Chinese
大小传承。居住在尼泊尔斯瓦扬布纳特佛塔的觉沃唐巴扎，真实名字是智阿迦罗。菩萨月王，卓隆巴，吉沃拉巴，热•释迦僧格，钦•南喀扎，门兰楚臣，绛曲珠，勋努多吉。他传给了全知无垢光尊者。这里因为笔误，觉沃唐巴扎被误认为是觉沃杰，尼泊尔唐巴扎，阿巴亚嘎拉三个上师。钦的老旧文献里，卓隆巴被写成格西杰隆巴。而且，在那位和吉沃拉巴之间出现了格西扎巴，需要考察。有些人说月称没有得到龙树的教导，但在大乘的这个阶段，被智慧身加持也没有矛盾。觉沃的《二谛论》里说：龙树的弟子是月称。从那传承下来的口诀，能证悟法性真谛。所以说得到教导是合理的。第二，能胜王，弥勒菩萨，圣无著，大学者世亲，圣解脱军，比丘解脱军，殊胜军，调伏军，普光明，僧伽贤，佛智足，功德友，宝山，月贤，三百万颂，俄大译师，热•喜饶雍，阿•绛曲耶协，库•勋尊，嘎琼仁莫瓦，香耶瓦，涅尔西，嘉钦如瓦，曲米巴僧格华，洛扎巴。他传给了赞贡巴瓦和温格瓦。他们两个传给了拉章巴和曲扎两个人。全知大尊者从他们两个那里听受了教法。第三，文殊，龙树，寂天。近传承是从文殊到寂天。诶拉达日，玛哈西热那，巴瓦瓦扎，金洲，觉沃底灯嘎拉，苏玛底，俄洛，香策朋，恰瓦曲僧，丹巴瓦色僧，达玛扎西，西饶洛哲，西饶旺秋，桑结尊哲，温格瓦释迦僧，拉章巴曲贝坚赞。他传给了全知大尊者。这样，三种传承都是从全知法王传下来的：卡巴拉伦珠，扎巴沃热，桑结温波，达瓦扎巴，根桑多吉，根嘎坚赞华桑，杂措让卓，丹增扎巴。
English
The Great and Small. Jowo Thangpa Dza, residing in the Swayambhunath Stupa of Nepal, whose real name is Jnana Akara. Bodhisattva Dawa Gyal, Drolungpa, Chiwo Lhase, Rma Shakya Senge, Chims Namkha Drak, Monlam Tsultrim, Jangchub Drub, Zhonnu Dorje. He passed it on to Kunkhyen Drime Ozer. Here, due to a writing error, Jowo Thangpa Dza is mistaken for three lamas: Jowo Je, Nepali Thangpa Dza, and Abhayakara. In the old writings of Chims, Drolungpa is written as Geshe Je Lungpa. Moreover, between him and Chiwo Lhase, Geshe Drakpa appears, which needs to be examined. Some say that Dawa Drak did not receive teachings from Nagarjuna, but in this context of the Mahayana, being blessed by the Wisdom Body is not contradictory. In Jowo's 'Two Truths,' it says: Nagarjuna's disciple is Dawa Drak. Through the oral instructions passed down from him, one will realize the truth of Dharma-nature. Therefore, it is reasonable to say that he received the teachings. Second, Thubwang, Regent Maitreya, Arya Asanga, Great Scholar Vasubandhu, Arya Vimuktisena, Bhikshu Vimuktisena, Uttarasena, Vinayasena, Vairochana, Simhabhadra, Buddhajnanapada, Gunamitra, Ratnagiri, Chandrabhadra, Three Hundred Thousand Verses, Ngok Lotsawa Chenpo, Dre Sherab Bar, Ar Jangchub Yeshe, Khu Zhon Tson, Karchung Ringmowa, Zhang Yewa, Nyal Zhik, Gya Ching Ruwa, Chumikpa Senge Pal, Lhodrakpa. He passed it on to Tsangonpawa and Wenge Wa. Both of them passed it on to Labrangpa and Chodrak. The Omniscient Great One heard the teachings from both of them. Third, Manjushri, Nagarjuna, Shantideva. The near lineage is from Manjushri to Shantideva. Ela Dharin, Maha Shri Ratna, Bhava Vajra, Serlingpa, Jowo Dipamkara, Sumati, Ngok Lo, Zhang Tse Pong, Phyawa Chos Senge, Dan Bagpa Sma Senge, Darma Trashi, Sherab Lodro, Sherab Wangchuk, Sangye Tsondu, Wenge Wa Shakya Senge, Labrangpa Chos Pal Gyaltsen. He passed it on to the Omniscient Great One. Thus, all three lineages were passed down from the Omniscient Dharma Lord: Khyabdal Lhundrub, Drakpa Ozer, Sangye Wonpo, Dawa Drakpa, Kunsang Dorje, Kunga Gyaltsen Palzang, Tsatso Rangdrol, Tenzin Drakpa.
Chinese
显密教法的持有者，持明金刚事业任运成就者，恩德无与伦比的掘藏大师法王不变金刚。我多次领受了两种传承的发心，以及与该传承相符的诀窍和经论讲解，还圆满获得了其他传承的修心法门等。发心传承的特殊之处还有，多种自解脱的龙树宗派从杰达日传至萨派，圣天从班禅纳仁传下来，无著宗派从觉沃杰传下来的，都从夏弥贝久桑波那里听受。还有，宗喀巴大师的两种传承，觉沃阿底峡的宗派从夏拉瓦传至杜钦雅巴杰，嘉嘉日瓦传至达波月光青年，传至具善名称者，以及无著宗派夏拉瓦传至纳塘巴，从持明大师莲花事业那里听受。此外，我从杰达日传承的萨班大发心和香巴宗派灌顶前行仪轨文字，请教了曲炯嘉灿。按照觉沃阿底峡的三士道次第，包含发心诀窍，从第五世一切智者那里，经由上师圣者的身语意之殊胜子莲花不变海那里获得。顺便提及，般若波罗蜜多经讲解的传承是，从弥勒到洛扎巴之间如前所述，之后是索南衮，布顿仁钦竹，仁钦南嘉，雅隆南尼，玛康巴，衮钦桑杰贝，蒋扬衮嘎曲桑，从那里，《百论》到桑杰亚贝之间是上部传承，诺布彭措到扎西坚赞之间是下部传承，这两者由精通教理的善知识桑杰曲达听受，我从他那里获得。按照旧译传承的说法，吉纳弥扎被嘎觉祥三者听受，之后是贝嘉瓦益西，竹嘉瓦益西，竹秋吉益西，竹的堪布色尊旺秋勋努，被哲谢饶巴听受。青史中说，他的讲解是前弘时期般若
English
Holder of the doctrine of Sutra and Tantra, Vidyadhara Trinley Lhundrup, the incomparable benefactor, the great treasure revealer, Dharma King Gyurme Dorje. From him, I have received the two traditions of mind training many times, as well as the complete instructions and commentaries in accordance with that lineage, and I have also well received the mind-training teachings from other lineages. Another special feature of the mind training lineage is that the various self-liberated lineages of Nagarjuna from Jetari to the Sakya lineage, Aryadeva to Panchen Nak Rin, and the Asanga lineage from Jowo Je, were all heard from Shami Peljor Zangpo. Furthermore, Je Rinpoche's two traditions, Jowo Atisha's lineage from Sharawa to Dukhen Yabaje, Gya Chakriwa to Dakpo Dawa Ozer Zhonnu, to the one with the name Zangpo, and the Asanga lineage from Sharawa to Narthangpa, were heard from the great Vidyadhara Pema Trinley. In addition, I requested the great mind training of Sakya Pandita, which is transmitted from Jetari, and the preliminary writings of the Shangpa Kagyu empowerment from Chokyong Gyaltsen. According to Jowo Atisha's three levels of beings, including the mind training instructions, from the Fifth All-Knowing One, through the supreme son of the Lama Dampa's body, speech, and mind, Pema Gyurme Gyatso. Incidentally, the lineage of the Prajnaparamita commentary is as before from Maitreya to Lhodrakpa. Then, Sonam Gon, Buton Rinchen Drub, Rinchen Namgyal, Yakrong Namnyi, Markhampa, Kunkhyen Sangye Pel, Jamyang Kunga Chozang. From there, the upper lineage from Zhung Gyapa to Sangye Yar Pel, and the lower lineage from Norbu Phuntsok to Tashi Gyaltsen. These two were heard by Sangye Chodar, the learned and logical friend. I received it from him. According to the early translation lineage, Jinamitra was heard by Ka, Chok, and Zhang. Then, Be Gyalwa Yeshe, Drung Gyalwai Yeshe, Drung Chokyi Yeshe, Drung's Khenpo Setzun Wangchuk Zhonnu, was heard by Dre Sherab Bar. The Blue Annals says, "His commentary is the Prajna of the early dissemination of the teachings."
Chinese
据说，这种口头传承是从康区转移过来的。据说，大鬼后来也成了俄译师的弟子，所以从那以后，传承就融为一体了。此外，贡塘班禅还听过一些关于中观的讲解，即基、道、果三者的空性；扎巴多吉听过许多《噶巴泰经》的教言；嘉措五论；《入行论》；利津秋吉祖古贝玛赤列听过《亲友书》；桑结曲达听过中观根本慧论和入中论的四三品；《释论小疏·义明》；《能仁密意显明》；《教言理智海》；衮噶扎西听过中观赞颂集；《二十颂》；《菩提道灯论》等阿底峡尊者的所有小法类。总之，听过很多。第三，确定这样把握的所诠义分七点：所要获得的自性；它的分类；未获得令获得；已获得令不退失；生起的所依；退失的恢复之理；守护的利益。第一，自性是：以慈爱和悲悯滋润相续，为了他人的利益想要获得菩提，从身语意三门断除罪过的发心。也就是说，发心总的定义是：为了他人的利益，想要获得圆满菩提的殊胜智慧。虽然这和利他的发心相似，但因为所缘是圆满菩提，所以在法性和有法上有所不同，分为胜义和世俗两种发心。如果有人问：难道不遍及清净佛地的发心吗？答：因为殊胜的圆满菩提是所要证得的，所以将证得安立为证得，因此没有过失。从特殊术语而来的发心定义是：为了他人的利益，缘于圆满菩提的殊胜证悟。它的相违品是恒常舍弃身语意三门罪过的发心。《现观庄严论》中说：发心为利他，欲得正等觉。也就是说，利他的心是：由慈爱引导，将无量无边的众生都看作像母亲唯一的孩子一样可爱，又因为他们都被各种各样的痛苦所折磨而生起无法忍受的强烈悲悯，从而生起想要遣除他人痛苦的意乐。
English
It is said that this oral tradition originated from the transfer to Kham. It is said that the great demon later became a disciple of Ngok translator, so from then on, the lineages merged into one. In addition, Gungtang Panchen heard some explanations on Madhyamaka, namely the emptiness of the three bases, paths, and results; Drubpa Dorje heard many teachings from the "Kaba Tai Sutra"; the Five Treatises of Maitreya; the "Bodhicharyavatara"; Rigdzin Chokyi Tulku Pema Trinley heard the "Letter to a Friend"; Sangye Chodar heard the four-three chapters of the Root Verses on the Middle Way and the Commentary on the Middle Way; "Meaningful Explanation of the Small Commentary"; "Manifestation of the Thoughts of Thubpa"; "Ocean of Teachings and Intelligence"; Kunga Tashi heard the collection of praises to Madhyamaka; the "Twenty Verses"; the "Lamp for the Path to Enlightenment," etc., all the small Dharma categories of Jowo Atisha. In short, he heard a lot. Third, determining the meaning of what is grasped in this way has seven points: the nature of what is to be obtained; its divisions; causing the unobtained to be obtained; protecting the obtained from not deteriorating; the basis of arising; the way to restore what has deteriorated; the benefits of protecting. First, the nature is: a mind that moistens the mindstream with love and compassion, and desires to attain enlightenment for the benefit of others, abandoning the faults of the three doors of body, speech, and mind. That is to say, the general definition of bodhicitta is: the special wisdom of attaining perfect enlightenment for the benefit of others. Although this is similar to the altruistic mind, it differs in terms of the nature of the Dharma and the Dharma because the object of focus is perfect enlightenment, and it is divided into two types: ultimate and conventional bodhicitta. If someone asks: Does it not pervade the bodhicitta that purifies the obscurations of the Buddha-land? The answer is: Because the special perfect enlightenment is what is to be attained, the attainment is established as the attainment, so there is no fault. The definition of bodhicitta that comes from special terminology is: the special realization that focuses on perfect enlightenment for the benefit of others. Its contradictory aspect is the mind that constantly abandons the faults of the three doors of body, speech, and mind. The "Ornament for Clear Realization" says: The mind of enlightenment is for the sake of others, desiring perfect enlightenment. That is to say, the mind of altruism is: guided by love, seeing all limitless sentient beings as lovable as one's own mother's only child, and because they are all tormented by various kinds of suffering, unbearable strong compassion arises, thereby giving rise to the intention to remove the suffering of others.
Chinese
因此，以慈悲心缘于众生，并且为了他人的利益，想要获得无上菩提的意愿，以及生起与此意愿相应的特殊心。智慧缘于圆满菩提。像这样，方便与智慧相结合的心，以愿行菩提心所涵盖，成为六度之体的殊胜修行。它的相违品是障碍利益他人和障碍自己获得圆满菩提，因此，舍弃身语意三门的一切过失之心，是菩萨戒的体性。如同《入行论》中所说：舍弃之心胜于得，是为戒度波罗蜜。如圣狮子贤论师所说，以利他之心缘于圆满菩提之心为主要的心，而且这也不是意识所执取的他者，因为他们认为不能缘于利他和菩提。无著兄弟二人都认为是心所。《菩萨地》中说：菩萨的愿行之最胜是发菩提心。在《庄严经论》中说：具有二种意义的心所。在它的解释中，世亲论师说：缘于二种意义的心是发菩提心。因此，在此处，心自己生起，所以称为发心，如果从能发（བྱ་བ་，kriyā）的角度解释，是主要的心；因为心被生起，所以称为发心，如果从所发（བྱེད་པ་，kartṛ）的角度解释，是心所。荣敦大士说，二者都可以解释为发菩提心。全知大士说：心是意义的本体和理智，如果是观察心所的差别，那么在此处，生起本体，差别也自然生起，如同意乐和发菩提心等自然获得一样。第二，关于分类，有总说、广说、总结三部分。第一，简略说明：分类有龙树和无著两种传统，每一种传统都有一到六种分类，而且根据分类的基础或者愿行菩提心的分类，分为两种。第二，详细解释，有一到六种分类之间，以及地界的分类。第一：最初是空性心