Chinese
又对噶饶多吉说了吉祥秘密续和口诀，以及金刚橛和玛莫续等。这些也传到邬金莲花生，然后逐渐弘扬开来。 口诀阿底瑜伽
English
Also, he spoke the glorious secret tantras and instructions to Garab Dorje, as well as the kila and Mamo tantras, etc. These were also transmitted to Orgyen Padmasambhava, and then gradually spread. Oral Instruction Ati Yoga
Chinese
从……中，出现了一个以相好庄严的小孩，右手拿着金刚杵，左手拿着珍宝手杖。他念诵金刚萨埵、虚空藏等，所有人都非常高兴，因为他拿着金刚杵，所以被命名为喜金刚。因为所有人都欢喜，所以命名为欢喜金刚。因为微笑，所以命名为微笑金刚。当他统治王国时，金刚手菩萨亲自显现，并授予他圆满的统治权。他于一刹那间圆满了九部《广大续》、二十万颂等所有续部和口诀，并被授权为教法的持有者。他将护法神托付给誓言者们，化身喜金刚圆满了堪布文殊友，并授权他为教法的持有者，仅通过手势就立即证悟。他交付了所有续部和口诀，并将护法神托付给誓言者们。他将此传给了师利星哈，并实现了证悟。之后，邬金第二佛、智者智经、班智达比玛拉米扎请求（传法），他们也仅通过手势就证悟了，并处于持明者的最高境界，因此被称为持明表示传承。 补特伽罗耳传传承： 第三，关于补特伽罗耳传传承，玛哈瑜伽续部由女儿郭玛、库库拉札后裔、美金刚、佛密三位宣说。后两位传给了比玛拉米扎，并逐渐弘扬。阿努瑜伽的教言与从国王匝传下来的方式略有不同。关于在西藏的传承方式，努钦桑吉益西前往印度，从光明饰品论师那里接受了经部的灌顶和窍诀等，并主要从达纳Rakshita等人那里接受了论著的讲解等，返回西藏后传给了努雍丹嘉措，从而传承下来。此外，从苏列巴的灯等逐渐传到祖尔的传承方式，其传承方式大致相同。 显密教法在西藏弘扬的方式： 现在简要讲述显密教法在西藏如何弘扬的方式。在凉爽的雪域
English
From... appeared a small child adorned with auspicious marks and signs, holding a vajra in his right hand and a jeweled staff in his left. He recited Vajrasattva, Akashagarbha, and others, and everyone was overjoyed. Because he held the vajra, he was named Garab Dorje (Joyful Vajra). Because everyone rejoiced, he was named Gyepa Dorje (Delighting Vajra). Because he smiled, he was named Zhep Dorje (Smiling Vajra). When he ruled the kingdom, Vajrapani himself appeared and bestowed upon him the complete empowerment of kingship. He perfected all the tantras and instructions, such as the nine sections of the Extensive Tantra and the two hundred thousand verses, in a single instant at the end of time, and was empowered as the master of the teachings. He entrusted the oath-bound ones as protectors of the teachings. The emanation Garab Dorje perfected the master Manjushrimitra and empowered him as the master of the teachings, and he realized it in an instant with just a gesture. He transmitted all the tantras and instructions completely and entrusted the oath-bound ones as protectors of the teachings. He gave this to Shri Singha, and realization manifested. Then, Orgyen Second Buddha, the scholar Jñanasutra, and the great pandit Vimalamitra requested (the teachings). They also realized it with just a gesture and remained in the supreme state of vidyadharas, so it is called the Vidyadhara Sign Transmission. The Personal Oral Transmission: Third, regarding the Personal Oral Transmission, the Mahayoga tantras were taught by the daughter Goma, Kukkuraja's descendants, Beautiful Vajra, and Buddha Secret. The latter two transmitted it to Vimalamitra, and it gradually spread. The instructions of Anuyoga seem slightly different from the way it was transmitted from King Ja. Regarding the way it was transmitted in Tibet, Nupchen Sangye Yeshe went to India and received the empowerments and instructions of the sutras from the master Clear Ornament, and mainly received explanations of the texts from Dhanarakshita and others. Returning to Tibet, he transmitted it to Nup Yonten Gyatso, and thus the transmission continued. Also, the way it was gradually transmitted to Zur from Su Legpe's Lamp and others, the transmission is mostly the same. The Spread of Sutra and Tantra Teachings in Tibet: Now, I will briefly explain how the teachings of sutra and tantra spread in Tibet. In the cool, snowy land
Chinese
由于历代法王无与伦比的发愿力，以及藏区众生福德善业的白色果实在适当时机成熟，因此，从被认为是菩萨除盖障化身的杰聂赤赞布成为统治整个西藏的国王算起，到第二十八代国王，圣者普贤王如来的化身拉托托日年赞时期，神圣的佛法开始出现。此后，在第五代国王时期，观世音菩萨的化身松赞干布出现。在他的统治期间，迎请了印度的古萨拉等大师，翻译了许多大乘经部和密宗的续部，开创了深奥的经续佛法在西藏翻译的先河，奠定了佛教的基础。此后，在第五代国王时期，圣者文殊菩萨的化身赤松德赞出现，迎请了毗玛拉米扎等一百零八位印度班智达，由化身的译师们翻译了所有的经部和密宗佛法。堪布菩提萨埵和莲花生大师两位建立了新的僧伽。其中，堪布秉持戒律和经部的传统，建立了出家僧团；莲花生大师和毗玛拉米扎秉持密宗和大圆满的传统，建立了三具金刚持或白衣长发者的僧团，从而使珍贵的佛教得以弘扬和发展。君主赤热巴巾延续了佛教的传承，逐渐地，经部和密宗如日月般融合，讲修事业的三种光明照耀着整个藏区。邬金第二佛和班禅毗玛拉米扎两位，对心子君臣朋友三者，以及娘班定增桑布等具有根器和福分的人，宣讲了能直接揭示区分、持诵和自解脱的大圆满阿底瑜伽等内续三部的法-轮，使其得以弘扬。其中传承方式有很多，但传承关系非常近的是，全知龙钦饶降巴无垢光尊者汇集了心髓教言和伏藏，依次传给全知吉美林巴，他传给吉美嘉。
English
Due to the unsurpassed aspiration of successive Dharma Kings and the white fruit of meritorious and virtuous actions of all beings in the Tibetan region ripening at the appropriate time, from the time that Jye Nyatri Tsenpo, who was considered an emanation of the Bodhisattva Dripa Namsel, became the king who ruled all of Tibet, to the twenty-eighth king, Lha Totori Nyantsen, an emanation of the noble Samantabhadra, the sacred Dharma began. Thereafter, in the time of the fifth king, Songtsen Gampo, an emanation of Avalokiteśvara, appeared. During his reign, masters such as the Indian Kusaara were invited, and many Mahayana sutras and tantric texts were translated, initiating the tradition of translating profound sutra and tantra teachings into Tibetan, laying the foundation for the Buddhist teachings. Thereafter, in the time of the fifth king, Trisong Detsen, an emanation of the noble Manjushri, appeared, and one hundred and eight Indian panditas, including Vimalamitra, were invited, and all the sutra and tantra teachings were translated by the emanation translators. Abbot Bodhisattva and Master Padmasambhava both established new sanghas. Among them, the Abbot upheld the tradition of discipline and sutras, establishing a monastic community; Master Padmasambhava and Vimalamitra upheld the tradition of tantra and Dzogchen, establishing a community of the three-endowed Vajradharas or white-clad long-haired ones, thereby causing the precious Buddhist teachings to flourish and develop. The sovereign Tri Relpachen continued the lineage of the teachings, and gradually, the sutra and tantra teachings merged like the sun and moon, and the three lights of teaching, practice, and activity spread throughout the Tibetan realm. The Second Buddha of Oddiyana and the great scholar Vimalamitra both turned the wheel of Dharma of the three inner tantra classes, such as Dzogchen Atiyoga, which directly reveals distinction, recitation, and self-liberation, to their heart-sons, the king, ministers, and friends, and to those who had the capacity and fortune, such as Nyangben Tingdzin Zangpo, so that it could be propagated. Among them, there are many ways of transmission, but one very close transmission is that the omniscient Longchen Rabjampa Drime Ozer compiled the Heart Essence instructions and treasures, and transmitted them in turn to the omniscient Jikme Lingpa, who transmitted them to Jikme Gyal.
Chinese
是增长的幼苗。由此传给贝玛哲布邬金吉美曲吉旺波，由此传给隆多丹贝尼玛，由此传给根钦阿旺华桑，由此传给我们的上师，恩重如山，驱除黑暗的仁波切。 早期宁玛派的兴起方式。 由于在西藏翻译的先后和传承的仪轨不同，产生了萨迦派、格鲁派、噶举派、宁玛派等许多不同的宗派。然而，雪域讲说之教法传承十支和实修之教法传承八支，这讲说和实修的十八大车全部都未曾脱离全知日光怙主的教法，因此对于八大教派不应加以门户之见，而应持有无偏的信心和净观，尤其应当重视彼此之间的誓言。至于当下要讲述的主题，即是具有六大殊胜特点的早期宁玛派。这指的是，过去法王赤松德赞十三岁时，掌握了卫藏三区的政权，二十岁时，为了弘扬佛法，他心中怀着这样的想法。《楞伽经》中说：“在其下方的时期，名为引导者智慧者，将宣说五种知识，伟大的英雄将会出现。”因此，迎请了被善逝授记的萨霍尔堪布菩提萨埵，让七位藏族僧人（巴赛囊，巴郭贝若扎纳，南兰嘉瓦乔扬，玛托仁钦，昆鲁伊旺波，拉松嘉瓦江曲，藏列珠）出家。之后，又让三百多位信仰虔诚的贵族和聪明的百姓出家，奠定了珍贵的别解脱戒律的基础。《集经》中说：“我涅槃之后，减少十二年，在所有世间之上，在邬金地区，名为莲花生，将从莲花中诞生，我已预言他将宣说密咒。”因此，迎请了受到诸佛授记的邬金的莲花生大师，先前建造了雀荣卡修佛塔并祈祷，时机成熟时，堪布、阿阇黎和法王三者相聚，建造了桑耶寺不变任运成就的寺庙，并迎请了毗玛拉米扎等许多
English
It is the sprout of growth. From him to Peltrul Orgyen Jigme Chökyi Wangpo, from him to Lungtok Tenpai Nyima, from him to Kunkhyen Ngawang Palzang, from him to our Lama, the kind and precious Munsel Rinpoche. The way the Early Nyingma School arose. Due to the differences in the timing of translations in Tibet and the different traditions of transmission, many different schools such as Sakya, Gelug, Kagyu, and Nyingma arose. However, the ten streams of the teaching transmission and the eight streams of the practice transmission of the Land of Snows, all eighteen chariots of teaching and practice, have not deviated from the teachings of the all-knowing Lord of the Sun. Therefore, one should not be sectarian towards the eight great schools, but should hold unbiased faith and pure perception, and especially value the vows between each other. As for the topic to be discussed now, it is the Early Nyingma School, which has six great distinguishing features. This refers to the fact that in the past, when King Trisong Detsen was thirteen years old, he took control of the political power of the three regions of Ü-Tsang, and at the age of twenty, with the intention of propagating the Dharma, he had such thoughts in his mind. The Lankavatara Sutra says, "In the period below that, one called the Guide, the Wise One, will proclaim the five knowledges, and a great hero will arise." Therefore, the Abbot Bodhisattva of Zahor, who was prophesied by the Sugata, was invited, and seven Tibetan monks (Ba Salnang, Pa Gor Vairocana, Nganlam Gyalwa Choyang, Ma Tok Rinchen, Khon Lui Wangpo, La Sum Gyalwa Jangchub, Tsang Lekdrub) were ordained. After that, more than three hundred faithful nobles and intelligent people were ordained, laying the foundation for the precious Vinaya teachings. The Compendium Sutra says, "After my Nirvana, twelve years less, above all the worlds, in the land of Oddiyana, one called Padmasambhava, will be born from a lotus, I have prophesied that he will proclaim the secret mantra." Therefore, the master Padmasambhava of Oddiyana, who was praised by the Buddhas' prophecy, was invited. Previously, the stupa of Charung Khashor was built and prayers were made. When the time was ripe, the Abbot, the Acharya, and the Dharma King met, and the Samye Temple, the unchangeable and spontaneously accomplished temple, was built, and Vimalamitra and many others were invited.
Chinese
从噶尔的一百位大学者和于阗、中国、象雄等地也迎请了许多智者，由化身大译师毗卢遮那和玛仁钦大师、娘益西雍努、噶瓦华泽、觉若鲁坚赞、香益西德等将导师的显密经论全部翻译成了藏语，包括印度圣地和其他地方的著作。在拉萨和桑耶、扎叶巴等地建立了学习闻思的团体，通过讲经说法来弘扬三藏和六部密续等圣教的教法。在钦浦、耶巴、谢扎等地建立了修行禅定的团体，通过修持深奥的佛法，涌现出许多学修兼备的大德，他们的足迹遍布整个藏区。
English
From Gar's one hundred great scholars, and also from Khotan, China, Zhangzhung, and other places, many wise men were invited. The incarnate great translator Vairochana, the great Master Ma Rinchen, Nyak Yeshe Zhonnu, Kawa Pal Tsek, Jokro Luyi Gyaltsen, Zhang Yeshe De, and others translated all of the Teacher's scriptures, including commentaries, that were in the sacred land of India and other places, into Tibetan. In Lhasa, Samye, and Tradruk, they established centers for study, listening, and contemplation, and propagated the teachings of the scriptures, such as the three pitakas and the six tantra divisions, through explanation and debate. In Chimpu, Yerpa, and Shelrak, they established centers for renunciation and meditation, and through practicing the profound Dharma, many great beings endowed with both learning and accomplishment arose, spreading throughout the entire Tibetan kingdom.