English
Nasir. It is said that the yogas descended on the summit of a burning mountain. As for the tantras of the Great Secret Ati Yoga, the son of the gods, Kunga Nyingpo, was born in the land of Oddiyana in the west as the son of Sudharma, the daughter of King Uparaja. The incarnate Garab Dorje directly heard the teachings of the Great Perfection of Naturalness from Vajrasattva in Akanishta, and then taught them to Acharya Manjushrimitra and others, and gradually spread them. These are mainly mentioned because they are well-known in the Nyingma school. In addition, the siddhas who attained accomplishment in the land of Oddiyana and Shambhala, such as Sarahapa, Kukkuripa, and Padmasambhava, received and propagated the secret mantras. The ways in which the secret mantras arose are limitless, so it is impossible to explain them one by one. Third, the way in which the teachings of Sutra and Tantra spread in the snowy land of Tibet is as follows: Starting from Nyatri Tsenpo, the first king of Tibet, after twenty-six generations, during the reign of Lha Thothori Nyantsen, as a precursor to the spread of the sacred Dharma in Tibet, the "Pangkong Chagya Pa" and the "Do de Zamatog" and other scriptures descended, initiating the sacred Dharma. During the reign of Dharma King Songtsen Gampo, many temples such as Rasa Trulnang were built to subdue the borders. The two Jowo Shakyamuni statues were invited as the main objects of veneration. The translator Thonmi Sambhota was sent to India, where he became proficient in writing and grammar, created the Tibetan script, and composed grammatical treatises such as the "Thirty Verses" and the "Introduction to Grammar." He translated many Mahayana scriptures such as the "Mahayana Cloud of Jewels Sutra" and the "Zamatog Sutra," and initiated the sacred Dharma. In particular, during the reign of the Dharma-protecting king Lhatsepo Trisong Detsen, an incarnation of the noble Manjushri, Khenpo Shantarakshita from Zahor and Padmasambhava, the second Buddha from Oddiyana, were also invited from India. The great master subdued the powerful gods and demons of Tibet and blessed the land. He built the Samye Unchanging Spontaneously Accomplished Temple and consecrated it. Twelve Sarvastivadin monks were invited from India.
English
Invited. Abbot Bodhisattva Shantarakshita, Dana Shila, and Jina Mitra as Karma Acharya and Secret Acharya. After completing the ten panditas, in order to test whether Tibetans could be ordained, Ba Tri Zhik was ordained and received full ordination, and was given the name Pel Yang. The Tsenpo praised him as the "Sangha of Tibet," hence he was known as Ba Ratna. The practitioner possessed five clairvoyances. Then, in order, Ba Salnang, Pagor Vairochana, Nganlam Gyalwa Chokyang, Ma Rinchen Chokkhon, Khon Luyi Wangpo, Lasum Gyalwa Jangchub, etc., were ordained and received full ordination, and were given names such as Yeshe Wangpo, and were known as the "Seven Examined Monks," who were the first ordained Sangha in Tibet and laid the foundation for the Buddhist teachings. From the Seven Examined Monks, Kawa Pel Tsek and other eighty translators learned. From them, Choroe Luyi Gyaltsen and others had one thousand and one commentators, and countless incarnate translators and monks appeared. The four Vinaya texts, including commentaries, were translated and proofread by Acharya Dana Shila and Jina Mitra, and the translator Choroe Luyi Gyaltsen, etc., and finalized. In addition, the great scholars Shintamgarbha, Dharmakirti, Jina Mitra, Sarvajna Deva, Kamala Shila, Vima Mitra, and other one hundred and eight great panditas were invited from India. The translators were Vairoka, Cho Zhang, and Nub Namkhai Nyingpo, Gnyak Jñana Kumara, Trangti Jaya Vajra, etc. They were unobstructed in their knowledge of the vast array of sutras and tantras, and their wisdom was vast. They were no different from the great Indian scholars, and their number was immeasurable. Because they were proficient in Sanskrit (Sanskrit Devanagari: सṃस्कृत, Sanskrit Romanization: saṃskṛta) and other four languages, as well as the symbolic language of the dakinis, each scripture was translated in sections by many scholars, as explained in the translation catalog. Now, among the Kangyur, except for the thirteen minor sutras of Tharlo, the rest are all old translations. At that time, in the three Dharma wheels such as glorious Samye, the wheel of hearing, thinking, and meditation was mainly emphasized, and all the teachings of the Tripitaka and the six tantras were maintained, developed, and propagated through the means of teaching and listening. Chimpu, Yerpa, Shel Drak, etc.
Chinese
因此，将舍弃作为禅定之轮的主要部分，通过修行证悟之教法的方式来执持，使得雪域这方，胜者之经教与证教如白昼般光耀，并且贤善且获得成就的持教士夫们也遍布于大地各方。之后，拉萨穆迪赞布建造了卡曲神殿。统治者热巴巾建造了温香多贝美扎西格培神殿等等。这两位法王在位期间，秉承父辈的传统，翻译了以前未完成的译作，并且校对了已翻译完成的作品，通过新颁布的术语加以确定，等等，对胜者之教法作出了无与伦比的贡献。如此，从国王妥日年谢开始，到统治者热巴巾为止，被称为十三位幸福的王统。在他们执政期间，有班智达拉热巴僧格，即古萨热；婆罗门香卡拉，喀且达努；婆罗门阿难陀；尼泊尔人希拉曼殊；布达古雅；布达香塔；香塔拉克希塔；莲花生（梵文：Padma Sambhava）；瑜伽导师达摩吉尔提（梵文：Dharma Kīrti）；维马拉米扎；香丹嘎尔布；维殊达僧哈；嘎玛拉希拉；嘎尔巴米扎；吉那米扎；苏仁扎菩提；达那希拉；菩提米扎；牟尼瓦玛；萨瓦嘉德瓦；迪尼亚扎巴等等。还有汉地的和尚摩诃提婆采；和尚摩科塞，和尚摩诃衍那；班禅斯弥里底等等。同样，译师也有吞弥桑布扎；达摩郭夏；拉隆多吉贝；扎卡牟拉郭夏；喀且阿难陀；赤协桑希达，囊杰雷谢；僧果拉隆谢；热益西旺波；昂兰嘉瓦乔江；瓦曼殊室利；巴果贝若扎那；玉扎宁波；热芒杰赛囊，纳南多吉杜炯；娘嘉纳古玛拉；列嘉纳悉地；钦释迦扎巴；章迪扎亚拉克希塔；旭布贝吉僧格；藏迪班德拉克希塔；扎嘎穆迪嘎；坤纳给扎拉克希塔；热仁钦乔；拉松嘉瓦江秋；藏布仁钦雷珠；达摩阿罗卡；扎巴南喀；卓仁钦迪；热南巴米多巴；热释迦沃杰切克义竹；朗康巴果恰。
English
Therefore, by taking abandonment as the main part of the wheel of meditation, and by holding to the teachings of realization through the practice of attainment, the precious teachings of the Victorious Ones, both scriptural and realized, blazed like the glory of the daytime in this land of snow, and the individuals who uphold the teachings, who are wise and have attained accomplishment, also spread throughout all directions of the great earth. Then, Lhasé Mutik Tsenpo built the Kachu Temple. The ruler Relpachen built the Unshang Dope Me Trashi Gephel Temple, and so on. During the reign of these two Dharma Kings, they upheld the traditions of their fathers and translated the remaining unfinished translations, and corrected the completed translations, establishing them with newly coined terms, and so on, making unparalleled contributions to the teachings of the Victorious Ones. Thus, from King Thori Nyentsal to the ruler Relpachen, they were known as the thirteen happy royal lineages. During their reigns, there were panditas such as Lharikpe Senge, also known as Kusara; the Brahmin Shankara, Khache Tanu; the Brahmin Ananta; the Nepalese Shila Manju; Buddha Guhya; Buddha Shanta; Shantarakshita; Padma Sambhava; the yoga teacher Dharma Kirti; Vimala Mitra; Shintamgarbha; Vishuddha Singha; Kamala Shila; Kalpa Mitra; Jina Mitra; Surendra Bodhi; Dana Shila; Bodhi Mitra; Muni Varma; Sarvajna Deva; Dinya Prabha, and so on. There were also the Chinese teachers Hwashang Mahadeva Tse; Hwashang Mako Se, Hwashang Mahayana; Panchen Smriti, and so on. Similarly, there were also translators such as Thonmi Sambhota; Dharma Kosha; Lhalung Dorje Pal; Dranka Mula Kosha; Khache Ananda; Tri Shir Samshita, Nangyal Lekzik; Senggo Lhalung Zik; Rba Yeshe Wangpo; Nganlam Gyalwa Chokyang; Dvas Manjushri; Pagor Vairocana; Yudra Nyingpo; Rba Mangje Salnang, Nanam Dorje Dudjom; Gnyak Jñana Kumara; Lche Jñana Siddhi; Chim Shakya Prabha; Drangti Jaya Rakshita; Shupu Pelgyi Senge; Tsangde Bendé Rakshita; Dranka Muktika; Khon Nagendra Rakshita; Rma Rinchen Chok; Lasum Gyalwa Jangchub; Tsangbu Rinchen Lekdrub; Dharma Aloka; Drapa Namkha; Dro Rinchen De; Rma Namparmitokpa; Rma Shakya O Je Chekyi Druk; Lang Khampa Gocha.
Chinese
娘·德瓦郭夏，香·嘉尔聂亚桑，俄·曲珠，东·阿阇黎，达玛达西拉，觉若·龙坚赞，嘎瓦·华泽松瓦，香·益西德，拉特纳拉希达，扎亚拉希达，曼殊师利瓦玛，拉特南扎西拉桑炯，拉伊达瓦，华吉伦布，华觉益西宁布，嘉瓦西饶，夏迦谢宁，格瓦华，列贝德，努·南喀宁布，努·桑吉益西，益吉巴·贡林玛，勋努松瓦·南喀炯等，从班智达斯弥智嘉纳到译师绒宗·曲吉桑布之间出现的人们所翻译和讲述的，被称为前译宁玛派，从这里成就的大持明者们是：对现世的执着消失，不听恶友和世俗之人的话，田地放在一边，敌人也放在一边，对佛法下定决心，在雪山、岩石、悬崖等地方做山里的孩子，穿雾的衣服，吃树根、嫩芽、青草和蔬菜等不好吃的食物，一心专注于精要的修行，生起二谛菩提心，生起生圆次第的暖相，亲见无数本尊神并被摄受，获得能随意转变显有之事的幻化能力，获得自在地运用各种事业的能力，如实证悟了四种持明和五种大瑜伽士、四种光明现象的宗见、道、地、断证功德，仅仅摄受了一些有缘分的弟子，不与普通人交往，生活由勇士空行母供养，长寿数百年等，最终依靠会供轮的修行，与眷属一起前往佛的境界，或者从四相道中身体化为光蕴，一生中证得圆满正等觉佛位者，有无数之多。当国王达玛在铁鸡年开始破坏佛法时，调伏者智者玛·释迦牟尼，约波·格瓦炯内，藏巴·饶赛等人前往康区，自己进行修行，并通过讲经说法来维持传承。虽然在卫藏地区没有出家戒律的传授和讲经说法等，但居士咒士
English
Nyag Dewa Kosha, Zhang Gyal Nyenya Zang, Ngo Chodrub, Tong Acharya, Dharma Tashi, Jogro Luyi Gyaltsen, Kawa Pal Tseg Sungwa, Zhang Yeshe De, Ratna Rakshita, Jaya Rakshita, Manjushri Varma, Ratnendra Shila Zangkyong, Lhai Dawa, Palgyi Lhunpo, Paljor Yeshe Nyingpo, Gyalwa Sherab, Shakya Shenyen, Gewa Pal, Legpai De, Nub Namkhai Nyingpo, Nub Sangye Yeshe, Yigepa Gonlingma, Zhonnu Sungwa Namkhajyong, etc., from Pandit Smriti Jñana to the translator Rongzom Chokyi Zangpo, those who translated and explained are known as the Early Translation Nyingma school. The great vidyadharas who attained realization from this school are those who have relinquished attachment to appearances, do not listen to bad friends or worldly people, have abandoned fields and enemies, have made a firm decision for the Dharma, have become children of the mountains in snowy mountains, rocks, and cliffs, wear clothes of mist, eat unpalatable foods such as roots, sprouts, grasses, and vegetables, and single-mindedly engage in the essential practice. They generate the bodhicitta of the two truths, produce the heat signs of the generation and completion stages, directly see countless yidam deities and are embraced by them, gain power over the miraculous abilities to transform appearances and existence at will, attain mastery over various activities, and realize the views, paths, grounds, and qualities of abandonment and realization of the four vidyadharas and five great yogis, and the four luminous appearances, just as they are. They only embrace a few fortunate disciples, do not associate with ordinary people, and their livelihood is provided by heroes and dakinis. They live for hundreds of years and finally, relying on the practice of the tsok khorlo, they go to the state of Buddhahood with their retinue, or through the path of the four visions, their bodies dissolve into a mass of light, and in one lifetime they attain the state of perfect and complete enlightenment. There have been countless such beings. When King Darma began to destroy the teachings in the Iron Bird year, the Vinaya master and scholar Mar Shakyamuni, Yopo Gewa Jungne, Tsangpa Rabsal, and others went to Kham and practiced themselves, and maintained the lineage through teaching and learning. Although there was no ordination or teaching in U-Tsang, the lay tantrikas