English
It shows how to easily understand the intention of the sixty-four hundred thousand tantras. He composed the Karma Nyingthig, which sprang from the depths of his intention. He commanded four learned and accomplished disciples to spread the teachings of Vimala and Padma's Nyingthig in U-Tsang, Kham-sum, China, and other places, thus fulfilling the meaning of the prophecy. Therefore, these two great beings are the masters of the Dzogchen teachings, and are unrivaled in every way. The guru of both is Rigdzin Kumaraja, and the Karma Nyingthig also has no difference from the Vima Nyingthig in terms of both words and meaning, except for slight differences in the expression of words. Moreover, for the previous ones, the lineage of Vima Nyingthig mother and son and Karma Nyingthig have become one river, so whether one practices or teaches and propagates, it will surely reach the state of one being all and all being one, as Kunkhyen Tenpai Nyinjed and others have repeatedly said. However, here, the main topic to be discussed is the lineage of the Nyingthig mother and son: From Kunkhyen Longchenpa, many great disciples who reached the ultimate benefit of the two arose, and because the lineage is the most important, the learned and accomplished Khyabdal Lhundrub is cited here. He passed it on to Jamyang Drakpa Ozer, who passed it on to Thrulshig Sangye Wonpo, who passed it on to Kunkhyen Dawa Drakpa, who passed it on to the great accomplished Kunsang Dorje, who passed it on to Matchless Gyaltsen Palzang, who passed it on to Tulku Sonam Rangdrol, who passed it on to Drubchog Tenzin Drakpa, who passed it on to Khedrub Do-ngak Tenzin, who passed it on to Rigdzin Trinley Lhundrub, who gave it to Chokyi Gyalpo Orgyen Terdag Lingpa. This lord's practice is widely known as the Vimala's Oral Instruction Great Nyingthig, and for this, Chöje Kunkhyen Chenpo Drimed Ozer also separately taught the key instructions of the Lama Yangtig, which clarifies the profound essence of the Nyingthig root, but mainly, whichever of the root mother and son one relies on, the steps of the goal, the mind-combining seven, etc., which are the same in essence, are combined into one. In particular, for individual dharmas, this method of combining the two oral instructions for practice is easy to enter into temporarily, and is one of the profound essences for establishing the meaning practice completely and without confusion.
Chinese
以唯一途径的关键，使二者的诀窍教导融会贯通的传统，就是现在的这种实践。大掘藏师，赐予了自己的儿子无垢友的转世化身不变金刚幢，以及至尊母不变吉祥明灯等。后者在《 Thalle Gyur》中说：“此后空行母吉祥持女，执持此教法后，在十岁时兴盛，之后不居而回归自处。”正如预言所示，她的智慧和证悟无与伦比，对教法的庄严恩德尤为深厚。特别是，她创作了许多作为心髓诀窍教导之眼的著作，如《母子心髓引导文——大乐妙道》等。这对神圣的兄妹，玉扎的转世化身堪布邬金丹增多吉，他传给了努钦的转世化身赤钦钦列南嘉，他传给了大掘藏师化身赤钦贝玛旺嘉，他从巴丹巴沃祖拉秋嘉处听受，由此传承，所有灌顶和传承最初都从伟大的化身贡珠噶玛贤遍泰耶处获得。此外，从赤钦钦列南嘉到至尊仁波切久美钦列秋珍，他传给了班禅无垢友的转世化身，第二龙钦巴，全知金刚光荣力处。他以极大的慈爱，将成熟解脱如大海般的精华赐予了我们，这是一种灌顶、传承、教导和证悟之间没有间断的极其卓越的传承方式。一般来说，广为人知的“心髓四支”中，有两个是无垢友心髓，两个是莲师心髓。对其识别，旧派大多数认为无垢友大心髓，其精华凝聚为上师仰提二者，与事业相关的掘藏空行心髓，其甚深要义为空行仰提，共四种。而仰提二者，则生于全知龙钦饶绛的意藏，康波佐钦巴和持明才旺诺布等，将无垢友心髓母子分别计数，空行心髓母子合为一体，其上加上金刚萨埵心髓，共计四种，后者有三次第的灌顶，这是毗卢的心髓的
English
The tradition of making the key of the single path transform into a single certainty of understanding, having obtained the instructions of both, is this very practice now. The Great Treasure Revealer bestowed it upon his own son, the reincarnation of Vimalamitra, Gyurme Rinchen Namgyal, and Jetsunma Migyur Palgyi Dronma, and others. The latter, in the Thalle Gyur, says, "Then, the Dakini Paljinma, holding this teaching, will flourish at the age of ten, and then, without abiding, will return to her own place." As the prophecy indicates, her knowledge and realization were unparalleled, and her kindness towards the adornment of the teachings was especially great. In particular, she composed many texts that became the eye of the Nyingthig instructions, such as the 'Mother and Son Nyingthig Guidebook - The Excellent Path of Great Bliss.' Those two holy siblings, the reincarnation of Yu Sdra, Khenchen Orgyen Tenzin Dorje, he passed it on to the reincarnation of Nubchen, Trichen Trinle Namgyal, he passed it on to the Great Treasure Revealer's emanation, Trichen Pema Wangyal, he received it from Palden Pawo Tsuklak Chogyal, and through that lineage, all the empowerments and transmissions were initially received from the great being, Gon Tul Karma Shenphen Thaye. Furthermore, from Trichen Trinle Namgyal to Jetsun Rinpoche Gyurme Trinle Chodron, he passed it on to the reincarnation of Panchen Vimalamitra, the second Longchenpa, Kunkhyen Dorje Ziji Tsal. He, with great love, bestowed upon us the essence of maturation and liberation like an ocean, which is an extremely extraordinary lineage of uninterrupted empowerment, transmission, instruction, and realization. Generally, among the well-known "Four Branches of Nyingthig," two are Vima Nyingthig and two are Padma Nyingthig. Regarding their identification, most of the old school consider the Great Vima Nyingthig, its essence condensed into the two Lamas Yangtig, the treasure of karmic connection, the Dakini Nyingthig, and its profound essence, the Dakini Yangtig, as four. The two Yangtig, however, originated from the mind treasure of Kunkhyen Longchen Rabjam, and Kongpo Zogchenpa and Rigdzin Tsewang Norbu, and others, count the Mother and Son Vima Nyingthig separately, combine the Mother and Son Dakini Nyingthig into one, and add the Vajrasattva Nyingthig on top, making four in total, the latter having three levels of empowerment, this is the Vairo Nyingthig's.
Chinese
名称依据。还有些人不算金刚萨埵心髓，而是加上噶玛心髓算作四种，这也是存在的。自在持明者通过业缘力听闻空行心髓的伏藏传承，直到现在也没有中断。我们这些人也都在吉祥的季节获得了这一切，不仅从所有门径都汇成了一条河流，而且噶玛心髓个人的传承也从自在持明足下到实修指导之间没有中断地依次相传。具德吉祥金刚佛喜，一切智法源，第十三世法王降魔金刚，勇士持明法王，一切智嘉瓦噶玛巴胜乘金刚以口传引导的方式赐予恩德。这里只是简单地说一下，详细的可以参考《秘密心髓的降临方式大论》，或者《心髓的历史珍宝之鬘》，伏藏大师仁波切所著的《心髓母子的传承补充，引导确定之铁钩》，这些将在此时讲述。第二，使成熟的灌顶分二：基础灌顶，命誓言。第一是：《现观庄严论》中说：灌顶以四种方式，使具缘者成熟。有戏论和无戏论，极无戏论和，同样最无戏论。以四种差别的方式，使具缘者自相续成熟。如是说。总的来说，瑜伽三种的此时，不像下乘那样依靠苦行等，而是以五毒转为道用的窍诀，以特殊的方便来清净异熟分别的习气，并且直接显示自生的智慧。阿毗षेक（藏文，梵文देवनागरी，梵文罗马转写abhiṣeka，汉语字面意思：灌顶）这个词语有倾倒或注入的意思，因此从使无明轮回的习气完全清净的方面说是倾倒，从基的体性本来就具备三身自性的方面说是注入。特别是在这里，是将显有世间本来清净的法性菩提心坛城中，以自性离戏的大圆满的方式进行灌顶，从而直接进行认识。其中，上等根器的人在灌顶时获得解脱，中等根器的人理解表示的意义，从而获得智慧。
English
The basis of the name. Some also consider it to be four, including Karma Nyingthig, without counting Dorsem Nyingthig, which also exists. The Terton lineage through which the Lord Rangjung heard the Khandro Nyingthig through karmic connection has remained unbroken to this day. We have all received all of these in the auspicious season, and not only have all the doors merged into one river, but the individual lineage of Karma Nyingthig has also been passed down in succession from Rangjung Zhab to Nyamskhrid without interruption. Glorious Palwo Dorje Tsuklak Gawa, Kunkhyen Choskyi Jungne, the thirteenth Je Dudul Dorje, Pao Tsuklak Chogyal, and Thamsed Khyenpa Gyalwang Karmapa Thekpa Chokyi Dorje bestowed their kindness in the form of oral transmission and guidance. Here, I will mention only a brief summary. For more details, refer to the Great Treatise on the Manner of the Descent of the Secret Nyingthig, or the Garland of Precious Histories of the Yangtig, and the Supplement to the Lineage of the Mother and Son Nyingthig, the Iron Hook that Draws Certainty, composed by Tertön Rinpoche, which will be explained here. Second, the empowerment that ripens is twofold: the basis empowerment and the life-vow. The first is: From Thalgyur: Empowerment also with four aspects, ripens those with fortune. With elaboration and without elaboration, utterly without elaboration, and likewise, most without elaboration. With the manner of four distinctions, it ripens the self-continuum of the fortunate. It is said. In general, in the case of the three yogas here, without relying on hardships etc. as in the lower vehicles, the instructions of transforming the five poisons into the path purify the habitual tendencies of the ripening of conceptualization with special methods, and directly show the self-arisen wisdom. From the word Abhiṣeka (Tibetan, Devanagari, Romanized Sanskrit abhiṣeka, literal Chinese meaning: empowerment) comes the meaning of scattering or pouring, so from the aspect of purifying all the habitual tendencies of the illusory samsara, it is scattering, and from the aspect of making the essence of the ground, which is inherently present as the three kayas, clearly visible, it is also pouring. In particular, here, in the mandala of the Dharmata Bodhicitta, which is the primordial purity of appearance and existence, empowerment is given in the manner of the Great Perfection, which is naturally free from elaboration, and thus it is directly introduced to naked seeing. Furthermore, those with the highest faculties attain liberation at the time of empowerment, and those with middling faculties understand the meaning of the symbols and thus attain wisdom.
Chinese
最后也能在相续中种下解脱的种子，灌顶的事业能使解脱的苗芽显现，或者使之成熟为必生的功能。这里虽然以母子合修的方式给予，但灌顶都如上师心滴中一样，传授方式也是先于引导之前给予有相的灌顶，决断之前给予无相的灌顶，顿超之前给予极无相和最无相二者相合的灌顶是惯例。第二、三昧耶，总集续中说：灌顶所依之三昧耶，细说不能穷尽，略而言之守护身语意。因此，不违越所守护之义的心，连同种子一起，在细释中说：无论何时也不放松，梦中也念诵三昧耶，誓言即是律仪。分类而言，身语意各自有外外、外内、外秘密，同样内和秘密二者也相合，共有二十七种。此外，密咒的三昧耶物五肉和五甘露等适合保密，上师和道友们所开示的取舍都秘密地托付，总之，自己如何承诺的根本和支分的所有的三昧耶，都要以谨慎不离失念和正念的方式守护。无垢王忏悔续中说：三昧耶如土地，一切果实庄稼成熟。三昧耶殊胜续中说：不违越此，金刚持圆满正等觉， निश्चित 在此生中必定获得。等等所说，实修正行，果实是否能在相续中产生，一切都依赖于此。第三，解脱之引导次第的开示分三：上等精进者今生解脱，中等中阴解脱，下等自性化身刹土中解脱之开示。第一，名为“使所缘明晰之明灯”的实修之大禅修引导中说：首先，若不确信赤裸觉性，则有堕入恶见之虞，故先应修学菩提心修法的诀窍。之后，心调柔的暖相确定
English
and finally, it also plants the seed of liberation in the continuum. The activity of empowerment causes the sprout of liberation to manifest, or ripens it into a functional state of certainty. Although the instructions are given here in the form of a combined mother and child, the empowerments are all like those in the Guru's Heart Drop, and the method of transmission is also that the empowerment with elaboration is given before the instructions, the empowerment without elaboration is given before cutting through solidity, and the empowerment with extreme non-elaboration and the empowerment with utter non-elaboration are given together before the breakthrough, which is the practice. Second, the samaya is: In the Compendium Tantra it says: The samaya that depends on empowerment, it is not enough to speak of the particulars, but in brief, protect body, speech, and mind. Therefore, the mind that never deviates from the meaning of what is to be protected, together with the seed, is: In the detailed explanation it says: Whoever does not relax diligently, even in dreams recites the samaya, the vow is considered a discipline. If divided, each of body, speech, and mind has outer outer, outer inner, outer secret, and likewise, inner and secret are also combined, making twenty-seven categories. Furthermore, the samaya substances of secret mantra, the five meats and the five ambrosias, etc., are suitable for secrecy, and the abandonment and adoption taught by the lama and fellow practitioners are secretly entrusted. In short, all the root and branch samayas that one has vowed to keep must be guarded with mindfulness and awareness. In the Tantra of Confession of the Stainless King it says: Samaya is like the earth, all fruits and crops ripen. In the Supreme Samaya Tantra it says: If you do not transgress this, Vajradhara, the complete and perfect Buddha, is निश्चित certain to be attained in this very life. And so on, it is said that all the actual practice, whether or not the fruit arises in the continuum, depends on this. Third, the explanation of the stages of the liberating instructions is threefold: the most diligent are liberated in this life, the intermediate are liberated in the bardo, and the least are liberated in the realm of the self-existing embodiment. First: In the great meditation instruction called "The Lamp that Makes the Object Clear," it says: First, if you do not trust in naked awareness, there is a risk of falling into bad views, so you should first study the key points of mind training in bodhicitta. After that, the warm signs of a tamed mind are determined.