English
combined together. The so-called "Yoga Ear-whispered Lineage" refers to yoga that does not begin by visualizing deities of mantra, but rather takes an ordinary basis and cultivates the path until a certain degree of warmth is attained. This should be emphasized as the perception of common disciples. In terms of realization, there are also Buddhas and Bodhisattvas among the yogis here, such as the great master Padmasambhava. Such yogis, from the mouths of earlier yogis to the ears of later yogis, transmit empowerments, transmissions, and instructions sequentially, which is the ear-whispered lineage. Although there is no ear-whispered lineage like learning among the fully enlightened ones, it is not contradictory that there is only the method of oral transmission. The omniscient Mipham Rinpoche said this, and it is also confirmed by the teachings of many sutras and tantras. Therefore, it cannot be said that Buddhas only have mind transmission and Bodhisattvas only have wisdom transmission. Therefore, the yogi emphasizes the ear-whispered lineage, the Bodhisattva's method of transmission is the unique wisdom transmission, and the Buddha's personal method of transmission is the unique mind transmission. The second part has three: Buddha's mind transmission, Bodhisattva's wisdom transmission, and Yogi's ear-whispered lineage. The first is: The sixth Vajradhara, the teacher, transmits the Dharma to the five regent Buddhas, etc., and the five Buddhas transmit it to the common retinue. The second is divided into two: transmission to non-humans and transmission to both humans and non-humans. The first is: The three lords of the family, Bodhisattvas, transmit to the Vidyadharas of gods, nagas, and yakshas, such as the three famous, supreme protectors, etc. The second is: Twenty-eight years after the Buddha passed away, five virtuous yoginis gathered magically on the island city of Lanka, on the top of Mount Himalaya. Recalling the Buddha and chanting dirges, the glorious Vajrapani personally appeared and expounded the tantra. The third part is divided into two: how this tantra first appeared in the human realm, and how it has been transmitted since then. The first is: As mentioned earlier, when the Lord of Secrets compiled the scriptures, by the blessing of this, the king of Sahora, Dza (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝), namely Indrabhuti, received the absorption of body, speech, mind, and symbols, precious scriptures descended, Dharma debates took place, everyone declared it sacred, great offerings were made, and a rain of jewels fell.
Chinese
以及，在佛陀的地位上被授记。出现了这样的七个梦兆。与此相符，宫殿之上实际降下了续部的经卷和一肘高的金刚手像，祈祷之后，唤醒了先前修习密法的残余，领悟了面见金刚萨埵的章节，依靠它和金刚手像，修持了六个月，见到了金刚萨埵的容颜，受到加持，通晓了经卷的所有意义。第二部分是：国王将之传给了库库拉札。之后依次传给印扎菩提、僧哈拉札、乌巴拉札、直到女儿郭玛德维。他们都是带着眷属前往持明者的地位。郭玛德维传给了瑟格多吉和桑结桑瓦。桑结桑瓦传给了大学者莲花生和毗玛拉米扎，这是在印度出现的经过。在西藏，莲花生大师为君臣集会宣讲《观鬘》等，似乎也有从那传下来的。但最著名的是：毗玛拉传给了玛和嘉二人。从这二人传下来的三条支流汇集于努钦桑结益西处。他传给了努雍丹嘉措和索益西旺秋。娘协饶秋向他们二人请教，之后是娘益西炯内、祖波切释迦炯内、祖琼协饶扎、图色嘎瓦喜、卓普巴释迦僧格。娘、努、祖三者被称为密法的三个传承。卓普巴有十二位心传弟子，无数位持伞弟子和寺院住持等，此传承的事业遍布四方。其弟子传承有藏纳沃沃、麦敦衮波、索协饶楚臣、达纳杜度奔、达释迦贝、祖绛巴僧格、杰哲雍南尼、哲钦桑结仁钦、郭洛钦波云努贝、噶玛夏玛尔四世曲吉扎巴、直贡仁钦彭措、让哲尼达桑结、昆乔色策旺诺杰、昆敦贝觉伦珠、祖钦扎西衮噶、达丁仁增钦列伦珠。
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and were prophesied to attain Buddhahood. Seven dream signs like these appeared. In accordance with these signs, the texts of the tantras and a one-cubit-tall statue of Vajrapani actually descended upon the palace. After praying, the remainder of his previous practice of secret mantra was awakened, and he realized the chapter on seeing the face of Vajrasattva. Relying on that and the statue of Vajrapani, he practiced for six months, saw the face of Vajrasattva, and was blessed, thus knowing all the meanings of the texts. The second part is: The king taught it to Kukkuraja. Then, in succession, it was passed down to Indrabhuti, Simharaja, Uparaja, and finally to the daughter Gomadevi. All of them, together with their retinues, went to the level of vidyadharas. Gomadevi taught it to Sekdor and Sangye Sangwa. Sangye Sangwa imparted it to the great masters Padmasambhava and Vimalamitra, which is how it appeared in India. In Tibet, Master Padmasambhava taught the 'Garland of Views' to the assembled king and subjects, and it seems that there are also lineages that came from that. However, the most famous of the earlier ones is: Vimala taught it to Ma and Gnyags. The three streams that branched out from those two merged into Nub Sangye Yeshe. He taught it to Nub Yonten Gyatso and So Yeshe Wangchuk. Nyang Sherab Chok asked both of them, and then Nyang Yeshe Jungne, Zurpoche Shakya Jungne, Zurchung Sherab Drak, Thugsse Kawa Zhi, and Dro Phukpa Shakya Senge. These three, Gnyags, Nub, and Zur, are known as the three transmissions of secret mantra. Dro Phukpa had twelve heart-disciples, thousands of umbrella-bearing disciples, and monastic seat holders, and the activity of this lineage spread in all directions. His lineage of disciples includes Tsang Nak O-bar, Meston Gonpo, So Sherab Tsultrim, Tanak Dudul Bum, Da Shakya Phel, Zur Jampa Senge, Je Drol Yung Nam Nyi, Drolchen Sangye Rinchen, Go Lotsawa Chenpo Zhonnu Pal, Karma Zhwa-dmar IV Chokyi Drakpa, Drikung Rinchen Phuntsok, Rangdrol Nyida Sangye, Khon Josre Tsewang Norgye, Khon Ton Paljor Lhundrub, Zurchen Tashi Kunga, and Darding Rigdzin Trinle Lhundrub.
Chinese
汝布。大伏藏师法王不变金刚。他从洛钦达玛师利处听受。这两位大伏藏师昆仲及其眷属，对这部续部的灌顶、修法、坛城仪轨、续部注释、边见辨析等，如珍宝明灯般的善说做了很多，并建立了讲修的传统，对教法的恩德不可思议。之后依次相传，从贤哲成就者丹巴格泽索南坚赞或吉美俄色处，传至金刚持贝玛扎西。他从嘉赛贤遍塔耶处听受。他将此传给我们的上师圣者文殊，文殊又赐予其心子全知化身邬金吉美曲吉旺波，以及坛城海之主堪钦金刚持贝玛丹秋伟瑟华桑波二人。前者传给金刚持索南南嘉，后者又传给引导师至尊丹巴麦彭南嘉仁波切，由此辗转相传。总之，除了我之外，因研习续部之义而获得智者地位，能够修持轮涅本尊，获得二次第证悟之暖相的瑜伽自在者之传承从未间断，至今灌顶之水未竭，讲说之灯未灭，加持之光未逝。这些历史的细节可从其他地方了解。第三部分，简略讲述所说之法、说法者、说法方式这三者的分类，以及宣说续部真实意义。第一，总的来说，无上密有玛哈、阿努、阿底瑜伽三部续。这三部的差别在于，所有续部的核心意义最终都是光明本觉的真如，是深邃明澈二者无别的自性。进入此意义最初有三个门径：以三身道用的广 Elaborate 生起次第，以及虽然简略了生起次第的繁琐，但次第修学将界和智慧作为道用的两个方面，以及不依赖人为的生起次第，以不造作的自性安住之法来显现智慧。其中第一个是主要宣讲的，第二个和
English
Rub. The great treasure revealer, the King of Dharma, Gyurme Dorje. He heard it from Lotsāwa Dharma Shrī. These two great treasure-revealing brothers, together with their retinue, performed many excellent explanations like precious lamps on the empowerment, sadhana, mandala rituals, tantra commentaries, and marginal analyses of this tantra. They established a tradition of teaching and learning, and their kindness to the teachings is inconceivable. Then, in succession, it was transmitted from the wise and accomplished Dampa Ge Tze Sonam Tenzin or Jigme Ngotsar, to Vajradhara Pema Tashi. He received it from Gyalsé Shenpen Thaye. He gave it to our guru, the noble Manjushri, who in turn bestowed it upon his heart-son, the omniscient incarnation Orgyen Jigme Chökyi Wangpo, and the lord of the mandala ocean, Khenchen Vajradhara Pema Damchö Özer Palzangpo. The former transmitted it to Vajradhara Sonam Namgyal, and the latter transmitted the instructions to the guide, the venerable and holy Mipham Namgyal Rinpoche, from whom it was also transmitted. In short, apart from myself, those who have studied the meaning of the tantras and attained the status of a scholar, who are capable of propitiating the deities of the wheel, and who have obtained the warmth of the realization of the two stages, the lineage of yoga masters has been unbroken, and to this day the river of empowerment has not dried up, the lamp of explanation has not been extinguished, and the radiance of blessing has not faded. The details of these histories can be learned from elsewhere. Thirdly, a brief explanation of the classification of the three aspects: what is to be explained, the explainer, and the manner of explanation, and the actual explanation of the meaning of the tantra. Firstly, in general, in the Unsurpassed Secret Mantra, there are three divisions of tantras: Mahā, Anu, and Ati Yoga. The difference between these three is that the ultimate meaning of the essence of all tantras is the ultimate reality of luminosity, the sole characteristic of being inseparable from profundity and clarity. There are three different gateways to enter that meaning initially: the elaborate generation stage of using the three kāyas as the path, and although the elaborations of the generation stage are abbreviated, gradually learning the two aspects of using the realms and wisdom as the path, and without relying on artificial generation stages, manifesting wisdom through the method of effortless self-abiding. Of these, the first is mainly taught, and the second and
Chinese
第三，如果承认主要显示次第的摩诃等三者，暂时容易讲解，也符合若的观点。如上所说的生起次第的广略，以及坛城的广略不相同，其他的决断也很多，因为太多而感到害怕。关于摩诃，在《乐集成就法》的教言之门中说：摩诃的摩诃是次第生起本尊的坛城。摩诃的阿努是自性的坛城任运成就。摩诃的阿底是胜义的体性无生。如是所说，依赖于次第进入的繁简程度而分为三者，而此处在《普作续》中说：欲求摩诃金刚持，进入方便智慧之门后，在自续清净的坛城中，以四种修持而成就。如是，因为教导者将摩诃瑜伽的续部，并且从其中将一切法原本成佛而努力显示，所以将摩诃置于阿底，这是大多数幻化师的观点，也就是小册子《自处释》由比玛拉所造，并且具有《乐集密咒教言之钥》等的依据。那也是一切续部的国王，一切乘的顶峰，一切教法的来源，一切教言的总释，一切胜者的意之深处，一切果的心髓，一切如来所行之处，瑜伽士们的大道，即具足八大功德的吉祥秘密藏。从摩诃瑜伽的十八大怛特罗部中，根据古古惹扎的吉祥鬘的解释，秘密藏是如同所有续部的汇集之义的续部，根据一切智上师的观点，是共同的心续。那通过什么来讲解呢？通过教言、理证、口诀三者。教言是此续的解释续，同时显示解脱道次第和顿悟道次第的《智慧藏》和《金刚镜》，同时显示方便道次第和顿悟道次第的《海》和《灰》等四部以及后来的续部等等。根本续和解释续的差别虽然有很多观点，但是若·德谢钦波说：最初出现并且成为所说的续部是根本续，后来出现并且成为能解释的续部是解释续。
English
Third, if we acknowledge that the three, such as Mahā, which mainly show the order, are established, it is easy to explain for the time being, and it also agrees with Rog's view. As mentioned above, the elaboration and abbreviation of the generation stage, and the difference in the elaboration and abbreviation of the mandala, there are many other judgments, but it is frightening because there are too many. Regarding Mahā, in the oral instruction door of the Hevajra Sādhanā, it says: Mahā's Mahā is the mandala of deities generated in sequence. Mahā's Anu is the spontaneously accomplished mandala of self-nature. Mahā's Ati is the unborn essence of ultimate meaning. As it is said, depending on the size of the elaboration of entering in sequence, it is divided into three. Here, in the Kunje Gyalpo Tantra, it says: Desiring Mahā Vajradhara, having entered the door of means and wisdom, in the mandala of purifying one's own continuum, one accomplishes with four types of practice. Thus, because the teacher teaches the Mahāyoga tantra, and from within it, strives to show that all dharmas are originally enlightened, therefore placing Mahā in Ati is the view of most illusionists, that is, the small book "Self-Existing Commentary" was made by Vimala, and it has the source of the Key to the Secret Mantra Oral Instructions of Hevajra, etc. That is also the king of all tantras, the pinnacle of all vehicles, the source of all teachings, the general commentary of all oral instructions, the innermost intention of all victors, the heart essence of all fruits, the place where all Tathāgatas go, the great path of yogis, that is, the glorious secret essence that possesses eight great qualities. From the eighteen great tantra sections of Mahāyoga, according to the explanation of the glorious garland of Kukkurāja, the secret essence is a tantra like the meaning of the collection of all tantras, and according to the view of the omniscient lama, it is the common mind continuum. How is that explained? Through three: oral instruction, reasoning, and pith instructions. The oral instruction is the explanatory tantra of this very tantra, the Wisdom Essence and Vajra Mirror, which simultaneously show the path of liberation and the path of sudden enlightenment, and the four, such as the Ocean and Ashes, which simultaneously show the path of means and the path of sudden enlightenment, and the later tantras, etc. Although there are many views on the difference between the root tantra and the explanatory tantra, Rog Deshek Chenpo said: The tantra that first appeared and became the tantra to be spoken is the root tantra. The other tantra that appeared later and became the tantra to be explained is the explanatory tantra.