Chinese
那些持有秘密教义的人以修行作为核心，将所有翻译的显密经文的卷帙都隐藏起来并掌握在手中。拉萨、桑耶等寺庙都完好无损地保存了下来。关于这方面，从印度来了班智达香塔巴青波和阿阇黎红衣等，大大发展了情欲之道，还有些没有得到上师认可的自诩为瑜伽士的人，只是看看书本，就胡乱地进行结合和解脱的修行。拉萨王子沃松去了阿里，雍丹住在卫藏，在西藏的政治分裂成两派的时候，鲁梅楚臣西饶等卫藏十人前往康区，从玛约藏松和格瓦饶赛等处听闻了律部的戒律传承，以及律、论、俱舍、般若、现观庄严、菩萨地等的讲授传承。他们也了解了《普贤王如来根本续》等大圆满心部，之后返回卫藏。赞普也接纳了他们，据说从铁鸡年到水鸡年有七十三年的弘法，还有说在土虎年有八十八年的说法等，虽然有各种不同的说法，但实际上卫藏十人修复了桑耶寺的屋顶。信徒们每天都有许多出家的僧团增加。建立了拉摩却德乌、耶巴瓦绒、冲堆内智等无数的寺庙。持咒瑜伽士和王子们将他们隐藏起来的经书献给这些寺庙，并供奉在那里。出现了四大柱、八大栋梁、三十二根椽子、以及无数的弟子。阿里国王叔侄等 पहले 大译师仁钦桑波等被派往印度听法。后来，迎请了莲花生大师的化身觉沃帝邦嘎热。从弟子库、俄、仲等处，噶当派新旧教法得以弘扬。仲米释迦益西依靠班智达嘎亚达拉等，向萨迦派等弟子传授了珍贵的口头传承道果，并在汉、藏、蒙古三地广为流传。洛扎玛尔巴译师听闻了吉祥那若巴等四大传承的诀窍，从四大柱等弟子处，噶举派四大支系和八小支系等成就者的传承如雨后春笋般涌现。琼波瑜伽士
English
Those who held secret teachings made practice their core, concealing and holding in their hands all the translated volumes of Sutras and Tantras. The monasteries of Lhasa, Samye, and others were maintained without deterioration. Regarding this, Pandita Shamtapa Qingbo and Acharya Red Robe, among others, came from India and greatly propagated the path of desire. Some who claimed to be yogis without the approval of a master, merely looking at books, also engaged in the practice of combining and liberating in a confused manner. Lhasé Ösung went to Ngari, and Yumten resided in Ü-Tsang. When the politics of Tibet were divided into two factions, Lume Tsultrim Sherab and others, the ten men of Ü-Tsang, went to Kham, and from Mar Yö Tsangsum and Gewa Rabsal, among others, they heard the lineage of Vinaya vows, as well as the teaching lineages of Vinaya, Abhidharma, Prajnaparamita, Abhisamayalankara, and Bodhisattvabhumi. They also learned the Dzogchen Semdé, such as the Kunjed Gyalpo, and then returned to Ü. The Tsenpo also received them, and it is said that from the Iron Bird year to the Water Bird year, there were seventy-three years of Dharma propagation, and some say there were eighty-eight years in the Earth Tiger year. Although there are various different accounts, in reality, the ten men of Ü-Tsang restored the roof of Samye Monastery. Believers ordained daily, and many monastic communities increased. Countless monasteries such as Lamo Chagdeu, Yélpa Warong, and Tsongdü Nezhi were built. The mantra-holding yogis and princes offered the scriptures they had hidden to these monasteries and enshrined them there. There were four pillars, eight beams, thirty-two rafters, and countless disciples. The king of Ngari, Khuwon, and others, पहले sent the great translator Rinchen Zangpo and others to India to listen to the Dharma. Later, they invited Jowo Dipamkara, an emanation of Guru Padmasambhava. From disciples Khu, Ngok, Drom, and others, the new and old teachings of the Kadampa school flourished. Drokmi Shakya Yeshe, relying on Pandita Gayadhara and others, bestowed the precious oral transmission of Lamdré with its fruit upon disciples such as the Sakyapas, and it spread widely in China, Tibet, and Mongolia. Lhodrak Marpa Lotsawa heard the instructions of the four lineages from Pal Naropa and others, and from disciples such as the four great pillars, the Kagyu lineages, the four great and eight small, and other lineages of accomplished ones, sprang up like mushrooms after rain. Kyungpo Naljorpa
Chinese
尼古玛等五十位男女成就者的诀窍，使得香巴的弟子一万八千等事业广大。 导师卡玛希拉的名号差别，达玛桑结以息法，成就者邬金巴以金刚的近修，Ra、卓、匝弥等以时轮六支瑜伽等，涌现了无数的新译派的智者和成就者，使得藏地佛法兴盛，略述如是，详细的可以从《德布特拉》等法源中了解，因为成为清净显现无偏产生的因，所以顺便提及。 贡却达莱经中说： 诸方何处若无有佛法，于彼方所示以佛法藏。 如是说。 现在佛陀现前安住的定解经中说： 菩提萨埵具足信心者，有些即使佛陀不住世，也从虚空中央和墙壁以及树木中生出佛法。 如是说，如是宁玛的伏藏也次第涌现，上师、圆满、意三类，八大修部总和个别的教规无边涌现。 如此，前译译师们将佛法引入雪域，经、律、般若、密咒、行、事等是雪域所有宗派的基础，如同身体的命脉一般，密咒内续部等也从萨迦的父法、扬浦等中成就证悟传承不断，噶举派方面，仅仅是噶宁双运，宗喀巴大师修持的根本是洛扎耳传等，听闻了很多宁玛的传承，贡萨嘉瓦仁波切历代和班禅活佛等格鲁派的弘法主要人士大多数也看到教法的心髓深奥之处而修持，遣除违缘，将教法兴盛作为心之所系。 此宗有显宗三藏和密宗口述的经教，后来允许的伏藏，加持的清净显现，有此三大传承支柱。 其中第一方面也有无数的续部和修部，其中最主要的是经幻
English
Taking the instructions of fifty male and female accomplished masters such as Niguma, the activities of the Shangpa disciples, such as the eighteen thousand, increased greatly. The specific name of the master Kamashila, Dampa Sangye, with pacification, the accomplished Orgyenpa with the Vajra recitation, and Ra, Dro, Tsami, etc., with the Kalachakra six-branch yoga, etc., countless wise and accomplished ones of the new translation school emerged, causing the Buddha's teachings to flourish in Tibet. Briefly mentioned as such, details can be understood from the "Blue Annals" and other Dharma sources, because it becomes the cause of the arising of pure appearance without bias, so it is mentioned in passing. In the Konchok Dalai Sutra it says: In whatever direction there is no Dharma, In that direction, the treasure of Dharma is shown. As it is said. In the Samadhi Sutra, where the Buddha is now manifestly present, it says: Some Bodhisattvas who are full of faith, even if the Buddha does not dwell, Dharma arises from the center of the sky and from walls and trees. As it is said, the Nyingma treasures also gradually emerged, the Lama, Dzogchen, and Thug three categories, the eight great practice sections, both general and specific, countless doctrinal systems emerged. Thus, the early translation Lotsawas brought the Buddha's teachings to the snowy land, Sutra, Vinaya, Prajnaparamita, Mantra, Action, Conduct, etc., are the foundation of all the schools of the snowy land, like the lifeblood of the body, the inner Tantras, etc., also from the Sakya's Father Tantra, Yangpur, etc., the accomplishment of realization has been continuous, the Kagyu side is only the union of Kading, the root of Tsongkhapa's practice is Lhodrak ear-transmission, etc., he heard many Nyingma lineages, the successive Gonga Gyalwa Rinpoches and Panchen Lamas, etc., most of the main Gelugpa Dharma holders also saw the profound essence of the teachings and practiced, removing obstacles, and holding the flourishing of the teachings as the heart's concern. In this tradition, there are the three pitakas of the Sutra side and the spoken teachings of the Mantra, the treasures that were later permitted, and the pure visions that were blessed, there are these three great pillars of transmission. Among them, the first aspect also has countless Tantras and practice sections, among which the most important is the Sutra Illusion
Chinese
三者是心部。这些传承的流传方式，如幻化等玛哈瑜伽部分，从莲花生大师、毗玛拉、佛密等，经由嘉纳古玛茹、索波巴耶谢等传至努钦·桑吉耶谢。大圆满阿底瑜伽心部部分，由师吉祥狮子处，译师贝若扎那听闻后，为法王赤松德赞、王妃玉扎宁波、邦弥旁衮波三人宣说。嘉纳从贝若和玉扎处听闻后，依次传至努。阿努瑜伽的经集密意等部分，由尼泊尔的瓦苏达喇和竹夏的切赞杰等处，努钦亲自听闻。如此，生圆次第和大圆满三者的教诲之河流，流至努钦·桑吉耶谢仁波切处。努钦是证得三地光明的圣者，从赤松时期到贝阔赞时期住世。他有索耶谢旺秋、瓦郭洛钦帕、丹云丹乔、苏列贝准玛四个心子。心子中的殊胜者有库隆巴·云丹嘉措等五人。云丹嘉措和索耶谢旺秋两者的弟子娘谢饶秋。娘谢饶秋的弟子娘耶谢炯内。娘耶谢炯内的弟子祖波切，他是努钦的亲传弟子，也与托查帕巴仁波切相通。祖波切·释迦炯内是光明神族祖氏后裔，生于多康耶莫，从拉钦·贡巴饶赛处受具足戒。从祖仁嘉处通晓三藏和内外密咒。前往卫藏后，在雅隆修习作密，因此开启了密咒的智慧。从娘耶谢炯内、杰释迦秋等众多成就上师处听闻幻化和心部等所有续部、口传和诀窍。通过修习，获得了生圆次第的把握。智慧无偏地增长。精通和成就的传记与虚空等同。在藏乌巴隆建立了讲修的法寺。有四位杰出弟子：观修的顶尖是祖琼巴，幻化讲说的顶
English
The three are the Mind Section. The way these lineages were transmitted, such as the Mahayoga sections of Illusion, etc., was from Master Padmasambhava, Vimalamitra, Buddha Guhya, etc., through Nyak Jñanakumara and Sogpo Palgyi Yeshe, etc., and reached Nubchen Sangye Yeshe. The Great Perfection Atiyoga Mind Section was heard by the translator Vairochana from Master Shri Singha, and then explained to the Dharma King Trisong Detsen, Queen Yudra Nyingpo, and Pang Mipam Gonpo. Nyak heard it from both Vairochana and Yudra, and it was gradually transmitted to Nub. The Anu Yoga sections, such as the Sutra Gathering of Intentions, etc., were heard by Nubchen himself from the Nepalese teacher Vasudhara and the Drusha teacher Chetsen Kye, etc. Thus, the river of the command of the three, Generation Stage, Completion Stage, and Great Perfection, flowed to Nubchen Sangye Yeshe Rinpoche. Nubchen was a being who attained the Light-Making Third Bhumi, and lived from the time of Trisong Detsen to Pal Khorbtsen. He had four heart-sons: So Yeshe Wangchuk, Bagor Lochen Pag, Dan Yonten Chok, and Su Legpai Dronma. Among the excellent heart-sons were Kulungpa Yonten Gyatso and five others. Nyang Sherab Chok was a student of both Yonten Gyatso and So Yeshe Wangchuk. Nyang Yeshe Jungne was his student. Zurpoche was his student, and he was a direct student of Nubchen and also connected to Todtshab Pagpa Rinpoche. The Sugata Zurpoche Shakya Jungne was born in Dokham Yermo from the Zur clan of the Clear Light Deities. He received full ordination from Lachen Gongpa Rabsal. From Zur Rin Gyal, he became omniscient in the Three Baskets and all Outer and Inner Mantras. He went to Utsang and practiced Kriya in Yarlung, thus awakening the wisdom of mantra. He heard all the tantras, transmissions, and instructions of Illusion and Mind Section, etc., from many accomplished lamas such as Nyang Yeshe Jungne, Lche Shakya Chok, etc. Through practice, he gained confidence in the Generation and Completion Stages. His wisdom increased without partiality. His biographies of scholarship and accomplishment are equal to the sky. He established a Dharma center for teaching and practice in Tsang Ukpa Lung. The four foremost students were: Zur Chungwa, the foremost in view and meditation; the foremost in explaining Illusion
Chinese
礼敬麦娘穹扎。智慧之巅香郭琼。禅修之巅桑贡西绕坚波，以及泽果匝擦喇嘛等五位。还有一百零八位禅修者等无数成就者出现。所有本尊都亲眼见到，空行母、具誓护法、地神都成为仆人。以神通建造了香达寺的佛像和所依物。地神献上黄金，泉水变成酥油，示现了起死回生等无穷无尽的神通。最后说“我将从这里前往极乐世界”等语，身体化为光蕴，与大吉祥者的心意融为一体。弟子中观修之巅是祖琼巴西绕扎巴，他是祖阿擦惹之子，上师说他与自己同族，之后摄受了他。圆满赐予灌顶和诀窍。精进闻思修三学，智慧如泉涌。证悟不可思议。无论住在扎嘉波等地，都有非人供养。在土地、石头、山崖上毫无阻碍，能在阳光中行走居住。在乌巴隆早上讲法，在卓普中午讲法，在扎嘉波晚上讲法。每天在三个道场宣讲佛法等，讲修事业三者的事业如同虚空。四大柱弟子是：心性方面的柱子觉顿释迦益西，经部的柱子托隆扬钦喇嘛，幻化方面的柱子兰释迦桑波，事业成就方面的柱子达迪觉夏等四位。还有八根栋梁，十六根横梁，三十二根椽子等不可思议的弟子。特别是法体的儿子卓普巴释迦僧格，出生于木阳虎年，圆满听闻和思维。通过修持，在生圆次第的境界上，得到了续部中所说的四钉。压伏其他显现。示现金刚手菩萨的身相，在弟子中间，所有面孔都清晰显现等，无可争议地被称为坛城之主。弟子中，能担任善知识，持有寺院，能够弘扬佛法者超过千人，弟子总数超过万人。弘扬吉祥密集等讲修二者的殊胜大圆满前译派教法，使之在雪域高原的边远和中心地区都得到弘扬。卓普巴的主要弟子