Chinese
总之，仲弥（'brom mi）去印度时，最初他的叔叔生病了。在印度长期居住后，他成为了智者和成就者。后来，当他回到西藏教化弟子时，似乎是祖尔琼巴（zur chung pa）的叔叔祖尔波切（zur po che）导致了祖尔叔侄二人前后混淆的错误。祖尔波切喇嘛没有宗派偏见，因此祖尔的传记中也清楚地表明他是仲弥的弟子。道果的历史，奇妙的显现等等，在所有前后事件中都有发生，并且符合事实。然而，有人说：“由于伟大上师的恩德，阿波的观点变得错误。” 这句话似乎让道果传承的人们觉得道果非常伟大。但在宁玛派的历史和词义本身方面，道果的教法在深度上超越了大圆满，并且获得了确定的理解，因此不会对其他教法垂涎三尺，大圆满就像一颗珍贵的宝石。因此，这个历史也很难成为道果的佐证。因此，叔叔祖尔钦是仲弥的弟子，而侄子祖尔琼巴担任了祖尔钦的法座，并在后来进行了讲授和学习。因此，当仲弥去印度时，祖尔琼巴没有理由与拉巴定额增（lhag pa ting nge 'dzin）为敌，因此我认为这些历史是不同时期不同事物的混合体。祖尔琼巴的弟子数量与宁玛派不符，但似乎您并不了解其中的原因，我还能说什么呢？我怀疑其他历史也是如此。同样，关于宁玛派的传承，国王匝（dza）降下法雨，金刚手菩萨显现并加持了他，这种说法也是不合理的。在知识中引用道：“接受秘密真言本身，有情众生只会堕入地狱。” 此外，还有古古日匝（ku ku ra dza）和古古日巴（ku ku ri ba）诺巴（nor ba）等许多人。如果秘密的主人向国王匝显现并授予灌顶，这并不能取代上师的位置，而必须有一个上师的瑜伽士，那么瑜伽自在者在无我母的化身坛城中接受灌顶也应该被禁止。如果不是这样，那么国王匝已经见到了金刚手菩萨，并且已经获得了所有确定意义的教义和所有乘的圆满灌顶。秘密真言
English
In short, when 'Brog mi went to India, his uncle first fell ill. After residing in India for a long time, he became a wise man and an accomplished one. Later, when he returned to Tibet to teach disciples, it seems that Zur chung pa's uncle, Zur po che, caused the confusion between Zur's uncle and nephew. Lama Zur po che had no sectarian bias, so it is clear in Zur's biography that he was a disciple of 'Brog mi. The history of Lamdre, wonderful manifestations, etc., occur in all past and present events, and are in accordance with the facts. However, someone said, "Due to the kindness of the great lama, Abo's view became wrong." This sentence seems to make those of the Lamdre lineage feel that Lamdre is very great. But in terms of the history and meaning of the Nyingma school itself, the Lamdre teachings surpass Dzogchen in depth, and a definite understanding is obtained, so there is no coveting of other teachings, and Dzogchen is like a precious jewel. Therefore, this history is also difficult to serve as corroboration for Lamdre. Therefore, Uncle Zurchen was a disciple of 'Brog mi, and nephew Zurchungpa took the seat of Zurchen and later taught and studied. Therefore, when 'Brog mi went to India, there was no reason for Zurchungpa to be hostile to Lhagpa Tingngezin, so I don't think these histories are a mixture of different things from different periods. The number of Zurchungpa's disciples does not match the Nyingma school, but it seems that you do not understand the reason, what else can I say? I suspect that other histories are also the same. Similarly, regarding the lineage of the Nyingma school, the statement that King Dza received a rain of Dharma, and Vajrapani appeared and blessed him, is also unreasonable. It is quoted in the knowledge that, "Taking the secret mantra itself, sentient beings will only fall into hell." In addition, there are many such as Kukuraja and Kukuri Norba. If the master of secrets appeared to King Dza and granted empowerment, this would not replace the position of the guru, and there must be a yogi of the guru, then the empowerment received by the Lord of Yoga in the mandala of the emanation of the Selfless Mother should also be prohibited. If not, then King Dza has seen Vajrapani and has received the complete empowerment of all teachings and vehicles of definite meaning. Secret mantra
Chinese
自己所犯的过失也无法容忍，又担心发生这样的争论，所以向库库拉札请教等，看起来是没能详细阅读历史的过失。库库日巴和库库拉札的错误，是因为在这方面看得少，所以不会成为那么大的过失。此《道果法源》上部的十二行传中，也有一些与历史、经典总论不符之处。不仅如此，上下中三部中也有一些前后不一致的过失。同样，在《衮波教法史》中，也存在一些仅仅依靠“后学者阻止清净显现的其他说法”的言辞，而使历史显得空洞乏味之处，虽然我很乐意稍微做些答复。但因为我曾向萨迦派的父子听闻佛法，并持有道果等的传承，所以他们所说的话不是我应该批评的对象，因此不再赘述。如果不仔细考察大智者所著的论典，辩论的火焰将从四面八方燃起，并成为烧毁信心的树木的原因，所以应该谨慎行事。如此，当喇嘛祖琼巴进行讲修时，弟子们请求他留下后嗣。为了利益他人，并使光明神族祖尔的血脉不绝，他娶了妃子擦莫达玛波提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），生下了觉尊多吉昂和觉萨莫夏迦坚两个孩子。觉萨莫达莫祖多坚生下了秘密主斯扎普巴，其传记将在后面讲述。如此，通过大密宁玛派的讲修和四种事业，广泛弘扬了前译教法，并认为暂时圆满了此地的所化众生。为了驳斥常执者，并劝勉懒惰者修行佛法，在六十八岁时，为了后嗣斯扎普巴夏迦僧格，将《三摩地明灯》的意旨，汇集了所有经续精华的《空多》，八十条口诀，上部与经部一致，中部与幻化一致，下部与心部一致的遗嘱写好后，安然入寂。
English
One cannot tolerate one's own faults, and fearing such disputes, consulting Kukkuraja, etc., it seems to be a fault of not having read the history in detail. The mistake of Kukuripa and Kukkuraja is because they have seen less in this aspect, so it will not become such a big mistake. In the twelve deeds of the upper part of this 'Lamdre Chos 'byung', there are also some discrepancies with the general history and scriptures. Moreover, there are some inconsistencies in the upper, middle, and lower parts. Similarly, in the 'Gonpo Chos 'byung', there are also some places where the history seems empty and boring, relying only on the words 'other ways for later followers to prevent pure appearances', although I would be happy to offer some answers. However, because I have listened to the Dharma from the Sakya father and son and hold the lineage of Lamdre, etc., their words are not something I should criticize, so I will not elaborate further. If one does not carefully examine the treatises written by great scholars, the flames of debate will ignite from all directions and become the cause of burning the trees of faith, so one should act with caution. Thus, when Lama Zur Chungpa was teaching and practicing, the disciples requested him to leave descendants. In order to benefit others and to ensure that the lineage of the Zur clan of the clear light gods would not be cut off, he took Tsakmo Dharmabodhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) as his consort, and she gave birth to Jotsun Dorje Ang and Josémo Shakya Cham. Josémo Damo Tsugtor Cham gave birth to the secret lord Drophukpa, whose biography will be told later. Thus, through the teaching, practice, and four activities of the Great Secret Nyingma, the early translation doctrine was widely propagated, and it was thought that the beings to be tamed in this field were temporarily completed. In order to refute those who hold to permanence and to encourage the lazy to practice the Dharma, at the age of sixty-eight, for the sake of his descendant Drophukpa Shakya Senge, he wrote the will of the 'Samadhi Migdrön', the 'Klongdol' which gathers the essence of all sutras and tantras, the eighty oral instructions, the upper part consistent with the sutra aspect, the middle part consistent with the illusion, and the lower part consistent with the mind aspect, and then passed away peacefully.
Chinese
示现融入法界之相。关于他的生卒年，有些历史记载认为他六十一岁时去世，但可靠的说法都说是八十八岁。当时，在嘉波岩火化时，天空出现声音和光芒，空中布满了天神的伞盖、胜幢等，并降下花雨。地面上，许多非人真实地供奉祭品，出现了无数的伞盖和舍利。火化岩石上显现出烟雾形成的吉祥多门塔，每个门内都清楚地显现着一尊神像。当时，一些业障清净的人亲眼看到空行母围绕着他，前往持明者的境界。如此，喇嘛祖钦巴·谢饶扎讲述了《集经》灌顶四根柱子的方式。灌顶的供养、秘密名称等，都由祖钦巴的传记暗示。四根柱子是为拉杰卓普巴钦波讲述的。略述此人的传记：出生地是卓普。父亲是喇嘛祖钦·谢饶扎。母亲是达摩祖朵坚。虽然喇嘛迎娶的妻子是觉尊多吉巴，但他认为祖朵坚与化身有因缘，于是祖钦巴对四根柱子中的事业柱达迪确夏说：今晚把你的妹妹给我。达迪自发地感到羞愧，于是按照吩咐，用一个铃铛装了一颗金刚杵，让妹妹交给喇嘛祖钦巴，说：不要经过别人，直接交给喇嘛祖钦巴。这样做了之后，缘起具足，拉杰卓普巴钦波便入胎了。然而，因为这位母亲不是觉姆，僧人们憎恨她，并一致决定驱逐她。这时，心性柱乔丹·释迦益西说：我梦到达摩祖朵坚的手中诞生了教法的主人。如果生下一个儿子，可能会对教法有益，所以留下她吧。幻化柱曲巴的兰释迦桑波梦见佛像融入觉姆的身体。事业柱达迪觉夏梦见从他的头顶上出现了一颗金刚杵
English
He demonstrated the manner of dissolving into the Dharmadhatu. Regarding his age at death, some historical accounts say he passed away at sixty-one, but reliable sources consistently state eighty-eight. At that time, during the cremation at Drak Gyapo Rock, sounds and lights filled the sky, and the intermediate space was filled with divine umbrellas, victory banners, and a rain of flowers. On the ground, many non-humans actually offered worship, and countless umbrellas and relics appeared. On the cremation rock, auspicious multi-doored stupas formed from smoke appeared, each door clearly revealing a deity residing within. At that time, some with purified karma saw him surrounded by assemblies of dakinis, departing for the realm of vidyadharas. Thus, Lama Zur Chungpa Sherab Drak explained the empowerment of the four pillars of the Condensed Sutra. The offerings, secret names, and so on of the empowerment are implied by the biography of Zur Chungpa. The four pillars spoke to Lhaje Dro Phukpa Chenpo. To briefly recount his biography: His birthplace was Dro Phuk. His father was Lama Zur Chung Sherab Drak. His mother was Damo Tsuktor Cham. Although the lama's consort was Jowo Tsun Dorje Bar, he thought that Tsuktor Cham had a karmic connection with an emanation, so Zur Chungpa said to Da Tik Cho Shak, the pillar of activity among the four pillars: Tonight, give me your sister. Da Tik, feeling ashamed, followed the command and, as a symbolic gesture, placed a vajra in a bell and had his sister hand it directly to Lama Zur Chungpa, saying, "Do not pass it through anyone else, but give it directly to Lama Zur Chungpa." By doing so, the auspicious connection was made, and Lhaje Dro Phukpa Chenpo entered the womb. However, because this mother was not a Jomo, the monks hated her and unanimously decided to expel her. At that time, Kyo Ton Shakya Yeshe, the pillar of mind, said: I dreamed that the master of the teachings was born from the hand of Damo Tsuktor Cham. If a son is born, it may benefit the teachings, so let her stay. Chu Bar Gyi Len Shakya Zangpo, the pillar of illusion, dreamed that the body of a Buddha dissolved into the body of the Jomo. Da Tik Jo Shak, the pillar of activity, dreamed of a golden vajra from the crown of his head.
Chinese
在杰·提姆处做梦，梦见上师祖琼巴自己的身体里融入了金刚手菩萨的身像等等。师徒众人商议后，安顿好母亲，等到足月生产时，父亲说：“我的这个儿子，是被秘密主所加持，与教法之主相同，将利益众生。”于是取名为秘密主释迦僧格。母亲说：“我的这个儿子是格西达迪的侄子，听起来可怕，眼睛灵活，像蒙古人的眼睛一样，所以取名为达擦霍尔。”就这样，秘密主释迦僧格或者被称为达擦霍尔波，后来掌握了卓普，所以也被称为秘密主卓普巴。出生后八个月，父亲上师祖琼融入了法界。由母亲和舅舅抚养，在达普住了十五年。而且，在儿子不识字之前，母亲将父亲祖琼的手稿有的放在高处，有的放在箱子里锁起来藏好。儿子认识字后，就让他拿书，并一起让舅舅达迪·觉夏学习，祈请父亲的教法传承。之后，前往曲瓦，在兰·释迦桑波处，听闻了秘密幻化网的全部内容。十九岁时，在卓普举行了盛大的仪式，宣讲了经部和幻化部。之后，由于福报广大，没有机会前往其他地方，而是迎请了精通教法的上师们，听闻佛法，圆满了所有的修持。主要是从父亲的四大弟子处，听闻了经部、幻化部、心部三方面的口诀，以及事业仪轨的全部内容。其中，心部的柱梁乔丹听闻了所有心部的内容。经部的柱梁央拉听闻了圆满的集经灌顶。幻化部的柱梁兰听闻了寂怒幻化网的全部内容。事业仪轨的柱梁舅舅达迪听闻了甘露和事业仪轨的内容。所有教敕都听闻了。特别是，集经的灌顶口诀传承之主舅舅拉杰·达迪在达普听闻，在兰处听闻了李通。
English
At Jey Thim, he had a dream that a Vajrapani statue merged into the body of Lama Zur Chungpa himself. After the master and disciples consulted, they settled the mother comfortably. When the months were complete and the birth occurred, the father said, "This son of mine is blessed by the Secret Lord, and like the lord of the teachings, he will benefit beings." So he was named Secret Lord Shakya Senge. The mother said, "This son of mine is the nephew of Geshe Da Tig, which sounds frightening. His eyes are sharp, like a Mongol's eyes, so he is named Da Tsa Hor." Thus, he was known as Secret Lord Shakya Senge or Da Tsa Horpo. Later, he took hold of Dro Phuk, so he was also known as Secret Lord Dro Phukpa. Eight months after his birth, his father, Lama Zur Chung, passed away into the realm of Dharma. He was raised by his mother and uncle, and lived in Da Phur for fifteen years. Moreover, until the son could read, the mother kept some of the manuscripts of his father, Zur Chungpa, on a high shelf, and some she put in a box, locked, and hid. Once the son could recognize the letters, she had him carry the books, and together they had him study with his uncle Da Tig Jo Shak, and he requested the Dharma transmission of his father. Then, in Chuwar, he went to Lhan Shakya Zangpo and listened well to all the aspects of the Secret Illusion. At the age of nineteen, he performed a grand ceremony at Dro Phuk and spoke on both the Sutra and Illusion sections. After that, due to the expansion of his merit, he did not have the opportunity to go to other places, but invited masters of knowledge and accomplishment, listened to the Dharma, and completed all his practices. Mainly, from the four pillars of his father's disciples, he fully listened to the instructions and practice lineages of the Sutra, Illusion, and Mind sections. Among them, Kyo Ton, the pillar of the Mind section, listened to all aspects of the Mind section. Yangla, the pillar of the Sutra section, listened to the complete empowerment of the Collected Sutras. Lhan, the pillar of the Illusion section, listened to all aspects of the Peaceful and Wrathful Illusion. His uncle Da Tig, the pillar of the activity section, listened to the nectar and activity sections. He listened to all the collections of precepts. In particular, he listened to the empowerment instructions of the Collected Sutras from his uncle Lhaje Da Tig, the main lineage holder, at Da Phur, and he listened to Li Thung at Lhan.