Chinese
在自在天逝世二十八年后，天、龙、夜叉、罗刹这四种非人，以及人间的持明者离车毘，即五位圣种姓者，各自以其神通和幻化，聚集在楞伽国的马拉雅山顶。念诵了二十三个悲叹之词后，秘密主现身，为五种姓等大多数聚集的持明者宣说了被称为胜乐、兜率和三十三天这三个天界的秘密乘。这些由罗刹智慧方便者收集，用黄金书写在青金石板上，并通过七种意念力隐藏在空中。关于它如何在人间传播的方式是：在马拉雅山顶，秘密主转法轮的加持下，有缘的国王匝哈经历了：身语意象征融入，珍贵经书降临，佛法辩论进行，一切尊崇者宣告，盛大供养举行，珍宝如雨般降临，以及佛陀在地上授记这七个梦兆。与此相符，续部和教言的经书应运而生。在哪里降临呢？续部《摩诃瑜伽》降临在萨霍拉国匝哈国王的屋顶上，而教言《阿努瑜伽》则降临在被称为楞伽国的辛伽拉森林中。国王看到经书后，由于没有遇到指示，便修习了自己的续部。秘密主亲自显现，赐予灌顶和加持，使他完全领悟了经书的含义。第三，关于通过人耳传承的方式是：虽然如此，凭借秘密主的力量，匝哈国王通达了所有续部和教言的含义，但为了防止随意进入教法，他与朋友邬波罗匝一起，从居士离车毘无垢称那里听受了教法。匝哈国王为邬波罗匝和自己的三个儿子因陀罗菩提、那伽菩提、古雅菩提宣讲。因陀罗菩提为后来的咕咕ra匝宣讲，后者为罗浪嘎德瓦宣讲，后者为金刚笑宣讲，后者为扎巴哈斯德宣讲，后者为释迦僧格、释迦扎巴、释迦穆扎三人宣讲。释迦僧格为达纳ra克提宣讲，后者为吽嘎ra宣讲。
English
Twenty-eight years after the Powerful One passed into sorrowlessness, the four non-human beings—gods, nagas, yakshas, and rakshasas—and the five human vidyadharas of the Licchavi clan, beings of noble lineage, gathered at the summit of Mount Malaya in the land of Lanka, each using their own clairvoyance and magical powers. After reciting twenty-three verses of lamentation, the Lord of Secrets appeared in person and taught the secret vehicle, renowned in the three divine realms of Akanishta, Tushita, and the Thirty-three, to the five noble lineages and most of the assembled vidyadharas. These teachings were compiled by the rakshasa Lodrö Thabden, written on golden tablets with lapis lazuli ink, and concealed in the sky through the seven powers of thought. The manner in which it became known in the human realm is as follows: Through the blessing of the Lord of Secrets turning the wheel of dharma on the summit of Mount Malaya, the fortunate king Dzah experienced seven dream omens: the symbols of body, speech, and mind merged; precious scriptures descended; dharma debates took place; all revered ones proclaimed; great offerings were made; precious rain fell; and the Buddha prophesied on earth. In accordance with these omens, the scriptures of tantra and agama necessarily descended. Where did they descend? The tantra Mahayoga descended onto the roof of King Dzah's house in the land of Sahora, while the agamas Anuyoga descended in the forest of Simhala, known as the land of Lanka. When the king looked at the scriptures, he did not understand the signs, so he practiced his own tantra. The Lord of Secrets appeared in person, bestowing empowerment and blessings, so that he fully comprehended the meaning of the scriptures. Third, concerning the manner of transmission through the ear: Although King Dzah, through the power of the Lord of Secrets, understood all the meanings of the tantras and agamas, in order to prevent unauthorized entry into the teachings, he accompanied his friend Uparaja and received the teachings from the layperson Licchavi Drime Drakpa. King Dzah taught Uparaja and his three sons, Indrabodhi, Nagaputra, and Guhyaputri. Indrabodhi taught the later Kukkuraja, who taught Rolang Deva, who taught Dorje Zhépa, who taught Prabahasti, who taught Shakya Sengé, Shakya Prabha, and Shakya Mudra. Shakya Sengé taught Dhanarakshita, who taught Humkara.
Chinese
和悉地罗摩底。他们两个向大学者德瓦瓦吉学习。他和达那饶克西达向经师达摩菩提、堪布曲吉坚措、尼泊尔人瓦苏达热学习。他们三个传给了布如夏的译师切赞杰。从那以后在西藏弘扬的情况是：前译教法的鼻祖大译师努桑吉益西五十四岁时，前往尼泊尔瓦苏达热尊前听闻了许多佛法。当时上师说，在印度的国土上，有一位我的上师名为光明庄严，已经一千六百岁了。你亲自去他尊前。按照上师的指示，努前往印度，见到了上师光明庄严，听闻了许多经部的灌顶和诀窍等佛法。罗格尊者认为这位上师与德瓦瓦吉是同一个人。之后，请求讲解《意集经》时，如的口中说：达那饶克西达和达摩菩提和达摩罗札被切赞杰迎请到布如夏的国土，在那里听闻吧。按照他的指示，努向在那里集会的四位译师和班智达为主听闻了经部的讲解，顺便也听闻了诀窍的细微差别和灌顶等，之后返回西藏，给自己的心子努云丹嘉措讲解。他传给了儿子益西嘉措。他传给了嘉洛珠江秋。他传给了托噶南卡德。或者，努桑吉益西传给了苏列贝准美。他传给了秀丹索南夏迦。之后，托噶和秀两人传给了教法的太阳祖波切释迦炯乃。他传给了见解之巅祖琼西饶扎。他传给了经部的柱子，也就是您的上师。他传给了秘密主大斯若普巴释迦僧格。或者，祖琼巴传给了曲瓦巴兰释迦桑和雅擦巴兰释迦江秋。他们两个和杰斯若普巴传给了沃东的拉杰阿嘎。他传给了秋的色顿多吉坚赞。他传给了兰雅擦巴钦波堪布多吉沃。他传给了兰尊珠僧格和兰索南坚赞，也就是两位子嗣。后者传给了祖古拉本。他传给了兰曲吉僧格。他传给了扎隆喇嘛贝吉巴兰桑吉华。
English
and Sthiramati. The two of them studied with the great teacher Devavajra. He and Dhanarakṣita studied with the Sutra teacher Dharmabodhi, Khenpo Chögyal Kyong, and the Nepalese Vasudhara. The three of them gave it to the Bru-sha translator Chetsen Kyé. From then on, the way it spread in Tibet is as follows: The ancestor of the early translation teachings, the great translator Nup Sangye Yeshe, at the age of fifty-four, went to Nepal to the presence of Vasudhara and listened to many teachings. At that time, the teacher said, 'In the land of India, there is my teacher named Light Ornament, who is one thousand six hundred years old. You should go to his presence.' According to the teacher's instructions, Nup went to India and saw the face of the teacher Light Ornament, and listened to many Sutra empowerments and instructions, etc. Rog Tsen Seng considered this teacher to be the same as Devavajra. Then, when he asked for an explanation of the Gongdü text, Ru said, 'Dhanarakṣita, Dharmabodhi, and Dharmaraja were invited by Chetsen Kyé to the land of Bru-sha, so listen there.' According to his instructions, Nup listened mainly to the explanation of the texts from the four translators and pandits gathered there, and also listened to the subtle differences of the instructions and empowerments, etc., and then returned to Tibet and explained it to his heart-son Nup Yönten Gyatso. He passed it on to his son Yeshe Gyatso. He passed it on to Gya Lodrö Jangchub. He passed it on to Tokar Namkha Dé. Alternatively, Nup Sangye Yeshe passed it on to Su Lekpai Drönmé. He passed it on to Zhutön Sönam Shakya. Then, Tokar and Zhu passed it on to the sun of the teachings, Zurpoche Shakya Jungné. He passed it on to the pinnacle of view and intention, Zurchung Sherab Drak. He passed it on to the pillar of the Sutra, who is also your lama. He passed it on to the great secret lord Dro Phukpa Shakya Sengé. Alternatively, Zurchungpa passed it on to Chuwarwa Lan Shakya Zang and Nyatsalwa Lan Shakya Jangchub. The two of them and Je Dro Phukpa passed it on to Lhajé Agar of Okdong. He passed it on to Chubkyi Sektön Dorje Gyaltsen. He passed it on to Lan Nyatsalpa Chenpo Khenpo Dorje Ö. He passed it on to Lan Tsöndrü Sengé and Lan Sönam Gyalpo, the two sons. The latter passed it on to Tulku Lhabum. He passed it on to Lan Chökyi Sengé. He passed it on to Dzalung Lama Pelchikpa Lan Sangye Pal. He passed it on to Lan Tön
Chinese
于邬纳木衮波。彼传于卓钦蒋扬桑珠多吉。彼传于祖尔罕姐妹和自己的儿子桑结仁钦，即三位教法明灯。从他们那里传承下来的特别之处是，度母传承从桑结仁钦传至南丁巴，祖尔罕释迦炯传至卓。祖尔罕的仪轨由斯亚尔巴编纂，在此基础上进行灌顶，因此被称为祖尔派。祖尔摩格敦邦传至祖尔释迦协年，此传承依赖于噶陀多吉桑巴等人所著的文献，因此被称为康派。如此这般，三种不同传承的加持之水，全部汇集于三世诸佛的总集化身，大译师毗卢遮那的转世，掘藏师之王，大掘藏师秋吉嘉波，掘藏师德达林巴。从他的座前传至弟弟大译师达玛师利和他的化身之子贝玛坚美嘉措。他们两位传至嘉赛仁钦南嘉。彼传至赤钦贝玛丹增和堪钦阿迪亚纳。后者传至赤钦钦列南嘉。彼传至赤钦贝玛旺嘉。彼传至赤钦桑结根嘎。彼传至多昂丹增诺布。彼传至遍主轮涅槃怙主，决定义的金刚持，坚美班德益沃热。彼传至我吉哲耶谢多吉等所化有情，从洛钦至我的引导者之间的传承圆满于智者（ཛྙཱ་ན，jñāna，智慧）。 注释：蒙受摄受之后，成为具足成熟相续之福分者，是根本经部的灌顶。闻思修的传承融为一体的传承。此外，经部圆满灌顶传承的特殊之处在于，实际上，汇集大经部的灌顶，只是显现为深广仪轨的授予方式不同而已。传承的主要加持降临者，正是刚才所说的。即便如此，以上乘包含下乘之要点，瑜伽以下道次第的乘，各自阐释为与各自道相符，加持降临也如各自显现的加持之水流汇聚为一的方式，传于国王匝。
English
To Önam Gönpo. He transmitted it to Drolchen Jamyang Samdrub Dorje. He transmitted it to Zurham sisters and his own son Sangye Rinchen, the three lights of the teachings. The special feature of the transmission from them is that the Tara transmission passed from Drolmawa Sangye Rinchen to Namdingpa, and Zurham Shakya Jung passed to Dro. The Zurham ritual was compiled by Syalpa, and the empowerment was performed on this basis, hence it is known as the Zur tradition. Zurmo Gedun Bum transmitted it to Zur Shakya Shenyen, and this transmission relies on the documents written by Katok Dorzhangba and others, hence it is known as the Kham tradition. Thus, the blessing streams of the three different transmissions all converged on the emanation of the three times' buddhas, the reincarnation of the great translator Vairochana, the king of tertöns, the great tertön Chökyi Gyalpo, Terdak Lingpa. From his presence, it was transmitted to his younger brother, the great translator Dharma Shri, and his incarnate son Pema Gyurme Gyatso. The two of them transmitted it to Gyalsé Rinchen Namgyal. He transmitted it to Trichen Pema Tenzin and Khenchen Adiyana. The latter transmitted it to Trichen Trinley Namgyal. He transmitted it to Trichen Pema Wangyal. He transmitted it to Trichen Sangye Kunga. He transmitted it to Do Ngak Tenzin Norbu. He transmitted it to the all-pervading Lord of the Mandala, the definite meaning Vajradhara, Gyurme Pende Özer. He transmitted it to me, Jigdral Yeshe Dorje, and other beings to be tamed. The completion of the lineage from Lochen to my guide is from Jñana. Note: After being accepted, becoming fortunate to have a mature continuum is the empowerment of the root sutra. It is a lineage in which the traditions of study and practice are integrated. Furthermore, the special feature of the complete sutra empowerment lineage is that, in reality, the empowerment of the assembled great sutra only appears as different ways of bestowing the profound and vast ritual. The main recipient of the transmission's blessing is what was just said. Even so, by the key point of the higher vehicle including the lower, the vehicles of the path stages from Yoga downwards are each explained as being compatible with their respective paths, and the blessing of the transmission also appears as the streams of blessing that appear separately converging into one, it was transmitted to King Dza.
Chinese
在圣教经卷降临的同时，据说外密续的事部（克里亚）随着经卷降临到瓦拉纳西，瑜伽部降临到燃烧火焰的山顶。虽然没有明确说明生起次第的经卷必须降临，但导师在奈兰扎那宣说了天人乘，在瓦拉纳西的凉亭宣说了声闻乘。这两者都降临到奈兰扎那河的地方。缘觉乘在鸟足山宣说，降临到胜林园的精舍。菩萨乘在王舍城的鹫峰山宣说，据说降临到那个地方。所有这些都是罗浪德瓦上师接受教诲的方式。那位上师将二十种行为的灌顶传给了阿阇黎金嘎拉，将二十六种克里亚的灌顶传给了上师旃迪迦，将六十二种瑜伽的灌顶传给了上师古玛提，上师拉布图萨瓦接受了续、经、诀窍的灌顶，然后依次传给了达摩迦亚、扎霍尔国王、辛嘎拉国王、比丘索嘉德瓦、色嘎巴多吉、法臣德瓦、堪布曲杰炯，或者从罗浪德瓦传到多吉谢巴等，从那以后就混合在一起，和以前一样。因此，所有这些传承上师都是成就者、持明者、具有智慧身的大士，他们的加持教诲是无与伦比的。能够追随他们，我认为这是非常幸运的，应该修习欢喜。这样讲述了开场白的次第之后，现在为了了解成就之器的过失，将要讲述灌顶的障碍。诸佛的一切殊胜成就，灌顶和加持的来源是，譬如清澈的海洋中，会显现日月的光影，就像在浑浊的水中会受阻一样。经续中说，获得加持和殊胜灌顶的障碍有四种：不得、不着、不染、焚烧。不信、愚钝、虚伪者，以及伪装者会被彻底断绝，这被称为被灌顶焚烧。不保密、健忘者不会得到灌顶。不信、散乱、昏沉者不会被灌顶沾染。愤怒、粗暴、急躁、自私者，无器、无精华、一切皆空。