時間：2018年6月21—24日
地點：美國 紐約 噶瑪三乘法輪寺

應堪布卡塔仁波切弟子們的請求，法王噶瑪巴慈允為今年95高齡的仁波切舉行長壽加持法會。法會在噶瑪三乘法輪寺莊嚴的大殿中舉行，金黃色的佛龕中供奉著阿彌陀佛的唐卡及長壽寶瓶，旁邊則為長壽五天女及其上師密勒日巴的供壇，其中造型殊特的多瑪(西藏傳統酥油雕塑)，象徵五天女在山間的居所。
Following the request of Khenpo Karthar Rinpoche’s students, His Holiness arranged three days of practice for Rinpoche, who is ninety-five this year. They took place in the beautifully decorated shrine hall at Karma Triyana Dharmachakra (KTD). A golden pavilion enshrined a long life vase and on the wall behind it hung a tall thangka of Amitabha, the deity of long life. Nearby, was a shrine for the five Tseringma sisters with a special torma evoking their mountain residence and a brilliant statue of Milarepa, who was their guru.

這兩座供壇代表著四天法會的兩項主要修法：《 無壞金剛命之堡壘：噶瑪岡倉傳承三根總修之長壽供養》或簡稱《三根總修》，以及《長壽天女供養儀軌》。
These two shrines reflected the two practices that were performed three days. The morning saw the practice known as “The Citadel of Indestructible Vajra Life: A Long-Life Offering of the Three Roots Combined in the Karma Kamtsang Tradition.”

《三根總修》修法的主要本尊，為紅色三面六臂的長壽佛。此法集上師、本尊和護法「三根」為一，其中上師為長壽佛，本尊為大悲勝海紅觀音，護法為智慧護法瑪哈嘎拉。
The central figure of the practice is the red deity Amitayus who has three faces and six arms. In reference to the three roots (lama, yidam, and protector), the Karmapa has explained that the aspect of the lama is Tsepakme (Amitayus); the aspect of the yidam is the great compassionate one, Gyalwa Gyatso (Jinasagara); and the aspect of the Dharma protector is the wisdom protector Bernakchen (Mahakala). In this way, all the three roots are complete in this single form.

2016年，在菩提迦耶舉行的第33届噶舉大祈願法會中，法王噶瑪巴曾給予《三根總修》灌頂，並且開示其法源：「《三根總修》長壽法」這個法和噶瑪岡倉，特別是歷代噶瑪巴特別有甚深的法緣。這個法有遠和近兩種傳承。近的傳承，是第三世噶瑪巴讓炯多傑(1284–1339)依淨觀中所見而寫。而第八世噶瑪巴米覺多傑(1507–1554)依此修持時，也生起特別的淨觀和覺受，因此在法本上增添了許多內容，比以往更豐富。第九世噶瑪巴旺秋多傑(1556–1603)，則在第八世噶瑪巴增訂的法本之上，增加了寧瑪派的內容，讓這個法本更豐富。其後大伏藏師確傑林巴取出的伏藏《三根總修》，咒語和觀修都相同，兩大傳承合流，非常殊勝。從此噶瑪岡倉傳承多修持這個寧瑪傳承的《三根總修》。因為確傑林巴(1682–1725)這個法本非常盛行，以致岡倉噶舉的《三根總修》很少人在修持。第一世蔣貢康楚仁波切(1813–1899)為了保存這個珍貴的法，特別將它收錄在《大寶伏藏》之中，將岡倉噶舉的《三根總修》灌頂法放入其中。
In 2016, during the 33rd Kagyu Monlam in Bodh Gaya, the Karmapa bestowed the empowerment of the Three Roots Combined. He explained then that the original text came from pure visions of the 3rd Karmapa, Rangjung Dorje (1284–1339). It was in practicing this text that the 8th Karmapa, Mikyö Dorje (1507–1554), said, “especially pure visions and dreams appeared in my experiential awareness.” He added an empowerment and completion stage to the practice, and then the 9th Karmapa, Wangchuk Dorje (1556–1603), created an extensive sadhana by supplementing Kamtsang practices with those from the Nyingma tradition. The treasure revealer Chöje Lingpa (1682–1725) discovered a ritual of the Three Roots Combined, and finally, Jamgön Kongtrul Lodrö Thaye (1813–1899) included the lineages of the empowerment and reading transmission in his Treasury of Precious Terma.

除了豐富的修持儀軌之外，法王噶瑪巴還找到了對於此法的一部珍貴註釋，作者為第四世國師嘉察仁波切札巴敦珠( Drakpa Dondrup)(1547–1613)。法王曾表示：「我自己是從第十二世嘉察仁波切的《大寶伏藏》灌頂中得到這個法。《大寶伏藏》有一百多個法，但我對這個法特別有感覺。
In addition to this rich lineage of practice texts, the Karmapa found a precious commentary on the Three Roots Combined by the Fourth Goshir Gyaltsap Drakpa Dondrup (1547–1613). In receiving this empowerment from the present Goshir Gyaltsap Rinpoche, the Karmapa revealed that among hundreds of empowerments, this one gave him a special feeling. Taking an interest in reviving this “exceptional and profound text of the Karmapa’s tradition,” he has arranged a new version of the practice based on the Kagyu and Nyingma traditions mentioned above.

法王尤其推崇以此法的修持，來祈請傳承上師長壽及其佛行事業興盛。依此，法王建議以《三根總修》為堪布卡塔仁波切祈壽。法會第一天，由來自不丹的尼眾擔任維那師，而前不久才圓滿的第九屆北美噶舉大祈願法會，也是由她們擔綱領誦。法會第二天，法王抵達現場主法，同時也主持下午《長壽天女供養儀軌》的修法。
He especially recommended that the Three Roots Combined be recited for the long life and flourishing activity of the lamas in his Karma Kamtsang lineage. Following his own advice, the Karmapa suggested this practice be recited for the long life of Khenpo Karthar Rinpoche. It began on June 21 when the nuns from Bhutan performed the role of chant masters (as they did during the North American Kagyu Monlam), leading the practice for the hundreds who filled the shrine hall. On the following day, the Karmapa arrived at KTD and presided over the ceremonies, which also included the afternoon practice of the five Tseringma.

此《長壽天女供養儀軌》修法，也是菩提迦耶讖摩比丘尼辯經法會中的重要修持。法王在2016年時開示，長壽天女是噶舉傳承的護法，其中手持寶瓶和金剛杵的主尊，同時是傳承本尊和上師。密勒日巴尊者曾開示：「我的教法有兩個主要傳人——屬於人的是衛藏法師(岡波巴大師)，屬於非人的就是長壽天女。法王曾提及，過去，此法在其西藏法座楚布寺廣為修持，可以說跟其他主要本尊同等重要。
This ritual is also performed during the Nuns’ Winter Gathering in Bodh Gaya, and there in 2016, the Karmapa explained that the five Tseringma are protectors of the Kagyu lineage while the main Tseringma, who carries a long-life vase and vajra, also functions as a yidam and a lama. She was closely connected to Milarepa, who said, “In the human realm, my teachings are held by the Teacher from Central Tibet (Gampopa). In the non-human realm, they are held by Tseringma.” The Karmapa also mentioned that during the time of his previous incarnations, this practice of Tseringma was performed extensively at his seat of Tsurphu Monastery in Tibet. It was considered as important as other extensive practices (drupchen) of the major deities.

法會第三天，法王親自擔任這兩大修法的維那師。法會第四天，也就是圓滿日的一大早，在修持《三根總修》的簡軌後，法王授予堪布卡塔仁波切長壽灌頂。法王以右旋白海螺、明鏡、德華草等八珍物，一一為仁波切加持；尤其，法王親手授仁波切酸奶酪受用，親手在仁波切的前額點上硃砂，法王對仁波切的關愛，盡在不言中。弟子們多年來供奉仁波切長壽住世的心願，終於在這四天的法會中圓滿。
On the third day, June 23, the Karmapa took on the role of the umdze for both practices, and in the early morning of June 24th, the final day, after a condensed version of the Three Roots Combined was recited, he bestowed the long life empowerment on Khenpo Karthar Rinpoche. The Karmapa offered each of the eight precious substances, such as a right-coiling conch shell, a mirror, durva grass, and so forth, to Khenpo Rinpoche, sometimes touching them to his hands and at others, he made a more direct connection, giving him the yogurt to eat and placing the red mark of a tika on his forehead using the vermillion. The Karmapa’s loving care and their close connection were evident throughout the morning’s ceremony, as it brought to a culmination the three days of practice and the many decades that Khenpo Rinpoche’s students have made prayers for his very long life.

这次法会没有现场直播。法会视频摘录如下：

關於今天（2月8日，藏曆除夕30日）在聖地金剛座舉行的「《三根總修》長壽灌頂」，法緣極為殊勝。在法王噶瑪巴和僧眾修持所使用，由第一世蔣貢康楚仁波切依第九世法所著儀軌所編撰的《無死甘露海：噶瑪巴傳承三根總集之結合事業與灌頂之儀軌》（堪布丹傑藏譯中／初譯）中，如此介紹「灌頂傳承」：

這是一部將長壽佛、觀音菩薩和智慧護法三尊，總集為一體身相的成就法，當中附帶圓滿自身光明的智慧空行佛母，本尊的本質是和蓮師無別的噶瑪巴。此法主要屬於無上續部，但也包含其他續部的內容。暫時上來說，能消除壽命的障礙，成就無死持明，進而達成四種羯摩、八大成就等共同成就；究竟上來說，此法是一部能夠迅速成就大手印最勝成就的殊勝法門。

雪域怙主，觀音菩薩的最勝應化身，為利眾生而歷代轉世的勝王遍知「噶瑪巴」，其中成就佛業無與倫比、稱名三界的第三世噶瑪巴——讓炯多傑，安住在無二本智心性的時候，親顯為勝海紅觀音而撰寫此儀軌。從不了義的角度來說，此儀軌由蓮師口述給耶喜措嘉佛母，再由佛母授與給第三世噶瑪巴。

第八世噶瑪巴修持這個法門的時候，生起了許多淨觀，因此在灌頂、成就法和圓滿次地各方面，增加了許多內容，較之以往更為豐富。

第九世噶瑪巴旺秋多傑在此之上，依據寧瑪派的傳統，增訂了羯摩和灌頂儀軌等部分，使其內容更加清楚。此法修持的依據就是這個儀軌。

之後由大伏藏師確傑林巴閻浮金剛甚深伏藏取出的《三根總修》，其本尊和咒語都和此法一致，加持就好像雙流融匯為一。

依據噶瑪巴米覺多傑的說法：如果得到這個灌頂，可以說就是得到了四部續典上師、本尊、空行護法總集的灌頂。