English
Within the vast and expansive vessel, may the enjoyment of the torma offering from Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) become inexhaustible. Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Ho (藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Ho)! Three times. Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Sarva Vighnan Akarshaya Jaḥ Jaḥ (藏文：ཨོཾ་སརྦ་བིགྷྣན་ཨ་ཀཪྵ་ཡ་ཛཿཛ，梵文天城体：ओँ सर्वविघ्नन आकर्षय जः जः，梵文罗马拟音：oṃ sarva vighnan ākarṣaya jaḥ jaḥ，汉语字面意思：Oṃ, all obstacles, attract, Jaḥ, Jaḥ)! Rotate the obstacle torma, accompanied by the tinkling of the bell. Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Sarva Vighnan Namaḥ (藏文：ཨོཾ་སརྦ་བིགྷྣན་ན་མཿ，梵文天城体：ओँ सर्वविघ्नन नमः，梵文罗马拟音：oṃ sarva vighnan namaḥ，汉语字面意思：Oṃ, all obstacles, homage)! Sarva Tathāgata Bhyo Vishva Mushe, etc., three times. Homage to the venerable root and lineage, all the glorious and holy lamas. The truth of the words of the Buddhas, the truth of the Dharma, the truth of the Sangha, the truth of the pure nature of phenomena and the infallible cause and effect of phenomena. By the truth of the Blessed One, the noble Great Compassionate One, the mandala of deities who dispel the darkness of ignorance, and the assembly of oath-bound guardians, may all the obstructing spirits and demons who hinder the profound empowerment of ripening in this place today be satisfied by this offered torma, and depart from this place to elsewhere! If you do not leave, may the blazing vajra of the wrathful wisdom shatter your heads into a hundred pieces! Oṃ (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Sumbhani Sumbha Hūṃ (藏文：ཨཱོཾ་སུམྦྷ་ནི་སུམྦྷ་ཧཱུྃ，梵文天城体：ओँ सुम्भनि सुम्भ हुं，梵文罗马拟音：oṃ sumbhani sumbha hūṃ，汉语字面意思：Oṃ, subduer, subdue, Hūṃ)! etc. Above, below, and in all directions, visualize the vajra ground, net, fence, tent, awning, and the wheel of protection blazing with the fire of wisdom, vast and expansive, an indestructible tent. Vajra Raksha Raksha (藏文：བཛྲ་རཀྵཿརཀྵཿ，梵文天城体：वज्र रक्ष रक्ष，梵文罗马拟音：vajra rakṣa rakṣa，汉语字面意思：Vajra, protect, protect)! The Dharma talk can be detailed or brief, or just a history is sufficient. Therefore, before bestowing upon you the empowerment of the noble Great Compassionate One, the holy dispeller of the darkness of ignorance, I shall first briefly relate its history: In the perfectly endowed realm of the Western Pure Land of Bliss, the perfectly endowed teacher, Lord Amitabha, to the perfectly endowed retinue of the noble Avalokiteśvara, the five families, and all the Buddhas and Bodhisattvas of the Padma family, at the perfectly endowed time of beginninglessness and endlessness, spoke the perfectly endowed Dharma, the "Heap of Jewels Sutra," which thoroughly dispels all the darkness of ignorance. The emanation dakinis wrote it down, and then the Blessed One, the noble Avalokiteśvara, asked: Teacher, Light Thus Gone One, this great tantra, supreme tantra, who will be the holder of the teachings to whom the command descends?
Chinese
邬金莲花生大士开示：聚集的眷属们，听我说！这伟大的、至上的、无垢的续部，现在融入圣者的心中。在争斗坚固的百岁之时，在释迦牟尼佛的教法中，密咒之法的果实成熟。那时，我心之化身，在海生莲花的茎干上，名为莲花生者将会出现，行持千佛之事业，与圣者您商议。那时，这至上殊胜的续部，融入金刚莲花生。调伏弥坚的六道众生，尤其在边地雪山中，圣者之化身作缘，将会出现人的人间，显密之法兴盛。在争斗坚固的五浊恶世之时，邪引的鬼神力大增，以狡诈、虚伪、欺骗三者转法轮，为了以方便摧毁教法，魔之化身，身穿黄衣者众多。由于众生福德耗尽，蒙古、索格、突厥兴盛，外道教法兴起的征兆，格西们担任军队首领，众多鬼怪化身迷惑心识，菩提心和慈悲心流入水中，众多菩萨被刀剑杀害，魔的加持使争斗兴盛，即使圣者的慈悲难以救度，以清净愿力的力量，此法在末法时代利益众生。莲花生之化身取出伏藏，圣者之化身弘扬此法，一时将众生安置于安乐。这是邬金莲花生大士在桑耶寺圆满时，于卓敦法之源流处，在菩提心生起洲之寺庙中，开示了包含续部、教言、口诀的教诲。空行母益西措嘉将其记录为空行文字，如莲师授记般，在芒域，形如弯刀的山谷中，以十六根大柱装饰，成为殊胜的圣地，嘉玛云寺。从空行母拉赛卡姆的心间，以及大续部《无明暗除金刚心髓》等中，于火阳龙年迎请，于铁阳猴年，在康区辛莫宗的修行地，恰如普那黑咕噜嘎哈嘎拉处，从黄纸上抄录，秘密誓言修持究竟
English
The Lotus-Born Master of Oddiyana proclaimed: Listen to me, assembled retinues! This great, supreme, stainless tantra is now instilled in the heart of the Noble One. In the time of strife and the age of one hundred years, within the teachings of Shakyamuni Buddha, the fruit of secret mantra dharma will ripen. At that time, an emanation of my heart, on the stem of an ocean-born lotus, will appear, known as Padmasambhava, accomplishing the activity of a thousand Buddhas, and will consult with you, Noble One. At that time, this supreme and sacred tantra will dissolve into Vajra Padmasambhava, subduing the six realms of beings in this world. Especially in the remote snowy regions, the emanation of the Noble One will act as a condition, and a human realm will emerge, where the teachings of sutra and tantra will flourish. In the time of strife and the five degenerations, when the power of misleading demons increases, the three wheels of deceit, fraud, and trickery will turn. In order to destroy the teachings through skillful means, many demon emanations will wear yellow robes. Because the merit of sentient beings is exhausted, the Hor, Sog, and Turuka will flourish, a sign that the teachings of the heretics will rise. The Geshes will act as military leaders, and many demon emanations will deceive the lineage of knowledge. Bodhicitta and compassion will flow into the water, and many Bodhisattvas will be killed by swords. The blessings of demons will cause strife and conflict to increase, and even though the compassion of the Noble One may be difficult to protect, through the power of pure aspirations, this dharma will benefit beings in the degenerate age. The emanation of Padmasambhava will extract treasures, and the emanation of the Noble One will spread this dharma, temporarily establishing beings in happiness. This precious instruction, spoken by Guru Rinpoche at the source of the Dharma of Drolton, which was perfected at Samye Monastery, in the temple of Bodhichitta Generation Island, included tantras, transmissions, and instructions. Yeshe Tsogyal, the dakini, wrote it down in dakini script, and as prophesied by Guru, in Mangyul, in a valley shaped like a curved knife, adorned with sixteen great pillars, becoming a supreme sacred place, the Jampa Cloud Temple. From the heart of the dakini Lhasey Karmo, and from the great tantra "The Vajra Heart Essence That Dispels the Darkness of Ignorance," etc., it was invited in the Fire Male Dragon year, and in the Iron Male Monkey year, at the practice place of Kham Sermo Dzong, Chakru Puk Nak Guha Kala, it was copied from yellow paper, and the secret vows were practiced to the end.
Tibetan
ན་པར་མཛད་ཅིང་དུས་དང་མཚམས་པ་རིམ་པར་སྤེལ་བར་མཛད་པའི་གདམས་ཟབ་གང་དེའི་སྒོ་ནས་སྨིན་བྱེད་གདམ་པའི་ཡང་སྙིང་དོན་དབང་མཐར་ཐུག་གི་སྙིང་པོ་འདི་བསྐུར་བ་སྐབས་སུ་བབས་པ་སྟེ༔ དེ་ལ་ཡང་རྡོ་རྗེ་སློབ་དཔོན་གྱི་བྱ་བ་དང་༔ སློབ་མའི་བྱ་བ་གཉིས་ལས༔ སློབ་དཔོན་གྱི་བགྱི་བའི་འོས་སུ་གྱུར་པ་བདག་མདུན་དབྱེར་མེད་དུ་བསྒྲུབ་མཆོད་བཟླས་པ་དང་༔ ཟབ་གཏེར་གྱི་བསྲུང་མར་གཏོར་མ་ཕུལ་ཏེ་རྒྱ་འགྲོལ་བའི་འཕྲིན་ལས་བཅོལ་བ༔ ཚོགས་ཀྱི་འཁོར་ལོས་ཆོ་གའི་ལྷག་ཆད་བཀང་བ༔ བདག་འཇུག་གི་དབང་ཏིང་ངེ་འཛིན་གྱིས་བླང་བ་སོགས་གོང་དུ་གྲུབ་པ་ཡིན། ད་ཁྱེད་རང་རྣམས་ཀྱི་ངོ་སྐལ་དུ་གྱུར་པ་དབང་བསྐུར་ཞུ་བའི་དོན་ཏུ་མཎྜལ་ཕུལ་མཛོད༔ ཞེསབརྡ་སྤྲད་དེ། དེའང་ཁྱེད་རང་རྣམས་མི་ཕྱེད་དད་པའི་གདུང་ཤུགས་དང་བཅས་ཏེ་བླ་མ་དང་དཀྱིལ་འཁོར་གཙོ་བོ་འཕགས་པ་མ་རིག་མུན་སེལ་དབྱེར་མི་ཕྱེད་པར་མོས་ནས་གསོལ་བ་གདབ་པ་འདིའ་ིརྗེས་བཟློས་གྱིས༔ ཧོ༔ རྡོ་རྗེ་རྒྱལ་པོ་དགོངས་སུ་གསོལ༔ འཕགས་པ་མ་རིག་མུན་སེལ་གྱི༔ དབང་མཆོག་དམ་པ་བསྐུར་དུ་གསོལ༔ ཁྱེད་ཀྱི་བརྩེ་བས་བདག་སྐྱོངས་ཤིག༔ ཅེས་ཞུའོ༔ གསོལ་བ་གདབ་པའི་རིམ་པ་སོང་ནས་དམིགས་པ་འདི་བཞིན་ཏུ་གྱིས༔ ས་ཕྱོགས་འདི་ཉིད་ཀྱང་ཐ་མལ་གྱི་སྣང་བ་འདི་ལྟ་བུ་མ་ཡིན་པའི་དྭངས་གསལ་གཉིས་སུ་མེད་པའི་ཡེ་ཤེས་རང་སྣང་ལས་གྲུབ་པའི་ཞིང་ཁམས་ཀྱི་དབུས་སུ་དཀྱིལ་འཁོར་གྱི་གཙོ་བོ་འཕགས་པ་ཐུགས་རྗེ་ཆེན་པོ་ལ་ཕྱོགས་དུས་ཀྱི་རྒྱལ་བ་སྲས་བཅས་སྐྱབས་ཡུལ་ཐམས་ཅད་ཀྱིས་བསྐོར་བ་མངོན་སུམ་ལྟ་བུར་བཞུགས་པ་གསལ་བཏབ་ནས་དེ་དག་གི་སྤྱན་སྔར་རང་གཞན་སེམས་ཅན་ཐམས་ཅད་བྱང་ཆུབ་ཀྱི་བར་དུ་སྐྱབས་སུ་མཆིའོ་སྙམས་པས་སྐྱབས་སུ་འགྲོ་བ་དང་༔ ཚོགས་ཞིང་ཁྱད་པར་ཅན་དེ་དག་གི་སྤྱན་སྔར་ཚོགས་བསགས་ཡན་ལག་བདུན་པ་བཅས་ཚིག་ཕྱིར་སེམས་གཞོལ་བས་འདིའ་ིརྗེས་བཟློས་གྱིས༔ ཧཱུྃ༔ ཐུགས་རྗེས་ཀུན་ཁྱབ་ཆོས་སྐུ་སྣང་མཐའ་ཡས༔ མ་རིག་མུན་སེལ་ལྷ་ཚོགས་ལོངས་སྤྱོད་རྫོགས༔ རྣམ་སྤྲུལ་དཔག་ཡས་གང་འདུལ་སྤྲུལ་པའི་སྐུ༔ སྐུ་གསུམ་རྒྱལ་བ་རྒྱ་མཚོའི་ལྷ་ཚོགས་ལ༔ བདག་སོགས་འགྲོ་དྲུག་བྱང་ཆུབ་མ་ཐོབ་བར༔ ལུས་ངག་ཡིད་གསུམ་གུས་པས་སྐྱབས་སུ་མཆི༔ གསུམ། རང་རིག་རང་ཤར་ལྷ་ལ་ཕྱག་འཚལ་ལོ༔ འགགས་མེད་རང་གསལ་རང་གྲོལ་མཆོད་པ་འབུལ༔ མ་རིག་འཁྲུལ་སྣང་གདོད་མའི་དབྱིངས་སུ་བཤགས༔ དུས་གསུམ་མཉམ་ཉིད་ཆེན་པོར་ཡི་རང་ངོ་༔ འགྲོ་དྲུག་འཁོར་བ་དོང་ནས་སྤྲུ
Chinese
以善妙的方式，按时和适当地逐步传播，通过那甚深的口诀，现在是传授成熟解脱口诀之精华，究竟意义灌顶之核心的时候了。其中，有金刚上师的行为和弟子的行为两种。作为上师应做之事，就是无有自他对立地进行修持供养念诵，以及向甚深伏藏的护法供养朵玛，委托其解除障碍的事业，通过荟供轮圆满仪轨的不足，以自入灌顶的等持来领受等等，以上已经完成了。现在，轮到你们各位的份额了，为了请求灌顶，请献曼扎。这样指示后，你们各位要以不退转的信心和强烈的虔诚，观想上师和坛城主尊圣者玛热蒙色无二无别，然后念诵这个祈请文： 吽！金刚国王，请垂念！ 圣者玛热蒙色之， 无上殊胜灌顶请赐予！ 祈请您以慈悲垂爱护我！ 这样祈请。 祈请的次第结束后，这样观想： 这个地方也不是像这样的庸俗显现，而是在清净无二的智慧自显中成就的刹土中央，坛城主尊圣者大悲尊，被十方三世的诸佛菩萨和所有皈依境所围绕，如同亲眼所见般安住。在他们面前，自己和其他所有众生，直到菩提果之间都皈依，这样想着皈依，并且在那些殊胜的福田面前，以意念专注于所念诵的七支供，念诵这个： 吽！ 慈悲周遍法身无量光， 遣除无明黑暗本尊圆满报身， 无量化身随所化现之应化身， 三身诸佛如海之本尊众， 我等六道众生未获菩提前， 身语意三恭敬而皈依。 三遍。 自明自显之本尊我顶礼， 无碍自明自解供养作供， 无明错觉于原始法界中忏悔， 三时平等大乐我随喜， 六道轮回从根
English
In an excellent manner, spreading gradually at the right time and appropriately, through that profound instruction, now is the time to bestow the essence of the ripening liberation instruction, the core of the ultimate meaning empowerment. Among these, there are two types of actions: those of the Vajra Master and those of the disciples. As for what the Master should do, it is to perform practice, offering, and recitation without any distinction between self and others, and to offer Torma to the protectors of the profound treasure, entrusting them with the task of removing obstacles, completing the deficiencies of the ritual through the Tsokyi Khorlo, receiving the self-entry empowerment through Samadhi, etc. All of the above has been completed. Now, it is your turn, please offer the Mandala for the purpose of requesting empowerment. After giving this instruction, all of you should, with unwavering faith and strong devotion, visualize the Lama and the main deity of the Mandala, the noble Marig Munsal, as inseparable, and then recite this prayer: HO! Vajra King, please consider! Of the noble Marig Munsal, Please bestow the supreme and sacred empowerment! Please protect me with your love! Recite thus. After the sequence of supplication is completed, visualize as follows: This place is not like this ordinary appearance, but in the center of the pure and non-dual wisdom self-manifestation, the main deity of the Mandala, the noble Great Compassionate One, surrounded by the Buddhas and Bodhisattvas of the ten directions and three times, and all the objects of refuge, residing as if seen with one's own eyes. In front of them, oneself and all other sentient beings take refuge until the attainment of enlightenment, thinking thus, and in front of those special fields of merit, with mind focused on the words of the seven-branch offering, recite this: HUM! Compassion pervades the Dharmakaya, Infinite Light, Dispelling the darkness of ignorance, the deity assembly of the Sambhogakaya, Limitless emanations, the Nirmanakaya that tames whatever is to be tamed, To the deity assembly of the ocean of Buddhas of the three bodies, I and other beings of the six realms, until we attain enlightenment, Take refuge with body, speech, and mind in reverence. Three times. To the self-aware, self-arisen deity, I prostrate, Unobstructed, self-luminous, self-liberated, I offer offerings, Ignorance and delusion, I confess in the primordial Dharmadhatu, The great equality of the three times, I rejoice, The six realms of Samsara from the root