| M0025: Vajrakilaya Mantra |
| ☆☆☆☆ Chant, for Liberation |
| [[Title_alias]] |
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普巴金刚心咒, Vajrakilaya Mantra, Vajrakumara Mantra |
| [[Keywords]] |
| Vajrakila, Vajrakilaya, Vajrakumara, Vajra Kumara, 普巴金刚, 乐果金刚, Liberation |
| [[Content_list]] |
| • “普巴金刚” 及其咒语简介 |
| • “普巴金刚” 修行仪轨说明 |
| [[Mantra_iast]] |
| oṃ vajra kīli-kīlaya sarva vighnān-baṃ hūṃ phaṭ ||1|| |
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(or) oṃ vajra kīli-kīlaya sarva vighnān-baṃ hūṃ phaṭ | jaḥ hūṃ āḥ ||2|| |
| [[Mantra_txt]] |
| (1) Om Vajra Kili-kilaya, Sarva Vighnan-bam Hum Phat. || |
| (2) Om Vajra Kili-kilaya, Sarva Vighnan-bam Hum Phat. | Jah Hum Ah. || |
| [[Mantra_tib]] |
| (1) Om Bendza Kili Kilaya, Sarva Bighanen Bam Hum Phet. || |
| (2) Om Bendza Kili Kilaya, Sarva Bighanen Bam Hum Phet. | Dza Hum Ah. || |
| [[Meaning_cn]] |
|
Om，我呼唤普巴金刚帮助我清除一切障碍和束缚，并带来金刚般的喜乐！ 扎！吽！啊 ！ |
| [[Glossary]] |
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* Vajrakīla/Vajrakīlaya — 普巴金刚，藏语: “Dorje Phurba”； * Vajrakumara/Vajra Kumara — “vajra youth”，“普巴金刚”的别名，意为: “青年金刚，年富力强的金刚”。 |
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* Kilikila/Kilakila — (an onomatopoetic word) sounds expressing “joy“，表示“喜悦”的拟声词； * Kili-kilaya — to raise sounds expressing “joy”，发出“喜悦”之声，“喜乐、极乐”； * Vajra Kili-kilaya — 金刚般的喜乐，极乐；形容觉悟、喜悦之坚固、之极致； |
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* Vighnan-bam — 表示“被困难、障碍所束缚”的负面状态； * vighnān/vighna = calamity, difficulties, obstacles，灾难、困苦、障碍； * bam/ban = restriction, bondage，束缚。 |
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* Hum Phat — 消除、破除（障碍、灾难、负面情绪或事物）； * Phat/phaṭ — the bija of the great fire at the end of time. — “phaṭ”，最古老的种子字之一，代表时间结束、或宇宙毁灭时的大火，也即破坏力最强大的“末日之火”。 * Dza Hum Ah / jaḥ hūṃ āḥ — 代表坚定信念的语气词：“扎吽啊 ！” |
| [[Comment_en]] |
| Vajrakīlaya (also known as Vajrakumara, meaning vajra youth) is a wrathful manifestation of Vajrasattva, the Buddha of purification. His name reflects the power of buddha-wisdom to transfix the destructive self-habit of ignorant sentient beings. It is also called “Dorje Phurba” (普巴金刚) in Tibetan Buddhim. |
| Vajrakilaya is one of the most effective yidam practices, which are the root of spiritual accomplishment. This powerful practice of Vajrakilaya focuses on removing outer and inner obstacles to happiness, peace, bliss, and enlightenment. In Tibetan Buddhism, it is known as the most powerful means of destroying the forces counteracting compassion and of purifying obscurations and negativity. |
| The wrathful Heruka Vajrakilaya is the yidam deity who embodies the enlightened activity of all the Buddhas and whose spiritual practice is honored for being the most potent for destroying the forces hostile to compassion, removing obstacles, and purifying the spiritual pollution so prevalent in this age. |
| Vajrakilaya is the primary meditational yidam deity of the Nyingmapa (宁玛派) tradition. It is also the activity aspect from the set of Eight Herukas of the Mahayoga Tantras. Once a year, before the Tibetan New Year, Nyingma gompas do a few days of practice of a wrathful obstacle removing practice, commonly Vajrakilaya. Known for its reversal of obstacles, this powerful ritual is performed to transform sickness, negativity, and obscurations, bringing about well-being, happiness, and ultimate enlightenment. |
| This practice is particularly helpful and suitable during these times, both for individual practitioners and for the well-being of the world community as a whole. |
- Iconography: |
| Despite the large fangs and bulging eyes and his wrathful appearance, he is perceived as having a benevolent demeanor. Vajrakilaya wears an elephant skin across his back, showing that he has abandoned the ignorance of self-grasping. His loin cloth is made of tiger skin, representing his abandonment of hatred, and he wears a long necklace of freshly severed human heads, signifying his abandonment of ordinary appearances and conceptions. |
| A frequent manifestation of Vajrakilaya has 3 heads, 6 arms, and 4 legs. In his upper right hands he holds 2 Vajras (weapons), and in his middle left hand a trident-tipped khatvanga power-scepter. Vajrakumara holds his symbol – the Phurbu dagger in his lower right and left hands. |
| - Benefits: |
| This is a very powerful practice for removing hindrances. It is said to have been found by Guru Padmasambhava in a cave in Nepal and hidden as aterma (“treasure”) by the Lady Yeshe Tsogyal (益西措嘉). |
| Known for its reversal of obstacles, this powerful ritual is performed to transform sickness, negativity, and obscurations, bringing about well-being, happiness, and ultimate enlightenment. This practice is particularly helpful and suitable during these times, both for individual practitioners and for the well-being of the world community as a whole. |
| [[Comment_cn]] |
| “Vajrakilaya”，藏语 “Dorje Phurba”（多杰普巴），即“普巴金刚”。他是“金刚萨埵” (Vajrasattva) 愤怒相化身，念诵其咒语也是为了净化心灵。“金刚萨埵”的咒语本来就是用来净化的，而“普巴金刚”的咒语则具有更强的效力。 |
| “Kili-kilaya” 的意思是“极乐、狂喜”，所以 “Vajrakilaya” 又被称为“乐果金刚”。“Vajrakilaya” 又叫 “Vajrakumara”，意思是 “vajra youth”，即“青年金刚、年富力强的金刚”。他的名字就反映了佛-智慧的力量，可以改变无明众生“有害且自我毁灭”的习性。 |
| 在藏传佛教中，“Vajrakilaya” 是宁玛派“无上瑜伽八大嘿噜嘎 (Heruka)”之一。作为愤怒相的“嘿噜嘎本尊” (Heruka yidam)，它是最有效的“本尊”修行方法之一，是取得精神成就的基础。这个修行聚焦于消除内部和外部的障碍，以获得幸福、和平、喜悦和觉悟为目的，其修行广为人们所尊崇。它被认为是诸佛觉悟的化身，是克服缺乏同情心、清除障碍、净化精神遮蔽（污染）和消极（负面）情绪的最有力的手段。在当今这个精神污染极其普遍的时代，无论是对个人的幸福还是对整个世界的福祉，这种修行方法特别适合和有益。 |
| “Vajrakilaya” 是宁玛派冥想修行的最根本的“本尊” (yidam)。每到藏历新年，宁玛派寺院都会举办为期几天的“普巴金刚除障大法会”，以指导信徒们修行这种“愤怒障碍消除法”。这个强大的仪式以其对障碍的逆转而闻名，它被用来对治疾病、消极情绪和精神遮蔽（污染），带来幸福、快乐和最终的觉悟。 |
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- 形象： 尽管 “Vajrakilaya” 长着巨大的尖牙、凸出的眼睛和愤怒的外表，但人们认为他有一种仁慈的风度。他背上披着象皮，表明他已经放弃了对自我的无明（我执）。他腰缠虎皮做的腰带，象征着他抛弃了仇恨。他戴着一条长长的项链，上面穿着血淋淋的人头，象征着他抛弃了平常的外表和观念。 |
| “Vajrakilaya” 通常显现为三头、六臂、四腿，右上二手持“金刚”（闪电）作为武器，中件左手持三叉戟权杖，下方左右二手持他的标志物——“普巴匕首” (Phurbu dagger)。 |
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| [[Related_songs]] | |
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1)《Vajrakilaya》(藏音) ——Gabrielle Roth / “Refuge” | |
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2)《Mantra of Vajrakilaya》(藏音) ——Margot Reisinger / “Buddha within Yourself” | |
| Om Bendza Kili Kilaya, Sarva Bighanen Bam Hum Phet. |
| [[Appendix]] |
| • Vajrakīla Practice (Sadhana) |
|
— 普巴金刚日常修行仪轨 — By Jamyang Khyentse Chökyi Lodrö |
1. Refuge & Bodhicitta |
| བླ་མ་དཔལ་ཆེན་ཞི་ཁྲོའི་ལྷར། ། |
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lama palchen shyitrö lhar In the guru, the glorious heruka, embodiment of all peaceful and wrathful deities, |
| གུས་པས་སྐྱབས་མཆི་སེམས་མཆོག་བསྐྱེད། ། |
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güpé kyab chi sem chok kyé I devotedly take refuge, and I generate the mind of awakening. |
2. Main Visualization |
| ཧཱུྂ། རྡོ་རྗེ་དེ་བཞིན་ཉིད་དབྱིངས་ལས། ། |
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hum, dorjé deshyin nyi ying lé Hūṃ! Out of the indestructible basic space of suchness, |
| སྙིང་རྗེའི་འགལ་ཟླ་ལ་ཁྲོས་པས། ། |
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nyingjé i gal da la tröpé Through anger toward the enemies of compassion, |
| ཉོན་མོངས་ཞེ་སྡང་མཚོན་ཆེན་ནི། ། |
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nyönmong shyedang tsön chen ni The great weapon of emotional wrath |
| ཧཱུྂ་ཡིག་སྔོན་པོའི་ཐིག་པར་ཤར། ། |
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hum yik ngönpö tikpar shar Arises as the mark of the blue syllable hūṃ. |
| དེ་ཉིད་ཡོངས་གྱུར་སྐད་ཅིག་གིས། ། |
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denyi yong gyur kechik gi In an instant it is transformed, |
| པད་ཉི་ལྷ་ཆེན་ཕོ་མོའི་སྟེང་། ། |
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pé nyi lha chön pomö teng And, standing upon lotus, sun-disc and male and female mahādevas, |
| རང་རིག་རྡོ་རྗེ་གཞོན་ནུ་ནི། ། |
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rangrig dorjé shyönnu ni My own rigpa is Vajrakumāra — the youthful Vajrakīla — |
| མཐིང་ནག་དབུ་གསུམ་ཕྱག་དྲུག་པ། ། |
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tingnak u sum chak drukpa Dark blue with three faces and six arms, |
| གཡས་གཉིས་རྩེ་དགུ་རྩེ་ལྔ་དང་། ། |
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yé nyi tsé gu tsé nga dang The two on the right holding nine- and five-pronged vajras, |
| གཡོན་གཉིས་མེ་ཕུང་ཁ་ཊྭཱཾ་ག ། |
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yön nyi mepung khatam ga The two on the left, a mass of flames and a khaṭvāṅga, |
| མཐའ་གཉིས་ཕུར་འདྲིལ་ཡུམ་ལ་འཁྱུད། ། |
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ta nyi pur dril yum la khyü And the last two wielding the kīla and embracing the consort. |
| སྐུ་ཆེ་ཡན་ལག་རགས་པ་དང་། ། |
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ku ché yenlak rakpa dang His huge body and mighty limbs |
| དཔལ་དང་དུར་ཁྲོད་ཆས་ཀྱིས་བརྒྱན། ། |
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pal dang durtrö ché kyi gyen Are arrayed in the heruka and cemetery ornaments, |
| ཡེ་ཤེས་མེ་འོད་ཀློང་ན་བཞུགས། ། |
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yeshe mé ö long na shyuk At his three centres are the three seed syllables. |
| དམ་ཡེ་དབྱེར་མེད་ཆེན་པོར་གསལ། ། |
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damyé yermé chenpor sal Samayasattva and jñānasattva clearly merge inseparably into one. |
| སྙིང་དབུས་བཛྲ་ས་ཏྭ་ཡི། ། |
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nying ü benza sato yi In the centre of his heart is Vajrasattva, |
| ཐུགས་ཀར་ཉི་ཟླའི་གའུ་ནང་། ། |
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tukkar nyidé ga'u nang In whose heart, in a locket of sun and moon, |
| ཧཱུྂ་སྔོན་སྔགས་ཀྱི་ཕྲེང་བས་མཚན། ། |
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hum ngön ngak kyi trengwé tsen Is the blue syllable hūṃ surrounded by the mantra garland, |
| འོད་འཕྲོས་འཕགས་མཆོད་སྒྲིབ་ཀུན་བྱང་། ། |
|
ö trö pak chö drib kün jang From which rays of light radiate in all directions, making offerings to the exalted ones and purifying all obscurations, |
| སྣོད་བཅུད་དཀྱིལ་འཁོར་གསུམ་དུ་ཤར། ། |
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nöchü kyilkhor sum du shar So that the environment and its inhabitants arise as the three maṇḍalas. |
| ཨོཾ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་བི་གྷྣཱན་བྂ་ཧཱུྂ་ཕཊ། ཛཿཧཱུྂ་ཨ། |
|
om benza kili kilaya sarva bighanen bam hum pé | dza hum ah oṃ vajra kīli kīlaya sarva vighnān baṃ hūṃ phaṭ | jaḥ hūṃ āḥ |
| ཞེས་བཟླ། |
| [ Recite the mantra ], then continue with: |
| ལྷར་སྣང་འོད་གསལ་དབྱིངས་སུ་ཐིམ། ། |
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lhar nangö sal ying su tim Perception of the deity dissolves into the basic space of luminosity. |
| སླར་ཡང་གཉུག་མའི་སྐུ་རུ་ལྡངས། ། |
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laryang nyukmé ku ru dang Then again, I arise in the deity’s genuine form. |
| ཨོཾ་ཨཱཿཧཱུྂ། ། |
|
om ah hum oṃ āḥ hūṃ |
| ཞེས་པས་བསྲུངས་ལ་དགེ་བསྔོ་བྱའོ། |
| Safeguard the practice in this way, then dedicate the merit. |
| ཅེས་པའང་ལྭ་དཀར་སྲས་ཆུང་བསོད་རྒྱལ་གྱི་ཐུགས་བཞེད་ལྟར་ཆོས་ཀྱི་བློ་གྲོས་པས་སོ། ། |
| Chökyi Lodrö composed this to fulfill the wishes of Sogyal, little son of the Lakar family. |
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རྒྱལ་ཀུན་ཕྲིན་ལས་སྟོབས་འདུས་ཀཱི་ལ་ཡའི། ། སྒྲུབ་ཐབས་བཀའ་གཏེར་བྱིན་རླབས་བཅུད་འདུས་སྤར། ། ཀུན་བཟང་ཆོས་སྒྲོན་གུས་པས་བསྐྲུན་པ་ཡིན། ། བསྟན་འགྲོ་མི་མཐུན་གཡུལ་ལས་རྒྱལ་གྱུར་ཅིག ། ཅེས་མངྒ་ལས་སྨོན་པ་ཤྲཱི་ཛ་ཡནྟུ།། །། |
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Kunzang Chödrön respectfully had printed this sādhana of Kīlaya, The embodiment of all the victorious ones' strength-in-activity — A text that contains the concentrated blessings of kama and terma. May this bring victory over all that hinders the teachings and beings! Thus Mangala prayed. Śrī jayantu! |
** 注：👆上面👆列出了普巴金刚 “Sadhana” 修行的基本仪轨，可以看到金刚乘密教的“本尊”修行法是非常繁复和具有仪式感的，并不是念念咒语这么简单。这里介绍这些咒语只是让普通人对这类修行有一个初步的了解，但并不建议在没有上师指导的情况下去念这些咒语。 |
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