English
Seven hundred thousand and one hundred thousand people gathered. Then, a grand offering and feast were prepared. Seated above the assembled people, Ma gcig summoned the Acaryas to her presence and engaged in Dharma discussions, dispelling all kinds of wrong views. Four translators from U-Tsang translated for the assembled people, causing everyone to believe in the Dharma lineage of Ma. The Acaryas said that all Dharma originated from India. Ma said, "India has been very kind to Tibet. You three, tell us how the Dharma spread from India." The three replied, "We do not know, please tell us, Ma." Ma said, "I am an emanation of the Great Mother, so I know." In the past, when the Indian king named Zawa was in power, all the streams of pith instructions descended like rain, which was also due to the blessing of the Great Mother. "Listen, all you gathered here. If I do not speak of my past, present, and future lives, those who hold my lineage will not believe. If I do not speak of the Chöd lineage of Mahamudra, they will not believe in the pith instructions." After saying this, she spent a month recounting her past, present, and future lives and the Chöd lineage. The assembled people believed, and the verbal elaborations were cut off. Furthermore, the rebirths of the Great Mother are as follows: In the Heaven of Thirty-Three, Tushita, in a place called the Great Continent, the Island of Abundant Jewels of Blissful Protection, her father was King Blissful Protector, and her mother was named Glorious Ocean. She was born as their son and performed immeasurable deeds of benefit in the heavenly realm. Then, in the golden city of Serchen in Vajrasana, she was born as the son of father A'i Wangchuk and mother Lhaza Ludron. She was named De Mön Drub. She subdued many Indian heretics and placed them in the Buddhist fold. She performed the funeral rites for her parents. She cut off the verbal elaborations of the Dharma categories and, while meditating and residing in a cave in Potala, a dakini performed the work and separated matter and awareness. I said, "The material body is inside the cave, with the Five Conquerors on the head, surrounded by five wisdom dakinis, and Shakyamuni Buddha naturally appearing on the heart. The remaining corpse has countless mustard-seed-sized relics, and other relics of five colors, amounting to a bre of Vajrasana."
Chinese
说了之后，在那里聚集的人们商议，向印度派了三个快脚的人，去了金刚座（菩提伽耶），印度的国王和班智达们聚集后，向所有的人讲述了以前母亲的历史，以及布达拉山洞穴中遗骨的历史。国王和班智达们说，这不知是母亲的化身还是国王的化身，必须全部接受教诲。去布达拉的岩洞看看是否真实。班智达们去了那里，正如拉布准所说的那样，遗骨被迎请到了印度。国王们向各方派遣快脚的人，聚集了男女老少，展示圣物，大家都感到惊奇，商议迎请玛吉的教法传承和断法传承。将一罐舍利敬献给所有的国王，让他们感到满意。将头顶上安住五部如来的圣物安放在金刚座（菩提伽耶）作为圣物。将心中有释迦牟尼佛的圣物，由印度的大德和快脚的人们带到藏地，来到桑日卡玛（桑耶钦朴附近）玛吉的面前，说：“您是伟大的母亲的化身，真是太神奇了，您所说的一切都毫无差错。”之后，让卫藏的所有人瞻仰心中出现的释迦牟尼佛，在所有人的心中生起各自相应的经教和证悟的教法，从而广大利益众生。心中出现的圣物由印度的大德迎请。之后，玛吉讲述并汇集了断法的父系传承、母系传承、近传承和远传承，讲述了十三种神奇的言辞。并将所有这些交给三个快脚的人，送到金刚座（菩提伽耶），使之在印度弘扬。之后，母亲的儿子有成就者、小成就者、托涅桑珠等人，其中小成就者在十岁时得了曜病，昏厥过去，被带到母亲面前，母亲看到他是个法器，梦中梦到向四方吹响海螺，声音遍布四大部洲。之后，母亲摄受了他，指示了一百零八种目标，在尸陀林睡了七天，疯病也痊愈了。
English
After speaking, the people gathered there discussed and sent three swift-footed people to India. They went to Vajrasana (Bodh Gaya), where the Indian king and panditas gathered. They told everyone the history of the mother and the history of the remains in the cave of Mount Potala. The king and panditas said, "It is not certain whether this is an incarnation of the mother or an incarnation of the king. All the teachings must be received. Go to the cave of Potala and see if it is true." When the panditas went there, it was as Labdrön had said, so the remains were invited to India. The kings sent swift-footed people in all directions, gathered men and women, young and old, and showed them the sacred objects. Everyone was amazed and discussed inviting the Dharma lineage and Chöd lineage of Machig. They offered a jar of relics to all the kings, satisfying them. The sacred object with the five families of Buddhas residing on the head was placed in Vajrasana (Bodh Gaya) as a sacred object. The sacred object with Shakyamuni Buddha in the heart was brought to Tibet by the great Indian master and the swift-footed people, and they came to Machig's presence in Zangri Kharmar (near Samye Chimpu), saying, "You are the incarnation of the great mother, it is truly amazing, everything you have said is without error." After that, they allowed all the people of Ü-Tsang to see the Shakyamuni Buddha who appeared in the heart, and in everyone's mind, various teachings of scripture and realization arose, thus greatly benefiting beings. The sacred object that appeared in the heart was invited by the great Indian master. After that, Machig spoke and compiled the father lineage, mother lineage, close lineage, and distant lineage of Chöd, and spoke thirteen miraculous words. And she entrusted all of these to the three swift-footed people, sending them to Vajrasana (Bodh Gaya), causing them to flourish in India. After that, the sons of the mother were the Accomplished One, the Small Accomplished One, Tönyön Samdrub, etc. Among them, the Small Accomplished One, at the age of ten, was afflicted with a planetary disease and fell into a coma. He was brought to the mother, who saw him as a vessel, and dreamed of blowing conches in the four directions, the sound pervading the four continents. After that, the mother took him in, instructed him in one hundred and eight aims, and sleeping in the charnel ground for seven days, his madness also subsided.
Chinese
之后在印度出家，法号为托顿桑珠。接受了母亲心中所有的教诲。玛吉骑着白狮子前往香布雪山，在狮子宝座上，被空行母们围绕着安坐时，儿子也来到那里，传授了续部的灌顶，长寿灌顶，母续空行母的灌顶，以及所有口耳传承的预言。香布的山神也被降伏并立下誓言，开启了教法之门。之后，母亲说：“我已经九十九岁了，让儿子嘉瓦顿珠召集卫藏四茹的僧众。”召集了所有人，举行了成百上千的法会，给予了灌顶和加持，并将誓言物分发给僧侣们。在龙年（时间待考）十五的夜晚，前往铜宫，在黎明时分示现圆寂。当时，在两个儿子的手中各放了一点遗物，结果，儿子嘉瓦顿珠的手中出现了一个右旋海螺，说道：“愿利益众生的事业长久持续。”在托顿桑珠的手中出现了一尊至尊母的像，说道：“愿你拥有母续的灌顶。”之后，玛吉骑着狮子，被无数的空行母围绕着，身体毫无保留地前往西方邬金空行刹土。之后，儿子托顿桑珠前往香布的山崖，两个儿子和僧侣们将母亲的衣服进行火供，一些则建造了佛塔，举行了盛大的供养。之后，两个儿子和僧侣们将断法的传承传播到大地各处。母亲说：“这断法就像一块玉石和金粉一样，即使只是一点诀窍，也能带来巨大的利益。同样，修持断法的人即使不了解其他法，也能通过断法来利益众生。如果领悟了无生之义，就能迅速引导所有众生走向成熟解脱之道。像这样，从佛陀到如今，传承的桥梁从未断绝，诀窍的精华从未衰减，加持的温度从未消退，口耳传承的实义诀窍，对于上中下三种根器的断法，都具备三种热度，能将幻象转化为自性寂静。”
English
Afterwards, he became a monk in India and was given the name Todnyön Samdrub. He received all the teachings that were in his mother's heart. Machig rode a white lion to Shambu Snow Mountain, and while sitting on the lion throne surrounded by gatherings of dakinis, her son also came there and bestowed the empowerment of the tantra, the longevity empowerment, the empowerment of the Mother Tantra dakinis, and all the prophecies of the oral transmission. The local deity of Shambu was also bound by oath, and the door of the teachings was opened. Then the mother said, "I am ninety-nine years old, so have my son Gyalwa Döndrub gather the monks and students of the four regions of Ü-Tsang." After everyone was gathered, hundreds of assemblies were held. She gave empowerments and blessings, and distributed the substances of the samaya to the monks. On the night of the fifteenth day of the Dragon year (year to be determined), she went to the Copper Palace, and at dawn, as the sky lightened, she displayed the manner of passing away. At that time, a relic was placed in the hands of each of the two sons. As a result, a right-spiraling conch shell appeared in the hands of her son Gyalwa Döndrub, and she said, "May the benefit of beings continue for a long time." An image of the venerable mother appeared in the hands of Todnyön Samdrub, and she said, "May you possess the empowerment of the Mother Tantra." After that, Machig rode a lion, surrounded by countless dakinis, and her body completely disappeared into the western land of the dakinis of Oddiyana. Then, her son Todnyön Samdrub went to the cliff of Shambu, and the two sons and the monks made a fire offering of their mother's clothes, and some built stupas and made great offerings. After that, the two sons and the monks spread the lineage of Chö throughout the earth. The mother said, "This Chö is like a piece of jade and gold dust, and even a single instruction can bring great benefit. Likewise, even if a practitioner of Chö does not know other teachings, they can benefit beings through Chö. If they understand the meaning of unbornness, they can quickly guide all sentient beings onto the path of maturation and liberation. In this way, from the Buddha to the present, the bridge of the lineage has never been broken, the essence of the instructions has never diminished, the warmth of the blessings has never faded, and the essential instructions of the oral transmission, for the Chö of the three types of faculties—superior, middling, and inferior—possess three degrees of warmth and transform appearances into self-liberated peace."
Chinese
具有如百病一药般加持、征兆的，即是成就者断法的传承。为了修持此甚深灌顶，有上师的事务和弟子的事务两种，其中上师的事务已经事先圆满完成。现在轮到你们的份，为了在与上师和玛吉拉准无别的尊前求得甚深灌顶，献上曼扎。嗡 班匝 布米 阿 吽 等等，献上曼扎。 《断法灌顶历史·珍珠鬘》如是说。断法传承中，噶玛比匝亚（事业胜，钦列南嘉）讲述了其中较为重要的部分。 欲行断法之灌顶，名为开启虚空之门，于曼扎四瓣莲花，聚簇各方色者之上，置坛城，上具五堆白圆形食子，以酥油、肉、红糖装饰。周围环绕一切供品食子。遣除障碍食子如常施放，驱逐障碍。对护法与地主，以任何一种前行食子供养仪轨施放食子。加持供品亦如常。皈依发心先行，尽力念诵经文。此为前行。 其总摄为：器具资具善完备，善布置已驱除障，食子供养作加持，皈依发心诵经文，此乃共同前行事。 其后，自身与对生皆以 स्वाभाव (藏文，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性)令空。于空性中，刹那间于法生之中，于燃烧尸林之宫殿中央，种种莲花四瓣。 嗡 布达 达吉尼 嗡 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)。中央为白色佛陀空行母，具法轮发髻。 嗡 班匝 达吉尼 吽 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)。东方为蓝色金刚空行母，或具金刚发髻。 嗡 然那 达吉尼 仲 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)。南方为黄色宝生空行母，或具珍宝发髻。 嗡 贝玛 达吉尼 舍 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)。西方为红色莲花空行母，或具莲花发髻。 嗡 噶玛 达吉尼 阿 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)。北方为绿色事业空行母，金刚