English
Therefore, what appears there is the Dharmakaya (chos kyi sku) of death luminosity. One must recognize that it is what it is. Now, what the lama introduces is to understand the meaning of the view (lta ba), and to practice mastering the luminosity of the path as a symbol and the luminosity of sleep. Furthermore, in the Bardo (bar do) of existence, there is a dangerous path where the executioners of karma persecute. At that time, a body with complete senses, unobstructed movement, miraculous powers, and light will come. That is the Sambhogakaya (longs spyod rdzogs pa'i sku) of the Bardo. Recognizing that it is what it is, one can ascend to the divine body of union (zung 'jug) and purify the remaining habitual tendencies from before. To recognize this, one should now practice well the teachings of the generation stage (bskyed rim), and the illusory body (sgyu lus) and dreams (rmi lam) as symbols. Furthermore, in the final stage of rebirth, there is a dangerous path where one is involuntarily blown by the winds of karma into the place of birth. When the Gandharva (dri za) seeks the entrance to the womb, and when attachment and aversion arise towards the union of male and female, one should remember the key point of the instruction, which is the experience of bliss and emptiness (bde stong), and close the door of the antidote. Thereafter, consciously choosing rebirth is the various manifestations of the Nirmanakaya (sprul pa'i sku). To recognize this and gain control over rebirth, one must rely on the wisdom (ye shes) of Tummo (gtum mo) heat and the action mudra (las kyi phyag rgya), experience the meaning of the third initiation, and purify the jealousy in one's eyes. Be sure to understand the timing and boundaries of the introduction of the manifestation of the three bodies (sku gsum). As for the way signs and qualities appear, it is uncertain, depending on the goodness or badness of the individual's faculties, and adapting to the local situation. In any case, one must act in accordance with the holy Vinaya ('dul ba). One should focus on retreat (ri mtshams) and silence (smra bcad) for one's whole life, maintain simplicity, wear ragged clothes, and maintain great patience. Do not publicly proclaim this Dharma in towns, as there is a risk of diminishing the great opportunity to benefit beings. Teach it in valleys and secluded places. As a support, one can sing the hundred thousand songs of Guru Milarepa (mi la), and read treatises such as 'The Precious Garland of Liberation' (thar pa rin po che), 'The Precious Garland of the Supreme Path' (lam mchog rin chen phreng ba), and 'The Revealing of Hidden Meanings of Advice' (gros 'debs gab pa mngon phyung). Do not accept offerings and gifts for this Dharma. Do not tell it to just anyone. Give it only to those who can keep their vows. Offer as much as possible to the Three Jewels (dkon mchog), and offer Tsok (tshogs) Torma (gtor ma) and nectar (bdud rtsi) to the Dakinis (DAki). Offer clean rice and mutton to the resident Gampopa (dwags lha sgam po), and entrust him with activities. Thus, this profound secret path of the Guru has special liberation in the seven generations of lineage. It is enough to just receive the transmission. Ati (AThi). Such a profound teaching is prophesied to be an incarnation of Yeshe Dorje (ye shes rdo rje), a Terton (gter ston) of the end times. Therefore, what appears there is the Dharmakaya (chos kyi sku) of death luminosity. One must recognize that it is what it is. Now, what the lama introduces is to understand the meaning of the view (lta ba), and to practice mastering the luminosity of the path as a symbol and the luminosity of sleep. Furthermore, in the Bardo (bar do) of existence, there is a dangerous path where the executioners of karma persecute. At that time, a body with complete senses, unobstructed movement, miraculous powers, and light will come. That is the Sambhogakaya (longs spyod rdzogs pa'i sku) of the Bardo. Recognizing that it is what it is, one can ascend to the divine body of union (zung 'jug) and purify the remaining habitual tendencies from before. To recognize this, one should now practice well the teachings of the generation stage (bskyed rim), and the illusory body (sgyu lus) and dreams (rmi lam) as symbols. Furthermore, in the final stage of rebirth, there is a dangerous path where one is involuntarily blown by the winds of karma into the place of birth. When the Gandharva (dri za) seeks the entrance to the womb, and when attachment and aversion arise towards the union of male and female, one should remember the key point of the instruction, which is the experience of bliss and emptiness (bde stong), and close the door of the antidote. Thereafter, consciously choosing rebirth is the various manifestations of the Nirmanakaya (sprul pa'i sku). To recognize this and gain control over rebirth, one must rely on the wisdom (ye shes) of Tummo (gtum mo) heat and the action mudra (las kyi phyag rgya), experience the meaning of the third initiation, and purify the jealousy in one's eyes. Be sure to understand the timing and boundaries of the introduction of the manifestation of the three bodies (sku gsum). As for the way signs and qualities appear, it is uncertain, depending on the goodness or badness of the individual's faculties, and adapting to the local situation. In any case, one must act in accordance with the holy Vinaya ('dul ba). One should focus on retreat (ri mtshams) and silence (smra bcad) for one's whole life, maintain simplicity, wear ragged clothes, and maintain great patience. Do not publicly proclaim this Dharma in towns, as there is a risk of diminishing the great opportunity to benefit beings. Teach it in valleys and secluded places. As a support, one can sing the hundred thousand songs of Guru Milarepa (mi la), and read treatises such as 'The Precious Garland of Liberation' (thar pa rin po che), 'The Precious Garland of the Supreme Path' (lam mchog rin chen phreng ba), and 'The Revealing of Hidden Meanings of Advice' (gros 'debs gab pa mngon phyung). Do not accept offerings and gifts for this Dharma. Do not tell it to just anyone. Give it only to those who can keep their vows. Offer as much as possible to the Three Jewels (dkon mchog), and offer Tsok (tshogs) Torma (gtor ma) and nectar (bdud rtsi) to the Dakinis (DAki). Offer clean rice and mutton to the resident Gampopa (dwags lha sgam po), and entrust him with activities. Thus, this profound secret path of the Guru has special liberation in the seven generations of lineage. It is enough to just receive the transmission. Ati (AThi). Such a profound teaching is prophesied to be an incarnation of Yeshe Dorje (ye shes rdo rje), a Terton (gter ston) of the end times. --------------------------------------------------------------------------------
Tibetan
་རིག་འཛིན་འཇའ་ཚོན་སྙིང་པོ་ལ། དངོས་ཉམས་རྨི་ལམ་དུ་མར་མཁའ་འགྲོའི་ལུང་བསྟན་བྱུང་བ་དང་། ཁོ་བོའི་ཉམས་རྨིས་རྣམས་སུ་ཡང་ལུང་བསྟན་ཐོབ་པར་བརྟེན། གཏེར་སྟོན་དེ་ཉིད་སྒམ་པོར་སྤྱན་དྲངས། ཆུ་ཕག་མགོ་ཟླ་བའི་ཚེས་བཅོ་ལྔ་ལ། བྲག་སྒོམ་ཞྭའི་མགུལ་ནས་ལ་དྲིལ་རྗེ་སྒམ་པོ་པའི་ཕྱག་རྗེས་མ་ཉམས་པ་གཏེར་ནས་ཐོན་ཏེ། གཏེར་སྟོན་རང་གི་བཞུགས་གནས་སུ་སྤྱན་དྲངས། ཕྱག་གསོལ་འདེབས་བསྐོར་བ་རྣམས་འབུམ་ཐེར་དང་། ཚོགས་གཏོར་བརྒྱ་རྩ་བརྒྱད་ཕུལ་ནས། ཤིང་བྱི་སྨིན་དྲུག་ཟླ་བའི་ཚེས་བརྒྱད་ལ་ཞལ་ཕྱེས་པས། རྡོ་སྐུ་ཡིད་བཞིན་ནོར་བུ། དམ་རྫས་མྱོང་གྲོལ་རིལ་བུ། གསང་ལམ་བླ་མའི་སྒྲུབ་ཐབས་རྣམས་ཐོན། བྲག་ལོང་ལུང་པ་འཇའ་འོད་ཀྱིས་ཁེངས་པ་དང་། ལོ་ཕྱུགས་ལེགས་པ་ 11-21-14a སོགས་ངོ་མཚར་གྱི་ལྟས་མང་དུ་བྱུང་། ཟླ་བ་གསུམ་གྱི་བར་དུ་གཏེར་སྒྲུབ་རྟགས་ཐོན་མཛད་ཅིང་དམ་རྫས་ཀྱང་སྤེལ། དེ་ནས་རིན་པོ་ཆེ་མི་ཕམ་བློ་གྲོས་པ་དང་། བདག་སོགས་དད་འདུས་རྣམས་ལ་ཆོས་ཀྱི་སྦྱིན་པ་རྒྱ་ཆེར་བསྩལ་པས་བཀའ་དྲིན་ཆེའོ། ༈ །ན་མོ་གུ་རུ་བཛྲ་དྷཱ་ར་ཛམྦུ་དྭཱི་པ་ཀཱིརྟི་ཡེ། རྒྱལ་བའི་ཐུགས་རྗེ་མ་ལུས་གཅིག་བསྡུས་པ། །མཚན་ཙམ་ཐོས་ཀྱང་སྲིད་པའི་ཚ་གདུང་ཞི། །དྲན་ཆོག་རྒྱལ་པོ་མཉམ་མེད་སྒམ་པོ་པ། །བྱིན་རླབས་མཚུངས་མེད་དགེ་སློང་འཚོ་བྱེད་ཅེས། །འཛམ་གླིང་གྲགས་པ་དེ་ཉིད་དྲན་པ་ལ། །གང་ནས་བསམས་ཀྱང་དྭགས་པོ་ལྷ་རྗེ་དྲན། །ཇི་ལྟར་བྱས་ཀྱང་ཟླ་འོད་གཞོན་ནུ་དྲན། །བཀའ་རྒྱུད་ཡོངས་ཀྱི་གཙུག་རྒྱན་དེ་རིང་དྲན། །ཐུགས་རྗེས་ཟུངས་ཤིག་བསོད་ནམས་རིན་ཆེན་ཞབས། །བྱིན་གྱིས་རློབས་ཤིག་དྭགས་པོ་རིན་པོ་ཆེ། །ད་དུས་ངན་པ་སྙིགས་མའི་སེམས་ཅན་རྣམས། །སྤྲུལ་པས་སྐྱོངས་ཤིག་སྙི་སྒོམ་ཆོས་ཀྱི་རྒྱལ། །མགོན་ཁྱོད་ཅི་འདྲ་དེ་འདྲའི་གོ་འཕང་ཐོབ། ཁྱེད་ཀྱི་བསྟན་པ་འཛིན་སྐྱོང་སྤེལ་བར་ཤོག །ཅེས་རིག་འཛིན་དེས་གཏེར་ཞལ་ཕྱེ་བའི་ཚེ་མོས་གུས་དྲག་པོས་འོ་དོད་ཀྱིས་གསོལ་བ་བཏབ་པའོ།། །།
Chinese
仁增·嘉村宁波（Rigdzin Jatsön Nyingpo）在显现、体验和梦境中多次得到空行母的授记。由于我也在自己的梦境中得到了授记，因此迎请了这位掘藏师。在水猪年（藏历纪年）头月的十五日，从扎贡霞（Brag Gom Zha）的颈部，取出了未曾损毁的拉铃杰·冈波巴（La Drel Je Gampopa）的手印，并迎请到掘藏师自己的住所。进行了十万次的祈请和绕行，供养了一百零八个会供食子。在木鼠年（藏历纪年）的仲夏月（藏历五月）初八开启（宝藏）时，取出了如意宝珠般的石像、尝解脱丸（Damdzes Myongdrol Rilbu）、秘密道上师修法等等。扎隆隆巴（Brag Long Lungpa）充满了彩虹和光芒，出现了庄稼和牲畜丰收等诸多奇妙的景象。三个月内，进行了掘藏修法并显现了成就的征兆，也增殖了圣物。之后，米庞·洛珠巴（Mipham Lodröpa）仁波切和我等具信弟子，广泛地接受了佛法的布施，恩德浩大。 ༈ །那摩 咕噜 班杂 达ra 赞布 德瓦 巴 嘎日 提耶（Namo Guru Vajradhara Jambudvipa Kirtiye）。 汇集诸佛之慈悲， 仅闻其名息热恼。 忆念解脱之怙主， 无与伦比冈波巴。 加持无双之格西， 世称养命大德者。 无论从何忆念起， 总忆达波拉杰尊。 无论如何去行持， 总忆月光少年尊。 今日忆念噶举派， 至高无上之顶严。 祈请慈悲垂念我， 索南仁钦（Sönam Rinchen）之莲足。 祈请加持于我等， 达波仁波切（Dagpo Rinpoche）。 浊世恶时之众生， 化身护佑祈加持， 尼贡秋吉嘉波（Nyi Gom Chökyi Gyalpo）。 如您一般之果位， 愿我等亦能证得。 愿您之教法兴盛， 弘扬光大遍十方。 这是仁增（Rigdzin）在开启宝藏时，以极大的虔诚和呼唤所作的祈祷。
English
Rigdzin Jatsön Nyingpo received prophecies from dakinis multiple times in appearances, experiences, and dreams. Because I also received prophecies in my dreams, I invited this tertön (treasure revealer). On the fifteenth day of the first month of the Water Pig year, from the neck of Drakgom Zha, the handprint of La Drel Je Gampopa, which had not deteriorated, was taken out from the treasure and invited to the tertön's own residence. A hundred thousand prayers and circumambulations were performed, and one hundred and eight tsok offerings were made. When it was opened on the eighth day of the Midsummer month (fifth month of the Tibetan calendar) of the Wood Rat year, a wish-fulfilling jewel-like stone statue, Damdzes Myongdrol Rilbu (pills of experiential liberation), secret path lama sadhana, etc., were taken out. Drak Long Lungpa was filled with rainbows and light, and many wonderful signs appeared, such as good harvests of crops and livestock. For three months, treasure sadhana was performed and signs of accomplishment appeared, and the sacred substances were also propagated. After that, Mipham Lodröpa Rinpoche and I, along with other faithful disciples, received extensive Dharma teachings, and the kindness was immense. ༈ །Namo Guru Vajradhara Jambudvipa Kirtiye. Gathering all the compassion of the Buddhas, Hearing just the name pacifies the heat of existence. Remembering the protector of liberation, Incomparable Gampopa. The blessing of the peerless Geshe, World-renowned as the life-sustaining one. No matter from where I remember, I always remember Dakpo Lhaje. No matter how I act, I always remember the youthful Moonbeam. Today I remember the Kagyu, The supreme crown ornament. Please have compassion on me, The feet of Sönam Rinchen. Please bless us, Dagpo Rinpoche. In this degenerate age of evil, Please protect us with emanations, Nyi Gom Chökyi Gyalpo. May we attain such a state as you, May your teachings flourish, Spread widely in all directions. This is the prayer made by Rigdzin with great devotion and calling out when opening the treasure. --------------------------------------------------------------------------------