Chinese
由导师全知龙钦饶绛巴所著的《上师仰滴如意宝》之灌顶、传承、引导三者的传承是：法身普贤父母，王子寂怒尊众，善逝金刚持，金刚萨埵，金刚手，吉祥金刚，妙吉祥友，西日桑哈，嘉纳苏扎，毗玛拉米扎，三世知莲花生，法王赤松德赞，定增桑波，贝洛扎纳，朗玛伦珠，僧格旺秋，嘉瓦香敦，智者尼翁，古汝觉贝，僧格嘉巴，美隆多杰，古玛拉匝，龙钦饶绛，遍照伦珠扎巴沃热，桑杰温波，扎瓦扎巴，衮桑多杰，嘉灿华桑，杂措让卓，丹增扎巴，多昂丹增，钦列伦珠，德达林巴，仁钦南嘉，邬金丹增多杰，久美钦列南嘉，钦列秋准，全知上师蒋扬钦哲旺波，蒋贡洛哲塔耶，贝玛多昂丹增，直到多昂秋吉尼玛之间。或者，从德钦开始：阿旺贝玛，邬金永卓，贝玛衮卓南嘉，内顿丹增桑波，热增桑波，贝玛衮秋华桑，这两位都传给杂措让卓或者贝玛扎西，弥觉南开多杰，贤遍塔耶，堪钦贝玛班杂，热增杂措让卓等等。或者，从全知大士开始：堪珠德列嘉措，嘉哲秋杰，贤遍多杰，南开多杰，沃赛隆扬，索南仁钦，阿旺贝玛，索南旺波，拉尊南开吉美，温波隆佐嘉哲，佐钦贝玛热增，本洛南开沃赛，佐钦第二泰秋丹增，贝玛衮卓南嘉，第三内顿丹增桑波多哲钦列沃热，第四南开多杰，或者贝玛衮卓南嘉，南开策旺秋哲，贝玛芒嘎拉，贤遍塔耶，堪布贝玛多杰，热增杂措让卓多昂秋吉尼玛等等。近传。
English
The lineage of the empowerment, transmission, and instruction of the Lama Yangtik Yizhin Norbu (Wish-Fulfilling Jewel), composed by the omniscient teacher Longchen Rabjampa, is as follows: Dharmakaya Kuntuzangpo (Samantabhadra) Father and Mother, Prince Shithro Rabjam, Sugata Dorje Changchen (Vajradhara), Vajrasattva, Vajrapani, Garab Dorje, Manjushrimitra, Shri Singha, Jnanasutra, Vimalamitra, the Three-Times Knower Padmakara, Dharma King Trisong Detsen, Tingdzin Zangpo, Be Lodro Wangchuk, Langma Lhundrup, Senge Wangchuk, Gyalwa Zhangton, Khenpo Nyibum, Guru Jobel, Senge Gyabpa, Melong Dorje, Kumararaja, Longchen Rabjam, Khyabdal Lhundrup Drakpa Ozer, Sangye Wonpo, Dawa Drakpa, Kunzang Dorje, Gyaltsen Palzang, Natshok Rangdrol, Tenzin Drakpa, Do Ngak Tenzin, Trinle Lhundrup, Tertön Lingpa, Rinchen Namgyal, Orgyen Tenzin Dorje, Gyurme Trinle Namgyal, Trinle Chodron, Omniscient Lama Jamyang Khyentse Wangpo, Jamgon Lodro Thaye, Pema Do Ngak Tenzin, up to Do Ngak Chokyi Nyima. Alternatively, from Terchen: Ngawang Pema, Orgyen Yongdrol, Pema Kundrol Namgyal, Nedon Tenzin Zangpo, Rigzin Zangpo, Pema Konchok Palzang, these two transmitted to Natshok Rangdrol or Pema Tashi, Migyur Namkhai Dorje, Zhenpen Thaye, Khenchen Pema Vajra, Rigzin Natshok Rangdrol, and so on. Alternatively, from the Great Omniscient One: Khen Drub Delek Gyatso, Jabral Chöje, Zhenpen Dorje, Namkha Dorje, Osel Longyang, Sonam Rinchen, Ngawang Pema, Sonam Wangpo, Lhatsun Namkha Jigme, Wonpo Longdzok Jabral, Dzogchen Pema Rigdzin, Ponlop Namkha Osel, Dzogchen Second Thekchok Tenzin, Pema Kundrol Namgyal, Third Nedon Tenzin Zangpo Dorje Drub Trinle Ozer, Fourth Namkhai Dorje, or Pema Kundrol Namgyal, Namkha Tsewang Chokdrub, Pema Mangala, Zhenpen Thaye, Khenpo Pema Dorje, Rigzin Natshok Rangdrol Do Ngak Chokyi Nyima, and so on. Close transmission.
Chinese
传承方面：全知钦波，仁增吉美林巴，吉美钦列沃热，贤遍塔耶等与前相同。护法神埃嘎扎德七部合修，如全知颜的心髓总传承。此后为德勒嘉措，玛德曼嘎，云丹华，祖古桑杰，南卡贤努，卡隆央巴，曼哲瓦洛嘉，纳措让哲，丹增扎巴，噶玛嘉色，仁钦达杰，仁增钦列伦珠，仁增吉美多杰以下与沃本扎玛相似。大圆满心性休息三处善的三义诀窍传承为：显密各自的传承方式如上文所详述。从巴桑耶巴龙钦饶绛桑波起，丹贡巴确吉扎巴，嘉瓦丹巴，确扎，索南华觉，曼哲瓦，纳措让哲，丹增扎巴，多昂丹增，钦列伦珠，吉美多杰，仁钦南嘉，西日纳塔，吉美林巴，多珠降秋多杰，确吉洛哲，热贝多杰，堪布贝玛班匝，全知喇嘛蒋扬钦哲旺波，贝玛多昂丹增，杰喇嘛多昂确吉尼玛遍方南嘉德等。
English
As for the lineage: Kunkhyen Chenpo, Rigdzin Jigme Lingpa, Jigme Trinley Ozer, Shyänpen Thaye, etc., are the same as before. The Dharma protector Ekajati is combined with the seven divisions, like the general lineage of Kunkhyen Yan Nying Thig. Then, Delek Gyatso, Mati Mangga, Yönten Pal, Tulku Samgyal, Namkha Shyönnu, Kha Long Yangpa, Men Tsewa Lo Gya, Natsok Rangdröl, Tenzin Drakpa, Karma Gyalsé, Rinchen Dargye, Rigdzin Trinley Lhündrub, Rigdzin Gyurme Dorje down to O'o Brandrak Mar are similar. The transmission of the meaning instructions on the three places of rest and the three virtues of the Great Perfection Mind Resting Itself is as follows: The respective transmission methods of Sutra and Tantra are as detailed above. From Pal Samyepa Longchen Rabjampa Zangpo, Dän Gönpa Chökyi Drakpa, Gyalwa Tönpa, Chö Drak, Sönam Paljor, Men Tsewa, Natsok Rangdröl, Tenzin Drakpa, Do-ngak Tenzin, Trinley Lhündrub, Gyurme Dorje, Rinchen Namgyal, Shri Natha, Jigme Lingpa, Dodrup Jangchub Dorje, Chökyi Lodrö, Rigpai Dorje, Khen Pema Badzra, Kunkhyen Lama Jamyang Khyentse Wangpo, Pema Do-ngak Tenzin, Je Lama Do-ngak Chökyi Nyima, and others such as the Phoklé Nampar Gyalwai Dé.
Chinese
要按这样的方式做！ 见解要像龙树菩萨那样！ 就像这样。外在的行为要像经部那样实行，要有详细取舍因果的必要。内在的行为要像共同密咒那样实行，要有与生圆次第意义相关的必要。秘密的，伟大的秘密，要像阿底那样实行，要有即身成佛的必要。像这样说的那样。教法的基础，一切功德的基础，以清净的别解脱戒为基础。诸佛的道路，以大乘发心来正直。道路的精华，以生圆次第大圆满来成熟相续。完整无缺地修持所有佛法，这是宁玛派班智达和持明大师们无误的车辙。除此之外，仅仅受持皈依戒，对于生圆次第没有任何定解，仅仅能读诵一些零碎的修法，就像把草放在猛兽面前一样对待诸佛的经续。这样做的人不能算作宁玛派。大导师说：教规要按莲花生大师的方式做！见解要高屋建瓴，行为要步步登高。信心要以经咒教证为依据！像这样说的那样。如果按照宁玛派的规矩来做，讲修律藏、中观、般若等论典的人，就会被称为“前译宁玛巴”。在佛教前弘时期翻译的根本论和注释，以及后来的一些修改，这些都是无误的，是诸佛究竟的意旨。所以要懂得领会它们的意旨。在密法方面，也有灌顶、讲解、生起次第、圆满次第，这被称为四种传承之流。所有噶玛传承的经、论、窍诀的善妙论典，特别是幻化网秘密藏续的讲解，以及大圆满心髓母子等全知龙钦巴的伟大论典，要善于辨别真伪。无论显宗还是密宗，都要懂得用这些论典来解释其要点。对于伏藏方面，噶玛传承的意趣等重要问题，以及作为这些论典的后盾的十万续部，都要以闻思为基础。噶玛传承
English
Act in this way! View should be like Nagarjuna's! Like this. Outwardly, practice according to the Sutra system, there is a need to be meticulous in accepting and rejecting cause and effect. Inwardly, practice according to the common mantra system, there is a need to be related to the meaning of generation and completion stages. Secretly, the great secret, practice according to Ati, there is a need to be liberated into the rainbow body in one lifetime. As it is said like this. The foundation of the teachings, the basis of all qualities, is based on the completely pure discipline of individual liberation. The path of the Buddhas is straightened by the great vehicle of bodhicitta. The essence of the path is matured by the great perfection of generation and completion stages. Taking all the Buddha's teachings completely and without contradiction, this is the unerring chariot path of the great Nyingma scholars and vidyadharas. Apart from that, merely taking the vows of refuge, without any certainty about the generation and completion stages, merely knowing how to read some fragmentary sadhanas, treating the sutras and tantras of the Buddhas like grass placed before a wild animal, those who do so are not counted among the Nyingma. The great teacher said: Make the religious system according to the system of Padmasambhava! The view should be high, and the practice should ascend from below. Let faith be based on the scriptures of sutra and tantra! As it is said like this. If one acts in accordance with the Nyingma system, those who teach and study the Vinaya, Abhidharma, Madhyamaka, Prajnaparamita, etc., are called "Early Translation Nyingma." The root texts and commentaries translated during the early propagation of Buddhism, and some later modifications, are all unerring and are the ultimate intention of the Buddhas. Therefore, one should know how to understand their intention. In terms of mantra, there are also empowerment, explanation, generation stage, and completion stage, which are known as the four rivers of transmission. All the good texts of the Kama tradition's sutras, commentaries, and instructions, especially the explanations of the Guhyagarbha Tantra and the great treatises of the omniscient Longchenpa, such as the Great Perfection Heart Essence Mother and Son, should be well distinguished between truth and falsehood. Whether it is sutra or tantra, one should know how to explain its key points with these treatises. For the treasure teachings, the important issues such as the intention of the Kama tradition, and the complete collection of the hundred thousand tantras that support these treatises, should be based on hearing and thinking. The Kama tradition
Chinese
我调顺。以伏藏的口诀来修持。无论修持本尊显现大小的证悟，都以了知因的体性，如实性的见解来决断。以缘起融入的体性，以三摩地来修持。由此转化为道的果，如何获得四种持明果位的宗派，对此有深刻的定解，经论便显现为口诀。口诀不违背经论至关重要，如车轨的开创者们所善加教诫的那样，我随之复述。在噶玛九乘次第的仪轨正文等目录中，《教法大海之舟——吉祥百德之源》中，关于九乘次第道次第中，声闻、菩萨、密咒三者的上师传承名号的叙述，这是第三部分。第二部分是如何刻板印刷的，关于刻板印刷的目录的实际记载中，关于由谁来刻板印刷的作者的传记，极其简略的种子仅仅是上面已经说过的。如何刻板印刷的方法是：我们这些人的导师，法王，无与伦比的恩德之主，为了使普遍的胜者教法宝，特别是古老的宁玛金刚乘教法不衰败而兴盛，从多方面倾注心力。像这样，宁玛这个名称所安立的基础是续部噶玛等。但是，现在对佛法追求甚少，而且由于很少有人知道教法最重要的关键是什么，所以噶玛的经文大部分已经中断了灌顶和传承。现在仅存的这些传承也很脆弱。因此，考虑到在五浊恶世，仅仅听到这些甚深秘密无上续部的名称也意义重大，嘉色仁波切和他的堪布师徒，努力寻找现在仍然存在的传承，多次给予灌顶和传承。但是，在这些弟子中，除了少数的经部灌顶等法之外，没有人能够完整地传授。其原因是由于经书稀少。无论新旧，所有的寺院都有能力在寺庙、财产和影响力方面取得进步。神圣的佛法
English
I tame. Practice with the instructions of the terma. No matter what kind of realization of the deity, whether large or small, is practiced, it is decided by the view of suchness, the nature of knowing the cause. The nature of the arising of conditions is practiced by samadhi. From this, how to obtain the tenets of the four vidyadharas, the fruit of the path, is determined. Because of the deep understanding, the scriptures appear as instructions. It is very important that the instructions do not contradict the scriptures, as the great founders of the chariot tradition have well advised, and I repeat accordingly. In the catalog of the Kama Nine Vehicles' order of rituals and texts, from "The Ship of the Ocean of Teachings - The Source of Auspicious Hundred Virtues," the third section is about the list of names of the lineage lamas of the three vehicles of Shravaka, Bodhisattva, and Mantra according to the order of the Nine Vehicles. The second part is how it was printed. In the actual record of the catalog of how it was printed, the very brief seed of the biography of the person who made the printing is what has already been said above. The method of how to print is: Our guide, the Dharma King, the incomparable lord of kindness, in order to prevent the precious teachings of the Victorious One in general, and in particular the ancient Nyingma Vajrayana teachings, from declining and flourishing, he devoted his mind to various methods. Like this, the basis for establishing the name Nyingma is the tantra Kama and so on. However, nowadays there is little pursuit of Dharma, and because few people know what the most important key to the teachings is, most of the Kama texts have lost the transmission of empowerment and lineage. Even these few lineages that still exist are fragile. Therefore, considering that even hearing the names of these profound and secret unsurpassed tantras is meaningful in this degenerate age, Gyase Rinpoche and his Khenpo and students diligently searched for the lineages that still exist today and gave empowerments and transmissions many times. However, among those students, no one was able to fully teach except for a few Sutra empowerments and other Dharma teachings. The reason for this is the scarcity of books. Whether new or old, all monasteries have the ability to make progress in terms of temples, property, and influence. The sacred Dharma