English
Perfected in the realm of the four wisdoms, the samaya and wisdom inseparable, In the bodhichitta, of one taste, the empowerment blessing is wondrous, spontaneously accomplished as the essence of the four bodies. Oṃ vajra samaya hūṃ satvaṃ hoḥ (藏文：ཨོཾ་བཛྲ་ས་མ་ཡ་ཧཱུྃ་སཏྭཾ་ཧོ，梵文天城体：ओṃ वज्र समय हूँ सत्वं हो，梵文罗马拟音：oṃ vajra samaya hūṃ satvaṃ hoḥ，汉语字面意思：嗡，金刚，誓言，吽，萨埵，伙), kāya vāka citta jñāna vajra jaḥ hūṃ vaṃ hoḥ (藏文：ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ་ཛྙཱ་ན་བཛྲ་ཛཿཧཱུྃ་བཾ་ཧོ，梵文天城体：काय वाक चित्त ज्ञान वज्र जः हूँ वं हो，梵文罗马拟音：kāya vāk citta jñāna vajra jaḥ hūṃ vaṃ hoḥ，汉语字面意思：身语意智金刚 匝 吽 班 伙), by casting the flower of awareness, one's own being enters, making samaya and wisdom inseparable. Secondly, the actual process of empowerment, the root and branch empowerments, two. The first also has the preliminary entering dharma, and the actual sequence of empowerment. The first has two entries, outer and inner. First, the outer entry: summon the student who is worthy as a vessel to the door and bring them out after bathing. The inner entry is to have them sit on the seat, cast the torma to the obstacles, issue commands, and drive away the torment of the assembly. To prevent re-entry, bind the directions of the protective wheel. The teacher clarifies the motivation and conduct, and teaches the Dharma as appropriate to the occasion. Here, the ultimate goal of practice, the supreme state of Mahamudra, can be manifested by mere aspiration, so the accomplishment of actions and other siddhis is effortless, the ultimate of the profound path is the profound Guru's Heart Practice. That is, by the distinction of what is to be accomplished and what is to be practiced, root and branch, extensive and concise, there are hundreds of thousands of heart practices. But what is appropriate here is the practice of the three kayas, the union of lineages, the Profound Drop, that is, the profound path of the Great Secret Vajra. The basis of this is the crown ornament of all the learned and accomplished in the snowy lands, the three Vidyadhara masters who received the command, with the distinction of outer, inner, secret, and very secret. The profound essence of the four great heart practices, generation, completion, and great perfection, combined into one, is easy to do, easy to carry, with few words and profound meaning, the way it bursts forth from the expanse of thought in the immediate aftermath of death. In the root text of the Guru Sadhana, it says: "Of all the Guru Heart Practices, the ultimate essence has four categories. The very essence of all of them is this profound practice." Thus it is said that the object of practice is the treasure revealer, the wheel-turning king of the ocean of accomplished ones, Orgyen Chokgyur Lingpa. The basis of this incarnation is the heart son of the glorious Orgyen Dharma King, namely Je
Chinese
又，文殊菩萨真身，父王赤松德赞的王子，被称为巴·丹增·穆如赞布。作为莲花生大师心传弟子中的佼佼者，赐名为居士森给桑布。由于天生和后天修习的功德圆满，被称为王子译师。被赞誉为是喇嘛贡杜大金法灌顶的法器之器，赐予密名为益西若巴匝。并授权为该法之主，导师多吉嘉波。尤其是在多康下部地区，莲师师徒一行以无碍神通的游舞降临，在二十五处金刚圣地等地，修持甚深誓言七次。噶杜法海、喇荣图森、贡杜宁布五种、以修法八大传承为代表的大方便成熟解脱的法轮广大转动之时，作为最亲近的心子之首，以非同寻常的方式，师徒意趣合一，即生证得虹身大迁转。但考虑到未来藏地的所化众生，化身成大掘藏师桑杰林巴和希林·俄赛吉玛等大伏藏师的灌顶。以及秘密主金刚法，具缘国王匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），萨迦宗布布达等 诸多贤哲成就者的名号和身相，于过去、现在、未来三时中显现，行持了利益佛教和众生的伟大事业。莲花生大师的化身，邬金秋吉德钦西波林巴之名，也被莲花生大师的足迹所宣扬。浊世所化众生的福报，其一生的事业圆满后，色身融入法界之时。雪域贤哲之顶严，蒋扬钦哲旺波的清净智慧显现中，西方极乐世界的刹土，莲花遍布的刹土之导师，显现为莲花童子，以五种现证的方式示现成佛之相，为了清净所有佛的刹土，以身和名的显现示现桑耶寺幻化网的景象。圆寂后自身
English
Furthermore, he was the actual emanation of Manjushri, the son of King Trisong Detsen, known as Barpa Damdzin Murub Tsenpo. As the foremost disciple among those who received the heart essence of the second Buddha, Guru Rinpoche, he was given the name Upasaka Senge Zangpo. Due to his innate and acquired qualities being supremely accomplished, he was known as the Prince Translator. He was praised as a suitable vessel for the empowerment of the Great Golden Dharma of Lama Gongdü, and was given the secret name Yeshe Rolpa Tsal. He was also authorized as the master of that Dharma, the teacher Dorje Gyalpo. In particular, in Lower Dokham, Guru Rinpoche and his retinue arrived with unimpeded miraculous displays, and in the twenty-five great Vajra places and others, he practiced the profound samaya seven times. At the time when the vast Dharma wheel of the Great Means of Maturation and Liberation, represented by the Kadü Chökyi Gyatso, Latsok Tuksum, Gongdü Nyingpo Nga, and the Eight Heruka Sadhanas, was turned extensively, he became the chief of the closest heart-sons, in an extraordinary way. Guru and disciple became of one mind, and in that very lifetime, he attained the body of the Great Transference of the Rainbow Body. However, considering the future disciples of Tibet, he incarnated as the great treasure revealers Sangye Lingpa and Shikling Ösel Gyuma, and received the great empowerments of the profound treasures. Also, the secret lord Vajrapani, the karmic king Dza (藏文,梵文天城体,梵文罗马拟音,汉语字面意思), Sakya Zongpo Buddha, and others. The names and forms of many wise and accomplished great beings appeared in all three times, and he performed the great deeds of benefiting Buddhism and sentient beings. The representative of Guru Rinpoche, the great bell of the name Orgyen Chokgyur Dechen Shikpo Lingpa, was also proclaimed by the feet of Buddha Padmasambhava. When the deeds of that lifetime, which was the fortune of the beings to be tamed in the degenerate age, were completed, and the physical body was absorbed into the Dharmadhatu. In the pure vision of Jamyang Khyentse Wangpo, the crown jewel of all the wise and accomplished beings of the Land of Snows, the pure land of Western Sukhavati, the teacher of the land completely covered with lotuses, appeared as the Lotus Prince, showing the aspect of attaining Buddhahood through the five kinds of manifest enlightenment. In order to purify all the Buddha-fields, he displayed the arrangement of Samye's illusory net with the manifestation of body and name. After his passing, his own
Tibetan
བྱུང་དགོངས་པ་ཟང་ཐལ་གྱི་ཐུགས་ཏིག་ཞལ་ཆེམས་ཀྱི་ཚུལ་དུ་སྐུ་གསུམ་རིགས་འདུས་སྙིང་ཏིག་འདི་ཉིད་བསྩལ་པ་སྟེ་གཏེར་གཞུང་རྩ་བ་ལས། དད་དང་ངེས་ཤེས་རྩེ་གཅིག་པས༔ འདི་ཉིད་ཚུལ་ བཞིན་ཉམས་བླངས་ན༔ ཕྱི་ནང་གསང་བའི་བར་ཆད་ཞི༔ བསམ་པ་ཐམས་ཅད་ལྷུན་གྱིས་འགྲུབ༔ བདེ་ཆེན་ཡེ་ཤེས་རྩོལ་མེད་སྐྱེ༔ ལྟ་སྒོམ་གདེངས་ཐོབ་རྩལ་ཆེན་རྫོགས༔ སྐུ་གསུམ་རིགས་འདུས་བླ་མ་དང༔ ནམ་ཡང་འབྲལ་མེད་བྱིན་གྱིས་རློབས༔ དེ་ཕྱིར་ཟབ་རྒྱ་ཀུན་གྱི་བཅུད༔ སྙིང་གི་ཐིག་ལེར་གཅེས་པར་ཟུངས༔ ཡལ་བར་མ་དོར་ཉམས་སུ་ལོངས༔ རང་གཞན་དོན་གཉིས་མཐར་ཕྱིན་ཤོག༔ ཅེས་གསུངས་པ་ལྟར་རིག་འཛིན་གཏེར་སྟོན་གྲུབ་ཐོབ་ཡོངས་ཀྱི་འཁོར་ལོས་བསྒྱུར་བ་ཆེན་པོ་པདྨ་འོད་གསལ་མདོ་སྔགས་གླིང་པས། ལྕགས་རྟ་མགོ་ཟླ་བའི་ཚེས་བཅོ་ལྔར་དག་པའི་སྣང་བར་ཞིང་ཁམས་ཆེན་པོ་པདྨས་ཁེབས་པར་གཏེར་ཆེན་མཆོག་གྱུར་གླིང་པ་དང་དབྱེར་མེད་པའི་སེམས་དཔའ་པདྨའི་མྱུ་གུ་ལས་སྒྲུབ་ཐབས་དབང་བསྐུར་བར་དོ་དྲུག་ཁྲིད་ཀྱི་རིམ་པ་བཅས་ཞལ་གྱི་གདམས་པའི་བདུད་རྩི་དངོས་སུ་གསན། ཟླ་བ་གཅིག་ཏུ་གསང་བའི་དམ་ཚིག་གི་རྒྱས་བཏབ།རྒྱལ་ཟླ་བའི་ཚེས་བཅུར་ཚོགས་ཀྱི་མཆོད་པ་དང་རྗེས་སུ་འབྲེལ་བར་གཏན་ལ་ཕབ་པའི་ཡི་གེའི་འདུ་བྱེད་པ་ཀུན་མཁྱེན་བླ་མ་འཆི་མེད་བསྟན་གཉིས་གཡུང་དྲུང་གླིང་པ་རྩལ་གྱིས་མཛད་པའི་ཚེ། ས་གཞིའི་ཁྱོན་ལ་དྲོད་ གློ་བུར་དུ་བབས་པས་འཁྱགས་པ་རྣམས་ཆུ་བོའི་རྒྱུན་དུ་གྱུར་པའི་དགེ་མཚན་ཀྱང་ཀུན་གྱི་དབང་པོའི་མངོན་སུམ་དུ་གྱུར་པ་དང་བཅས་སྨིན་གྲོལ་གྱི་ཆོས་སྒོ་ཐོག་མར་ཕྱེས་ཤིང་ཚོགས་ཀྱི་འཁོར་ལོ་རྒྱ་ཆེན་པོ་དང་བཅས་ཏེ་གཏན་ལ་ཕབ། རིམ་གྱིས་སྐལ་ལྡན་ཡོངས་ལ་སྤེལ་བར་མཛད་པའི་ཟབ་ལམ་རྨད་དུ་བྱུང་བའི་དབང་གི་ཆོ་གས་སྨིན་པར་བྱེད་པ་ལ་རྒྱས་བསྡུས་གཉིས་སུ་བཞུགས་པ་ལས། སྔ་མ་སྨིན་བྱེད་རྩ་བའི་དབང་བཞི་རྒྱས་པར་བསྐུར་བ་ལ། སྔོན་འགྲོ་འཇུག་པའི་ཆོས་དང་། དངོས་གཞི་དབང་གི་རིམ་པ་གཉིས་ལས། ཐོག་མར་ཕྱི་ནང་གི་འཇུག་པའི་ཆོས་རྣམས་ཞུ་བའི་ཡོན་དུ་མཎྜལ་ཕུལ། དཀྱིལ་འཁོར་དུ་འཇུག་པ་ལ་ཐོག་མར་ཆས་སུ་འཇུག་པ་ནི། མ་རིག་པའི་སྒྲིབ་གཡོགས་ཀྱིས་སྐུ་གསུམ་བླ་མ་འདུས་པའི་རིག་པ་ཡེ་ཤེས་ཀྱི་མཐོང་བ་བསྒྲིབས་པ་མཚོན་པའི་ཕྱིར་མིག་དར་འཆིང་བར་ཞུ། ཨོཾ་ཨཱཿཧཱུྃ་ཞེས་མིག་དར་འཆིང་། རང་རིག་བླ་མའི་དགོངས་པ་ཡེ་ཤེས་ལྔ་ལྡན་གྱི་དཀྱིལ་འཁོར་མཇལ་བའི་ཕྱག་རྟེན་དུ་དཔའ་བོ་འབྲུ་ལྔ་ལས་སྐྱེས
Chinese
如同显现证悟的甚深心髓遗教，赐予此身语意三者总集心髓。如伏藏根本文所说：以虔诚与定解一心不二，如此如法修持，内外密一切障碍消除，一切所愿自然成就，大乐智慧无勤生起，见修行果获得证悟大圆满，身语意三者总集上师，恒时无离加持。因此，甚深法要一切精髓，珍重如心之明点，勿失毁而修持，自他二利究竟圆满。如是所说，持明伏藏师成就者一切之转轮王，莲花光明密咒洲（贝玛奥色多昂林巴），于铁马年首月十五，清净显现中，莲花遍布之刹土，从与大伏藏师秋吉林巴无二之莲花童子处，获得包含多扎六法的修法灌顶等口诀甘露。一个月中，以秘密誓言印持。于胜月之初十，以会供及后续仪轨而确定。书写者为全知上师不朽教法二者雍仲林巴所造之时，地面上温度突然下降，冰冻皆化为水流，此善妙之征兆亦为众人亲眼所见。以此开启成熟解脱之法门，并以广大之会供轮而确定。逐渐为一切具缘者传扬，此稀有甚深道之灌顶仪轨，有广略二种。前者为成熟之根本四灌顶广轨。分为前行入门之法，与正行灌顶之次第二者。首先，为请求内外入门之法，献曼扎。为进入坛城，首先进入准备阶段，为象征以无明之障蔽，遮蔽身语意三者总集上师之觉性智慧显现，故请蒙眼。念诵嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）后蒙眼。为作为觐见自性觉性上师之意五圆满坛城之礼物，献上勇士五谷。
English
This essence of the three kāyas, the heart essence, was bestowed as a testament to the realization of the profound and unadulterated. As stated in the root text of the treasure teachings: With unwavering faith and certainty, practice this diligently, and all outer, inner, and secret obstacles will be pacified. All aspirations will be spontaneously fulfilled. The great bliss wisdom will arise effortlessly. View, meditation, confidence, and great skill will be perfected. May the guru, the embodiment of the three kāyas, bless us with inseparable grace. Therefore, cherish the essence of all profound practices as the precious bindu of the heart. Do not lose it, but practice it. May the two benefits, for oneself and others, be ultimately fulfilled. As it is said, Padma Osel Do-ngak Lingpa, the great Chakravartin of all Vidyadhara treasure revealers and accomplished ones, on the fifteenth day of the first month of the Iron Horse year, in a pure vision, in a realm covered with lotuses, received the nectar of oral instructions, including the practice and empowerment of the six-fold training, directly from the emanation of Padma, inseparable from the great treasure revealer Chokgyur Lingpa. For one month, he sealed it with secret vows. On the tenth day of the victorious month, it was established with a feast offering and subsequent rituals. When the all-knowing lama Chimey Tennyi Yungdrung Lingpa composed the written form, the temperature on the surface of the earth suddenly dropped, and the ice turned into flowing water, a sign of auspiciousness that was witnessed by all. With this, the gate of ripening and liberation was first opened, and it was established with a vast feast gathering. Gradually, it was spread to all fortunate ones. The empowerment ritual of this extraordinary profound path, which ripens, exists in two forms, extensive and concise. The former is the extensive bestowal of the four root empowerments that ripen. It is divided into the preliminary practice of entering, and the actual sequence of empowerment. First, to request the outer and inner practices of entering, offer a mandala. To enter the mandala, first enter the preparatory stage. To symbolize that the wisdom vision of the guru, the embodiment of the three kāyas, is obscured by the veil of ignorance, request to be blindfolded. Recite Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Ah（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）, and Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） and then blindfold. As a gift to behold the mandala of the five wisdoms, the intention of the self-aware guru, offer the five grains born from heroes.