Chinese
幻化和方便网灌顶传承的方式。从班智达金刚笑到金刚称传承秘密三部的灌顶方式。从吽嘎拉到南宁传承吉祥真实和栋楚的灌顶方式。从班禅无垢友到娘译师传承经和诀窍的灌顶方式。从大学者桑结桑瓦到阿阇黎妙吉祥传承瑜伽外品的灌顶方式。如是五条河流都降临于娘氏太阳王。第三，印度灌顶河流的著名方式也分四种：由本尊神灌顶而获得的是大学者嘎饶多吉。由传承标志灌顶而获得的是大国王匝。由明智威力灌顶而获得的是大学者莲花生。由善知识灌顶而获得的是大学者无垢友等四位。第四，西藏灌顶河流的著名方式也有四种：邬金的莲花生大师和班禅无垢友和努南卡宁波和嘉姆玉扎宁波四位给娘译师益西勋努灌顶。如是总说后，此处正当其时的是聚集经部的灌顶河流在人神之境如何著名的开端是： 诸佛菩萨瑜伽士，意智耳传至何处。如是所说，诸佛意传是： 胜者普贤王如来，传于五部补处士，彼等传于三族佛子。 法王于补处，密意秘密必传授。 如是说。第二，持明觉智传承分二：第一，传于非人是： 三族佛子为天龙夜叉三者宣说后传承，一切皆为菩萨种姓，成为佛陀之嗣。第二，传于人与非人二者是： 如是说： 我从此不现后，十二年又八年中，于三处天境著名之，正法心要殊胜者，赡洲
English
The tradition of empowerment of illusion and the net of means. The tradition of empowerment of the three secret sections transmitted from Paṇḍita Vajrahāsa to Vajraghoṣa. The tradition of empowerment of glorious Viśuddha and Dongtruk transmitted from Hūṃkāra to Namnying. The tradition of empowerment of scripture and instruction transmitted from Paṇchen Vimalamitra to Nyak Lotsāwa. The tradition of empowerment of outer yoga transmitted from the great teacher Saṃghaguhya to Ācārya Mañjuśrī. Thus, it is said that all five rivers descended upon Nyö Nyima'i Gyalpo. Third, the famous ways of the rivers of empowerment in India are also explained in four divisions: The great teacher Garab Dorje obtained empowerment from the yidam deity. The great king Jaḥ obtained empowerment from the signs of the lineage. The great teacher Padmasambhava obtained empowerment from the power of knowledge. The great teacher Vimalamitra and the four obtained empowerment from the virtuous spiritual friend. Fourth, there are also four famous ways of the rivers of empowerment in Tibet: The Uḍḍiyāna teacher Padmasambhava, Paṇchen Vimalamitra, Nub Namkhai Nyingpo, and Gyalmo Yudra Nyingpo, the four who empowered Nyak Lotsāwa Yeshe Zhönnu. Thus, having explained in general, here, what is relevant is the beginning of how the rivers of empowerment of the Compendium of Sūtras are famous in the realm of gods and humans: The victorious bodhisattvas, the yogis, The mind-wisdom is transmitted by ear, To wherever it reaches. As it is said, the transmission of the victorious ones' intention is: The supreme victor Samantabhadra, Transmitted to the five types of regents, They transmitted to the three families of bodhisattvas. The Dharma king to the regent, The secret intention must be transmitted. Thus it is said. Second, the transmission of vidyādharas' knowledge is divided into two: First, the transmission to non-humans is: The three families of princes taught the three gods, nāgas, and yakṣas, and from that it was transmitted, and all of them held the lineage of bodhisattvas and became the successors of the Buddhas. Second, the transmission to both humans and non-humans is: As it is said: I will disappear from here, In twelve and eight years, In the three famous heavenly realms, The essence of the sacred doctrine, The Jambudvīpa
Chinese
在东方的方位，那个人中具足善缘的种姓，名为匝国王，先前显现了预兆之景象，在名为“猛烈者”的山顶，与友伴的劣等身心勇士，对楞伽的统治者等，金刚手会显现。如是说。释迦牟尼佛示寂后二十八年，天、龙、夜叉、罗刹这四种非人，以及人类的持明者离车毗，即五种高贵种姓，各自以其神通和神变，聚集在楞伽国的马拉雅山顶。念诵了二十三句诅咒语，秘密主现身，对五种姓等大多数聚集的持明者，示现了原本的色究竟天、兜率天和三十三天，即被称为三处天界的秘密乘。他们由罗刹智慧方便者收集，用黄金书板和青金石墨水书写，以七种意念技巧隐藏在空中。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，具缘的匝国王，身语意象征融入，降下珍宝经卷，进行佛法辩论，被宣告为一切的圣者，进行盛大的供养，降下珍宝之雨，佛陀在地上授记。显现了这七种梦兆。与之相应，密续和教言的经卷必然降临。降临在哪里呢？密续玛哈瑜伽降临在萨霍拉国匝国王的房屋上，教言阿努瑜伽则降临在被称为楞伽国的辛伽拉森林中。国王看到经卷后，由于没有遇到诀窍，便修习了自己的相续。秘密主亲自显现，赐予灌顶和加持，使他完全领悟了经卷的含义。第三，通过人耳传承的方式是：如此，凭借秘密主的力量，匝国王虽然通达了所有密续和教言的含义，但为了防止随意进入教法，他与朋友乌帕拉匝一同从居士离车毗无垢称那里听受。匝国王与乌帕拉匝
English
In the eastern direction, that fortunate and noble lineage among men, known as King Ja, previously manifested omens and signs. On the peak called "The Fierce One," to the lord of Lanka and others, the Vajra-holder will appear with a lesser body of a companion hero. Thus it was said. Twenty-eight years after the passing of the Teacher, the Lord Buddha Shakyamuni, the four non-human beings—gods, nagas, yakshas, and rakshasas—and the five noble lineages of human vidyadharas, the Licchavis, gathered at the summit of Mount Malaya in the land of Lanka, each with their own clairvoyance and miraculous powers. They uttered twenty-three verses of lamentation, and the Lord of Secrets appeared visibly. To the five lineages and most of the assembled vidyadharas, he taught the secret vehicle itself in the original Akanishta, Tushita, and the Thirty-three, the three well-known divine realms. These were collected by the rakshasa, the wise and skillful one, written on golden tablets with beryl ink, and hidden in the sky by the seven techniques of thought. The way 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, to the fortunate King Ja, the symbols of body, speech, and mind merged, precious scriptures descended, Dharma debates were held, he was proclaimed the holiest of all, great offerings were made, a rain of jewels fell, and the Buddha prophesied on earth. These seven dream signs appeared. Correspondingly, the scriptures of tantra and agama necessarily descended. Where did they descend? The tantra, Mahayoga, descended on the roof of King Ja's house in the land of Sahora, and the agamas, Anuyoga, descended in the forests of Simhala, known as the land of Lanka. When the king looked at the scriptures, not encountering the key, he practiced his own lineage. The Lord of Secrets appeared visibly, bestowing empowerment and blessings, so that he fully understood the meaning of the scriptures. Thirdly, the way of transmission through the ear of a person is as follows: Thus, through the power of the Lord of Secrets, although King Ja understood all the meanings of the tantras and agamas, in order to prevent arbitrary entry into the teachings, he, together with his friend Uparaja, received them from the lay disciple Licchavi Drimed Drakpa. King Ja and Uparaja
Chinese
给自己的儿子因陀罗菩提、那伽菩提、古雅菩提三人宣说。因陀罗菩提给后来的鸠鸠罗阇宣说。他给罗浪乐哇宣说。他给金刚笑宣说。他给扎巴哈斯德宣说。他给释迦狮子、释迦扎巴、释迦穆扎三人宣说。释迦狮子给达纳Rakshita宣说。他给吽嘎Ra和斯提Ra玛蒂宣说。他们两人给大学者德哇萨玛扎宣说。他和达纳Rakshita给经师达玛菩提、堪布秋吉炯、尼泊尔人瓦苏达Ra等人宣说。他们三人给布如夏的译师切赞杰宣说。 从那以后在西藏弘扬的方式是： 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Ra尊者前听闻了很多佛法。当时上师说，在印度的国土上，有我的上师名为光明庄严者，已经一千六百年了。你到他面前去。按照所说，努前往印度国土，见到了上师光明庄严的容颜。听闻了很多经部的灌顶和诀窍等佛法。罗格尊认为这位上师与德哇萨玛扎是同一个人。 从那以后，请求讲解《意集经》时，如的口中说：达纳Rakshita和达玛菩提和达玛Ra扎等人被切赞杰迎请到布如夏的国土去了。在那里听闻吧。按照所说，努向在那里集会的四位译师和班智达，主要听闻了经部的讲解，顺便也听闻了窍诀的细微差别，以及灌顶等，然后前往西藏。给心子努云丹嘉措宣说。他给儿子益西嘉措。他给嘉洛珠江秋。他给托噶南喀德。 或者，努桑吉益西给苏列贝仲美。他给秀顿索南夏迦宣说。 从那以后，托噶和秀两人给教法的太阳祖波切夏迦炯内。他给见解之巅祖琼西饶扎。他给经部的柱子，也就是您的上师。他给大密主卓普巴夏迦僧格。 或者，祖琼巴给曲瓦巴兰夏迦桑和雅擦巴兰夏迦江秋。他们两人和杰卓普巴给沃东的拉杰嘎。他给秋的赛顿多杰
English
He explained it to his own sons, Indra Bodhi, Naga Putra, and Guhya Putri. Indra Bodhi explained it to the later Kukuraja. He explained it to Rolang Dewa. He explained it to Dorje Shepa. He explained it to Prabha Hasti. He explained it to Shakya Senge, Shakya Prabha, and Shakya Mudra. Shakya Senge explained it to Dhana Rakshita. He explained it to Humkara and Sthira Mati. Those two explained it to the great teacher Dewa Samaja. He and Dhana Rakshita explained it to the Sutra teacher Dharma Bodhi, Khenpo Chokyi Gyaltsen, and the Nepali Basu Dhara. Those three gave it to the translator Chetsen Kye of Brusha. The way it spread in Tibet from then on is as follows: The great translator Nub Sangye Yeshe, the ancestor of the early translation teachings, went to Nepal to see Basu Dhara at the age of fifty-four and listened to many teachings. At that time, the teacher said, "In the land of India, there is my teacher named Clear Ornament, who is sixteen hundred years old. You should go to see him." As he said, Nub went to the land of India and saw the face of the teacher Clear Ornament. He listened to many teachings, such as the empowerment and instructions of the Sutra. Rog Tson Seng considered this teacher to be the same as Dewa Samaja. Then, when he asked for an explanation of the Gongdu text, Rui said, "Dhana Rakshita, Dharma Bodhi, and Dharma Raja were invited by Chetsen Kye and went to the land of Brusha. Listen there." As he said, Nub mainly listened to the explanation of the text from the four translators and pandits who gathered there, and also listened to the subtle differences of the instructions, as well as the empowerment, and then went to Tibet. He explained it to his heart-son Nub Yonten Gyatso. He gave it to his son Yeshe Gyatso. He gave it to Gya Lodro Jangchub. He gave it to Tokar Namkha De. Alternatively, Nub Sangye Yeshe gave it to Su Lekpai Dronme. He explained it to Zhuton Sonam Shakya. From then on, Tokar and Zhu gave it to the sun of the teachings, Zurpoche Shakya Jungne. He gave it to the pinnacle of view and intention, Zurchung Sherab Drak. He gave it to the pillar of the Sutra, who is also your lama. He gave it to the great secret lord Dropukpa Shakya Senge. Alternatively, Zurchungpa gave it to Chuwarwa Lan Shakya Sang and Nyatsalwa Lan Shakya Jangchub. Those two and Je Dropukpa gave it to Lhaje Gar of Ogdong. He gave it to Sekton Dorje of Chub.
English
to rGyalmtshan. He transmitted it to gLan Nyatsalpa Chenpo Khenpo Dorje Od. He transmitted it to gLan Tsondru Sengge and gLan Sonam Gyalpo, the two prince brothers. The latter transmitted it to Tulku Lha Bum. He transmitted it to gLan Chokyi Sengge. He transmitted it to Dza Lung Lama Pelchikpa gLan Sangye Pel. He transmitted it to gLan Ston Sonam Gonpo. He transmitted it to Drolchen Jamyang Samdrub Dorje. He gave it to Zur Ham sisters and his own son Sangye Rinchen, the three lamps of the doctrine. Among them, the special feature of the lineage is that Drolmawa Sangye Rinchen transmitted it to Namdingpa, and Zur Ham Shakya Jung transmitted it to Dro. These two lineages are called Zur tradition because Zur Ham performed the empowerment based on the empowerment ritual compiled by Smelpa. Zurmo Gedun Bum transmitted it to Zur Shakya Shenyen. This lineage relies on the documents written by Kathok Dorzhangwa and others, so it is called Kham tradition. Thus, the blessings of the three different lineages all descended upon the great translator Vairochana, the embodiment of the Buddhas of the three times, the reincarnation of the great treasure revealer King of Dharma, Terdak Lingpa. He personally transmitted it to his younger brother, the great translator Dharmashri, and his son Padma Gyurme Gyatso. These two transmitted it to Gyalse Rinchen Namgyal. He transmitted it to Trichen Padma Tendzin and Khenchen Adiyana. The latter transmitted it to Trichen Trinle Namgyal. He transmitted it to Trichen Padma Wangyal. He transmitted it to Trichen Sangye Kunga. He transmitted it to Do Ngak Tendzin Norbu. He transmitted it to the all-pervading Lord of the Mandala, the Vajradhara of Definitive Meaning, Gyurme Pende Ozer. He transmitted it to me, Jigdral Yeshe Dorje, and other disciples. The completion of the lineage from Lochen to my guide comes from Jñana. Note: Those who are favored and made capable of maturing the continuum are the empowerment of the root of the Sutra, and the lineage in which the streams of explanation and practice are integrated. In addition, the special feature of the complete empowerment lineage of the Sutra is that, in fact, it is only the different ways of bestowing the profound and vast empowerment of the Great Perfection Sutra. The main source of the lineage's blessings is