Chinese
精通九乘。行走是头和尺寸的两种行走。行为是密咒幻术的行为。见解安睡于大圆满的虚空中。此生没有白白浪费，听过吗？是见解的开示。又这样说道。寻找大圆满口诀时，比如毗卢遮那，我是否觉得困难太小了？康的时代，国王的法律没有衰败，在西藏国土也一样，翻译圣旨印章，不需要送行者，没有恐惧。现在是恶时，国王的法律如黄金的轭木断裂。大臣们法律的锁子甲破裂。佛法法律如丝绸的结即将断裂。见解处于恶劣时期的末端。每条路都有敌人。每个敌人都需要送行者。感觉死地如同劫难。每个山和峡谷，每次出生都需要送行者。见解的口诀，用天地间的幻术寻找。没有比这更厉害的死亡之法了。在西藏没有生育的地方。因此，虽然困难，也是见解的开示。又说，过去、现在、未来诸佛的见解大圆满，从噶饶多吉、文殊等口耳传承，到西藏的学者毗卢遮那和印度的学者比玛拉米扎两人。口诀是红色的，只有这两种。毗卢遮那的红线传给了玛尔巴·曲吉洛哲。比玛拉的红线传给了觉姆·格聂玛。因此，我对两者的传承都有权力。如此寻找的难易，也更加确信。即使福报小，也像我一样持有口诀。这样说道。当时，香巴噶尔顿进行了九种修行和十三种能力后请示，得到了允许。香巴噶尔顿没有儿子。僧人们都请求，但没有允许。九种修行和十三种能力没有产生效果。所有的法都一样。说是没有图瓦。没有找到给予口诀的地方，香巴噶尔顿将口诀埋藏在麦德噶尔科巴山谷的外面。苏巴·洛嘉对香巴噶尔顿说，除了一个人，没有可以给予的人，下了封印。嘉嘉嘉。香巴噶尔顿将口诀给予了布热普的米娘·炯扎。他进行了九种修行和十三种能力后请示。米娘·炯扎给予了拉杰·嘉仓。拉杰·嘉仓的拉杰·顿巴给予了他。他给予了香涅萨瓦。香涅萨瓦进行了修
English
Having practiced the nine vehicles. Walking is walking in two ways: head and measure. Action is the action of secret mantra illusion. The view sleeps in the expanse of Dzogchen. Haven't you heard that this life is not wasted? It is the teaching of the view. Again, it was said like this. When searching for the Dzogchen instructions, like Vairochana, do I think the difficulty is too small? In the time of Khang, the king's laws did not decline, even in the land of Tibet, translating the decree seal, there is no need for an escort, there is no fear. Now is a bad time, the king's law is like a golden yoke broken. The ministers' armor of law is torn. The Dharma law is like a silk knot about to break. The view has reached the end of a bad time. Every road has an enemy. Every enemy needs an escort. It feels like the land of the dead is a kalpa. Every mountain and valley, every birth needs an escort. The instructions of the view, searched for with the illusion of heaven and earth. There is no more powerful method of death than this. There is no place for birth in Tibet. Therefore, although difficult, it is also the teaching of the view. Again, it was said, the Dzogchen view of the Buddhas of the three times, from Garab Dorje, Manjushri, etc., through the oral transmission, to the Tibetan scholar Vairochana and the Indian scholar Vimalamitra. The instructions are red, there are only these two. Vairochana's red thread was passed to Marpa Chokyi Lodro. Vimala's red thread was passed to Jomo Gena. Therefore, I have authority over both lineages. The difficulty and ease of searching like this also makes me more confident. Even if the merit is small, I hold the instructions like me. It was said like this. At that time, Shangpa Karton performed nine practices and thirteen abilities and then requested, and was granted permission. Shangpa Karton had no son. The monks all requested, but were not granted permission. The nine practices and thirteen abilities did not produce results. All the Dharma is the same. It is said that there is no Tuva. Not finding a place to give the instructions, Shangpa Karton buried the instructions outside the valley of Medkar Khokpa. Sumpa Lojal said to Shangpa Karton, there is no one to give to except one person, and sealed it. Gya, Gya, Gya. Shangpa Karton gave the instructions to Meniak Jungdrak of Brepu. He performed nine practices and thirteen abilities and then requested. Meniak Jungdrak gave it to Lhaje Jatsang. Lhaje Jatsang's Lhaje Tonpa gave it to him. He gave it to Zhang Neserwa. Zhang Neserwa performed prac
Chinese
在未能完成九个“ངས་པ་”和十三“ཕོད་པ་”之后，献上两件盔甲、一件白色的“རེ་”，三个绿松石饰品、一头母牛、一匹马，并请求（传法）。在“གཏིང་”地方，香那萨尔（ཞང་གནས་གསར་）负责征收，向当地居民征税，获得了三千八百“ཁལ་”的粮食，一套上好的“ཉི་ཁྲི་”，一件盔甲，一个铜器，一个绿松石饰品，一件蓝色衣服，一双铁鞋。这些是献给拉杰嘉仓（ལྷ་རྗེ་བྱ་ཚངས་）作为对此诀窍的报答。出自《འདྲ་འབགས་ཆེན་མོ་》，这是关于西藏喇嘛们如何传承《འདྲ་འབགས་ཆེན་མོ་》的来源的章节，即第四十六章节。
English
After failing to complete nine "Nga pa" and thirteen "Phod pa," he offered two sets of armor, one white "Re," three turquoise ornaments, one cow, and one horse, and requested (the teachings). In the "Gting" area, Zhang Neser (Zhang gnas gsar) was in charge of collecting taxes from the local people, obtaining three thousand eight hundred "khal" of grain, one set of excellent "Nyi khri," one set of armor, one copper item, one turquoise ornament, one blue garment, and one pair of iron shoes. These were offered to Lhaje Jatsang (Lha rje bya tshangs) as a token of gratitude for this instruction. From the "Dra 'bag Chenmo," this is the chapter on the origin of how the "Dra 'bag Chenmo" was transmitted by the Tibetan Lamas, the forty-sixth chapter. Furthermore, Pagom (Phag bsgom) inquired of Zhang Neser (Zhang gnas gsar ba). Initially, Pagom (Phag bsgom) entered the Dharma cycle of "Nyo tsho," and studied Yoga from Zaton Prawa (Za ston pra ba), but he did not believe it, only adding a covering to the well. He requested the instructions on "Pharol du phyin pa'i," but he still did not believe. Then, in Rid (Rid) in Wokha (Bor kha), he studied the Six Dharmas of Naropa and so on from Gangton Lama (Sgang ston bla ma), but he still did not believe. Then, he studied the essential instructions on the channels and winds and Dzogchen Mar tri (Rdzogs chen dmar khrid) from Latö Geshe Phukpa (La stod dge bshes phug pa), but he still did not believe. Then, in Chem (Mchem) in Tag-uk (Stag 'ug), he listened to the "Do gyu 'phrul" for one year from Geshe Trakmikpa (Dge bshes khrag dmigs pa), but he still did not believe. Then, in Lago (La 'go), he studied Aro (A ro) from Ela José Serre (E la jo sras gser re), but he still did not believe. Then, in Chokro Pen (Cog ro span), he studied Mar tri (Dmar khrid) and Aro (A ro) from Geshe Drubtonpa (Dge bshes grub ston pa), but he still did not believe. Then, Zhang Neser (Zhang gnas gsar ba) explained the Eighteen Sections of Dzogchen Semde (Rdzogs chen sems sde bco brgyad), and the Nineteen Sections including Gyatso Long (Rgya mtsho klong), explaining three different ways of explaining, and he came to believe. It is said that when explaining the instructions of the oral transmission, when one or two were explained, when they arrived in Pen (Span), Menyak Tunpa (Me nyag ston pa) said, "He has extraordinary instructions, serve him well and request them." Then, he offered one excellent jewel, one good cow, and thirteen garments, one of which was a sample of "Tshar thul," and "Go bris" worth "Nyi khri 'bum chung." The master Zhang Neser (Slob dpon zhang gnas gsar bas) did not break this "Dra 'bag Chenmo" into pieces for Pagom (Phag bsgom la). Then, the master Zhang Neser (Slob dpon zhang gnas gsar ba) passed away in the year of the Rat, on the tenth of "Khra zla'i chos bcu." The master Zhang Neser (Slob dpon zhang gnas gsar ba'i zhal nas) said, "I do not favor anyone, I only favor Pagom (Phag bsgom pa)."
Chinese
因此，如果把《猪禅修》从帕吉里面拿出来，放进书里有什么用呢？他说：“现在拿走吧，你拿走吧。”如果与此竞争，那是不行的。谁能得到衣服呢？然后，老师说：“如果不对这个口诀进行九种学习和十三种实践，那就是没有资格的人。因此，没有允许给任何人的命令。”然后，老师香·涅萨尔瓦·琼去世了。猪禅修，你好像会遇到一个有缘人。仔细挑选，只给一个人，做到命令不会失效。否则，不要给任何人。如果有人能做到九种学习和十三种实践，那就不仅仅是一个人，而是命令不会失效，可以托付给这个人。为什么要如此保密呢？因为这是所有佛的意旨的精髓，是智者的口诀，是持明者和觉悟者的口诀，是意旨的精髓，是阿阇梨的秘密教法。如果给没有资格的人，誓言就会破损。他说。以前在印度金刚座，这个大圆满阿底口诀被八位班智达和印度护法国王用铜封印，埋藏为宝藏。当希日·星哈和贝若扎纳取出时，藏族的守护者三百六十位，以及咒语内外的所有守护神都显现出来，从右向右绕着希日·星哈和贝若扎纳，顶礼膜拜，说了这些话：我们这些非人护法神，会追随这些教令。尤其会追随口耳相传的教导。非常追随。我们知道谁没有资格。名声大但行为不端的人，聪明但听不进去的人，听得多但很少禅修的人，没有深刻的信仰，没有彻底改变执着，没有完全摆脱执着，只是为了看谁输谁赢而在经书和穷人之间徘徊的人，如果落入这样破戒者的手中，我们这些非人会不高兴，非常不高兴，极其不高兴。我们这些非人，有些人觉得像杀了父亲，有些人觉得像杀了母亲，有些人觉得像失去了唯一的孩子，有些人觉得像额头
English
Therefore, what is the use of taking the 'Pig Meditation' out of Paki and putting it in a book? He said, 'Take it now, you take it.' If you compete with this, it won't work. Who can get the clothes? Then, the teacher said, 'If you don't do nine studies and thirteen practices on this oral instruction, then you are not a qualified person. Therefore, there is no order to give it to anyone.' Then, the teacher Xiang Nyasarwa Qiong passed away. Pig Meditation, it seems like you will meet a fortunate person. Choose carefully, give it to only one person, so that the command will not fail. Otherwise, don't give it to anyone. If someone can do nine studies and thirteen practices, then it is not just one person, but the command will not fail, and it can be entrusted to this person. Why is it so secret? Because this is the essence of the intention of all Buddhas, the oral instruction of the wise, the oral instruction of the vidyadharas and the awakened ones, the essence of the intention, the secret teaching of the acharya. If it is given to someone who is not qualified, the vows will be broken.' He said. Previously, in India Vajrasana, this Great Perfection Ati oral instruction was sealed with copper by eight panditas and the Indian Dharma-protecting king, and buried as a treasure. When Shri Singha and Vairochana took it out, the three hundred and sixty protectors of Tibet, and all the Dharma protectors inside and outside the mantra appeared, circling Shri Singha and Vairochana from right to right, prostrated and said these words: 'We non-human Dharma-protecting protectors will follow these commands. Especially will follow the oral teachings. Very much follow. We know who is not qualified. A person with great fame but immoral behavior, a person who is smart but cannot listen, a person who hears a lot but meditates little, a person who has no deep faith, a person who has not completely changed attachment, a person who has not completely freed himself from attachment, a person who just wanders between scriptures and the poor to see who loses and who wins, if it falls into the hands of such a vow-breaker, we non-humans will be unhappy, very unhappy, extremely unhappy. We non-humans, some feel like they have killed their father, some feel like they have killed their mother, some feel like they have lost their only child, some feel like their forehead
Chinese
愿我遇到具有修行缘分的人！愿我遇到精通修行的智者！愿我遇到不执着于世间法的人！像这样传授口诀的上师，在世间是无与伦比的！如果上师喜欢，就毫不吝惜地献出身体和生命！更不用说食物、财富和享受了！就像处女的身体里有胎儿一样，一刹那也不分离，要时常忆念上师。要以恭敬心时常忆念上师。即使吃遍三界的美味，也要忆念上师！即使喝一口精华，也要忆念上师！如果出现危害上师的人，即使牺牲性命也要奋力反击！像这样的人遇到这个口诀，就能到达不退转的境界。说完，米娘炯扎就如此教导了祈愿文。出自《大像》。米娘炯扎因没有布施《大像》的器皿，将其作为伏藏埋藏在布热普的岩石中，并立下祈愿，这是第四十八品。然后，香涅萨巴用耳朵听闻，在布热普的炯扎处，将贝若扎那的究竟密意，以佛指印的方式开示出来。名为《大像》，如同亲见贝若扎那本人，与真容无异。从布热普的岩石中作为伏藏埋藏，委托给守护神比拉，听说目录在拉杰嘉仓处。献上名为玉红秘密头和血黑光芒的供品，准备了许多食物和饮料，对上师说：不需要解开闻思的束缚，不需要用心努力修持，就能领悟真谛的《大像》，是甚深的法。上师您拥有它，请传授给我。如果不是现在这个人身，即使获得无数次的身体，也无法摆脱轮回的痛苦。现在这个人身，为了摆脱轮回的痛苦，请您慈悲地赐予我殊胜的妙药。说完，泪流满面地哭泣。拉杰嘉仓说道：乔赛香琼巴，太好了！对于生死轮回的恐惧，要有不懈的精进，要有舍弃身命的虔诚，要有誓言和传承。