English
Among the three categories of speech, here, in the Mind Section, there are five early translations and thirteen later translations, making a total of eighteen root and branch tantras. This embodies the intention of the tantras, the heart essence of the great translator Vairochana. The empowerment of the eighteen A-dhon practices of the Nyang tradition of the Mind Section is now timely. In this regard, through the method of profound yoga, fortunate individuals are liberated effortlessly. This should be understood according to the sequence of the empowerment ritual. Alternatively, in the Naraka Dongtruk, it is the Great Perfection Atiyoga! As before. Here, for the yogis who have entered the gate of the three stages of generation, completion, and beyond, to replenish their deficiencies, purify their conceptual obscurations, and lead all sentient beings from the suffering of the lower realms, making them capable of supreme accomplishment, this skillful means is extraordinary. The general yoga bath, Naraka Dongtruk, the empowerment into the mandala that purifies the five inexpiable sins, is now timely. In this regard, according to the intentions of the tantras and instructions, the conceptualization of a rampaging elephant is brought under control. The Kalpa Dum Bu Tantra, the third chapter of the immaculate Confession Tantra, explained by the great teacher Padmasambhava, is known as the Peaceful and Wrathful Khrom Druk. Following the terma of the Sadhana of Padmasambhava, the Gya Zhang Khrom, according to the order of the chapters of the Confession Tantra, the transformation of the peaceful and wrathful abodes, and relying on the Peaceful and Wrathful Families Collection based on the Hundred Syllable Activity Tantra, and the Peaceful and Wrathful Vastness, which supplements the Peaceful and Wrathful self-doctrine with Dongtruk, here, empowerment is performed in the mandala of the Peaceful and Wrathful Families Collection, the Lotus Hundred Deities, or the mandala of the Peaceful and Wrathful Khrom Druk. Furthermore, the origin of how this King of Repentance came about is as follows: In the past, in this realm of desire, there was a Brahmin named "Holder of Conch Rosary," who was learned in the five sciences. He had a student who was the son of a king. When the student completed his studies, he thought, "Now, the only one above me in knowledge is this teacher. I will not let him remain above me." Thinking thus, he offended the teacher. The teacher, out of anger, cast a curse. Due to this karma, both teacher and student fell into the lower realms and were tormented by suffering.
Chinese
由于过去的因缘成熟，生起了与有情众生相遇的慈悲心。吉祥金刚萨埵显现，宣说了忏悔罪业的忏悔文和百字明咒，忆起了前世，生起了强烈的后悔心。秘密主以外内秘密灌顶，给予了善的滋养，菩提之苗得以生长，逐渐安住于持明者的地位。这种殊胜的清净破戒的方法，后来是如何在人间流传的呢？由于秘密主的力量，国王匝（ཛཿ）降下了十八部怛特罗的经函，其中，大象狂奔的第三品被摘录出来，以及断片的续部等等，从匝国王传给丛聚的持明者们。佛陀秘密心髓毗玛拉，莲花生大士传给嘉译师益西雍努，之后传给索波拉贝，努钦桑吉益西，珠列炯，秀敦雍努宁布，子索南扎巴，祖切琼，依次相传。从这位名为吉祥上师尊者处，我获得了传承的来历。从那传承而来的诀窍，通过外内秘密的忏悔之门，进行弥补破戒的仪轨和灌顶次第。这里是灌顶的时候。其中，金刚阿阇黎应该做的事情等等，如前所述。再说伏藏法，特别是具有那种特点的旧密咒，有远传的教传，近传的伏藏，甚深清净显现。如上所述。这样传承的教规有三种。这里是伏藏，授记预言，发愿灌顶，空行母的印封。三种特殊的传承，主要因为传承近，加持力大，拥有伏藏文本的证据，所以来源可靠，并且显现出与任何根器都能调伏的时机相应，因此甚深道不会隐没。特别殊胜的是属于伏藏方面。现在教传由于时代的原因逐渐衰落和混乱的时候，业缘觉醒的有缘者们，通过伏藏法，毫不费力地就能成就自他二利的伟大事业。
English
Due to the maturation of past karmic connections, compassion arose upon encountering sentient beings. The glorious Vajrasattva manifested and taught the confession of transgressions and the secret mantra of the Hundred Syllables. Remembering his previous lives, intense remorse arose. The Lord of Secrets bestowed outer, inner, and secret empowerments, providing nourishment for virtue, and the sprout of Bodhi grew, gradually establishing him in the state of a Vidyadhara. How did this excellent method of purifying transgressions later spread in the human realm? Through the power of the Lord of Secrets, King Ja (ཛཿ) received a rain of eighteen volumes of Tantra texts, among which the third chapter of 'The Elephant's Rampage' was extracted, as well as fragments of tantras, etc., passed from King Ja to the assemblies of Vidyadharas. The Secret Essence of Buddha, Vimala, was transmitted by the great master Padmasambhava to Nyak Lotsawa Yeshe Zhonnu, and then to Sogpo Lhapa, Nubchen Sangye Yeshe, Dru Lekdron, Zhu Ton Zhonnu Nyingpo, Son Sonam Shakya, Zur Chechung, and so on in succession. From this venerable and glorious Lama, I have received the lineage history of its origin. From that lineage's instructions, through the door of outer, inner, and secret confession, the ritual of fulfilling transgressions and the sequence of empowerments. Here is the occasion for empowerment. Among these, the Vajra Acharya should do what is appropriate, etc., as before. Furthermore, concerning terma, especially the Nyingma secret mantras that possess those qualities, there are the long lineage of Kama, the close lineage of Terma, and the profound pure visions. As mentioned before. Thus, the system of teachings transmitted exists in three forms. Here, there are Terma, prophecies of authorization, aspiration empowerments, and the seal of Dakinis. Three special lineages, mainly because the lineage is close, the power of blessing is great, and possessing the evidence of terma texts, the source is reliable, and it appears to be in accordance with the time and circumstances for taming whatever needs to be tamed, therefore the profound path will not be obscured. It is particularly excellent as it belongs to the Terma aspect. Nowadays, when the Kama teachings are gradually declining and becoming corrupted due to the times, fortunate individuals whose karmic connections are awakened will effortlessly accomplish the great purpose of benefiting themselves and others through the Terma teachings.
Chinese
考虑到这一点，将所有续、经、诀窍的精华，以不可摧毁的印记封存在雪山环绕的藏地，即卫藏三域的寺庙等地，其必要性在于，正如所说： 极其甚深的究竟心髓，普遍来说，藏人求新心切，对于浊世众生尤为慈悲，故将一切边地与中心，以宝藏充满而安放，并发愿与具缘之子相遇。未来之时，有耽著思辨名相者，有自诩为大修行者等，心怀宗派偏见者，有自抬身价并与宝藏争执者，然浊世之修行者多半由宝藏引导。深奥且完整无缺，范围广大，任一诀窍皆能确定使人解脱。因此，若能忆念死亡，具善缘、具福报、勤修持者，便应修持宝藏之法。此生即可获得解脱道，一切追随者皆能如此。如是说。因此，在此藏地及大藏地的区域中，所有众生的利益与安乐之根本，皆依赖于应时之甚深宝藏。而迎请此宝藏者，乃是往昔之译师、班智达，以及安住于广大国土之圣者们，示现为随所应化之化身，即掘藏师而降临。于唐书中，从佛陀上师至大乐洲之间，皆有各自时代之征相的授记。以娘氏伏藏之《噶举八大法行》为例，其中如是说： 罗刹女掌印所隐藏之宝藏，不留痕迹，示现取出之征兆而出现，名为娘热之君主化身将出现。如是授记。如是，由无与伦比之掘藏师之王，即娘·尼玛沃热迎请取出之无量法藏中，此处为大成就者集密善逝。对此，旧译派将续部与修部，分为教敕与传承两种。而此乃是将八大修部合一，成为如根本般的修持。总而言之，一切如来皆安住于身、语、意、功德、事业五者之自性中。而修持此五者之方便之门亦有五种，即依于妙吉祥之身坛城四轮，而修持善逝之身，以及依于三次马鸣之声
English
Considering this, all the essence of tantras, agamas, and instructions were sealed with indestructible seals in the land of Tibet, surrounded by ranges of snow mountains, such as the temples in the three regions of U-Tsang, for the purpose of: As it is said: The ultimate heart essence of the extremely profound, generally, Tibetans are very eager for the new, and especially compassionate towards the beings of the degenerate age, therefore, all the borders and centers are filled with treasures and placed, and prayers are made to meet with fortunate sons. In the future, there will be those who are attached to speculation and terminology, those who claim to be great practitioners, etc., those who are arrogant with sectarian biases, those who exalt themselves and argue with treasures, but most of the practitioners of the degenerate age are guided by treasures. Profound and complete without obscuration, the scope is vast, and each instruction is sure to liberate individuals. Therefore, if one remembers death, is fortunate, virtuous, and diligent in practice, one should practice the treasure teachings. In one lifetime, one can attain the path of liberation, and all followers can do so. As it is said. Therefore, in this land of Tibet and Greater Tibet, the root of the benefit and happiness of all beings depends on the profound treasures of the time. And the ones who invite these treasures are the translators and panditas of the past, and the great saints who reside in the vast lands, appearing as emanations of those who are to be tamed, as treasure revealers. In the Tang Dynasty records, from Buddha Lama to Dechen Lingpa, there are prophecies with the signs of their respective times. For example, in the Nying Treasure of the Eight Commands, it is said: This treasure hidden by the handprint of a Rakshasa, without leaving any traces, will appear showing the signs of being taken out, and the emanation of the lord Nyangral will appear. As prophesied. Thus, from the immeasurable Dharma treasures invited by the unparalleled king of treasure revealers, Nyang Nyima Ozer, here is the Great Accomplishment Assembly of the Sugatas. To this, the Early Translation School divides the tantras and sadhanas into two
Chinese
语莲花语之修法，以及心之觉性自生之智慧，仅依此如实成就之心金刚修法，以及轮回涅槃一切法圆满功德之示现甘露功德之修法，以及以现行之事业降伏暴恶之方法为主示现之金刚橛事业之修法，即是五种智慧本尊之修部，以及已逝未逝之修部共同之母曜诛法，以及诅咒猛咒，世间供赞之修部，此三者也是为了守护智慧本尊之修法之教法，而宣说了不可思议之事业，将彼一切归纳为一而修之方法。于此大修持善逝总集之坛城中进行灌顶时，首先为了引入定解，若依历史之角度而言，导师薄伽梵吉祥普贤王如来，于法身无生之中未曾动摇，而显现色身之游舞寂静与忿怒吉祥黑汝嘎之相，于密严胜乐刹土中，对眷属佛与菩萨、忿怒尊与忿怒母等不可思议之众，以法性之自声宣说了总续五部，个续十部等无量之修部续典。彼等由持明之主金刚手首先摄集于语中，之后书写于书本典籍上，并作了五种释论，交付于空行事业自在母。彼将总续与别续各自区分，装入珍宝之匣中，埋藏于寒林之佛塔增喜塔中作为伏藏。何时八大导师之显现一致，以种种神变之相显现，到达彼处，对八部众下令，伏藏守护者们将八个别续之匣交付于八位受命之持明。总续之匣由八种珍宝所制成，再次埋藏为伏藏，由莲花生大士取出。其中，此莲花生大士乃是三世一切诸佛之语金刚自性无量光之体性
English
The practice of speech, the lotus speech, and the mind's awareness, the self-arisen wisdom, relying solely on this, the mind vajra practice, and the nectar of qualities practice, which shows the perfection of all phenomena of samsara and nirvana as qualities, and the practice of the vajra kilaya activity, which mainly shows the method of subduing the wicked through manifest activity, these are the five practice sections of the wisdom deities, and the common practice section of the past and future, the mother goddess offering and casting away, and the curse fierce mantra, the practice section of worldly offerings and praises. These three are also intended to protect the teachings of the wisdom deity practices, and they spoke of inconceivable activities. The method of combining all of these into one practice. Here, when empowering in the mandala of the Great Accomplishment, the Gathering of the Sugatas, first, in order to introduce certainty, if based on the historical perspective, the teacher, the Bhagavan, the glorious Samantabhadra himself, without moving from the unborn dharmakaya, manifested the play of the form body in peaceful and wrathful forms of glorious Heruka, in the supreme secret realm of Akanishta, to the inconceivable retinue of Buddhas and Bodhisattvas, wrathful deities and wrathful mothers, and so on, he proclaimed the five general tantras by the self-sound of dharmata, and the countless practice tantras, such as the ten specific tantras. These were first collected into speech by Vajrapani, the chief of the vidyadharas, then written on books and scriptures, and he also made five commentaries, entrusting them to the dakini Karma Wangmo Che. She separated the general and specific tantras, placed them in precious boxes, and hid them as treasures in the cool grove stupa, the Bliss-Making Stupa. When the visions of the eight masters coincided, appearing with various miraculous signs, they arrived at that place and commanded the eight classes of beings. The treasure guardians handed over the eight boxes of specific tantras to the eight vidyadharas who received the command. The box of general tantras, made of eight kinds of precious jewels, was again hidden as a treasure, and was brought forth by the great master Padmasambhava. This great master Padmasambhava is the embodiment of the vajra speech of all the Buddhas of the three times, the essence of Amitabha.