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宁玛派的教法传承。此外，在印度三个种姓中居住的二十一位智者中，所有这些被称为毗卢遮那上师的人，由于时代较早，也是宁玛派教法传承在印度的流传。这些传承的法在吐蕃被翻译。在君主赤松德赞时期，前弘期有三大译师，中三译师，小三译师，以及四十四位被称为智者的人，还有广为人知的108位译师等等，他们将印度智者之地的所有经典都翻译了。这是从国王遗教的算术大书中记载的那样。这些是国王和大臣在前弘期翻译的方式，被称为宁玛派的翻译。此外，君主赤松德赞有三个儿子。大儿子名穆尼赞普，二儿子名穆迪赞普，小儿子名穆鲁布赞普。大儿子穆尼赞普依靠母亲和大臣的力量，被毒死了。关于穆鲁布赞普有三种说法。一种说法是被大臣杀害。最终也有人认为是被流放。也有人说他是被马撞死的。还有人认为他是得了疾病。无论如何，拉隆贝吉多杰转世了。穆迪赞普的儿子是嘉瓦萨纳列，也被称为梅阿措姆。他有三个儿子：赤热巴巾、赤达玛、赤藏玛。在君主赤热巴巾时期，建造了拥有九层楼的鸟翼状的奥江多寺。迎请了印度班智达，智者吉纳米扎、苏然扎奥、比纳卡拉、扎达卡拉、苏然扎米扎，以及佛陀秘密的弟子喀且热达纳米扎等等，共五十五位印度班智达智者。吐蕃的译师中，还有一些君主赤松时期的译师在世。为什么这么说呢？因为邬金大师的亲传弟子，获得了长寿持明果位，所以大多活到了两百岁或两百五十岁左右。为什么呢？因为在朗达玛毁灭佛法的时候，古汝的亲传弟子努南凯宁布，僧人嘉瓦秋扬，朗巴的
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The transmission of the Nyingma teachings. Furthermore, among the twenty-one scholars residing in the three castes of India, all those known as the masters of Vairochana, due to the early period, were also the transmission of the Nyingma teachings in India. The Dharma transmitted to these were translated into Tibet. During the time of the sovereign Trisong Detsen, in the early propagation period, there were three great translators, three middle translators, three small translators, and forty-four who were known as wise men, as well as the widely known 108 translators, etc., who translated all the remaining scriptures in the land of Indian scholars. This is as it appears in the great arithmetic book of the King's Testament. These are the translation methods of the king and ministers in the early propagation period, and are called the Nyingma translations. Furthermore, the sovereign Trisong Detsen had three sons. The eldest was named Mune Tsenpo, the middle one Mutik Tsenpo, and the youngest Murub Tsenpo. The eldest, Mune Tsenpo, relying on his mother and the ministers, was poisoned. There are three accounts regarding Muruk Tsenpo. One account says he was killed by the ministers. Eventually, it is also considered that he was exiled. There are also those who say he died after being struck by a horse. Others believe he contracted a disease. In any case, Lhalung Pelgyi Dorje was reborn. Mutik Tsenpo's son was Gyalwa Sadnalek, also known as Mes Agtsom. He had three sons: Tri Ralpachen, Tri Darma, and Tri Tsangma. During the reign of the sovereign Tri Ralpachen, the Odjangdo Temple, which had nine stories of bird-like wings, was built. Indian pandits, scholars Jina Mitra, Surantra, Bhinakar, Pratakara, Surantra Mitra, and the Kashmiri Radna Mitra, a disciple of Buddha's Secret, etc., a total of fifty-five Indian pandits and scholars were invited. Among the Tibetan translators, there were still some translators from the time of the sovereign Trisong who were alive. Why is that? Because the direct disciples of the great Orgyen, having attained the Vidyadhara of Longevity, mostly lived to be two hundred or two hundred and fifty years old. Why is that? Because even during the time when Langdarma destroyed the Dharma, Guru's direct disciple Nub Namkhai Nyingpo, the monk Gyalwa Choyang, and Langpal's
Chinese
这是由于错误的祈愿所产生的力量。关于相信那位国王是金刚手菩萨化身的历史是：国王制定第二个法律的时候，对古印度地区发动战争，给南方国王圣生者写信说：“你来支援我的军队。”当国王的军队到达中国北方有翡翠眉毛的地区时，那个地方全部都是人身猫头的骑兵。那时国王心中想：“这是什么啊？”感到担忧。那些人全部下马，向国王顶礼，表示尊敬。国王问：“你们是谁？”他们说：“我们是奉国王您的命令，南方国王圣生者的军队。”那时，国王确信自己是金刚手菩萨的化身。之后，国王到达有翡翠眉毛的地区时，古印度地区迅速赶到，用翡翠的佛像“世间明灯”作为礼物，献上了一驮黄金。据说，那个供品现在就在桑耶寺。国王制定第三个法律的时候，将蒙古和黄蒙古都置于统治之下。当对下蒙古发动战争的时候，到达康区的夏莫塘。冬季的三个月里，向蒙古地区投掷了十八次冰雹。那时，蒙古人无法抵达。因为获得了神通，所以国王被认为是金刚手菩萨的化身。献上了金像水纹者、聚集的瓦索者和银勺鹿纹者这三样东西作为礼物。之后，当到达三界地区的时候，北方国王多闻天王从天空降临，向君主顶礼，触碰他的脚，说道：“这个地方拥有十八种事业的享受，是我的地方，请不要对此进行惩罚。”因此，被称为三界地区。在这个时候，国王被称为金刚手菩萨的化身。由于这位国王的恩德，佛教在西藏开始兴盛，善知识僧团的教法得到了巩固。国王他
English
This was due to the power generated by wrong prayers. The story of believing that the king was an incarnation of Vajrapani is: When the king enacted the second law, he waged war on the ancient Indian region and wrote a letter to the southern king, Holy Born, saying, "Come and support my army." When the king's army arrived in the northern part of China, in the region with jade eyebrows, that place was full of cavalry with human bodies and cat heads. At that time, the king thought, "What is this?" and felt worried. All those people dismounted, prostrated to the king, and showed respect. The king asked, "Who are you?" They said, "We are the army of the southern king, Holy Born, by your command." At that time, the king was convinced that he was an incarnation of Vajrapani. Later, when the king arrived in the region with jade eyebrows, the ancient Indian region quickly arrived and offered a load of gold with the jade Buddha statue "World Lamp" as a gift. It is said that the offering is now in Samye Monastery. When the king enacted the third law, he placed both Mongolia and Yellow Mongolia under his rule. When waging war on Lower Mongolia, he arrived at Yermo Tang in Kham. In the three months of winter, eighteen hailstorms were thrown at the Mongolian region. At that time, the Mongolians could not reach. Because he had attained supernatural powers, the king was considered an incarnation of Vajrapani. The golden statue with water patterns, the gathered vaso, and the silver spoon with deer patterns were offered as gifts. Later, when arriving in the Three Realms region, the northern king Vaishravana descended from the sky, prostrated to the sovereign, touched his feet, and said, "This place has eighteen kinds of enjoyment of activities and is my place, please do not punish it." Therefore, it is called the Three Realms region. At this time, the king was called an incarnation of Vajrapani. Due to the kindness of this king, Buddhism began to flourish in Tibet, and the teachings of the virtuous spiritual friends, the Sangha, were consolidated. The king he
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把头发用丝绸系上，搭在寺院的门槛上，让所有人都踩在头顶上；捡起脚下的石头，放在头顶上，像对待上师一样恭敬。他一心只想着如何才能更好地服务于佛法。在这个时期，一切都发生了变化，所有的教诲都被确定下来。他希望佛法能够复兴。还有一些藏族学者认为，赤热巴巾三兄弟是赤松德赞国王的侄子。但事实并非如此。赤松德赞的儿子是穆迪赞布，他的儿子是萨纳列国王，他的儿子是赤热巴巾三兄弟。为什么这么说呢？因为莲花生大师的未来预言中有很多关于赤松德赞的预言，其中说：‘国王，你的侄孙时期，将出现魔王的化身。’所以这是有根据的。三位国王分别是：伟大的国王曼扎赤热，中等的国王朗达玛，和年幼的国王赤赞玛。赤热巴巾被魔鬼杀害，年幼的赤赞玛被驱逐到门巴地区，因为他坚持佛法，所以受到了惩罚。朗达玛本人也被拉隆贝吉多吉用佛法（的手段）杀害。关于这些事情有很多可以讨论的，但因为篇幅太长，所以没有写下来，请从其他地方了解。这个时期被称为佛法的中间复兴期。 现在，让我们简要地介绍一下被称为佛法后期复兴的历史。正如国王的遗嘱中所说：‘宁玛派的翻译以旃扎格尔底结束，萨玛派的翻译以觉沃斯弥底开始。’旃扎格尔底是乌玛扎多吉大师的学生，他是译师卓弥的得力助手。用旺秋玛的佐多翻译的《般若》是宁玛派最晚的翻译。此后，斯弥底嘉纳和译师仁钦桑布开始翻译，直到拉喇嘛绛曲沃。还有很多翻译，以及赞普拉喇嘛益西沃的愿望未能实现的故事。在绛曲沃时期，派遣了很多译师，纳措被派去迎请觉沃迪邦嘎惹，建立了噶当派。
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He tied his hair with silk and laid it on the threshold of the monastery, so that everyone would step on his head; he picked up the stones under his feet and placed them on the crown of his head, treating them with the same reverence as a guru. He was solely concerned with how to best serve the Buddha's teachings. During this time, everything changed, and all the teachings were established. He wished for the Dharma to be revived. Some Tibetan scholars also believe that the three brothers, Tri Ralpachen, were nephews of King Trisong Detsen. But this is not the case. Trisong Detsen's son was Mutik Tsenpo, his son was King Sadnalegs, and his sons were the three brothers, King Ralpachen. Why is this said? Because the great prophecy of Padmasambhava contains many prophecies about Trisong Detsen himself, which say: 'King, in the time of your great-nephew, an emanation of a demon will arise.' So this is well-founded. The three kings were: the great King Mangdak Tri Ral, the middle King Langdarma, and the younger King Tri Tsangma. Tri Ralpachen was killed by a demon, and the younger Tri Tsangma was exiled to the Monpa region because he upheld the Dharma, and was thus punished. Langdarma himself was also killed by Lhalung Pelgyi Dorje with the Dharma (means). There are many things that could be discussed about these events, but because it is too lengthy, it has not been written down, please learn about it elsewhere. This period is known as the middle revival of the Dharma. Now, let us briefly introduce the history of what is known as the later revival of the Dharma. As it says in the King's Testament: 'The Nyingma translations ended with Chandrakirti, and the Sarma translations began with Jowo Smriti.' Chandrakirti was a student of Guru Hummdze Dorje, and he was a capable assistant to the translator Drogmi. The Prajnaparamita translated with Wangchukma's Zor Dö is the latest of the Nyingma translations. After that, Smriti Jñana and the translator Rinchen Zangpo began to translate, up to Lha Lama Jangchub Ö. There were also many translations, and the story of how the wishes of Tsenpo Lha Lama Yeshe Ö were not fulfilled. During the time of Jangchub Ö, many translators were sent, and Nagtso was sent to invite Jowo Dipamkara, and the Kadampa school was established.
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并且，后来出名的俄·洛丹西饶在修订时，即使先前未翻译的续部经文没有大量改变，但为了让藏族人容易理解续部的修法、诀窍等，对语言进行了修改，增加了词语，重新翻译，进行了随意的改动、修改和导向纯正的方向。此外，许多被称为译师的人说，自己的论典有好的印度来源，翻译是高贵的，并说了许多赞美自己一方的伟大和华丽辞藻，这些都被称为新译。第四，说明这两者的区别分为两点：宁玛派具有许多伟大的功德，并说明了不共同的意义和可靠的来源；萨玛派则指出了译师们因贪图自己的伟大而进行了许多篡改、掺杂和自创的过失。对此，大学者若的班智达西饶沃说，以前早期国王和大臣弘扬佛法时期的译师们不是凡夫俗子，而是化身译师，因为所有的翻译都是一次性完成的，所以不会出现任何差异，可以再次翻译成梵文并进行校对。新译的翻译是后来译师们的个人翻译，所以为了符合自己的意愿并理解它，有很多不同的翻译。宁玛派有什么不共同的伟大之处呢？荣宗·曲吉桑波说，他曾七次转世为班智达，精通讲、辩、著三方面，精通声明和论典，对复兴后弘期的佛法功德很大，是显密二者的大学者，他说：宁玛派密咒比新派密咒有六种卓越的伟大之处。在阳光下的藏地，迎请无与伦比的五种正法法轮寺庙和化身译师们的施主的不同之处在于：宁玛派的施主是国王和大臣三尊，他们是观世音菩萨、文殊菩萨和金刚手菩萨的化身所迎请的，与现在由小团体和寺庙的小施主个人所做的佛法不同。
English
And, later, the famous Ngok Lodan Sherab, when revising, even though the previously untranslated tantric scriptures were not greatly changed, in order to make the tantric practices, key instructions, etc., easy for Tibetans to understand, the language was modified, words were added, it was re-translated, and arbitrary changes, modifications, and directions towards purity were made. In addition, many who were called translators said that their own treatises had good Indian sources, that the translations were noble, and said many praises of their own side's greatness and flowery rhetoric, all of which are called New Translations. Fourth, explaining the difference between the two is divided into two points: the Nyingma school possesses many great virtues, and it explains the uncommon meanings and reliable sources; the Sarma school points out the faults of translators who, desiring their own greatness, made many alterations, adulterations, and self-creations. Regarding this, the great scholar Rog Bande Sherab Wo said that the translators of the early period when the early kings and ministers propagated the Dharma were not ordinary people, but incarnate translators, because all translations were completed at once, so no differences would arise, and they could be translated back into Sanskrit and proofread. The translations of the New Translations are the personal translations of later translators, so in order to conform to their own wishes and understand it, there are many different translations. What is the uncommon greatness of the Nyingma school? Rongzom Chokyi Zangpo said that he had taken birth seven times as a stacked body of a Pandit, was proficient in the three aspects of teaching, debating, and writing, was proficient in grammar and treatises, and had great merit in reviving the later propagation of the Dharma, and was a great scholar of both Sutra and Tantra. He said: The Nyingma Mantras have six excellent greatnesses that surpass the New Mantras. In the Tibetan kingdom under the sun, the difference in the patrons who invite the unparalleled five Dharma wheels and temples and incarnate translators is that the patrons of the Nyingma school are the three kings and ministers, who are the incarnations of Avalokiteśvara, Mañjuśrī, and Vajrapāṇi, and they are invited differently from the Dharma done by small groups and small patrons of temples now.