English
Initially, it was Garab Dorje who obtained empowerment from the tutelary deity. In Akanishta, the Primordial Buddha couple empowered the Regent Vajrasattva. From Vajrasattva himself came Hevajra. Garab Dorje, having obtained it, caused the bodhicitta to arise naturally and spontaneously. King Indrabodhi, an emanation of Vajrapani, obtained empowerment from the "Kagyu Taggi Glengbam" (Record of the Signs of the Kagyu Lineage). While contemplating on Mount Malaya, he dreamed that scriptures fell onto the roof of his house. As he had dreamed, the scriptures had indeed fallen onto the roof. Pretending not to understand their meaning, he showed them to the master Kukkuraja, but he did not understand either. Then, placing the scriptures on his own head, he generated longing and remained in meditation for seven days, whereupon he saw the face of Vajrasattva. After that, he remained in meditation for another twenty-one days, comprehending all the meanings of the scriptures and becoming proficient in all the meanings of the tantras, thus obtaining the empowerment. Padmasambhava obtained empowerment through the power of self-cognizance. All of appearance and existence abides as self-cognizant bodhicitta, which is the very essence of the Heroic Vajrasattva. Cognizance arose spontaneously within itself, completely liberating the three realms, utterly shaking the three existences, and cutting off the three poisons at their root, thus obtaining the empowerment of self-realization, and the five—body, speech, mind, qualities, and activities—were spontaneously accomplished. Vimalamitra obtained empowerment from a virtuous spiritual friend. In the presence of five hundred panditas at the court of the Indian king, the king requested, "The king of Tibet has sent me a bushel of gold dust, requesting that I send a learned pandita as a return gift. Therefore, I ask which of you would be willing to go to Tibet." Among the five hundred, Vimalamitra, the learned one, was sitting in the center of the assembly. The eyes of all those present simultaneously turned to Vimalamitra, and Vimala understood that he was to go to Tibet. He then spoke the verses beginning with "An arrow relying on bows," and went to Tibet. Vimalamitra obtained this empowerment from the five hundred panditas. Thereafter, Padmasambhava, Vimalamitra, Buddagupta, and Shantinggarbha came to Tibet. Buddagupta gave instructions to the king and his subjects from Mount Kailash and then returned to India. Shantinggarbha.
Chinese
伊塔大师去世后，未能在西藏弘扬佛法。西藏灌顶四河流之源是：莲花生、巴玛米扎、虚空藏、毗卢遮那，即两位印度论师和两位藏人，共四位。其中，金刚手菩萨的化身莲花生大师，也汇集了印度三大传承的灌顶之流，在西藏，这位至尊持明大师于桑耶青普的红岩鸠仓，在吉祥大成就八大法行坛城中，为君臣九位心子灌顶时，箭主国王的花朵落在中央等，各自修持本尊坛城，因此得见并获得成就，展现了各种神通。同样，也在金刚橛坛城中进行了灌顶。这些传承也传给了嘉纳智。此外，亲眼目睹法性真谛的上师比玛拉米扎，在雅砻琼果雍宗，建立了秘密至上坛城，为象雄的班智达嘉纳灌顶，赐予密名无垢月升，也获得了成就。拉萨王子热巴巾盖章，这是一条灌顶之流。此外，毗卢遮那译师是毗卢遮那佛的化身，在印度亲见嘎绕多吉本尊及其弟子圣者文殊之面，从文殊友和文殊善知识两位上师处获得灌顶，毗卢遮那为嘉姆玉扎灌顶，她又在雅砻谢尔扎普为象雄嘉纳灌顶。能压制日月运行的上师虚空藏，在印度金刚吽嘎拉处获得灌顶后，在聂地的格热如玛尔梅古巴修行地为象雄灌顶。如此，四位上师的灌顶之流全部汇集于象雄嘉纳库玛茹或密名无垢月升者。此人在扎的曼康为索波拉巴和努桑吉益西仁波切灌顶。桑吉益西为努云丹嘉措等后藏四人灌顶。其中，所有传承全部降临的最殊胜者是努云丹嘉措，密名为丹热扎
English
After the master Ita passed away, he was unable to propagate the Dharma in Tibet. The sources of the four rivers of empowerment in Tibet are: Padmasambhava, Vimalamitra, Namkhai Nyingpo, and Vairochana, that is, two Indian masters and two Tibetans, making four in total. Among them, Guru Padmasambhava, the emanation of Vajrapani, also gathered the streams of empowerment from the three major Indian lineages. In Tibet, this supreme vidyadhara master, in the red rock Keutsang of Samye Chimphu, in the mandala of the glorious Great Accomplishment Eight Herukas, when he empowered the king and ministers, the nine heart-sons, the flower of the arrow-master king fell in the center, etc., each practiced their respective deity mandalas, thus seeing and attaining siddhis, and displaying various miraculous powers. Similarly, empowerment was also given in the Vajrakila mandala. These transmissions also passed to Gnyag Jñana. Furthermore, the master Vimalamitra, who directly saw the truth of dharmata, in Yarlung Chonggi Yongdzong, erected the secret supreme mandala, empowered the Zhang pundit Jñana, bestowed the secret name Immaculate Moonrise, and also attained accomplishment. Lhasa Prince Relpachen sealed it, this is one stream of empowerment. Moreover, the translator Vairochana, an emanation of Vairochana Buddha, directly saw the face of the master Garab Dorje himself and his disciple Arya Manjushri in India, received empowerment from the two masters Manjushrimitra and Manjushri Sangye Yeshe, Vairochana empowered Gyalmo Yudra, who in turn empowered Zhang Jñana in Yarlung Shelgyi Drakphuk. The master Namkhai Nyingpo, who could suppress the sun and moon, after receiving empowerment from Vajrahumkara in the golden rock vulture grove of India, built the Nyalgyi Geri Rumar Medgu in Nyal and empowered Zhang. Thus, the empowerment streams of the four masters all converged in Zhang Jñana Kumara or the one known by the secret name Immaculate Moonrise. This person empowered Sogpo Lhapa and Nub Sangye Yeshe Rinpoche in Dra'i Mankhang. Sangye Yeshe empowered Nub Yontan Gyatso and the four people of Tsang. Among them, the most supreme one upon whom all the transmissions descended was Nub Yontan Gyatso, whose secret name is Terzhag
Chinese
在之前的四个传承之上，后来与达那塔拉的灌顶传承合为五个。从那之后，依次通过成就者传承到证悟的形象，然后由领主娘热巴坚接受。领主娘仁波切是法王遍入天花（ཚངས་པ་ལྷའི་མེ་ཏོག）的第十六世化身，不仅是噶玛传承的持有者，而且是善逝总集的教法伏藏的传承持有者，是伟大的法轮转轮王。从那之后，依次传承，如法王的化身，阿里班智达贝玛旺杰等，从不间断地通过精通且获得成就的金刚上师们依次传承，直至我的至尊上师，虽然难以言说其名，但为了意义，如果说出其名，即是蒋扬钦哲旺波，精通一切论典的太阳，或者，另一个名字是贝玛沃色多昂林巴，在所有地方都广为人知，被金刚语赞誉为领主法王的化身。尊者自己也说，清楚地记得自己转世为法王和阿里班智达等，就像昨天发生的事情一样，他精通且成就的功德无与伦比，其伟大的名声传遍了整个藏地，拥有七个传承，特别是与八大成就持明和莲师八名无别的八大殊胜修行部的坛城之主们。我从那些完全接受并圆满了此道的成熟解脱的传承持有者那里，在吉祥无死成就喜苑的寝宫里，我们等聚集的僧众，在极大的喜悦中，被赐予了噶举善逝总集的圆满灌顶。不仅如此，从尊者自己的甚深伏藏法类，莲师八名和八大成就持明的意趣，口耳相传的噶举法门中，身语意功德事业五种修法的灌顶，以及这些灌顶的意趣的解释和甚深口诀等，以及其他近传的噶举的众多灌顶和讲授，总之，依靠这些，也请做一个噶举的详释，尊者先前和后来都多次以非常恳切的语气敦促我们。
English
Upon the previous four transmissions, later combined with the empowerment transmission of Danatala, making five. From there, successively transmitted through the accomplished ones to the image of realization, then received by Lord Nyangrel Pachan. Lord Nyang Rinpoche is the sixteenth incarnation of Dharma King Tsangpa Lhai Metok, and is not only the holder of the Kagyu transmission, but also the holder of the terma of the teachings of the Gathering of Sugatas, and is the great wheel-turning king of Dharma. From there, successively transmitted, such as the incarnation of the Dharma King, the Pandit of Ngari, Pema Wangyi Gyalpo, etc., successively transmitted from the Vajra masters who are learned and have attained accomplishment without interruption, until my venerable lama, whose name is difficult to mention, but for the sake of meaning, if I were to mention his name, it would be Jamyang Khyentse Wangpo, the sun of those who speak of all treatises, or another name, Pema Osel Do-ngak Lingpa, who is known in all corners of the land, praised by the Vajra prophecy as the incarnation of the Lord Dharma King. The master himself also said that he clearly remembers being born as the Dharma King and the Pandit of Ngari, etc., as if it happened yesterday, and his fame of unmatched learning and accomplishment has spread throughout the Tibetan lands, possessing seven transmissions, and especially from the mandala masters of the eight great accomplishment groups, who are inseparable from the eight great vidyadharas and Guru with eight names. From those who have actually received and perfected the ripening and liberation of this path, in the chamber of the auspicious, deathless, and accomplished joy garden, we and the assembled sangha, in great joy, were granted the complete empowerment of Kagye Deshek Kundu. Moreover, from the master's own profound terma Dharma cycles, the intention of the eight names of Guru and the eight great vidyadharas, the Kagye Dharma teachings transmitted orally, the empowerment of the five practices of body, speech, mind, qualities, and activities, and the explanation of the intention of these empowerments, and the profound pith instructions, etc., and also the numerous empowerments and teachings of the near transmission Kagye, in short, relying on these, please also make a commentary on the Kagye, the master urged us repeatedly with great earnestness both before and after.
Chinese
之后，给予允许并倾注心意，后来在那个寝宫里，以至尊上师为首的持明者聚会之众和我们一起，从寂猛语狮子莲花自在智慧无边部的尊颜前，也圆满地领受了《噶举德谢杜巴钦波》九函的经部传承。像这样，有幸获得了从两位大伏藏师喇嘛仁波切那里传承下来的教规。像这样，直到如今，这个具有噶举大修甚深成熟解脱之道的实修传承，虚空中持明传承的行列没有中断，地上坛城修法的光彩没有消失，中间供药酒甘露之海没有干涸，没有掺入违犯誓言和混杂之过，没有失去空行母的呵气，加持意义传承的桥梁没有断绝。因此，持有旧译派教法者，必须主要修持此道，这是邬金传承等所盖的教诫手印。因此，生于末世，持有宁玛法统的卑微我，也想以三门无有虚伪之心，依靠上师的教言和自己的信心，撰写一部噶举的释论，但由于如实的成熟时机尚未到来，所以就搁置在那里了。水龙年神变月二十一日，我的上师仁波切以收摄色身之方式，示现融入五台山班禅比玛拉的心意法界之事业后，近日，谢钦嘉察仁波切师徒以吉祥天物，以及伏藏出土的天铁金刚、珍贵珊瑚念珠等上好之物，以及人宝护乐之器等众多物品，再三劝请我撰写一部关于噶举德谢杜巴的总义，等等，由于众多有缘者的劝请，名为南嘉者，在水蛇年于扬本白玛德丹，对德谢杜巴进行了长达六个月的闭关禁语修持，并祈祷，之后再次集会。
English
Afterwards, granting permission and focusing the mind, later in that very chamber, with the supreme Lama himself at the head, the gathering of assembled vidyadharas and ourselves together, from the venerable face of Jampal Shepa'i Senge Pema Garwang Lodrö Thaye'i De, we also perfectly received the transmission of the nine volumes of the scripture of the Great Assembly of the Eight Commands, the Bliss-Gone Ones. Thus, we were fortunate to have received the precepts transmitted from the two great treasure-revealing Lamas Rinpoche. Thus, until the present day, this lineage of practice possessing the profound ripening and liberation of the Great Accomplishment of the Eight Commands, in the sky, the ranks of the vidyadhara lineage have not ceased; on the earth, the splendor of mandala accomplishment has not faded; in between, the ocean of medicine, alcohol, and nectar has not dried up; the stain of broken vows and mixture has not entered; the warmth of the breath of the mothers and dakinis has not faded; the bridge of blessing and meaning transmission has not been broken. Therefore, those who uphold the Early Translation school must mainly uphold this path, as it is sealed with the command seal of the Ugyen lineage and others. Therefore, I, a lowly one born at the end of time, holding the Nyingma Dharma lineage, also wish to write a commentary on the Eight Commands with a mind free from deceit in the three doors, relying on the words of the Lama and my own faith, but because the time for true maturation has not yet arrived, it has been left there. On the twenty-first day of the month of miracles in the Water Dragon year, after my Lama Rinpoche demonstrated the act of dissolving into the mind-dhātu of Panchen Vimala of the Five-Peaked Mountain by gathering the array of the form body, recently, Shechenpa Gyaltsab Tulku Rinpoche and his disciples, with auspicious divine substances, as well as treasure-revealed sky-iron vajras, excellent strings of precious coral, vessels of human jewel happiness protectors, and many other objects, repeatedly urged me to write a general meaning of the Eight Commands, the Bliss-Gone Ones Assembled, etc., due to the urging of many interested parties. Named Namgyal, in the Water Snake year, at Yangwen Pema Deden, I performed the approach and accomplishment of the Bliss-Gone Ones Assembled in strict retreat with a vow of silence for six months, and prayed, and then gathered again.