalami
tra (bi ma'i gsang ba snying thig). Longchenpa clarified these in his fifty-one secti
ons of Lama Yangthig.

Padmakara concealed his teachings on the Innermost Unexcelled Cycle, to be revealed i

n the future as Khandro Nyingthig, the Heart Essence of the Dakinis. Longchenpa also
clarified these teachings in his Khandro Yangthig.

These four exceptional sets of Dzogchen instructions are contained, together with Lon
gchenpa's additional teachings Zabmo Yangthig, in his collection famed as Nyingthig Y
abshi.

In recent years, many Westerners have had the fortune to receive this collection in c
ompleteness from living masters headed by His Holiness' Dilgo Khyentse Rinpoche, Peno
r Rinpoche, and also, Dodrupchen Rinpoche, and in parts by the masters who have passe
d on these transmissions for Jamgon Kongtrul's precious treasuries, the Rinchen Terdz
o and Damngak Dzo. RY

https://rywiki.tsadra.org/index.php/The_Dzogchen_Tantras