Chinese
三师之意趣，普巴续释·十万黑法之灌顶仪轨合集，措嘉口传。克惹多杰。 三师之意趣，普巴续释·十万黑法之灌顶仪轨合集，名为措嘉口传。 顶礼上师吉祥金刚童子！ 轮回涅槃自显现，义之大吉祥！ 真实指示自性之上师足， 以头顶敬奉，彼之传承口耳传， 金刚橛之入门仪轨合集。 彼亦事业金刚橛之法旨，释疏十万黑法，以加持近传承，分别时机之口耳传普巴，与具缘之弟子结缘之方式。 于正文中，直接开示地基三真实，每一真实皆有七。 彼亦秘密总集，若喜好广说，则如是行持，则增盛。 此处简略，入内之灌顶，榨取精髓，分为三： 预备资具之陈设。 正行坛城修供与灌顶。 后行事业之次第。 初者： 于高台上，陈列符合正文之彩绘坛城，或于曼扎上，布置与本尊数量相等之谷堆，其上，释疏中云，中央为金刚童子，置一宝瓶。四方各设一佛子，然于行持中，置一具足五精华、具饰、具颈饰、具三命之圆满殊胜宝瓶。 右侧置颅器，盛满精华。后方置明妃像，头饰。颈饰。金刚铃杵。颅鼓。腿骨号。不可思议之普巴杵六支。五肉五甘露，置于一器皿中混合。左侧置镜子。前方陈设药、血、朵玛，内外之供品。 另有普巴护法之朵玛，主眷十六尊。会供朵玛。事业宝瓶。眼罩。鲜花等下方所需之资具，皆应备齐。 二者分为二：坛城修供。灌顶。 初者：依事业之正文而行。修持本尊，以及于前方所布置之坛城修持。
English
The Intentions of the Three Masters, A Compilation of Empowerment Rituals from the Phurba Commentary: One Hundred Thousand Black Teachings, Tsogyal's Oral Instructions. Krogyal Dorje. The Intentions of the Three Masters, A Compilation of Empowerment Rituals from the Phurba Commentary: One Hundred Thousand Black Teachings, Called Tsogyal's Oral Instructions. Namo Guru Shri Vajrakumaraya! May the spontaneously arising samsara and nirvana, the great glory of meaning, The feet of the Lama who truly reveals self-nature, Be revered with the crown of my head, and may I compile The entrance rituals of the Vajra Kilaya from his oral lineage. Moreover, this is the Dharma decree of the activity Kilaya, the commentary of One Hundred Thousand Black Teachings, the oral lineage that distinguishes the occasions with the blessing of the close lineage, and the method of connecting fortunate disciples with the Phurba. In the main text, the three realities of the ground are directly shown, each reality having seven aspects. Moreover, it is a secret general teaching, and if one likes elaboration, then practicing in this way will increase its power. Here, it is condensed, and the empowerment to enter inside, extracting the essence, is divided into three: The arrangement of preparatory materials. The main part: mandala accomplishment and offering, and empowerment. The subsequent order of activities. The first is: On the platform, either spread a painted mandala that conforms to the text, or arrange piles of grain equal to the number of deities on the mandala, on top of which, the commentary says, in the center is Vajrakumara with one vase. In the four directions, arrange one supreme son each, but in practice, place one complete and excellent vase with the essence of the five nectars, adorned, with a neck cord, and possessing the three life-supports. On the right, place a skull cup filled with essence. Behind it, place a consort image, head ornament, necklace, vajra bell and dorje, skull drum, leg bone trumpet, and six inconceivable phurba daggers. Mix the five meats and five nectars in one vessel for easy offering. On the left, place a mirror. In front, arrange medicine, rakta, torma, and outer and inner offerings. In addition, the torma for the Phurba protectors, the sixteen main and retinue deities, the tsok torma, the activity vase, the blindfold, flowers, and other necessary materials should be fully prepared below. The second is divided into two: mandala accomplishment and offering, and empowerment. The first is: follow the activity text. Practice the deity, and practice the mandala arranged in front.
Chinese
如是。于《除障心髓》之《胜乐金刚修法》中云：“于噶陀方向有权势名，比玛拉米扎之化身现。”以此作为金刚语之证人。具足智慧、慈悲、能力，无与伦比之上师，大金刚持者，光明仁钦宁波，莲花事业力，或名语自在，此无诤普闻者，于五十五岁时，土母鸡年。于多康二十五大圣地之一，岭莫白玛岩之深处，树林谷中，安住普巴最极密之闭关时，于梦与光明混合之大清净智慧之显现中。雪域藏地之边陲，门卡内让森给宗所在之岩洞，景色宜人处，于普巴坛城之上，见有巨大威严之天铁普巴，蓝色绸缎飘扬，火焰霍霍，红色光芒四射。以虔诚之心祈请，刹那间，彼处转变，化为空行母益西措嘉，其旁阿阇黎萨雷以侍者之姿服侍。以恭敬之心。“诸佛之智慧身。”等祈请后，于主尊前，由一三角墨蓝色燃烧之普巴坛城，如柯莫格拉石般次第显现。主尊之神殿，三角墨蓝色，具足颅骨围墙。其外围为佛子之神殿，四辐轮。其外围为方隅之忿怒尊神殿，八辐轮。上方之天门为日垫。主尊之座，三角之顶端插入庭院，内部空旷之状，前侧有门。如是诸神殿成就。益西措嘉之口中，于宣说普巴根本续之时，心间放射出各自神殿之天铁普巴，完全转变。法身根本坛城，报身忿怒尊坛城，化身佛子坛城等，光明闪耀，显现神变，如黑忿怒尊之仪轨般，赐予圆满四灌顶之事业金刚阿阇黎萨雷行持，以此再次以抛掷之歌催促，随即空中闪电。
English
Thus it is said. In the heart instructions of the Thugsgrub Barchey Kunsel, it says, "In the direction of Kathok, there will appear one named Wangpo, an emanation of Vimalamitra." This was done as a witness to the vajra prophecy. The incomparable spiritual friend, the great vajra holder, endowed with wisdom, compassion, and power, Odsel Rinchen Nyingpo, Padma Laysdrel Tsal, also known as Ngagi Wangpo, indisputably renowned, in the year of the Earth Female Bird, when he reached the age of fifty-five. In the secluded valley of Jonpa Lung, a part of Lingmok Padma Drakkar, one of the twenty-five great sacred sites of Do Kham, while residing in retreat for the most secret and supreme Phurba practice, in a vision of great purity wisdom, a mixture of sleep and luminosity. On the border of the snowy land of Tibet, in a delightful cave where Mon Kha Nering Senge Dzong is located, upon a Phurba mandala, a large and majestic sky-iron Phurba with a waving blue silk banner, and flames blazing red, was seen. With devotion, he prayed, and in an instant, the place transformed into the Dakini Yeshe Tsogyal, next to whom the Guru's consort, Acharya Sale, served as an attendant. With reverence, he prayed, saying, "The wisdom body of all Buddhas." Then, in front of the main deity, from a triangular, dark blue, blazing Phurba mandala, gradually appeared, like turning a Komogla stone. The main deity's palace, triangular and dark blue, with a fence of skulls. On the outer layer, the abode of the supreme son, a four-spoked wheel. On the outer layer, the abode of the wrathful deities of the directions, an eight-spoked wheel. Above the sky gate, a sun cushion. The main deity's seat, the tip of the triangle inserted into the courtyard, with an empty space inside, and a door on the front side. Thus, the deity abodes were completed. From the mouth of Tsogyal, as the root tantra of Phurba was being spoken, from her heart, a sky-iron Phurba emanated to each of the deity abodes, completely transforming them. The Dharmakaya root mandala, the Sambhogakaya wrathful deity mandala, and the Nirmanakaya supreme son mandala, all shining brightly, manifesting miraculous displays, like the ritual of the Black Wrathful One, the action vajra Acharya Sale, who bestowed the complete four empowerments, urged again with a song of throwing, and immediately lightning flashed from the sky.
Chinese
如同，橛护法誓言者姐妹四门神等来到坛城前安住，下令并赐予包括命根在内的成熟广大，但似乎并不满足，再次祈请主尊。祈请道：请您再次恩赐我橛极密无上的成熟解脱。答复道：这金刚橛十万黑法是莲花生大师心之精要，我被赐予单传殊胜法身之法。因此，这次务必只请求这个，至关重要。说完后，在口耳传承的教诲中，根本坛城三者融入措嘉的心中。誓言者们融入萨雷，萨雷也融入措嘉。措嘉刹那间变成天铁九尖金刚杵，中心以蓝色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志，发出吽的声音，如乌鲁鲁龙吟般响亮。然后，如彩虹消失在空中般，离于思、想、言，自性于金刚法界中暂时广大无边。依靠如此殊胜的近传承，为了后世具缘者们成就菩提的良好道路，将口耳传承橛法的上下事业全部以四种关联的方式确定下来，是极其殊胜的甚深法。根本经文中说：橛法有姐妹派、国王派、纳南派和觉姆派。虽然有诸多分类的说法，但措嘉心之精要的法，唯有这个最为殊胜，甚深汇聚完整地归纳于要点中。所说的，远传承的河流汇聚，近传承的温度具备，加持降临的加持力大，事业的锋利不钝。这是通过身体灌顶甚深修持等方式连接，开始献曼扎。以连接咒语遮面，献花。念诵此祈请文：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！上师佛陀金刚持，有情金刚橛之神，金刚童子的持明主，因未获得圆满四灌顶，六道沉沦于轮回泥潭，在无明黑暗中漂泊，见轮回痛苦之大，上师佛陀金刚持，主尊怙主
English
As such, the Vajrakila protectors, the oath-bound sister and brother, along with the four gatekeepers, arrived and were seated before the mandala. They were instructed and granted the fully developed empowerment, including the life-force entrustment. However, they seemed unsatisfied and again requested the main consort, saying, "Please bestow upon me the empowerment and liberation of the Vajrakila, the utterly secret and unsurpassed." The response came: "This Vajrakila Hundred Thousand Black Ones is the heart's essence of Guru Padmasambhava. I have been granted the single-lineage, profound Dharma body teaching. Therefore, this time, it is crucial to request only this one." After saying this, in the continuation of the oral transmission instructions, the three root mandalas were gathered into the heart of Tsogyal. The oath-bound ones dissolved into Sale, and Sale also dissolved into Tsogyal. In an instant, Tsogyal transformed into a nine-pointed vajra of meteoric iron, marked at its center by a blue Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ), the sound of Hūṃ resonating like the roar of a dragon. Then, like a rainbow vanishing into the sky, it became free from thought, conception, and expression, naturally vast and boundless in the Vajra Dharmadhatu for a time. Relying on such a special close lineage, for the sake of fortunate future followers on the excellent path to achieve enlightenment, the complete upper and lower activities of the oral transmission of Vajrakila were established in the manner of possessing four connections, being an exceptionally profound Dharma. In the root text, it is said: "Kila has the Sister lineage, the King lineage, the Nanam lineage, and the Jomo lineage. Although there are many classifications, this Dharma, the heart's essence of Tsogyal, is the only one that is particularly supreme, profoundly condensed and completely summarized into essential points." As it is said, the river of the long lineage converges, the warmth of the close lineage is present, the blessing of the received command is great, and the sharpness of the activity's function is not dulled. This is connected by performing the profound empowerment of the body and so forth, and then they are made to offer a mandala. With connecting mantras, the face covering is tied and flowers are offered. Recite this supplication: Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ)! Lama Buddha Vajradhara, the deity of existence, Vajrakila, Lord of vidyadharas, Vajrakumara, because I have not obtained the complete four empowerments, I am sinking into the swamp of the six realms of samsara, wandering in the realm of the darkness of ignorance, seeing the great suffering of samsara, Lama Buddha Vajradhara, the main protector
Chinese
祈请皈依！以智慧明灯之光芒，消除无明之黑暗。以慈悲方便之索，从轮回之泥潭中救拔。三次回答之后，上师说：吽！金刚童子的持明者，修持密咒大乘法，需要圆满甚深四灌顶。尤其灌顶重视誓言，获得灌顶若无誓言，如同自断性命，将堕入无间地狱亿万劫。因此，能守护誓言吗？回答时，复诵此誓言承诺：吽！上师佛陀金刚持，身语意之誓言，纵遇命难亦不舍弃，我必守护誓言。如是说。为了清净相续，复诵此八支忏悔文。金刚上师，佛陀吉祥！等三次。将誓言之水置于舌上起誓： 吽！此乃手印金刚所加持之誓言水，守护誓言，获得二种成就。若违犯，将堕入地狱。因此，务必守护誓言不违犯。复诵此金刚舞步：班杂萨玛雅纳拉嘎纳。之后，为了与本尊同等地位，复诵此外入之文： 吽！不住于有寂之广大宫殿，进入之门乃无量四门。请开启，我进入智慧之广大坛城。三次。事业金刚念诵“阿 康 贝 Ra 吽”，以大悲心次第引导，观想于各门作身语意之礼拜，并配合手印合掌于三处，复诵此文：嗡 纳玛 德 吽！嗡 纳玛 昧 吽！嗡 纳摩 纳玛 吽！四次。为了内入，祈请降临智慧尊，复诵此文：吽！诸佛之智慧身，自性金刚法界中，炽燃之忿怒尊，祈请于身之界中生子！三次。为了安立灌顶之基，为了降临智慧尊，如此约束三门之要点。你们安住于坛城之东门，于灌顶座八瓣莲花上。从主尊之心间放出光芒，成熟学徒之