English
Become completely full. After clarifying this, hold the blessing cord and recite the common mantra, or if you wish, recite: Om Vajra Shri Heruka Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning), etc., reciting as much as possible the mantras of the main deity and the entire retinue. Action Vase. Om Maha Shunyata Jñana Vajra Svabhava Atmako 'Ham (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) purify. In the emptiness of the vase, which is beyond perception, on top of a lotus and moon seat, Bhrum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) transforms into the vase palace. In the center of the nectar ocean, on top of a lotus and moon, Vajrasattva, the color of the moon, one face and two hands holding a vajra and bell, united with the Consort Samantabhadri, possessing the attire of the Sambhogakaya, sitting in the vajra posture, blazing with light. In the heart, on top of a moon seat, Vajra Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning), surrounded by the hundred-syllable mantra. By stimulating the mindstream with the mantra, a stream of nectar descends from the body, completely filling the vase. Visualize in this way, and after reciting the hundred-syllable mantra as appropriate, recite the vowels, consonants, and dependent arising mantra three times each. Offer the emptiness to the wisdom deities, etc. Recite the hundred-syllable mantra three times. By offering nectar with Om Ah Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning), visualize that all the deities dissolve into the nature of great bliss, inseparable from the substance of the vase. If you wish to elaborate, take the extensive self-entry as in the case of empowering disciples. If you wish to condense, then according to the common practice of the early translation secret teachings, throw the flower of wisdom, causing yourself to enter and become powerful. At this time, like the secret bindu, offer the authentic torma, and offer common tormas to the Three Roots and Dharma Protectors in general, and conduct the feast of the action ritual. Second, empowerment is divided into two: the disciple enters the mandala, and after entering, the actual empowerment takes place. First, as in the birth ritual, etc., while reciting the hundred-syllable mantra, bathe the disciple. The obstacle-removing torma, purification, cleansing, dedication, etc., are performed according to the common ritual, and then burn gugul incense and scatter white mustard seeds. Expel by reciting fierce mantras such as Hum Hum Hum Vishva Vajra (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning). Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning)! Starting from the authentic view, etc., Vajra Ram Yam Kham Raksha (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning)! Thus, bind the boundaries with the protective wheel of the action ritual. After the throwing and gathering of flowers is completed, for the benefit of all sentient beings equal to space, in order to attain the state of the all-knowing Buddha, the Great Vajradhara, in this very lifetime, for that purpose, listen to the maturing stages of the Great Glorious Authentic Heruka, and cultivate them in your heart as they are.
Chinese
请以恭敬之心发起为了利益一切有情众生而证得菩提的意乐，然后谛听。我们的导师，具有三身之体性，为了适应所化众生的根器、意乐和思想，宣说了无量不可思议的殊胜妙法。总而言之，这些教法可以归纳为因果二乘。如《普贤王如来根本续》所说：“乘有二种，即名相因乘，以及果金刚乘。”因此，这里所说的是胜于因乘，以多种殊胜方式成就的果金刚密乘。如《善成续》所说：“虽义唯一然无迷，方便众多无艰难，利根者之所依处，密咒之乘尤为胜。”在雪域藏地，根据翻译时间的前后，分为新旧二派。这里所说的是宁玛派，即古老的密咒乘。其中又分为经传和伏藏两种传承方式。这里所指的是经传授记、发愿灌顶、空行嘱托印记这三种殊胜传承。主要特点是传承近，拥有伏藏文本的证据，因此来源可靠，并且为了适应不同根基的众生，显现出与时代相符的深奥而不可估量的力量，因此属于殊胜的伏藏法。在众多的上下伏藏法脉中，这里指的是十地自在者，化现为天子丹增的伏藏师，伏藏海之轮的化身——秋吉德钦林巴，从身语意之圣地邬金噶玛的后方，丹坚扎（地名）取出带有奇妙征兆的天铁橛。这是莲师意修甚深七法的其中之一，是从上部封印的东方出现的铁制月牙形文字中取出，是八大修部之一，是成就殊胜成就之主要方法。莲花生大士本人曾在尼泊尔扬列秀的山洞中修持扬达大圆满心髓，从而获得了大手印殊胜成就，此本尊是所有本尊之根本或主要本尊。
English
Please listen with a clear intention to generate the mind of enlightenment, thinking, "I will listen in order to attain enlightenment for the benefit of all sentient beings." Our teacher, who possesses the nature of the three kayas, taught countless inconceivable nectar-like sacred Dharma teachings in accordance with the faculties, inclinations, and thoughts of those to be tamed. In short, these teachings can be summarized into the two vehicles of cause and effect. As stated in the Kunjed Gyalpo (All Creating King): "There are two types of vehicles: the vehicle of characteristics, the causal vehicle, and the resultant Vajra Vehicle." Therefore, what is spoken of here is the resultant Secret Mantra Vajra Vehicle, which is superior to the causal Dharma through various distinctions. As stated in the Legdrub (Well Accomplished Tantra): "Although the meaning is one, there is no confusion; there are many methods and no difficulties; it empowers those with sharp faculties; the Mantra Vehicle is particularly supreme." Within that, in this land of Tibet, due to the timing of translations, it is known as the two traditions of Nyingma and Sarma (Old and New). This is the Nyingma, the Early Translation Vajra Vehicle. Within that, there are two sources of transmission: Kama (oral transmission) and Terma (treasure teachings). This one possesses the three special lineages of Kama empowerment prophesies, aspiration empowerment, and Dakini entrustment. Primarily, the lineage is close, and it is authentic because it possesses the evidence of treasure texts. It manifests in accordance with the times, taming whatever needs to be tamed, and because it is profound and its power is immeasurable, it belongs to the side of the Terma, which is particularly supreme. Among the infinite systems of teachings in the sequence of upper and lower Termas, this one is the treasure revelation of Chokgyur Dechen Lingpa, the master of the ten bhumis, an emanation of the prince Damdzin, a transformation of the ocean of treasure revealers, from the sacred place of body, speech, and mind, the Damchen Drak (place name) behind Karma Ogyen, he extracted the sky iron phurba frame with wondrous signs. This is one of the Seven Profound Heart Practices of Guru Rinpoche, extracted from the iron plaque in the shape of a crescent moon that appeared from the eastern side of the upper seal. It is one of the eight great practice sections, the main method for accomplishing supreme siddhi. Guru Padmasambhava himself practiced Yangdag Dechen Nyingpo in the cave of Yangleshöd in Nepal, and because he attained the supreme siddhi of Mahamudra, this deity is the root or main deity of all yidams. As it is
Tibetan
སྐད་དུ། ཨོ་རྒྱན་མཁས་པ་པདྨ་བདག༔ ཡང་དག་བསྒྲུབས་པས་དངོས་གྲུབ་ནི༔ ཕྱག་རྒྱ་ཆེན་པོའི་རིག་འཛིན་ཐོབ༔ གསང་སྔགས་སློབ་དཔོན་མང་ན་ཡང༔ རིག་རྩལ་དབང་ཐོབ་ཁོ་བོ་ཙམ༔ གྲུབ་རྟགས་ཨོ་རྒྱན་ཟ་ཧོར་ཡུལ༔ གསང་སྔགས་ཆོས་ཀྱི་འཁོར་ལོ་བསྐོར༔ འགྲོ་བ་གཅིག་ཀྱང་མ་ལུས་པ༔ བྱ་ཁྱུ་མཁའ་ལ་འཕུར་བ་བཞིན༔ ཞག་བདུན་ཁོངས་ནས་ཆོས་ཀྱི་དབྱིངས༔ བདེ་བ་ཆེན་པོའི་ས་ལ་དྲངས༔ དེ་ལྟ་བུ་ཡི་ཡོན་ཏན་ཡང༔ དཔལ་ཆེན་ཡང་དག་འདི་ལས་གྲུབ༔ འདི་ཕན་ཨོ་རྒྱན་པདྨ་འབྱུང༔ བདག་གི་གཙུག་རྒྱན་ནོར་བུར་འཆང༔ ད་ནི་ཕྱི་རབས་སྐལ་ལྡན་དོན༔ ཟླ་གམ་འདྲ་བའི་བྲག་ལ་སྦས༔ ལྷ་སྲས་ཆོས་ཀྱི་བློ་གྲོས་ཀྱི༔ སྐྱེས་མཐའ་ཞིག་གིས་རྙེད་པར་ཤོག༔ ཅེས་གསུངས་ནས་མཆོག་སྒྲུབ་སྐོར་གྱི་ཟབ་ཆོས་དང་། འདོན་པའི་སྐྱེས་བུ་དང་བཅས་པ་སོགས་རྡོ་རྗེའི་ལུང་གིས་བསྔགས་པར་མཛད་པའི་སྒྲུབ་ཐབས་དང་འབྲེལ་བའི་དབང་བསྐུར། གཞན་ཡང་ལས་མཐའ་རྒྱས་དང་བཅས་པ་བཞུགས་པ་སྟེ། སྐུ་གསུམ་ཉི་ཟླ་འབར་བའི་རྒྱུད་ལས། ཞི་བར་བསྙེན་ནས་ཁྲོ་བོར་ཉེ༔ དེ་ཡང་ཟླ་གམ་སྒོ་གཅིག་གོ༔ ཞེས་པས་བསྙེན་པ་དང་ཉེ་བསྙེན་གྱི་དགོངས་པ་དང་འབྲེལ་བའི་ཟླ་གམ་སྒོ་གཅིག་གམ། ཡང་དག་མེ་གཅིག་ལྷ་གཅིག་གི་དགོངས་པ་ཕྱག་རྒྱ་གཅིག་པའི་དཀྱིལ་འཁོར་དུ་དབང་བསྐུར་བ་དང་། གཞན་ཡང་ཇི་སྐད་དུ། སྒྲུབ་ཕྱིར་རང་ལུས་ཟླ་གམ་དགུ༔ ཞེས་དང་། རྒྱུད་ཀྱི་དགོངས་འགྲེལ་ལས། བསྒྲུབ་པ་དམ་ཚིག་ཡེ་ཤེས་དབྱེ༔ འོད་ཟེར་འཕྲོ་འདུས་དོན་གཉིས་བྱས༔ ཞེས་གསུངས་པའི་སྒྲུབ་པའི་དགོངས་པ་ཕྱག་རྒྱ་སྤྲོས་བཅས་དང་ འབྲེལ་བའི་ཟླ་གམ་དགུ་པའི་དཀྱིལ་འཁོར་ལ་བསྟེན་པའི་སྨིན་བྱེད་སྐོར་གྱི་ཁྱད་པར་ཡང་། གཏེར་གཞུང་ལས། སྒྲུབ་ཆེན་མདུན་དུ་ཟླ་གམ་བསྐྱེད༔ སྣོད་བཅུད་ཟླ་གམ་ཆེན་པོར་བལྟ༔ ལས་ཀྱང་ཟླ་གམ་ཆེན་པོས་ཤེས༔ ཟླ་གམ་ཐབས་དང་ཤེས་རབ་ཡིན༔ བདེ་ཆེན་ཡེ་ཤེས་ཟླ་གམ་ཆེ༔ རྣལ་འབྱོར་མཆོག་འདོད་ཟླ་གམ་བསྒོམ༔ ཧེ་རུ་ཀ་དཔལ་ང་ཡིས་བཤད༔ ཅེས་གསུངས་པས། ཚོམ་བུ་ཚོགས་སྒྲུབ་དང་འབྲེལ་བའི་ཟླ་གམ་ལྔ་བཅུ་རྩ་བརྒྱད་ཀྱི་དཀྱིལ་འཁོར་དུ་དབང་བསྐུར་བ་སྟེ་རྣམ་པ་གསུམ་ལས། ད་ལམ་འདི་ནི་སྒྲུབ་པ་ཆེན་པོའི་དགོངས་པ་དང་རྗེས་སུ་འབྲེལ་བ། ཡང་དག་ཁྲག་འཐུང་རྩ་བའི་དཀྱིལ་འཁོར་རྒྱས་པར་དབང་བསྐུར་བ་ཕྱི་མའི་སྐབས་སུ་བབས་པ་སྟེ། དེ་ལའང་སློབ་དཔོན་གྱི་བགྱི་བར་འོས་པ་རྣམས་གྲུབ་ནས། སློབ་མ་ཁྱེད་རང་རྣམས་ཀྱི་སྐུའི་ངོ་སྐལ་དུ་གྱུར་པ་ལའང་། དཀྱིལ་
Chinese
语云：邬金智者我莲师， 如实修持得成就，获得大手印持明位。 密咒上师虽众多，唯我获得智慧力。 成就之相邬金萨霍地，密咒法轮常转动。 无一遗漏诸有情，如鸟群飞翔于空中， 七日之内于法界，引入大乐之境地。 如是功德之体性，乃由此胜妙成就。 此后邬金莲花生，我之顶严如宝珠。 今为后世具缘者，藏于半月形岩石中。 愿法王子法智者，终有一日能寻得。 如是说后，与最胜修持之甚深法，以及念诵者等，以金刚语赞叹之修法相关之灌顶。此外，亦有包含事业究竟圆满之法。于三身日月炽燃续中云：先修寂静后修忿怒，彼亦半月唯一门。如是，与修习和近修之意相关之半月唯一门，或真实一火一神之意，于手印唯一之坛城中灌顶。此外，又如是说：为修持故自身半月九。又，于续部之释义中云：修持誓言与智慧，光芒放射与收摄，行二种义。如是所说之修持之意，亦有与手印有戏论相关之半月九之坛城为依之成熟法之差别。于伏藏文中云：大修持前生半月，器情观为大半月，事业亦以大半月知，半月为方便与智慧，大乐智慧为大半月，欲求胜妙瑜伽修半月，嘿汝嘎我莲师说。如是说故，于聚会会供相关之半月五十八之坛城中灌顶，如是三种。今此乃与大修持之意相关联，于真实饮血根本坛城广大灌顶，乃于后者之阶段。于此，上师应作之事已竟，于弟子汝等之身之本分，亦于坛
English
In language: The wise Orgyen, I, Padmasambhava, Through genuine practice, attain accomplishment, Obtain the vidyadhara of the Great Seal. Though there are many mantra masters, Only I have obtained the power of wisdom. The sign of accomplishment is the land of Orgyen Zahor, Where the wheel of secret mantra Dharma is turned. Not a single sentient being is left behind, Like a flock of birds flying in the sky. Within seven days, from the realm of Dharma, They are led to the ground of great bliss. Such qualities as these, Are accomplished through this great and excellent one. Henceforth, Orgyen Padmasambhava, I hold as a jewel ornament on my crown. Now, for the sake of fortunate ones in the future, It is hidden in a crescent-shaped rock. May the divine son, Chokyi Lodrö, One day find it through his destiny! Having said this, the profound Dharma of the supreme accomplishment cycle, along with the individuals who recite it, etc., are praised with Vajra speech, and empowerment related to the means of accomplishment is bestowed. Furthermore, there is also the complete and extensive conclusion of activities. In the Tantra of the Three Kayas, the Blazing Sun and Moon, it is said: First approach peace, then approach wrath; That too is a crescent, a single door. Thus, the empowerment is bestowed in the mandala of a single mudra, which is related to the meaning of approaching and closely approaching, or the meaning of the true one fire, one deity, and one crescent, one door. Furthermore, it is also said: For the sake of accomplishment, one's own body is nine crescents. Also, in the commentary on the meaning of the Tantra, it is said: Accomplishment, vows, and wisdom are distinguished; Radiating and gathering light, two meanings are performed. As such, the meaning of accomplishment, which is said to be related to the mudra with elaboration, also has the distinction of the ripening method based on the mandala of nine crescents. In the treasure text, it is said: In front of the great accomplishment, generate a crescent; View the container and its contents as a great crescent; Also, know the activities through the great crescent; The crescent is method and wisdom; Great bliss wisdom is the great crescent; Yogis who desire the supreme meditate on the crescent; Heruka, I, Padmasambhava, have said. As such, empowerment is bestowed in the mandala of fifty-eight crescents related to the Tsokbum Tsok practice, which is of three types. Now, this is related to the meaning of the great accomplishment, and the extensive empowerment of the root mandala of the true blood-drinking one has fallen to the later stage. In this, the actions appropriate for the master have been completed, and for the share of the body of you disciples, also in the mandala.