Chinese
《汇集经灌顶上师传承传记·奇妙信心的花鬘》。多扎·白玛成列著。 《汇集经灌顶上师传承传记·奇妙信心的花鬘》。多扎·白玛成列著。 《汇集经灌顶上师传承传记·奇妙信心的花鬘》之名安住于此。 顶礼诸位上师！本体法界无为，无造作法身大乐。自性无灭，任运成就五圆满，寂怒受用圆满。 以慈悲方便成办有情之义，具德上师示现化身，遍满广大智慧殊胜金刚，以三敬信顶礼。 无量劫中积累二资粮， 现证菩提导师释迦王。 离贪妙法僧伽胜妙众， 解脱道师胜者我敬礼。 导师胜者开示大密道， 为示此道胜者唯有汝。 遍主莲花生之善化身， 邬金金刚持前诚敬礼。 甚深要义成熟解脱四灌顶， 善引贤善所化之田地。 赐予四身果位之胜喜宴， 藏汉传承上师我顶礼。 清净乘之次第十一层， 不谬成就之论典广弘扬。 圆满胜者教法为一体， 善说古译无垢量士之宗。 汇集经部灌顶如海之法， 于说与修之道极精进。 于密严大集汇聚之坛城， 安住成就之位撰写传记。 如是，汇集经之灌顶仪轨次第而作，为讲述坛城海之入门，有三共同要义。第一，为使生起信解且来源可靠之故，从何而来之故。
English
The Garland of Marvelous Faith: A Biography of the Lineage of Lamas of the Düpa Do Wang. Written by Dorje Drak Padma Trinley. The Garland of Marvelous Faith: A Biography of the Lineage of Lamas of the Düpa Do Wang. Written by Dorje Drak Padma Trinley. The name "The Garland of Marvelous Faith: A Biography of the Lineage of Lamas of the Düpa Do Wang" abides here. Homage to all the Lamas! The essence is the uncompounded Dharmadhatu, the uncreated Dharmakaya, great bliss. The nature is unceasing, spontaneously accomplished, endowed with the five perfections, complete with peaceful and wrathful enjoyment. With compassionate means, you accomplish the benefit of beings, glorious Lama, you show yourself as an emanation body, all-pervading, vast, supreme wisdom, to the Vajra, I prostrate with the three kinds of reverence. In countless eons, having offered the two accumulations excellently, Manifesting enlightenment, the supreme teacher, King Shakya, Free from attachment, the sacred Dharma, the supreme Sangha, To that supreme guide on the path of liberation, I pay homage with reverence. That supreme teacher, for the sake of showing the path of the great secret vehicle, Other than himself, the power of the Victorious One, Emanated as the all-pervading Padma Kara, To Orgyen Dorje Chang, I pay homage from my heart. The stream of profound meaning, ripening and liberating, the four empowerments, Having well-led to the field of fortunate disciples, Bestowing the supreme feast of joy of the fruits of the four kayas, To the Lamas of the Tibetan and Chinese lineages, I bow with my head. The eleven levels of the pure vehicle, Having entered deeply into the unerringly accomplished treatises, The entirely complete teachings of the Victorious Ones as one, The tradition of the learned, ancient translation, stainless, valid ones. The Dharma of the great ocean of the Düpa Do Wang, Having relied greatly on the path of explanation and accomplishment, In the mandala of the gathering of the great assembly of Akanishta, I write the biography of those who dwell in the place of accomplishment, having paid homage. Thus, having arranged the Düpa Do's empowerment ritual in order, to explain the entrance to the ocean of the mandala, there are three common essential points. First, in order to generate faith and to be of reliable origin, the reason for its origin.
Chinese
关于解释续部，有两方面：一是解释上师传承的方式，二是讲述这些传承上师的历史、证悟传记和传记。首先，关于解释上师传承的方式，已经在正文中解释过了。其次，关于讲述证悟传记和传记，因为承诺要单独讲解，所以在此处书写。其中，首先是导师出现的方式，中间是早期翻译的教法出现的方式，最后是持有教法的上师传承如何出现的，以及传记。其中，首先简单地说一下，在《幻化根本续·秘密藏》中说：“从那时起，从所有如来中，以大悲的加持，称为智慧之子六能仁，从如来的身、语、意金刚中出现。”因此，所有部族之主第六金刚持，从普贤王如来的离戏智慧部分，以大悲的加持，为了调伏对象而显现各种形象的智慧之子六能仁，讲述了导师本身的身、语、意金刚未动摇而出现的方式。然后，法身净土十方无边无际，报身净土超越千际结合，是报身唯一净土。三千大千世界是化身唯一净土。从这些化身净土的三千大千世界中的每一个世界，显现为化身薄伽梵的每一位导师，以四种调伏方式调伏所化众生，调伏即是圆满的教法。以这样的方式利益五道众生。在讲述导师时，在那个续部中说：“出现之后，在业力支配下的四种束缚和上下六道的十方无边无际的三千大千世界中的每一个世界，大能仁薄伽梵以四种调伏方式利益五道众生。”因此，对于人们来说，释迦狮子的这位能仁，在共同乘的显现中，通过十二行事业利益众生。在早期翻译的传统中，对于小乘来说，王子义成是具有一切众生束缚的。
English
Regarding the explanation of the tantras, there are two aspects: first, explaining the manner of the lineage of gurus; and second, narrating the history, realization biographies, and biographies of those lineage gurus. First, regarding the explanation of the manner of the lineage of gurus, it has already been explained in the text itself. Second, regarding narrating the realization biographies and biographies, because it is promised to explain them separately, they will be written here. Among these, first is the manner in which the teacher appeared, in the middle is the manner in which the early translation teachings arose, and finally is the manner in which the lineage of gurus holding the teachings appeared, along with biographies. Among these, to mention just the essence at first, in the Root Tantra of Magical Manifestation, the Secret Essence, it says: "Then, from all the Tathagatas, through the blessing of great compassion, the six Munis, the sons of awareness, arise from the body, speech, and mind vajras of the Tathagatas." Therefore, the sixth Vajradhara, the lord of all families, from the part of the non-conceptual wisdom of Samantabhadra, through the blessing of great compassion, the six Munis, the sons of awareness who appear in various forms to those to be tamed, explains the manner in which the body, speech, and mind vajras of the teacher himself arise without moving. Then, the Dharmakaya pure lands are infinite and boundless in the ten directions, and the Sambhogakaya pure land, which transcends the union of thousands, is the single pure land of the Sambhogakaya. The three thousand great thousand worlds are the single pure land of the Nirmanakaya. From each of the worlds in these Nirmanakaya pure lands of the three thousand great thousand worlds, each teacher who appears as the Nirmanakaya Bhagavan tames the beings to be tamed with four types of taming, and taming is the perfect teaching. In this way, they benefit the five types of beings. When explaining the teacher, in that same tantra it says: "Having arisen, in each of the three thousand great thousand worlds of the four bonds under the power of karma and the ten directions of the upper and lower six realms, which are infinite and boundless, the great Muni Bhagavan benefits the five types of beings with four types of taming." Therefore, for people, this Muni Shakya Simha, in the appearance of the common vehicle, benefits sentient beings through the twelve deeds. In the tradition of the early translations, for the Hinayana, Prince Siddhartha is the one who possesses all the bonds of sentient beings.
Chinese
是这样的，示现于释迦城中诞生，舍弃王位而出家。六年苦行之后，在声闻乘中获得阿罗汉的果位，在自生觉智乘中获得如意安乐之殊胜果位，如犀牛角或鹦鹉。在外密和内密续部中，神之子圣洁白幢天子是登地菩萨，最后有者，一生补处者，示现为人类国王义成而降生。从在家到无家而出家，在尼连禅河边苦行之时，受到诸佛的劝请，从不动摇的禅定中起身，将成熟之身安住于彼处。以意生身前往色究竟天，生起胜义菩提心，受到诸佛的灌顶，显现为大遍照金刚而圆满成佛，降临到三十三天处，成熟天界的所化众生之后。为了人间的所化众生，再次进入苦行的身体中，发愿在菩提树下成佛。关于此理的论证，在《秘密藏》中说：对于声闻众，是阿罗汉之身相。对于自生觉智者，是犀牛角之相。此外，还有四种殊胜乘。在色究竟天无上胜妙处。身相是遍照如来之相。等等。然而，也可以按照共同显现的菩萨乘来解释。因为经中说：此外，还有四种殊胜乘。对此，自宗有八种事业，一般有十二种事业的说法。按照第一种说法，《秘密藏》中说：示现诞生、出家、苦行、成佛、降伏魔众、转法轮、示现大神变、涅槃等等的能仁。虽然这样说，但十二种事业中实际上也包含了八种事业，因此应该按照后一种说法解释为十二种事业。那么，这十二种事业的形态是怎样的呢？《宝性论》中说：从兜率天降下，入胎和诞生，精通工巧之业，与妃嫔眷属嬉戏
English
It is like this: having shown the manner of being born in the city of Shakya, he renounced the kingdom and went forth. After practicing austerities for six years, in the vehicle of the Hearers, he obtained the fruit of Arhat; in the vehicle of the Pratyekabuddhas, he obtained the supreme fruit of wish-fulfilling bliss, like a rhinoceros horn or a parrot. In the outer and inner Tantras, the holy son of the gods, White Banner, is a Bodhisattva who has reached the final stage, one who is bound by one more birth, and who takes birth as the human king Don Drub (Meaning Accomplished). He went forth from home to homelessness, and when he was practicing austerities on the banks of the Nairanjana River, urged by the Buddhas, he arose from the immovable Samadhi and kept that body of ripening there. He went to Akanishta with his mind-made body. Having generated the ultimate Bodhicitta, he was empowered by the Buddhas. He manifestly and completely awakened as glorious Kunrig Vairochana, descended to the abode of the Thirty-Three, and after maturing the beings to be trained in the realm of the gods. For the sake of the beings to be trained in the human realm, he again entered the body of austerities and vowed to awaken under the Bodhi tree. As a logical proof of this, it is said in the Guhyagarbha Tantra: "For the Hearers, the form of an Arhat. For the Pratyekabuddhas, the form of a rhinoceros horn. Furthermore, according to the four supreme vehicles. In the supreme abode of Akanishta. The form is that of Vairochana." However, it can also be explained according to the Bodhisattva vehicle, which is known as the common appearance. Because it is said: "Furthermore, according to the four supreme vehicles." In this regard, according to our own system, there are eight deeds, and generally, there is a saying of twelve deeds. According to the first saying, it is said in the Guhyagarbha Tantra: "The Thubpa (Sage) who shows birth, going forth, practicing austerities, awakening, subduing the Maras, turning the wheel of Dharma, showing great miracles, passing into Nirvana, and so on." Although it is said like that, the eight deeds are actually included within the twelve deeds, therefore it is appropriate to explain it as twelve deeds according to the latter saying. So, what is the nature of these twelve deeds? It is said in the Uttaratantra: "Descending from the abode of Tushita, entering the womb and being born, being skilled in the arts, enjoying the company of consorts.
Chinese
以及，示现出离难行和，趋向菩提树之心要和，降伏魔众及圆满和，菩提之法轮和，示现趋入寂灭者们，在不清净的刹土中，示现存留于轮回中多久。如是宣说。 也就是说，我们的导师从最初就以智慧和慈悲圆满的力量，积累了众多福德顺缘的善根。然而，暂时因为某些业的因缘，在众生地狱之处，变成铁烧的地面上拉车的巨汉时，对感受自己痛苦的同伴生起无限的慈悲，说了能交换自他的话语，地狱狱卒阎罗的使者用铁锤击打头部而去世，转生为天人后，多年享受安乐。死后转生到人间，变成陶匠的儿子，名叫童子光明时，向释迦牟尼佛献上了一把伞，一双鞋，一个陶罐，五个迎宾花朵，并说道：如来您身如何？等等，并发起了菩提心。在《贤劫经》中说：我于往昔贫穷时，向释迦牟尼大佛，供养少许的食物，最初发起了无上菩提心。如是宣说。 这样，在三大阿僧祇劫之间，或者，在《八千颂大释》中说，在三十三个阿僧祇劫之间，积累了广大的二资粮。十地菩萨转生为天子圣善白幢，在兜率天为天人们说法时，十方诸佛加持，从天人的乐器声中发出：广大福德众多忆念证悟，无边智慧光明照耀者，无等大力具足广大功德，请忆念燃灯佛的授记。这样劝请，忆念起往昔的愿力，以五种观察考虑从兜率天降生。天人们祈请住留，没有答应，示现了一百零八种法光明之门。
English
And, showing the renunciation of difficult practices, and, proceeding to the heart of the Bodhi tree, and, subduing the hosts of demons and perfection, and, the wheel of Dharma of Bodhi, and, those who show the way to Nirvana, in impure realms, showing how long to remain in samsara. As it is said. That is, our teacher, from the very beginning, with the power of perfect wisdom and compassion, accumulated many vast roots of virtue, the cause of merit. However, for a while, due to some karmic causes, in the hellish realm of beings, becoming a giant pulling a cart on the iron-burning ground, he felt immeasurable compassion for his companions who were experiencing their own suffering, and spoke words that could exchange himself with others. The messenger of Yama, the warden of hell, struck his head with an iron hammer and died, and was reborn as a god, enjoying happiness for many years. After death, he was reborn into the human realm as the son of a potter, named "Boy Light," and offered the great Buddha Shakyamuni a parasol, a pair of shoes, a pottery jar, and five welcoming flowers, and said, "How is your body, Tathagata?" and so on, and generated the mind of enlightenment. In the Sutra of the Fortunate Aeon, it is said: "When I was poor in the past, I offered a small amount of food to the great Buddha Shakyamuni, and first generated the supreme mind of enlightenment." As it is said. Thus, between three countless great kalpas, or, as it is said in the Great Commentary on the Eight Thousand Verses, between thirty-three countless kalpas, he accumulated vast amounts of the two accumulations. The Bodhisattva of the ten bhumis took birth as the noble son of the gods, White Banner, and when he was teaching the Dharma to the gods in Tushita, the Buddhas of the ten directions blessed him, and from the sound of the celestial instruments came: "Vast merit, many accumulations, remember and realize, boundless wisdom, illuminating light, unequaled power, possessing vast qualities, please remember the prophecy of Dipamkara Buddha." Thus urged, he remembered his past aspirations, and with five observations, he considered descending from Tushita. The gods requested him to stay, but he did not agree, and showed one hundred and eight doors of Dharma light.