English
Having invited here, the two Liccha Tsultrim Dronma. Yong's intention was to go to Liccha. From the Great Image: The chapter where Vairochana was invited to Liccha by Liccha Tsultrim Dronma and departed, the forty-fourth. Homage! Lord Vairochana said thus: This Great Image of mine is: The essence of all tantras and agamas condensed. The essence of the Buddha's words and instructions extracted. A special Dharma that is in accordance with karmic connections and fortune. If it is spread to everyone without the distinction of possessing faith, devotion, and samaya, one's head will explode and one will vomit blood from the heart. Entrusted, entrusted to all Dharma protectors. Protect it, glorious Remati! Once, at the end of time, a fortunate one born as an ignorant person, whose nature is cruel and the three poisons are strong and chaotic, will descend the essence of all instructions and wrathful mantras. All the eight classes of gods and demons will follow like body and shadow. Speaking everything without concealment. Taking the great view of reality as the path. Living with unrestrained behavior, eating without avoiding meat and impurities. The body adorned with moles, the space between the eyebrows always open. The body rough and large, with a wrathful expression. Such a person, perhaps born in the year of the Ox or Dragon. He is Vairochana's heart son. If he explains this Great Image, all who hear it will surely be liberated. Having said this, he sealed it and entrusted this Great Image to the Dharma protector Remati. From the Great Image: The chapter where Vairochana explained the vessel for bestowing the Great Image, and entrusting it to the black Dharma protector Remati, the forty-fifth. Homage! Vairo in "Turquoise Melodious Sound", Vimalamitra, at the time of subduing pride, spoke in response to the secret message sent to Tibet. He transmitted this to Re Jnana Kumara in Tibet, he transmitted it to Mongol Lhape Yeshe, he transmitted it to Nub Sangye Yeshe Rinpoche. He, through empowerment, is called the Four Great Rivers, namely: transmitted to Yonten Chok, Minister Bakhor Phakpa, Su Lekpai Dronma, So Yeshe Wangchuk, these four were taught separately and individually. Taking it out from the cave, fixing it with a hook. Explaining the removal of obstacles to treasures, this is the first. Explaining the enumeration of various categories, this is the second. Explaining the meaning of words, word by word,
Chinese
三。总义完结，有如蛋卷之说等四事。然贤者老辈已老去逝。故顿之上首弟子咕达旃扎德瓦思之，见教一贤者不能了悟，故思及四贤者，而彼等请问之。其一之口诀遂成一。一之口诀遂成一后，子咕雅德瓦于四者皆成贤者。其处，俄通绛曲坚赞与廓通喜饶益西二人问难。彼于词义二者皆精通无碍，然二人不能胜子咕雅旃扎德瓦。其处，二人作礼，需请法。子咕雅旃扎德瓦心想，此二人乃傲慢之藏地班智达，若为说法，不欲以我之足置于头顶。若失誓言，则藏地皆毁。思及我持父之黑书，汝藏地班智达，我为汝说法亦无用，如是说而不允。彼等请曰，献上库如嘎萨擦普楚列瓦，虽我三衰已至，然父之黑书不与不清净之人，如是说亦不允。其处，俄通绛曲坚赞以神通傲慢生嗔恨，汝等不能于汝处请法，汝等静修而住。明年来时之前，我将以神通杀汝，如是怒而言罢而去。其处，子咕雅德瓦，廓通喜饶益西，俄通绛曲坚赞等各自离去。明年来时，俄通绛曲坚赞以神通，杀子咕雅德瓦。其时，发生大饥荒。廓通喜饶益西以百驮青稞给予子咕雅德瓦之妻，请抄子咕雅德瓦之书。其妻说，去后自己安乐量之，如是说后，廓通喜饶益西前往送礼，携带众多肉，以酒灌醉其女而卧。之后，所有书籍皆予之，口诀从根源处讲述，廓通喜饶益西遂成贤者而闻名，口诀如是而来。其处，廓通喜饶益西为索若波楚臣坚赞说，彼为汝索嘉说，彼为旺热
English
And three. The explanation of the condensed meaning being complete, like a rolled egg, and there are four things. However, the old generation of scholars has grown old and passed away. Therefore, the chief disciple of Don Ton, Guda Chandra Deva, thought, seeing that teaching one scholar would not be enough, he thought of all four scholars, and they asked him. Then one of the instructions became one. After one instruction became one, the son Guya Deva became a scholar in all four. There, Ngamthung Jangchub Gyaltsen and Kortung Sherab Yeshe asked him questions. He was skilled and unhindered in both words and meaning, but the two of them could not defeat the son Guya Chandra Deva. There, the two of them made prostrations and had to ask for the Dharma. The son Guya Chandra Deva thought in his heart that these two were arrogant Tibetan panditas, so if he taught them the Dharma, they would not want to place his feet on their heads. If the vows were broken, the whole of Tibet would be destroyed. Thinking that he was holding his father's black book, he said, "You Tibetan panditas, it is useless for me to teach you the Dharma," and did not grant it. Then they asked, offering a Kuru Gasa Tsaptrullewa, saying, "Even though my three declines have come, my father's black book will not be given to impure people," and he still did not grant it. There, Ngamthung Jangchub Gyaltsen, arrogant with his power, became angry and said, "Since you cannot ask for the Dharma from you, you should meditate and stay. Until this time next year, I will kill you with my power," and he left in anger. There, the son Guya Deva, Kortung Sherab Yeshe, and Ngamthung Jangchub Gyaltsen separated. The following year, Ngamthung Jangchub Gyaltsen killed the son Guya Deva with his power. At that time, a great famine occurred. Kortung Sherab Yeshe gave a hundred loads of barley to the wife of the son Guya Deva, asking to copy the books of the son Guya Deva. The wife said, "Go and measure your own happiness," and when that happened, Kortung Sherab Yeshe went to offer gifts, bringing a lot of meat, and got the woman drunk with alcohol and made her sleep. After that, she gave all the books and explained the instructions from the root, and Kortung Sherab Yeshe became famous as a scholar, and the instructions came about in that way. There, Kortung Sherab Yeshe told Sog Rogpo Tsultrim Gyaltsen, who told Zhu Sodgyal, who told Wangre.
Chinese
圆满交付后，对夏措十二人宣说。夏措十二人对卓·祖古多杰雍奴宣说。他则对祖尔·释迦炯内宣说。祖尔·释迦炯内向麦噶尔的松巴旺楚请教时，因为没有《大幻化网》和《一切作为之王续》，所以不相信，总是生气地寻找心。娘堆萨玛尔巴·贡纳说道：格西们都没有的心部续《一切作为之王》中说：我的自性是这样的：有是从一中产生，从无中产生。显现是显现为两种。生起是生起为九乘。汇聚是汇聚为大圆满。是是菩提心。住是住在法性界中。明是觉性在空中明澈。遍是周遍于一切器情世间。生起是生起于一切显有。显现中没有名相之事物。见中脱离了所缘之境。知中无法用语言表达。如果说有这样的话，就问您，他说：我没有宣说《一切作为之王》的机会，同样有封印。无论如何都要请教《一切作为之王》，但那本身也没有用。那也是因为是心髓和口诀，所以相信而以口诀指示唯一要点，似乎需要一个名为《大幻化网》的东西，但他却说我没有。因此更加生气地寻找心，走遍了所有地方。通过各种方式找到了注释《帕卡》、释疏和心髓释疏。之后询问，有个叫觉姆·哲姆的人，努·桑吉益西仁波切，一位年迈的老人，已经八十岁了，一个十五岁的女孩对他生起了信心，认出他是口诀的持有者，以明妃侍奉，说他那里有一部口诀，非常高兴，带着两锭金子、一件狼皮和一件粗布，去到他那里，但两个月都没有被允许见面。等待着一个内供玛供的放出，当玛供放出时，像狼一样抓住并请求。给予了鼻脉金刚桥的传承。《大幻化网》和《一切作为之王续》找到后，询问谁有，说是卫地的玛尔巴·仲杰
English
After delivering it completely, it was taught to the twelve Shaktsos. The twelve Shaktsos taught it to Dro Tsuktor Zhonnu. He then taught it to Zur Shakya Jungne. When Zur Shakya Jungne asked Meker's Sumpa Wangchuk, because there was no "Great Net of Illusion" and "Tantra of the All-Creating King," he did not believe it and was always angrily searching for the mind. Nyangto Samarp Gomnak said: In the Mind Section Tantra "All-Creating King," which all the Geshes do not have, it says: My nature is like this: Existence arises from one, arises from non-existence. Manifestation manifests as two. Arising arises as nine vehicles. Gathering gathers as Great Perfection. Is is the mind of enlightenment. Abiding abides in the realm of Dharmata. Clarity is the clarity of awareness in the sky. Pervasion pervades all containers and sentient beings. Arising arises in all phenomena. In manifestation, there is no object of name. In seeing, it is separated from the object of focus. In knowing, it cannot be expressed in words. If you say there is such a thing, I must ask you, he said: I have no opportunity to teach the "All-Creating King," similarly, there is a seal. No matter what, I must ask for the "All-Creating King," but that itself is useless. That is also because it is the heart essence and oral instruction, so believing and pointing out the single essential point with oral instruction, it seems that something called "Great Net of Illusion" is needed, but he said I don't have it. Therefore, even more angrily searching for the mind, he searched all over the country. Through various means, he found the commentary on "Parkha," the explanation, and the heart essence explanation. After that, he asked, there was a woman named Jomo Zemo, Nup Sangye Yeshe Rinpoche, an old man who was eighty years old, a fifteen-year-old girl developed faith in him, recognized him as the holder of the oral instruction, served him with a mudra consort, saying that he had an oral instruction, he was very happy, taking two gold srangs, one wolf skin, and one piece of coarse cloth, he went to him, but he was not allowed to meet for two months. Waiting for the release of an inner offering torma, when the torma was released, he grabbed and requested like a wolf. He gave the transmission of the nose vein vajra bridge. After finding the "Great Net of Illusion" and the "Tantra of the All-Creating King," he asked who had it, saying it was Marpa Tromgyal of U.
Chinese
听说他在那里，我非常高兴，一边祈祷一边走。玛尔巴·曲吉说道：以前，贝若扎纳没有给玉扎宁波，即使做了九次修行和十三次考验也没有给，玉扎宁波来到藏地，驳倒了学者比玛拉米扎，让国王和大臣们不高兴。藏族人向贝若献上了十一次赞颂，由涅·香坚和香纳瓦瓦坚等人，将住在擦瓦绒的贝若扎纳王后请来。忍耐一下，贝若扎纳心满意足了，王后给了玉扎宁波。玉扎宁波给了桑吉衮波。他因此获得了控制生命的持明，现在还活着。他告诉了康巴·萨惹克西达，他告诉了雅隆的达米谢饶，他告诉了娘东扎瓦，他告诉了玛尔巴·曲吉。在我之前，已经做了九次修行和十三次考验。藏地的班智达，你也能做九次修行和十三次考验吗？当时，松巴·旺曲说道：为了从无数劫轮回的痛苦中解脱，为什么不做九次修行？为什么不做十三次考验？于是做了九次修行和十三次考验。在此之前，没有一次性传授，而是违背誓言。玛尔巴·曲吉，藏地的松巴·旺曲和卫藏的纳若巴尊者，以及洛扎的玛琼·西饶沃三人请求，纳若巴尊者放弃了讲解，去了寺庙，成为了伟大的成就者。玛琼·西饶沃是因为智慧低下，知识浅薄，虽然用具很多，但讲解不透彻。住在藏地布如纳嘎的松巴·洛杰，智慧非常敏锐，不分大小乘地学习，不分新旧密法地了解，精通所有乘，因为事先学习过，所以无论什么，只要听一次就能理解。香巴·嘎东去向他请教，在梅嘎和普日的中间，有一位格西·扎江巴，具备九种功德。香巴·嘎东听了他的教诲，他说了这首歌：真正的第三者是洛杰，学习是
English
Hearing that he was there, I was very happy and went while praying. Marpa Chokyi said: Previously, Vairotsana did not give it to Yudra Nyingpo, even after doing nine practices and thirteen tests. Yudra Nyingpo came to Tibet and refuted the scholar Vimalamitra, making the king and ministers unhappy. The Tibetans offered eleven praises to Vairo, led by Nyan Shyukyen and Shyuna Wawa Chen, and invited Queen Vairotsana, who was living in Tsawa Rong. Be patient, Vairotsana was satisfied, and the queen gave it to Yudra Nyingpo. Yudra gave it to Sangye Gonpo. He thus obtained the Vidyadhara who controls life, and is still alive. He told Khampa Saraksita, who told Yarlung Darmi Sherab, who told Nyangtong Dawa, who told Marpa Chokyi. Before me, nine practices and thirteen tests have been done. Can you, the pandita of Tsang, also do nine practices and thirteen tests? At that time, Sumpa Wangchuk said: In order to be liberated from the suffering of countless kalpas of samsara, why not do nine practices? Why not do thirteen tests? So he did nine practices and thirteen tests. Before that, it was not transmitted all at once, but the vows were broken. Marpa Chokyi, Sumpa Wangchuk of Tsang, Naropa Tönpa of Ü-Tsang, and Machung Sherab Wo of Lhodrak requested it. Naropa Tönpa abandoned the explanation and went to the monastery, becoming a great accomplished one. Machung Sherab Wo, because of his low intelligence and shallow knowledge, although he had many implements, could not explain it thoroughly. Sumpa Lodrö, who lives in Tsang Buruna Gar, is very sharp-witted, studies without distinguishing between the Great and Small Vehicles, understands without distinguishing between new and old tantras, and is proficient in all vehicles. Because he has studied beforehand, he understands whatever he hears once. When Shangpa Kartön went to ask him, in the middle of Meykar and Puri, there was a Geshe Drak Jangwa, who possessed nine qualities. When Shangpa Kartön listened to his teachings, he said this song: The real third one is Lodrö, learning is