Chinese
不作一性不可思议性，因已完全成熟后，于何者及何者，于何者时，事业成利益，于彼及彼，显现于彼。如是说。乃至有何之存在，对众生有种种利益。等等，作极轻之声。此处说：金刚乘之深义入处，非是分别念何时可度，亦非是言口诀之虚伪，若有成就之口诀实修则知。不勇于书写一切，亦非全无错谬。然以为此许不误。为易解之故，细致书写。愿由此智慧之光，焚烧罪聚丛林一切后，众生诸有之，无明黑暗亦消除。此乃于金色大寺院中，持藏者吉祥释迦教幢者，对所寄来之断疑问题之答复，由嘉 Kham Pa 达热那他所说。吉祥增长。 塔隆夏仲之语录答复。 嗡 斯瓦斯谛。 垂问之第一个问题：于自宗一切智者之见解中，时轮足尊于何种种姓持有时轮？如是垂问。 大体而言，于此藏地广为人知的是：香巴拉之法王一切种姓，寿命之量皆为百岁。依此，各自之智慧思辨，产生诸多不同之立宗。此于香隆与唐东之后产生。先前之吉乔与饶卓匝弥等之时，思辨不多。依于不同之立宗，迎请印度之时轮传承者们，欲会于何种种姓之意乐，产生种种不同，在于此处。于自宗，法王种姓们住于百年之说，亦非是寿命之总数。乃是坐于狮子座上，说法之量。实为担任座主之年数。除种姓海生与胜敌二者之外，其余一切皆仅于座上住于百年，故粗略而言，种姓们百年说法也。
English
Without making it one, it is of inconceivable nature, and after the cause has fully ripened, to whatever and to whatever, at whatever time the action becomes beneficial, to that and to that, it appears there. Thus it is said. As long as there is whatever existence, there are various benefits for sentient beings. Etc., making a very light sound. Here it is said: The entrance to the profound meaning of the Vajrayana is not something that can be crossed by conceptual thought at any time, nor is it the falsehood of saying it is a secret instruction. If there is a realized secret instruction and practice, then you will know. I am not brave enough to write everything, nor is it completely free from errors. However, I think this much is not wrong. For the sake of easy understanding, I have written in detail. May the blazing light of wisdom from this burn away all the thickets of wrongdoing, and may it also dispel the darkness of ignorance of all sentient beings. This is the answer to the questions of doubt sent from the great golden monastery by the holder of the scriptures, the glorious Shakya Tendzin, spoken by Gyal Kham Pa Tāranātha. May there be auspicious increase. The recorded responses of Taklung Shabdrung. Oṃ Svasti. The first question asked: According to the views of the omniscient ones of your own tradition, to which lineage holder did the Kalachakra master listen to the Kalachakra? Thus it was asked. In general, what is widely known in this Tibetan region is that all the Dharma kings of Shambhala, the lineage holders, each have a lifespan of a hundred years. Based on this, various different tenets of reasoning based on their own intelligence and analysis have arisen. This arose after Shonglo and Tangton. In the time of the earlier Gyi Jo and Ra Dro Tsami, there was not much analysis. Based on different tenets, the Kalachakra lineage holders who were invited to India had various different intentions of meeting with which lineage holder, which is what it is about. In our own tradition, the statement that the Dharma kings and lineage holders reside for hundreds of years each is not the total measure of their lifespan. It is the measure of sitting on the lion throne and teaching the Dharma. In reality, it is the number of years they held the seat. Except for the lineage holder Gyatso Namgyal and Gyal Ka, all the others only resided on the throne for hundreds of years, so in rough terms, the lineage holders teach the Dharma for a hundred years.
Chinese
这并不矛盾，因为这是在说大多数情况。例如，说寿命百岁时佛陀出世，虽然那时的人寿命有超过百岁的，也有短于百岁的，但考虑到大多数人的寿命是百岁，就像说给所有集会的人每人背负一“卡”（khal），虽然有些人背负两“姆”（mgo）或三“姆”，但因为考虑到大多数情况，所以并不矛盾。关于这一点，理塘海胜尊者（rigs ldan rgya mtsho rnam rgyal）讲法一百八十二年，之后嘉多（rgyal dka'）讲法二百二十一年，这两者加起来是火空海，即四百零三年。而且，全知大尊者（kun mkhyen chen po）在前半生只是重复拉（rwa）、卓（'bro）等人的遗教，没有明确自己的主张，后半生对续部注释的见解进行了透彻的研究，才有了这样的主张。如果按照这个说法，理塘嘉多讲法接近尾声时，时轮足大师（dus 'khor zhabs pa chen po）听闻了教法，虽然不确定依止了多少年，但在嘉多的法座结束之前，一直住在香巴拉（shambha la）。从火空海年结束时，到胜生纪年开始的期间，导师时轮足寂静金刚（dus 'khor zhabs 'jam pa'i rdo rje）将时轮续从印度迎请而来。这段话似乎比较可靠。关于如何将道果（lam 'bras）的十八种传统归纳为十二种传统的问题。即吉曹（gyi jo）、仲香敦（'brom zhang ston）、霞玛（zha ma）、郭扎巴（ko brag pa）、芒兰巴（mang lam pa）、恰甘巴嘎西（cha gan pa ga shi）、衮邦钦波（kun spangs chen po）、旺嘉瓦（dbang rgyal ba）、萨迦巴（sa skya ba）、康鲁（khams lugs）、杰贡鲁（lce sgom lugs）这十二种。又问及如何分为二十四种，实际上并没有脱离十八种传统。霞玛的男系传承有弟子传承和子嗣传承两种，其中弟子传承又分为色贡扎嘉瓦（se sgom grags rgyal）的传统和杰麦卓瓦（rje mal gro ba）的传统两种。子嗣传承有一种，弟子传承有两种，总共三种，其中一种归入十八种传统之中，剩下的两种，加上女系传承中的门嘎瓦（smon dkar ba）的传统、敦琼（ston chung）的传统和翁波西楚（dbon po shes tshul）的传统三种，第一个归入十八种传统之中，加上后面的两种，共四种。色敦衮热（se ston kun rig）的弟子霞玛
English
This is not contradictory, because it is speaking of the majority of cases. For example, saying that the Buddha appears when the lifespan is a hundred years, although at that time people's lifespans are sometimes longer than a hundred years, and sometimes shorter, but considering that the lifespan of most people is a hundred years, just like saying that each person in the entire assembly should carry one "khal," although some people carry two "mgo" or three "mgo," it is not contradictory because it is considering the majority of cases. Regarding this, Rigden Gyatso Namgyal taught the Dharma for one hundred and eighty-two years, after which Gyal Kawa taught the Dharma for two hundred and twenty-one years, which together is Fire-Sky-Ocean, that is, four hundred and three years. Moreover, the Omniscient Great One (Kunchen Chenpo) in the first half of his life only repeated the teachings of Ra, Dro, etc., without clearly stating his own views, and in the second half of his life, he thoroughly studied the views of the tantric commentaries, and then he had such views. According to this statement, near the end of Rigden Gyal Kawa's teaching of the Dharma, the great Kalachakra Master (Dushkor Zhabpa Chenpo) heard the teachings. Although it is not certain how many years he relied on him, he stayed in Shambhala until the end of Gyal Kawa's seat. From the end of the Fire-Sky-Ocean year, to the beginning of the Rabjung year, the teacher Kalachakra Master Peaceful Vajra (Dushkor Zhab Jampei Dorje) brought the Kalachakra Tantra from India. This passage seems to be quite reliable. Regarding the question of how to summarize the eighteen traditions of Lamdre into twelve traditions. Namely, Gyi Jo, Drom Zhangton, Zhama, Kobragpa, Manglampa, Chagampa Gashi, Kunpang Chenpo, Wanggyalwa, Sakyapa, Kham Lugs, and Jegom Lugs, these twelve. Also asked about how to divide into twenty-four, in fact, it has not deviated from the eighteen traditions. The male lineage of Zhama has two lineages, the disciple lineage and the descendant lineage, of which the disciple lineage is divided into the tradition of Segom Draggyal and the tradition of Je Maldrowa. There is one descendant lineage and two disciple lineages, a total of three, of which one is included in the eighteen traditions, the remaining two, plus the traditions of Monkarwa, Tunchung, and Wonpo Shetsul in the female lineage, the first is included in the eighteen traditions, plus the latter two, a total of four. The disciple of Seton Kunrig, Zhama
Chinese
在姐妹和香敦昆仲十八人之中。给予其他弟子中，给予贡巴绛耶和成就者尼普巴的那些。被称为是最后得到的口诀。据说从尼普巴没有传承。贡巴绛耶的宗派有五个。之后，杰尊扎巴在梦中，萨钦给予了意义清晰的指示，这是第六个。十八个加上那些，就是二十四个。还有，关于我们自己的道果传承，如何才能完整地拥有被称为俄尔和宗的两者的传承呢？一般来说，道果萨迦派的近传和远传被称为一体。在法主喇嘛之前就不用说了。在那之后，还有持咒的英雄、格勒桑波和桑波坚赞巴，也就是宗巴们，以及日琼巴洛丹。他的弟子卓衮贝丹楚臣巴、夏巴益西坚赞、布达室利巴夏巴巴和南扎扎普巴的弟子们，在他们的时代也没有不同的实践。萨迦班智达之前，讲授也都是从书本中摘录要点来讲解。之后，措贡巴著述了引导文。他的弟子年钦巴和娘宁波坚赞也各自撰写了引导文。在那期间，由于没有脱离口诀，也依赖于那些引导文来进行讲解。法主喇嘛也以那些引导文的草稿为基础，与书本本身相结合，用口诀实践来装饰，创作了这部著作。在那之后，直到俄尔寺新寺建立之前，所有的萨迦派都依据这部引导文来进行修习。自从俄尔寺建立之后，就有了不同的实践。在三现观、见解引导、生起次第等方面，也出现了许多不同的专注方式。那么，此时如果按照俄尔派的观点，就是杰俄尔巴穆钦贡觉坚赞、巴钦洛哲坚赞、绛森根嘎秋珠。杰卓秋从他那里圆满地听取了四次道果的灌顶、加持、引导、口诀、教言和开示。也把他作为传承的主尊。还有，杰俄尔巴班钦释迦秋、仁波切云努秋竹巴杰卓秋，也就是从之前的:འོག་（《ཛཾ》འགོ་）之后，也主要以这个传承为主。还有俄尔
English
Among the sisters and brothers and the eighteen members of the Shangton family. Among the teachings given to other disciples, those given to Gompa Jangye and the accomplished Nyipukpa. It is said that the final instructions were received. It is said that there is no lineage from Nyipukpa. There are five schools of Gompa Jangye. Then, in a dream of Jetsun Drakpa, Sachen gave clear instructions, which is the sixth. Adding those to the eighteen makes twenty-four. Also, regarding our own Lamdre lineage, how can we fully possess both the traditions known as Ngor and Dzong? In general, this Lamdre Sakya tradition of close and distant lineages is known as one. Not to mention before Chöje Lama. After that, there were also the mantra-holder Dawa, Gelek Zangpo, and Zangpo Gyaltsenpa, that is, the Dzongpas, and Ritropa Lodan. His disciples Drogön Palden Tsultrimpa, Sharpa Yeshe Gyaltsen, Buddha Shriwarshapa, and the disciples of Namza Drakpukpa, even in their time, there were no different practices. Before Sakya Pandita, the teachings were also explained by extracting the main points from the texts. After that, Tsok Gompa composed a guide. His disciples Nyenchenpa and Nyak Nyinpo Gyaltsen also each composed a guide. During that time, since they were not separated from the oral instructions, they also relied on those guides to explain. Chöje Lama also based the drafts of the guides on those. Combining it with the texts themselves, he adorned it with oral instruction practices and composed this work. After that, until the establishment of the new Ngor monastery, all the Sakyas seemed to practice based on this guide. Since the establishment of Ngor, there have been different practices. In the three visions, view instructions, and generation stage, there have also been many different focuses. So, at this time, if we follow the Ngor tradition, it is Je Ngorpa Muschen Könchok Gyaltsen, Dakchen Lodrö Gyaltsen, Jangsem Kunga Chokdrub. Je Drolchok fully received the empowerments, blessings, instructions, oral instructions, transmissions, and precepts of Lamdre four times from him. He also made him the main lineage holder. Also, Je Ngorpa Panchen Shakya Chok, Rinpoche Zhönnu Chödrup Je Drolchok, that is, from the previous: འོག་（《ཛཾ》འགོ་）after that, he also mainly focused on this lineage. Also Ngor
English
Great. Uncle Kunga Wangchukpa. Lovo Khenchen Jetsun. Also Ngorchen Govo Rabjampa Sonam Senge. Ngorpa Lhachok Senge. Jetsuns, the lineage is pure. The Ngor tradition has four different lineages combined. In the Mahayana tradition, which is similar to the Dzong tradition. Glorious Lama Dampa Sonam Gyaltsen. Sa Sang Mati Panchen. Mahayana Dharma Lord. Changlungpa Zhonnu Chodrup. Panchen Shakya Chok. Jetsun heard it in front of Je Zhonnu Chodrup. All of these, for the sake of the ultimate meaning, the name of our Lama Jetsun Doringba is mentioned. I received it in front of Je Kunga Gyaltsen. In the actual Dzong tradition. Dharma Lord Lama. Hero of Dharani. Gyaltsen Konchokpa. Muse Zerapa Dorje Gyaltsen. Among them, Konchok Palpa and. Sherinpa two, both of them are Panchen Lhawangpa. Je Namkha Rinchen. In front of Jetsun Drakdongpa. Received the empowerment and guidance of the cause and path. Also Mahayana. Drak Tokpa. Dorje Denpa. Lightning of Wisdom. Gyaton Jangwang. Or Muse Zerapa Dorje Gyaltsen. Jampa Cho Peljor. Gyaton Jangwang. From then on, Shakya Kunga. In front of Je Yeshe Wangpo, I asked for the essence of the father and mother's cause empowerment, path empowerment, and guidance. Four lineages based on Dzongpa himself and the Mahayana tradition. These are the way the Ngor and Dzong traditions are combined. Also, the Lamdre that is being done now. If you ask how many of the eighteen traditions are complete, based on the near and far lineages of the Sakya tradition. Shama father lineage and mother lineage are mixed. Kobrakpa, Jonang tradition, Phagdru tradition, etc., have whatever kind of guidance and instructions. All of them have a relatively complete transmission of teachings. Therefore, eight traditions are mixed. Chagana tradition only has the biography of the Lama lineage. In our own tradition, the Ngor and Dzong traditions and. The teacher's explanation, these three must be definitely needed without dependence, what kind of certainty is there? The teacher's explanation, this lineage known as "Ma", is related to the Ngor tradition mentioned above and Bachhen Lodro Pa. It is said that Doring Kunpangpa and. Tsarchen asked. The practice is in common with the general Ngor tradition. The guidance is very