English
To briefly discuss the history extracted from the Kala Nyingdzö treasure, when the great Terton, the Omniscient One, reached the age of thirty-three, Chögyal Drikungpa Rinchen Phuntsok (c. 1475-1545) arrived at Samye Monastery. While the master was seated at Chokdra, at dawn on the eighth day of the fifth Tibetan month, two individuals dressed in checkered black angrak robes came and said, "The things that your Dharma-destined teacher, Padmasambhava, entrusted to me, the time has come to reveal them, so depart without hesitation on the tenth day!" Thus, the treasure lord, the yaksha, urged. The protector Drikungpa and others went to the upper room. Then, the attendants, including Yings Deme, were expelled. Lama Tsang said, "Apart from us three, master and disciples, this venerable Chökyi Gyalpo went to the heart treasury of the Four Visions." The darkness was extremely dense. As drops of water scattered from within the water vessel, fire spontaneously ignited wherever the moisture landed, revealing a great many luminous treasures. In one chest, there was a large thangka and a king's protective amulet. In order to see what they were, they were taken out and presented to Drikung Rinpoche for viewing. Drikung Rinpoche said, "The thangka is the mandala of the Kadü Deshek, and the book is a detailed history of Buddhism." Immediately, they were returned to their original place, and two sections of treasure scrolls of the liberation method belonging to him, the Gongpa Rangdröl (Contemplation Self-Liberation), were taken out. A nine-pointed vajra made of sky iron, a subjugation object for the nāgas and demons, which was enshrined in Drikung Monastery. The crown of the sovereign king. Amrita Dharma medicine. The Dharma king's soul stone, a black stone about the size of a sheep's kidney, with clear images of trees and monkeys, and so on, were invited forth, and the master and disciples together copied them from the yellow scrolls. In the profound treasure practice of Zinga Takgo, amidst the melodious sounds of the samadhi of the deity mantra of Guru Dewa Chenpo, on the night of the tenth day, in a vision of clear light, a woman said, "Here is a kapala (कपाल, kapāla, skull cup) full of chang (Tibetan barley beer) and a piece of red tsariwa meat. Tonight, Guru Rinpoche is bestowing the tenth-day initiation, so drink this tsok chang. This meat is the meat of the seventh rebirth of a Brahmin in the Narabir charnel ground, which was taken as a tsok offering. Eat it, and you will have immeasurable power, even the ability to fly into the sky." So he drank the chang and only slightly touched the meat.
Chinese
从内心祈请时，那位妇女说：你看起来不像瑜伽士。现在好像要去拜见上师一样飞走了。至尊者您也以肉身的力量能够飞行，前往桑东华日（铜色吉祥山），在传记中清楚地记载了看到国土的布局和奇妙景象的方式。那时，邬金（乌仗那）大士莲花生大师显现为父母双身的形象，头上戴着帽子，以头饰装饰得很漂亮，非常高兴。赐予了包含根本三尊见即解脱的灌顶、传承和诀窍，并注满了宝瓶。 如同被授权为藏地佛教的摄政王一样，依次向有缘的法主们展示并传承下来。这里是不同寻常的加持意义传承。也就是说，根据总规，如果缘起时机出错，那么法王的语化身，与祖先没有联系，会自行消失。虽然如此，但以前的发心愿望的痕迹是无法抹去的，暂时从持明法索米的伏藏预言中说：中部尧尔宗（今山南地区）有菩萨莲花之名，护持噶玛噶举教法，善巧调伏众生。与教法相同，但不同的是，舍弃了名字相似和种姓相似的犹豫，贡杜（意为“总集”）的预言封印中说：身体上有脐痣，心间有肉色标记，语言是悦耳的歌声，咒语词句精进，从莲花中出现，具有莲花之名的两人，心意是专注的，以渴望的力量忆念我。以不变的决定性三种象征而光辉灿烂，由君臣朋友三者的愿望的慈悲所护佑的阿里班禅化身的幻化所依莲花自在智慧嬉戏金刚的光明清净的 明镜清澈的表面上。以前，在嘉瑟拉杰开启噶杜（意为“总集”）法海坛城的地方，尧如扎布（今山南地区扎囊县扎塘寺）寺庙的景象中，显现了不可思议的宫殿。邬金（乌仗那）大士莲花生大师以根本三尊见即解脱的方式，以象征性的方式赐予了诀窍，最后在伏藏预言中说：如同诸佛的意旨，意旨降临是灌顶之最。因此，当执着于我和我所的分别念
English
When praying from the heart, that woman said: You don't look like a yogi. Now it seems like you are flying away to see the master. The venerable one himself was also able to fly with the power of his flesh, and went to Zangdok Palri (Copper-Colored Glorious Mountain). The way he saw the layout of the land and the wonderful sights is clearly recorded in the biography. At that time, the great Orgyen (Udyana) master Padmasambhava appeared in the form of a father and mother, with a hat on his head, decorated beautifully with ornaments, and was very pleased. He bestowed the empowerment, transmission, and instructions of the Root Three Seeing Liberations, and filled the vase. As if being authorized as the regent of Buddhism in Tibet, he showed and transmitted it to the fortunate Dharma lords in turn. Here is the extraordinary blessing meaning lineage. That is, according to the general rule, if the interdependent timing is wrong, then the speech incarnation of the Dharma King, not connected with the ancestors, will disappear on its own. Even so, the traces of previous aspirations and wishes cannot be erased. For the time being, from the terma prophecy of Rigdzin Dharma Somi, it says: In central Yortrung (now in the Shannan area) there is the name of Bodhisattva Lotus, who protects the Karma Kagyu teachings and skillfully subdues beings. The same as the teachings, but the difference is that the hesitation of similar names and similar lineages is abandoned. In the prophecy seal of Gongdu (meaning "General Collection"), it says: On the body there is an umbilical mole, in the heart there is a fleshy mark, the language is melodious singing, the mantra words are diligent, two who arise from the lotus and have the name of the lotus, the mind is focused, remembering me with the power of longing. Shining brightly with the three symbols of unchanging certainty, protected by the compassion of the wishes of the three of king, subjects, and friends, the embodiment of the illusion of the Ari Panchen incarnation, the clear light of Padma Wangchen Yeshe Rolpai Dorje, which depends on the On the clear surface of the clear mirror. Previously, in the place where Gyalsé Lhaje opened the mandala of the Kadü (meaning "General Collection") Dharma Ocean, in the scene of Yoru Trakdruk (now Zhatang Monastery in Zhanang County, Shannan area) temple, an incredible palace appeared. The great Orgyen (Udyana) master Padmasambhava, in the form of the Root Three Seeing Liberations, bestowed the instructions in a symbolic way. Finally, the terma prophecy says: Like the intention of the Buddhas themselves, the descent of the intention is the best of empowerments. Therefore, when clinging to the conceptual thoughts of me and mine
Chinese
从融入广大无垠的心中，三时的一切分别念都清净于法界，充满难以言说的智慧大乐，从经过一天的觉受显现中醒来。在那里，由于智慧的威力而获得自在，对于完全圆满的口诀的词义，显现出自在转变的能力，能取所取的单一体验融入于中观智慧的殿堂，从获得口耳相传无文字的道相显现于感官境界面前的加持，如瓶倾泻般，将成熟解脱的窍诀确定为实修法，按照这种方式，广大道途由持明八大法行之门，为了赐予成熟的灌顶，进行甚深灌顶，对此我金刚阿阇黎所应做的事，以上一切所需都已备办。弟子应做的次第是，在上师和坛城主尊无二无别的面前，献上供养曼扎，恳请赐予加持。请复诵这个祈请文：金刚阿阇黎请垂听！往昔我曾于歧途轮回漂泊，为了从有海中解脱，祈请上师三根本坛城，允许我进入。上师回答并宣誓盟并赐予： 吽！孩子，你好好听我说，这秘密真言的坛城，进入困难且罪过大，如果破坏誓言将会堕落，如果守护誓言将会赐予灌顶。弟子回答并承诺，请让他复诵： 吽！这殊胜秘密真言的坛城，我从前就是具有信心的有缘者，不顾身体和性命，守护殊胜誓言，请赐予灌顶。哦，如果这样，那么为了进入，请复诵这个祈请文： 导师您是大喜乐，示现大菩提之行，我是大怙主，我祈求您。请赐予我那誓言，也请赐予我菩提心， 佛法僧三宝，也请赐予我皈依， 在大解脱的殊胜城中， 祈请怙主引导我进入。 阿阇黎说：哦，为了进入金刚乘的坛城，并圆满获得四种灌顶，作为其基础，首先重要的是受持共同和特殊的律仪。而那也是道路的基石——皈依。
English
From dissolving into the heart of the vast expanse, all conceptualizations of the three times are purified into the dharmadhatu, filled with the inexpressible bliss of wisdom, awakening from the experience of having passed a day. There, having gained power through the force of awareness, the ability to freely transform the meaning of the words of the completely perfect instructions becomes manifest, the single experience of grasping and being grasped is contained within the palace of Madhyamaka wisdom, and from receiving the blessing of the oral transmission, the signs of the path without letters manifest in the realm of the senses, like a vase being filled, the key instructions for maturation and liberation are established as experiential practice. In this way, the vast path is through the gate of the Eight Herukas of Awareness Holders, in order to bestow the ripening empowerments, a profound empowerment is given. For this, everything that I, the Vajra Acharya, need to do above is prepared. The disciple's order of actions is to offer a mandala of offerings before the Guru and the main deity of the mandala, who are inseparable, and request blessings. Please repeat this supplication: Vajra Acharya, please listen! In the past, I wandered in samsara on the wrong path, in order to be liberated from the ocean of existence, I beseech the Guru, the Three Roots, and the mandala to allow me to enter. The Guru answers, proclaims the samaya, and bestows permission: Ho! Child, listen well to me, this mandala of secret mantra, it is difficult to enter and the faults are great, if you break the samaya you will be ruined, if you keep the samaya you will be given empowerment. The disciple answers and promises, please have him repeat: Ho! This mandala of supreme secret mantra, I have been a fortunate one with faith from the beginning, regardless of body and life, I will keep the supreme samaya, please bestow empowerment. Oh, if that is so, then in order to enter, please repeat this supplication: Teacher, you are great joy, showing the way to great enlightenment, I seek the great protector. Please grant me that samaya, also please grant me bodhicitta, Buddha, Dharma, and Sangha, also please grant me refuge, In the supreme city of great liberation, I beseech the protector to guide me to enter. The Acharya says: Oh, in order to enter the mandala of Vajrayana and fully receive the four empowerments, it is important to first take the common and special vows as the basis for that. And that, too, is the foundation stone of the path—taking refuge.