Chinese
更加兴盛。成就的上师非常之多。胜乐金刚的教法类别中，此派系最为兴盛。后来，阿底峡尊者的那若巴派系成为最主要的。时轮金刚的教法在藏地出现的经过是：前弘时期没有翻译。后弘初期，译师仁钦桑布翻译了根本续、兰卡嘉桑的派系、鲁伊巴的派系和仁钦多吉的派系。此外，还有译师仲弥释迦益西、俄库巴拉杰、吉觉达外的伟瑟、玛囊巴曲吉协饶、麦洛哲扎巴、玛巴曲吉旺秋、普兰洛琼扎窘协饶、饶洛多吉扎、洛嘉译师协饶策、瓦日译师仁钦扎、匝弥桑吉扎、莫卓的玛巴和达玛多吉、哲姆译师、扎沃译师等十五位译师翻译并讲解了胜乐金刚根本续。其中，饶洛、麦玛多、普兰洛琼这四位译师将鲁、智、那三者的口诀、灌顶、教言传承以及讲解都弘扬得非常兴盛，至今仍然存在。讲解续空行母海的章节，是后来第三位译师达玛云丹翻译的。《喜金刚》的续是根本续《观察二品》，并且在它的讲解续中也作了结合，像汇集广大续部意义一样的续是《金刚幕》二续。很多汉藏人士认为桑布扎续也是《喜金刚》的讲解续，但此续是胜乐金刚、喜金刚和座四续三者同等，并非仅仅是喜金刚。喜金刚在印度出现了很多成就者，据说也有很多不同的派系。其中，莲花生上师的派系、弥觉达外的派系、那波丹哲多吉的派系这三者差别很大。其他那若、麦哲等的派系就像是这三者的完美结合。总的来说，在无我母的修法中，多弥黑汝嘎的修法甘露之光，以及本尊勇士九尊的修法中，莲花生所造的修法，这两者是喜金
English
It became even more prosperous. There were very many accomplished masters. Among the categories of Chakrasamvara's teachings, this lineage is the most prosperous. Later, Atisha's Naropa lineage became the most important. The way in which the Chakrasamvara teachings appeared in Tibet is as follows: It was not translated during the early dissemination. In the early period of the later dissemination, the translator Rinchen Zangpo translated the root tantra, the Lanka Jayabhadra lineage, the Lui-pa lineage, and the Rinchen Dorje lineage. In addition, there were the translators Drokmi Shakya Yeshe, Ngok Khukpa Lhase, Gyi Jo Dawa'i Ozer, Manangpa Chokyi Sherab, Mal Lodro Drakpa, Marpa Chokyi Wangchuk, Purang Lochung Drakjor Sherab, Ra Lotsawa Dorje Drak, Lokya Lotsawa Sherab Tsek, Bari Lotsawa Rinchen Drak, Tsami Sangye Drak, Mön-dro's Marpa and Darma Dorje, Dzim Lotsawa, and Drowo Lotsawa, who were fifteen translators who translated and explained the Chakrasamvara root tantra. Among them, Ra Lotsawa, Mal Mar Do, and Purang Lochung, these four translators propagated the oral instructions, empowerments, and instructions of Lu, Dril, and Nak, along with explanations, very extensively, and they still exist to this this day. The section on the explanatory tantra Ocean of Dakinis was later translated by the third translator, Darma Yönten. The Kye Dorje tantra is the root tantra, the Second Chapter of Examination, and it is also incorporated into its explanatory tantra, and the two Vajra Tent tantras are like tantras that gather the meaning of the extensive tantras. Many Chinese and Tibetan people consider the Sambhuta Tantra to be an explanatory tantra of Kye Dorje, but this tantra is equal to Chakrasamvara, Kye Dorje, and the Four Seats, and is not just Kye Dorje alone. Many accomplished masters appeared in India for Hevajra, and it is said that there are many different traditions. Among them, the lineage of Guru Padmasambhava, the lineage of Amitabha, and the lineage of Krishna Vajra are very different. Other lineages such as Naropa and Maitri are like a perfect combination of these three. In general, in the practice of Nairatmya, the Domby Heruka practice Amrita Light, and in the practice of the Father Hero Nine Deities, the practice composed by Padmasambhava, these two are Heva
Chinese
这是胜乐金刚的最早论典。在西藏，拉昂达益西坚赞最初翻译。此外，译师粗益宁波和玛班曲巴等也曾翻译和讲解，但最为著名的是卓、俄、玛三家，以及觉罗索南坚赞的流派，共有四种。其中前三种至今仍未中断。主要的是卓弥的追随者萨钦父子有 Dombi 派、口诀派、海生派、黑派、那若梅智派，共六种流派。后两种现在已经断绝。其余的被称为“四种传承”，是后来的流派所称。俄派有海生派和寂天派两种。玛派和觉派都是那若巴的追随者。玛派有绒派、麦措波派、粗旺多吉派三种，其中绒派至今仍然存在。其中，《二观察续》中说：身，胜乐金刚二手；语，胜乐金刚四手；意，胜乐金刚三面六臂；心，喜金刚八面十六臂；以及本母无我天女十五尊坛城。金刚帐续中说：喜金刚五部各自，以及总集部，还有金刚度母等。两部都讲述了古汝古列的修法。桑布扎续中说：胜乐金刚持兵器，合修金刚萨埵的坛城等。佛陀颅鬘续从印度传来，有成就者萨ra哈的口诀派，以及阿阇黎阿巴亚嘎ra派两种。在西藏，有扬译师派和松肖萨瓦扎的流派两种，以及从玛尔巴译师传承下来的灌顶。大幻化网是由成就者古古日巴迎请来的。他造了修法等六部论典。这位阿阇黎与印度的阿阇黎佛智足，以及西藏国王赤松德赞的早期时代相同。因为明妃被变成了狗的形象，所以古古日巴被称为“狗女”。此外，阿阇黎调伏，以及宝生寂静等也各自弘扬了不同的传承。在西藏
English
This is the earliest treatise on Chakrasamvara. In Tibet, Lha Ngadak Yeshe Gyaltsen first translated it. In addition, translators Tsur Dziggi Nyingpo and Ma Ban Chö Bar, etc., also translated and explained it, but the most famous are the three: Drok, Ngor, and Mar, and the system of Jyal Lo Sonam Gyaltsen, making four in total. Among these, the first three have continued uninterrupted to the present. Mainly, the followers of Drokmi, Sachen father and son, have the Dombi tradition, the Oral Instruction tradition, the Ocean-Born tradition, the Black tradition, and the Naropa-Maitri tradition, making six traditions in total. The latter two are now extinct. The others are called the "Four Teachings," which is what later traditions call them. The Ngor tradition has the Ocean-Born tradition and the Shantipa tradition. Both the Mar tradition and the Jyal tradition are followers of Naropa. The Mar tradition has the Ngok tradition, the Me Tsompo tradition, and the Tsur Wanggi Dorje tradition, of which the Ngok tradition still exists today. In the Twofold Investigation Tantra, it says: Body, Chakrasamvara with two hands; Speech, Chakrasamvara with four hands; Mind, Chakrasamvara with three faces and six arms; Heart, Hevajra with eight faces and sixteen arms; and the mandala of the fifteen goddesses of the selflessness mother. In the Vajra Tent Tantra, it says: Hevajra of the five families individually, and the combined family, as well as Vajra Tara, etc. Both explain the practice of Kurukulle. In the Sambuta Tantra, it says: Chakrasamvara holding weapons, the mandala of the union of Vajrasattva, etc. The Buddha Skull Tantra came from India, with the Oral Instruction tradition of the accomplished SaraHa, and the tradition of Acharya Abhayakara. In Tibet, there are the tradition of Yang the translator and the tradition of Songsho Sawa Drak, as well as the empowerment transmitted from Marpa the translator. The Mahamaya was invited by the accomplished Kukuripa. He composed six treatises on practice methods, etc. This Acharya was contemporary with the Indian Acharya Buddhajnana, and the early period of the Tibetan King Trisong Detsen. Because the consort was transformed into the form of a dog, Kukuripa is known as "Dog Woman." In addition, Acharya Dulzin, and Rinchen Jungne Zhiwa, etc., each propagated different lineages. In Tibet
Chinese
俄译师，觉沃杰，玛尔巴译师等使翻译讲说兴盛起来，从玛尔巴到俄巴的传承直到现在也很兴盛。大手印明点等明点类，在邬金（乌仗那）的地方，国王印扎菩提年幼时兴起。不喜欢不同的规矩。婆罗门宝金刚的弟子，被称为阿杂惹玛尔波的堪布智藏，给藏地的藏绒译师富仲扎仲讲述。他和仲弥等也翻译了，根本续大手印明点和相似的三部续是：智慧明点，智慧精华，瑜伽母秘密灯。认为这些续是喜金刚续的那些说法是不合理的。大手印明点中说：集会或者喜金刚，那里也没有开示这个。因此赞颂大手印明点比喜金刚更殊胜更深奥。所说内容和开示方式也有很大不同，这四部续中，脉气明点的分类非常详细，详细讲述了很多地道和第三灌顶的生起次第。金刚阿惹哩和，哩吉阿惹哩的续是成就者多弥黑汝嘎从空行母的处所迎请来的。在藏地仲弥翻译了。虽然没有出现灌顶讲说口诀的教言，但因为是不依赖其他续的独立自主的，所以和之前的密集金刚相似之处多，和之后的胜乐金刚相似之处多。不动至上瑜伽的两个续如果归纳为黑汝嘎类也是好的。第三种常恒类，在藏地翻译的只有四座。这有四座根本续，解释续是真言支分和合分别，因此有二续三种。在印度，依靠根本续的有阿雅德瓦的规矩，依靠总集续的有堪布巴瓦巴扎的规矩，这两种显明出现。在藏地，班智达思弥底的自译派，俄库巴的规矩，洛扎玛尔巴的规矩等出现。现在灌顶续讲说口诀等都完整存在。这样玛尔巴有密集金刚圣者法类，密集金刚法类，摩诃摩耶，和四座的法类等深广存在。佛。
English
The translators Ngok, Jowoje, and Marpa made the translation and explanation flourish. The lineage from Marpa to Ngokpa is still flourishing now. As for Mahamudra Tilaka and other Tilaka categories, they arose in the land of Oddiyana when King Indrabodhi was young. They did not favor different customs. The master Sherab Sangwa, a disciple of the Brahmin Ratnavajra, known as Acharya Marpo, explained it to Phuktsam Dragchom, the translator of Tsangrong in Tibet. He and Drokmi and others also translated it. There are three tantras that are consistent with the root tantra Mahamudra Tilaka: Jnana Tilaka, Jnana Essence, and Yogini Secret Lamp. It is unreasonable to consider these tantras as Hevajra tantras. In the Mahamudra Tilaka itself, it says: "The union or Hevajra, even there, this is not taught." Therefore, it praises Mahamudra Tilaka as being superior and deeper than Hevajra. The content and the way of teaching are also very different. Among these four tantras, the classification of channels, energies, and bindus is very detailed, and it elaborates only on the stages of many paths and the arising order of the third empowerment. The tantras of Vajra Arali and Rigi Arali were brought by the Siddha Dombi Heruka from the abode of the Dakinis. Drokmi translated it in Tibet. Although the instructions for empowerment, explanation, and oral instructions did not appear, because it is independent and does not rely on other tantras, it has more similarities with the earlier Guhyasamaja and more similarities with the later Chakrasamvara. It would be good to classify the two Anuttarayoga tantras of Achala into the Heruka category as well. The third category of permanence, only the Chatuhpitha is translated in Tibet. This has the Chatuhpitha root tantra, the explanatory tantra is the division of Mantra Amsa and combination, so there are two tantras and three types. In India, there is the tradition of Arya Deva based on the root tantra, and the tradition of Acharya Bhava Bhadra based on the condensed tantra. These two appeared clearly. In Tibet, there appeared the self-translated tradition of Pandit Smriti, the tradition of Ngok Khukpa, and the tradition of Lhodrak Marpa. Even now, the empowerments, tantras, explanations, and oral instructions are all complete. Thus, Marpa has the Guhyasamaja Arya cycle, the Guhyasamaja cycle, the Maha Maya, and the Chatuhpitha Dharma cycle in a profound and extensive manner. Buddha.
Chinese
仅仅有颅骨的灌顶传承。胜乐金刚的法类没有完整地存在，所以，说是由玛尔巴传承下来的胜乐金刚法类，可以确定是藏地新编的。第四，金刚日（Vajrasūrya）部的续部是，在此地翻译的只有金刚甘露（Vajrāmṛta），这部续是由成就者甘露秘密从空行刹土迎请而来。在印度，有导师无垢贤（Vimalabhadra）的宗规和导师巴果（Bhago）即具缘的宗规这两种。在藏地，最初出现的是译师切坚杰（Lce btsan skyes）翻译的。后来，智燃（Smṛti）和吉巧月光（Gyi co zla ba'i 'od zer）翻译了各种法类。现在只存在金刚鬘中的灌顶传承。第五，莲花自在（Padmagaravang）部类中，莲花自在本身的续，由瓦日译师（Ba ri lo tsā ba）翻译，以及名为《部类之世间怙主五十法》（Rigs kyi 'jig rten mgon po lnga bcu pa）的续，由雅隆译师扎巴坚赞（Yar lung lo tsā ba grags pa rgyal mtshan）翻译。第六，马王（Hayagrīva）部的续是，以前在早期弘扬时期，有称为《吉祥七王》（Dpal bdun pa'i rgyal po）的续被翻译，现在没有教言等。度母二十一礼赞和橛子根本续等也属于此类，怙主现证的传承也是事业部类，所以归纳于此。新翻译的度母出现的续《总集真实义》（'Dus pa don dam pa）是成就者游戏金刚（Rol pa'i rdo rje）和罗格札达（Log pra da）各自造了修法，因此有两种不同的宗规，后来由成就自在寂静藏（Zhi ba sbas pa）弘扬开来。从导师巴瓦达亚纳塔（Pavadyānātha）、布达古布达纳塔（Buddhaguptanātha）和普尔纳巴扎（Pūrṇavajra）这三位处，蒋贡达热纳塔（'Jam mgon Tāranātha）听闻并作了翻译。从这部续中，出现了很多度母身语意的坛城和六种呼吸等坛城，并且详细地讲述了圆满次第。这样讲述了无上瑜伽部的续部的分类后，关于它们的道次第，出自《密集续后部》：续即是相续，续有三种变化。如是所说，即因续、方便续、果续三种。第一，因续是心。