Chinese
并且，有些人认为，像断绝殊胜的出生，增加智慧之海等是错误的。 像这样，虽然不必将十五位弟子全部纳入一个传承中，但假设他们安住在色究竟天大会的坛城中。 主要如传记中所述，有五位杰出弟子： 斯巴·郭尔·伦杰·帕、苏·莱巴伊·卓玛、丹·云丹·乔、索·益西·旺秋、努·库隆巴·云丹嘉措，这五位中，斯巴·郭尔在传承的讲述中最为重要。 虽然诀窍和灌顶传承在五位中各有侧重，但据说必须仅从云丹嘉措处传承。 根据根本的嘱托： 库隆·云丹嘉措领受了灌顶诀窍的教诲，斯巴·郭尔·伦杰·帕领受了经论的教诲，索·益西·旺秋领受了见解的教诲，苏·莱巴伊·卓玛领受了四灌顶河流的教诲。 按照这个说法，玛·益西·旺秋、雅·嘎拉瓦伊·强曲、嘉·洛哲·云努、嘉·释迦乔、朱·索南·释迦等十五位，苏·莱巴伊·卓玛给予了盛大的集会灌顶，并安置于成熟解脱之中。 因此，据说十五位弟子是苏的弟子。 在成就之时也说： 在香雅鼎的殊胜之地，四灌顶河流的教诲降临，苏·莱巴伊·卓玛使十五位弟子成熟。 这句话与所有灌顶经论都一致，看似确凿无疑，但与一般历史不符，应加以考察。 苏也是姓氏，据说莱巴伊·卓玛只是一个称号，实际上是天生之女。 如此，努·桑吉·益西仁波切亲自在荣纳的极密岩洞中对努·库隆巴·云丹嘉措宣说了，并圆满地给予了四灌顶。 交付了十八部灌顶仪轨，作为灌顶的象征，赐予了灌顶国王的传承。 作为供养，三次取走了上部的事务，献上了光芒四射的白色玉石、毛茸茸的兽皮、骏马黑狮、丝绸衣裳，以及许多药物和草药。 赐予了密名多吉·德哲·扎尔。 简述一下这位上师的传记，也是为了调伏
English
And, some consider it a mistake to say things like cutting off the superior birth and adding to the ocean of wisdom. Like that, although it is not necessary to bring all fifteen disciples into one lineage, it is assumed that they are residing in the mandala of the Akaniṣṭha Great Assembly. Mainly, as mentioned in the biography, there are five excellent disciples: Spa Gor Lonje Phag, Su Lekpai Dronma, Dan Yonten Chok, So Yeshe Wangchuk, and Nup Khulungpa Yonten Gyatso. Among these five, Spa Gor is the most important in the explanation of the lineage. Although the pith instructions and empowerment lineages are emphasized differently among the five, it is said that they must be transmitted only from Yonten Gyatso. According to the root entrustment: Khulung Yonten Gyatso received the teachings of empowerment pith instructions, Spa Gor Lonje Phag received the teachings of scriptures, So Yeshe Wangchuk received the teachings of view, and Su Lekpai Dronma received the teachings of the four empowerment rivers. According to this tradition, Mar Yeshe Wangchuk, Yar Galawai Changchub, Gya Lodro Yunu, Gya Shakya Chok, Zhu Sonam Shakya, and others, Su Lekpai Dronma gave the great assembly empowerment and placed them in maturation and liberation. Therefore, it is said that the fifteen disciples are disciples of Su. It is also said in the context of accomplishment: In the supreme place of Shom Yak Ding, the teachings of the four empowerment rivers descended, Su Lekpai Dronma matured the fifteen disciples. This statement seems certain because it agrees with all the empowerment scriptures, but it seems to disagree with general history and should be examined. Su is also a family name, and it is said that Lekpai Dronma is just a title, and she is actually a naturally born woman. Thus, Nup Sangye Yeshe Rinpoche himself spoke to Nup Khulungpa Yonten Gyatso in the most secret cave of Rongnar and completely gave the four empowerments. He entrusted eighteen empowerment manuals and gave the lineage of the empowerment king as a symbol of empowerment. As an offering, he took the upper affairs three times and offered a radiant white jade, a furry animal skin, a swift black lion horse, silk clothes, and many medicines and herbs. He gave the secret name Dorje Deje Zhal. To briefly describe the biography of this master, it is also to tame
Chinese
为了利益众生，与上师桑结益西在多世有缘。特别是，在这一世的前世，他们是父子关系，为了引导所化众生，桑结益西转世到印度，成为一个名叫玛汝孜的屠夫。努雍丹嘉措是父亲玛汝孜和母亲杰尊卓玛的化身，母亲名叫杜楚吉廓玛。他们有三个孩子：大儿子嘎沃，小儿子嘎琼，女儿嘎坚。他转世为小儿子。因此，他们一家五口供养了一位名叫上师嘎汝纳的上师，并请求灌顶和教导。大儿子嘎沃非常虔诚、精进和慷慨，将所有财产供养给上师，并修持教导。他获得了成就，获得了长寿自在持明，被称为印度的达纳达拉，据说至今仍然住在那儿。父亲屠夫玛汝孜在度化完所化众生后，转世到藏地，成为译师桑结益西，母亲也转世到藏地，成为觉姆喀钦萨措嘉。女儿嘎坚转世为协嘎萨多杰。儿子嘎琼因为印度的法律严格，不能随意行事，内外道之间必须辩论，他厌倦了辩论和争论。他发愿可以随意使用密咒。因此，他转世到藏地努库隆，成为努氏家族中一个村民的儿子，名叫雍丹嘉措，也就是库隆巴雍丹嘉措。那时，他从印度的达纳达拉以神通看到了自己的父母和兄弟姐妹的转世情况。父亲转世为上师桑结益西，成为了他自己的弟子，已经完成了自利并利益他人。母亲措嘉也被莲花生大师摄受，已经完成了自利并利益他人。女儿嘎坚也被莲花生大师和南喀酿波等人加持，已经走上了正道，获得了一些成就，所以他认为不需要为他们四个做什么。弟弟嘎琼转世为一个村民的儿子，像一个自续派一样依靠咒语生活，他怜悯他，心想应该为他做些什么，于是准备去藏地。他想修成神行，于是开始修持夜叉女的神行
English
For the benefit of beings, he had connections with Teacher Sangye Yeshe in many lifetimes. In particular, in the previous life of this life, they were father and son. In order to guide the beings to be tamed, Sangye Yeshe himself was born in India as a butcher named Marutse. Nub Yonten Gyatso was the father Marutse and the mother, an incarnation of Jetsun Drolma, named Dudrub Kyi Korma. They had three children: the eldest son, Gawa; the youngest son, Gachung; and the daughter, Gajam. He was born as the youngest son. Thus, the five of them, including the mother and sons, made offerings to a teacher named Teacher Karuna, and requested empowerment and teachings. The eldest son, Gawa, was very devoted, diligent, and generous, offering all his possessions to the lama and practicing the teachings. He attained accomplishment, obtained the Tsedang Rigdzin (Long Life Vidyadhara), and became known as Dhana Dhala in India, and it is said that he still resides there. The father, the butcher Marutse, having completed the taming of beings, was born in Tibet as the translator Sangye Yeshe, and the mother was also born in Tibet as Jomo Kharchenza Tso Gyal. The daughter, Gajam, was born as Shelkarza Dorje. The son, Gachung, because the laws in India were strict and he could not act as he pleased, and because the two philosophical systems, internal and external, had to be debated, he was tired of explanations and debates. He made a prayer that he could freely use secret mantras. Therefore, he was born in Tibet, in Nub Kulung, as the son of a villager from the Nub clan, and was known as Yonten Gyatso, who was none other than Kulungpa Yonten Gyatso. At that time, from Dhana Dhala in India, he saw with his clairvoyance where his parents and siblings had been born. The father was born as Teacher Sangye Yeshe, who became his own disciple, and had completed his own benefit and was benefiting others. The mother, Tso Gyal, was also taken care of by Guru Padmasambhava, and had completed her own benefit and was benefiting others. The daughter, Gajam, was also blessed by Guru Padmasambhava and Namkhai Nyingpo, etc., and had taken the path and attained some small siddhis, so he saw that there was no need to do anything for the four of them. The younger brother, Gachung, was born as the son of a villager, living like a Svatantrika, relying on mantras, and he felt compassion for him, thinking that he should do something for him, so he prepared to go to Tibet. He intended to accomplish swift feet, so he began to practice the swift feet of a yakshini.
Chinese
当时，侍者没有听从“不要在我附近睡觉”的吩咐，睡着了。半夜时分，传来侍者痛苦的尖叫声，（莲花生大士）一看，一个黑色的恶魔正缠绕着他的杵。他拿起手中的金刚杵击打，恶魔尖叫一声消失了。黎明时分，传来地裂般的巨响，如同天空崩塌的声音。他看到一只巨大的鸟，翅膀遮天蔽日，一只翅膀拖在地上。他问：“你是谁？”（鸟）回答说：“我是夜叉女摩匝朗玛，有什么吩咐？”（莲花生大士）说：“送我回西藏努库隆。”（夜叉女）说：“我只能勉强为您效劳，但您自己折断了翅膀，现在我无法背负您了。”（莲花生大士）意识到她是之前的那个黑魔，说：“你说的是实话。”并责备了侍者。之后，莲花生大士又修成了黑魔纳若的捷足通，一个可怕的黑人出现在莲花生大士面前，说：“莲花生大士，有什么吩咐？”（莲花生大士）像之前一样说：“送我回西藏。”（黑人）卷起袖子说：“那么您就在这里待着吧。”之后，莲花生大士将成熟的稻穗、绿色的檀香树叶和一节竹笋都放在他的袖子里。在一个夜晚，（黑人）将（莲花生大士）送到了西藏努地的荣库隆。在那里，（黑人）总是站着，（莲花生大士）再次回到西藏时，（黑人）说：“我受到西藏许多神魔的嫉妒，我请求离开。”然后就离开了。在那里，太阳突然升起，因为（莲花生大士）要乘船过河，所以那个地方被称为“日出渡口”。在那里，莲花生大士对船夫说：“送我过朗曲河。”船夫说：“没有报酬，我不会送你过河。”不肯送（莲花生大士）过河。莲花生大士没有沉入水中，而是漂浮在水面上，船夫后悔了。之后，莲花生大士突然出现在努库隆下方的城镇，一位名叫云丹嘉措的施主正在进行长寿法事。莲花生大士说：“云丹嘉措，你在这里做什么？”（云丹嘉措）回答说：“我在进行长寿法事。”（莲花生大士）说：“那有什么用？”（云丹嘉措）说：“将长寿宝瓶放在……”
English
At that time, the attendant, not listening to the instruction "Do not sleep near me," fell asleep. Around midnight, there was a painful scream from the attendant. (Padmasambhava) looked and saw a black demon clinging to his vajra. He took the vajra in his hand and struck, and the demon screamed and disappeared. At dawn, there was a loud noise like the earth cracking, like the sky collapsing. He saw a huge bird, its wings covering the sky, one wing dragging on the ground. He asked, "Who are you?" (The bird) replied, "I am the Yaksha woman Motza Langma, what is your command?" (Padmasambhava) said, "Take me back to Nub Kulung in Tibet." (The Yaksha woman) said, "I can only barely serve you, but you yourself have broken your wings, and now I cannot carry you." (Padmasambhava) realized that she was the previous black demon and said, "You speak the truth." And he rebuked the attendant. After that, Padmasambhava again accomplished the swift-footed power of the black demon Naropa. A terrifying black man appeared before Padmasambhava and said, "Padmasambhava, what is your command?" (Padmasambhava) said as before, "Take me back to Tibet." (The black man) rolled up his sleeves and said, "Then you stay here." After that, Padmasambhava placed ripe rice ears, green sandalwood leaves, and a section of bamboo shoot in his sleeves. In one night, (the black man) took (Padmasambhava) to Rong Kulung in Nub, Tibet. There, (the black man) always stood. When (Padmasambhava) returned to Tibet again, (the black man) said, "I am envied by many gods and demons in Tibet, I request to leave." Then he left. There, the sun suddenly rose, because (Padmasambhava) was going to cross the river by boat, so that place was called "Sunrise Ferry." There, Padmasambhava said to the boatman, "Take me across the Langchu River." The boatman said, "Without payment, I will not take you across the river." He refused to take (Padmasambhava) across the river. Padmasambhava did not sink into the water, but floated on the water, and the boatman regretted it. After that, Padmasambhava suddenly appeared in the town below Nub Kulung, where a patron named Yonten Gyatso was performing a longevity ritual. Padmasambhava said, "Yonten Gyatso, what are you doing here?" (Yonten Gyatso) replied, "I am performing a longevity ritual." (Padmasambhava) said, "Then what is the use?" (Yonten Gyatso) said, "Placing the longevity vase on..."
Chinese
ཚེ་（人名）的物品被踢倒。ཚེ་（人名）喝醉了。坛城被抹去，施主及其家人聚集在一起。这个人做出这样的行为是不祥之兆。他们喊着“打！杀！”并开始殴打。功德海认出他以前的哥哥，喊着“哥哥”，并拥抱了他。他说：“这是我的哥哥，不要打他。”因此，殴打没有完成。然后，上师说：“现在，按照坛城绘制时所说的摧毁它。”上师达纳达拉（དྷ་ན་དྷ་ལ）思考并加持。他说：“我能举起你们吗？”但即使举起也举不起来。砍也砍不动。推倒也推不倒，ཚེ་（人名）就是这样做的。说完，他给功德海灌顶。同时，他也给施主们灌顶。他说：“施主，你没有获得殊胜成就的福分，但你将获得共同成就，直到七代人，你的财富将会增长。”后来，据说事情就是这样发生的。然后，上师达纳达拉说：“功德海，你的修行地不能在村子里，我会为你寻找。”然后，他找到了像库隆卡东蒙莫的顶髻一样的好的地方。在那里，他完整地给予了所有的灌顶和口诀。给予了许多深奥的教法，如护法阎魔法王，母鬼等，使他成熟和解脱。然后，上师达纳达拉再次前往印度。特别是，与努钦·桑杰·耶谢相遇的方式是：当上师桑杰·耶谢住在纳尔的黑松树下，使弟子成熟时，功德海三十岁时去放牧，没有猎到任何动物，晚上徘徊，感到寒冷和潮湿，闻到香味，心想：“这里有地方吗？”寻找后找到了，并与桑杰·耶谢相遇，询问情况。他认为他的姓是努布，所以让他进入佛门。给乔莫·哲贡和另外一个人灌顶阎魔法王。说了阎魔法王的口诀、传承、圆满之路，以及经部、幻化部、心部等许多教法。正如被称为“圣子姐妹”一样，似乎是先遇到了努钦，后来遇到了达纳达拉。就这样，库隆巴·功德海获得了殊胜成就的法性。