Chinese
现在被称为古老的宁玛巴大圆满法，是从心髓部诀窍中流出的，极其深奥的密续和口传教法。10. 如今这个时代，由于显密共同的持教者大多不修习，就像日落的余晖和临终的灯火一样，正处于衰竭的时刻。11. 我以纯洁的黄金法轮，在您三身导师的总集体面前供养，恳请您以大慈大悲接受，并转动密续、口传和诀窍的法轮。12. 为了将来能成为教法的种子，将这些典籍制成永不耗尽的印刷母本，请您永远不要减少这份恩德。我合掌祈祷。13. 为了莲足永固百劫，作为吉祥的缘起，献上无垢的天衣，具有金刚的纹路。为了册封为大秘密法的法主，献上具足妙相、光芒四射的金刚萨埵像。14. 为了高亢的法音唤醒众生的心识，献上语依、心滴、续部的经函。为了获得不变的大乐金刚，献上诸佛的意依，圆满周遍的法身依。15. 在吉祥的标志和徽章的银制曼扎盘上，用四大洲的庄严陈设和金轮来装饰。为了象征方便智慧续部的意义，献上金刚铃杵。16. 为了调伏障碍，献上金刚橛的像。还有价值三两黄金的衣服和供养，以及年轻、行走迅速、令人心仪的骏马。还有用白银制成的酥油灯供灯，以及上好的黄色和白色檀香束等等。17. 还有汉地精纺的内藏绸缎等。实际上供养的物品只有这些，但观想为遍布虚空的广大供云，以此来弘扬大密宗的教法。如是。此时有很多七支供的偈颂，但因为文字太多所以没有写。以下继续。就像孩子呼唤母亲一样，一心以悲切之情祈祷，那么所期望的果实，不久将会实现。1. 恳切如此祈请的缘起，是诸佛和莲师的殊胜调伏之地，位于藏地中央的东方，康地树木繁茂的森林中。2. 我昂波家族的后裔，赞普之子，名叫扎巴泽登嘉波。
English
Now, this is called the Great Perfection of the Early Translation School, emanating from the Mind Section of the Quintessential Instructions, the extremely profound hidden teachings of tantras and oral transmissions. 10. Nowadays, in this era, because most of the holders of both Sutra and Tantra do not practice it, it is like the setting sun's rays and the dying lamp, in a state of near exhaustion. 11. I offer this pure golden wheel of aspiration to you, the embodiment of the three kayas of the teacher, and request you to accept it with great love and compassion, and to turn the wheel of tantra, oral transmission, and quintessential instructions. 12. In order to become the seed of the teachings in the future, to create these texts into an inexhaustible printing matrix, please never diminish this kindness. I offer this supplication with folded hands. 13. As an auspicious coincidence for the lotus feet to remain firm for hundreds of kalpas, I offer immaculate divine garments with vajra patterns. In order to enthrone you as the master of the great secret Dharma, I offer the radiant form of Vajrasattva, adorned with marks and signs. 14. In order to awaken the minds of beings with the lofty sound of Dharma, I offer the scripture of speech, the essence of mind, and the tantric texts. In order to attain the unchanging great bliss vajra, I offer the mind-essence of the Buddhas, the all-encompassing Dharmakaya support. 15. On a silver mandala plate with auspicious symbols and emblems, adorned with the beautiful arrangement of the four continents and a golden wheel. To symbolize the meaning of the skillful means and wisdom tantra, I offer the vajra and bell. 16. In order to subdue obstacles, I offer the form of the vajra phurba. Also, clothing and offerings worth three measures of gold, and a young, swift, and desirable horse. Also, butter lamp offerings made of white silver, and bundles of fine yellow and white sandalwood, etc. 17. Also, fine silk brocades woven in China, and so on. In reality, the items offered are only these, but I visualize them as vast clouds of offerings pervading the sky, in order to propagate the teachings of the Great Secret. Thus it is. At this point, there are many verses of the seven-branch prayer, but because there are too many words, I have not written them. The continuation: Just as a child calls out to its mother, if one prays with single-pointed devotion, then the fruits of one's hopes will soon be realized. 1. The reason for this earnest request is that the excellent field of taming of the Buddhas and Padmasambhava is located in the eastern part of central Tibet, in the forest of Kongpo. 2. I, a descendant of the Angpo family, the son of a king, named Drapa Tseten Gyalpo.
Chinese
。 前译噶玛的灌顶传承，若能汇集一处则有益于教法。3。如是再三劝请之时，胜者的意旨犹如虚空，我虽不知能否以自己的智慧衡量，但愿能生起愿力而成就。4。如是长久以来的愿望之果，种子已播撒于田地，愿所愿之稻穗丰收，无有阻碍且终能圆满。如是，实修传承噶玛噶举的座位的继承者，邬金敏珠林寺的僧侣中的下劣者，仅持有僧名的庸才，被称为仁增贝玛旺嘉多杰者，于饶益铁兔年的吉祥月日，以极其纯洁的意乐书写并敬献。如是殷切劝请，之后邬金敏珠林寺的法嗣第六世衮美桑杰衮嘎的尊前也，赐予吉祥的瑞兆，赠予上好的金丝绸缎，以及上好的衣物等礼物，以此劝请。此外，在住于卫藏期间的某个梦中，一位看似是上师之母的女子说：“看啊！”观看时，所见一切皆是极其巨大的文字，密密麻麻，闪闪发光。女子将一柄闪耀的金刚杵向前方虚空中抛掷三次，最终停留在空中。当她以忿怒印指向某个方向时，金刚杵便向那个方向旋转而去。他领悟到这是空行母以象征性的方式劝请他将金刚乘的教义绘制成图。当在卫藏各地寻觅前译噶玛的稀有典籍却一无所获时，在敏珠林寺居住期间，梦中梦到此处图书馆藏有部分内容，于是有一天将所有经书从头到尾阅读，却一无所获，便返回寝室。当晚又听到“继续寻找，一定有”的声音，于是再次寻找，找到了两本关于幻化网细微仪轨等的书籍。诸如此类，空行母和护法们也多次显现劝请和成办事业的奇妙征兆。
English
. The empowerment and transmission lineage of the Early Translation Kama, if gathered in one place, will benefit the teachings. 3. When repeatedly urged in this way, the Victorious One's intention is like the sky, although I do not know if I can measure it with my own intelligence, I hope to generate the power of aspiration and accomplish it. 4. Thus, the fruit of a long-standing aspiration, the seed has already been sown in the field, may the desired ears of rice be abundant, without obstacles and ultimately fulfilled. Thus, the successor of the practice lineage Karma Kagyu's seat, a lowly monk of Orgyen Mindrolling Monastery, a dull-witted one who merely holds the name of a monk, called Rigzin Pema Wangyal Dorje, wrote and offered this with extremely pure intention on an auspicious month and day of the Rab Yi Iron Rabbit year. Thus, he was earnestly urged, and later the sixth throne holder of Orgyen Mindrolling Monastery, Gyurme Sangye Kunga, also bestowed auspicious omens, presented excellent gold silk brocade, and gifts of excellent clothing, and urged him in this way. Furthermore, in a dream while residing in the U-Tsang region, a woman who seemed to be the mother of the master himself said, "Look!" When he looked, everything that appeared was filled with many extremely large letters, densely packed and glittering. The woman threw a shining golden vajra three times into the sky in front of her, and it finally remained suspended in the air. When she pointed a threatening finger in a certain direction, the vajra spun in that direction. He understood that this was a dakini urging him in a symbolic way to depict the teachings of the Vajrayana. When he searched throughout U-Tsang for the rare texts of the Early Translation Kama but found nothing, while residing in Mindrolling Monastery, he dreamed that the library here contained some parts, so one day he read all the scriptures from beginning to end, but found nothing, and returned to his room. That night, he heard a voice saying, "Continue searching, it is definitely there," so he searched again and found two books about the subtle rituals of the Magical Net, etc. Like that, dakinis and protectors also repeatedly showed many wonderful signs of encouragement and accomplishment of activities.
Chinese
大善知识多吉雍仲的里卓邬金桑丹曲林寺的附近，在吉祥森格日寺的座前。贤劫的第四导师无等释迦牟尼佛示现圆满正等觉，最初转法轮至今的过去年代的说法虽然很多，但按照自宗罗钦达玛师利的历算书《日光显现》来看，已经过去了二千七百六十六年。尊者四十一岁时，名为“昆丹”的铁阳鼠年三月，在水精自在的坛城中，吉祥黑女圆满初一的红方，星期三，星宿努布，合势杰灿等圆满具足的吉祥日，开始了这个事业的伟大事业之轮。首先，关于校对、墨水和纸张的工作，以及印版的交接等事务的管理，由尊者的弟子，精进持戒的圣者，以博闻之财而富裕，通达经论大海的大学者，比丘金刚持莲花格敦扎巴，或名光明藏者负责。抄写印版者，精通四十部文字法等的笔杆之主，比丘多昂丹增等。此外，先后进行校对的助手们是，对于共同和不共同的经论都具有广阔智慧之眼的喇嘛丹巴蒋扬，以及堪珠桑杰丹增，仁仲丹巴图丹沃热，心仲绛曲多吉桑杰嘉措，贤潘沃热等。关于别解脱戒的根本仪轨等，都与自宗的教规相符。对于文句意义稍有不清楚的地方，都参考律经根本和根本释等进行确定。菩提心仪轨参考嘉赛朗桑等，以及下面出现的六部续部的仪轨次第等，都以敏珠林的印版为母本，康藏地区的古老文献为基础，各自的印度论典
English
Near the great virtuous friend Dorje Yungdrung's mountain foot, in Ömin Orgyen Samten Choling Monastery, at the seat of glorious Sengge Mountain. The fourth guide of this fortunate eon, the Unequaled Shakyamuni Buddha, manifested perfect enlightenment and turned the wheel of Dharma for the first time. Although there are many accounts of the years that have passed since then, according to the self-tradition's great translator Dharma Shri's astrological text "Appearance of the Sun," two thousand seven hundred and sixty-six years have passed. When the venerable one was forty-one years old, in the iron male rat year called "Kunden," in the third month of the Hor calendar, in the mandala of the Water Crystal Empowerment, on the first waxing red side of the auspicious Black Goddess, on Wednesday, with the star Nub, the conjunction Gyaltsen, and other auspicious and complete times, this great wheel of activity was initiated. Initially, the management of tasks such as proofreading, handling ink and paper, and the exchange of printing blocks, was overseen by the venerable one's disciple, the virtuous and diligent practitioner, the great scholar rich in the wealth of learning, who had reached the other shore of the ocean of scriptures, the Bhikshu Vajradhara Pema Gedun Drakpa, also known as Ösel Nyingpo. The scribe of the printing blocks, the master of the pen skilled in forty written Dharmas and so forth, was the Bhikshu Do-ngak Tenzin, and others. Furthermore, the assistants who helped with the proofreading at various times were the venerable Lama Dampa Jamyang, who had a wide eye of wisdom for both common and uncommon scriptures, as well as Khenpo Sangye Tenzin, Rinchen Dampa Thubten Özer, Shingtrung Jangchub Dorje Sangye Gyatso, and Zhenpen Özer. The fundamental monastic rules and other aspects of individual liberation were in accordance with the self-tradition's precepts. Any unclear points in the text were clarified by consulting the Vinaya Sutra Root and the Great Commentary on the Root. The Bodhicitta ceremony was based on Gyalse Lam-sang and others, and the order of rituals for the six tantra divisions that follow were based on the Minling printing blocks, ancient Kham-U texts, and their respective Indian treatises.
Chinese
我依靠注释等方式进行了完善的校对。对有疑问的地方，都在上师您面前进行了确认。按照语法规则，包括前后缀、格位、连词等，使之符合经文。对不得不修改的词义错误之处，进行了完善的修改。对于表达方式和组合方式略有不同，但意义没有错误的地方，保持了原样。对于不同种类的俗语咒语，以及无法修改的部分，以多数相同版本为准。此外，还依据梵文咒语和梵文经文进行了校正。删除了明显的遗漏等错误，进行了非常精确的确定，并由具有辨别智慧的人们使其成为值得信赖的地方。这样，母本校对完毕后，抄写底版，由抄写员各自校对一次，校对者们各自校对两次。刻板完成后，也多次仔细检查，使其精确无误。刻板者有：龙王1、龙富2、贡洛3、布多4、阿南5、次仁嘉6、达玛秋7、楚臣8、贡桑9、扎西10、次嘉11、阿多12、布西13等十三人左右，在木蛇年间，先后进行了雕刻。在他们工作期间，一直提供饮食，并举办开始、中间、结束的讲经等活动，总务由上师您的近侍比丘金刚持贝玛达吉负责。木板和纸张费用等供养，没有详细计算，粗略估计，花费了上千藏茶。因为以从不退缩的伟大精神，敞开了慷慨布施的大门，所以各个工作组也都完全满足了自己的愿望，享受着欢乐的荣耀。第三，关于题写署名，虽然大多数情况下，排列顺序是按照由上往下的方式，但在这里，《吉祥密集续》中说："土地的特殊安排，是通往秘密核心的道路。"因此，所有关于土地和道路的安排，最终都融入了秘密核心的自性大圆满之中。
English
I have carefully proofread it by consulting commentaries and other sources. I have confirmed the doubtful points in front of the master himself. According to grammatical rules, including prefixes, suffixes, cases, conjunctions, etc., I have made it consistent with the scriptures. I have carefully corrected the errors in the meaning of words that had to be modified. For the expressions and combinations that are slightly different but do not have errors in meaning, I have kept them as they were. For different kinds of colloquial mantras and parts that cannot be modified, I have followed the majority of the same versions. In addition, I have also corrected them based on Sanskrit mantras and Sanskrit scriptures. I have deleted obvious omissions and other errors, made very precise determinations, and made it a trustworthy place by those with discerning wisdom. In this way, after the original manuscripts were proofread, the printing base was copied, and the scribes proofread it once each, and the proofreaders proofread it twice each. After the printing was completed, it was also carefully checked many times to ensure that it was accurate. The carvers were: Lujyal 1, Lujyuk 2, Gonlo 3, Butok 4, Anam 5, Tseringyal 6, Damcho 7, Tsultrim 8, Gonsam 9, Tashi 10, Tsegyal 11, Ados 12, Bushik 13, etc., about thirteen people, who carved in the Wood Snake year, one after another. During their work, food and drink were continuously provided, and activities such as giving teachings at the beginning, middle, and end were held. The general affairs were handled by Pema Dargye, the close attendant of the master, a Bhikshu Vajradhara. The cost of woodblocks and paper, etc., was not calculated in detail, but roughly estimated, it cost more than a thousand Tibetan teas. Because the door of generosity was opened with a great spirit that never shrinks, all the work teams were completely satisfied with their wishes and enjoyed the glory of joy. Third, regarding the inscription, although in most cases, the order of arrangement is from top to bottom, here, in the "Glorious Secret Essence Tantra," it says: "The special arrangement of the lands is the path to the secret core." Therefore, all arrangements regarding lands and paths ultimately merge into the self-nature Great Perfection of the secret core.