Chinese
如果我也出现，那就会变成食肉鬼。 古老的宁玛传承。 像这样深奥而广大的法，有远传的噶玛、近传的伏藏、甚深清净显现的传承三种。伏藏是以前的莲花生大师和空行母益西措嘉、大译师贝若扎那等，考虑到利益众生的时机尚未成熟，为了未来有缘分的具业者，在雪山、岩石、湖泊等处隐蔽地埋藏，交付给伏藏守护空行母并加持的甚深法。后来时机成熟时，伏藏师桑杰喇嘛、领主娘尼玛沃色、古汝曲吉旺秋、持明吉美林巴等被称为百位伏藏师的大德们，从伏藏中取出并记录下来的秘密真言甚深法类。加持力强大、传承的修行近，蒋贡康楚整理的《珍宝伏藏》那样，以及夏扎秋吉林巴的甚深伏藏法《十法》那样，伏藏师索甲的所有教言汇集那样。甚深清净显现的传承是对于具有业力和缘分的人们，本尊显现并亲自宣说的甚深法诀窍，如第五世达赖喇嘛的清净显现广大二十五法，以及蒋扬钦哲旺波的成就者心滴那样。噶玛是从法身普贤王如来至今根本上师之间传承未断绝，加持力非常强大的胜者意传、持明智慧的传承、补特伽罗耳传，即具有三种传承的甚深法，经、幻、心三部，总的来说是《总集经根本续》和《幻化网续》，心部母子十八部是教法的基础或核心。如广为人知的“噶玛是屋子的主体，伏藏是装饰”，噶玛和伏藏相结合则非常殊胜。噶玛内续三部，即续部玛哈瑜伽中的金刚萨埵幻化网等共同续部和各自的身体、语言、意、功德、事业的续
English
If I also appear, then it will become a flesh-eating demon. The Early Nyingma Tradition. Such a profound and vast Dharma tradition has three transmissions: the Long Transmission of Kama, the Close Transmission of Terma, and the Profound Pure Vision Transmission. The Terma are the profound teachings hidden invisibly in glaciers, rocks, lakes, etc., by Guru Padmasambhava, Khandro Yeshe Tsogyal, and the great translator Vairotsana, etc., considering that the time for benefiting beings had not yet arrived, for the sake of fortunate and karmically destined individuals in the future. They were entrusted to the Terma-protecting Dakinis and blessed. Later, when the time was ripe, great beings known as the Hundred Tertöns, such as Tertön Sangye Lama, Lord Nyang Nyima Özer, Guru Chökyi Wangchuk, and Rigdzin Jigme Lingpa, extracted them from the Terma and wrote down the secret mantra profound Dharma cycles. Like the Rinchen Terdzö compiled by Jamgön Kongtrul, which has a great force of blessing and a close lineage of practice, and like the profound Terma teachings of Shar Ter Chögyal Lingpa's Ten Teachings, and like the collection of all the teachings of Tertön Sogyal. The Profound Pure Vision Transmission is the uncommon profound Dharma instructions personally spoken by the deities who showed their faces to those who have karma and fortune, such as the Twenty-Five Great Pure Visions of the Great Fifth Dalai Lama, and like the Thug Thig of Jamyang Khyentse Wangpo. The Kama is the unbroken lineage from Dharmakaya Samantabhadra to the present root guru, with the extremely powerful blessing of the Victorious Ones' Intent Transmission, the Vidyadhara Wisdom Transmission, and the Individual Ear-Whispered Transmission, that is, the profound teachings of the Three Transmissions, the Three Sections of Sutra, Illusion, and Mind. In general, the Root Sutra of the Collected Intentions and the Net of Magical Illusion Tantra, and the Eighteen Mother and Child Classes of Mind, are the foundation or heart of the teachings. As it is widely known, "Kama is the main structure of the house, and Terma is the decoration," the union of Kama and Terma is extremely profound and special. The Kama Inner Tantra has three sections, that is, the common tantras such as Vajrasattva Magical Net in the Tantra Mahayoga, and the individual tantras of body, speech, mind, qualities, and activities.
Chinese
此外，在阿努瑜伽中，与九乘次第相关的《集经大集》；在曼妙大圆满阿底瑜伽中，分为三大类，外类心部母子十八部，内类界部金刚桥，秘密类十七部续，或《界光明炽燃续》等十八部，咒护忿怒母续等十九部。这些都是噶玛、多噶、幻化、心部三类，成就部、大成就、噶玛八法总续五部或个别续十部，以及续部的大怛特罗十八部，即成就部和续部这两类。这些教言首先传给了嘉（嘉纳古玛茹），中间传给了努（努钦·桑吉益西），最后传给了祖尔（祖尔三祖是祖尔波切·释迦炯乃、祖尔琼·西饶扎巴、杰卓普切·释迦僧格）。之后是全知荣隆雍（荣增曲桑、隆钦饶绛、雍敦多吉贝），三位持律者丹藏坚（噶当巴德谢、藏敦多吉坚赞、绛巴崩），三位显现索冈（囊泽德钦·噶旺西波林巴、索多巴·洛哲坚赞、冈拉洛钦·贤潘多吉），江达扎西多杰、持明果吉德乌楚、阿里班禅、莫敦多吉华桑、创藏西饶沃热、持明吉美林巴、多哲钦·吉美钦列沃热、吉美嘉卫弥古、敏林德钦·吉美多吉、洛钦达玛师利、多扎巴玛钦列、白玉根桑西饶、佐钦巴玛热增、协庆饶绛丹贝嘉参、吉美泽旺秋珠、嘉色贤潘塔耶、白珠邬金吉美曲吉旺波、蒋扬钦哲旺波、公珠云丹嘉措、修修隆多丹贝尼玛、竹麦潘蒋扬南嘉嘉措、协庆嘉擦、堪布根华、噶托司徒、白玉嘉珠、泽庆饶绛、多哲丹贝尼玛、堪布阿旺华桑等，他们心中只想着利益教法和众生。
English
Furthermore, in Anuyoga, there is the "Collected Sutras of the Great Assembly" related to the nine successive vehicles; in the profound Great Perfection Atiyoga, they are divided into three major
Chinese
许多伟大的圣者已经到来，普遍地弘扬了佛教，特别是经、幻、心三部的珍贵教法，以及成熟解脱之法的优良传承和典籍，直至今日，其传承也未曾中断，其恩德难以估量。 最近，在因时局变迁而流亡之际，流亡中的具足学识和证悟的敦珠仁波切吉扎益西多杰，蒋扬钦哲的转世秋吉洛珠，顶果钦哲仁波切扎西华杰，嘉察仁波切桑杰多杰，敏林赤钦仁波切，多智钦图布仁波切，竹旺贝诺仁波切，夏迪措西仁波切，达隆哲祖仁波切，白玉达唐仁波切等许多圣者，普遍地弘扬了佛教，特别是经、幻、心三部的珍贵教法，甚至遍及西方世界。在西藏境内，留守的真正意义上的大圆满瑜伽士堪布门色仁波切，堪布噶丹沃热，仲德阿瑞仁波切，堪布晋美彭措，堪布曲英康卓，堪布贝玛才旺，卡勒祖古衮桑让卓，阿宗竹祖仁波切，阿炯托丹仁波切，秋祖桑杰才让仁波切，祖古图桑仁波切，堪布益西沃热等许多圣者，对佛教普遍地进行了护持、弘扬和发展，特别是复兴了经、幻、心三部的教法之火，使得讲修事业蒸蒸日上，衰败得以恢复，并且正在这样做。 噶玛教法的汇集： 现在，简要讲述一下汇集并弘扬噶玛经、幻、心三部的根本经典、仪轨、注释、论疏等典籍的过程。在藏历第十一绕迥末期（约公元1677年），敏林德钦掘藏师居美多杰和洛钦达玛师利昆仲二人，对噶玛根本经典进行了仪轨和注释，并弘扬了成熟解脱的传承。噶玛教法的珍稀论著
English
Many great and holy beings have come and propagated the general teachings of the Buddha, and in particular, the precious teachings of Sutra, Illusion, and Mind, as well as the excellent lineage of ripening and liberation Dharma, including its textual tradition. Until this day, the lineage remains unbroken, and their kindness is immeasurable. Recently, during the time of displacement due to changing circumstances, many holy beings in exile, such as the learned and accomplished Dudjom Rinpoche Jigdral Yeshe Dorje, Jamyang Khyentse's incarnation Chokyi Lodro, Dilgo Khyentse Rinpoche Tashi Paljor, Gyatrul Rinpoche Sangye Dorje, Minling Trichen Rinpoche, Dodrup Thubten Rinpoche, Drubwang Pema Norbu Rinpoche, Zha Dheu Trulshik Rinpoche, Taklung Tsetrul Rinpoche, Pelyul Dartsang Rinpoche, and others, have propagated the general teachings of the Buddha, and in particular, the precious teachings of Sutra, Illusion, and Mind, even to the far reaches of the Western world. Within Tibet, the truly realized Dzogchen yogis who remained behind, such as Khenchen Munsel Rinpoche, Khenpo Gaden Odzer, Tromge Arig Rinpoche, Khenchen Jigme Phuntsok, Khenchen Choying Khyabdal, Khenchen Pema Tsewang, Kharlek Tulku Kunzang Rangdrol, Adzom Drukpa Rinpoche, Akyong Tokden Rinpoche, Choktrul Sangye Tsering Rinpoche, Tulku Thubzang Rinpoche, Khenchen Yeshe Odzer, and others, have upheld, maintained, and propagated the general teachings of the Buddha, and in particular, have rekindled the embers of the teachings of Sutra, Illusion, and Mind from their very foundation, so that the activities of teaching, practice, and action are flourishing and what was lost is being restored, and they are continuing to do so. The Compilation of the Kama Teachings: Now, to briefly recount the process of compiling and propagating the root texts, rituals, commentaries, and supporting texts of the Kama Sutra, Illusion, and Mind. At the end of the eleventh Rabjung (approximately 1677 AD), Minling Terchen Gyurme Dorje and Lochen Dharma Shri, the two brothers, composed rituals and commentaries on the Kama root texts and propagated the lineage of ripening and liberation. The rare treatises of the Kama teachings
Chinese
通过记录名称并收集许多书籍，事业由此开始，噶玛的十三种供养等修供从那时起开始流行。之后（约1844年），嘉赛坚潘塔耶将噶玛的仪轨从“ཀ”到“ཏ”的九函收集整理了约八十八个法类，并在佐钦寺刻成木版，传播了成熟解脱的传承，噶玛的经书因此从那时起得以确立并传播。之后，嘉珠贝玛多昂丹增在九函仪轨之上，增加了母本和注释等十六函，使噶玛从“ཀ”到“ར”共有二十五函，约有二百六十六个法类，由于在白玉寺刻成木版的恩德，噶托、巴协、谢钦、佐钦等大寺院中噶玛的讲修事业极大发展，经书传承和成熟解脱的传承极其兴盛。之后，蒋扬钦哲仁波切在印度圣地收集了与经幻心三部相关的文献，将噶玛根本经和仪轨、后来的教法和释论等分为两组，从“ཀ”到“སི”共五十八函，给予了约五百六十七个法类的成熟解脱，并通过手写稿重印传播，其恩德无法衡量。在西藏重建佛教时，末法时期教法的明灯，我们具恩的上师堪钦多吉羌门色仁波切以无上的发心劝请，以夏季的鼓声开始了噶玛汇集的事业。 噶玛寺院的完善整理。 此外，自最初在我的头顶接受了早期噶玛的汇集事业的教令后（公元），便开始了。虽然怀着坚定的承诺要开始，但最初的发心并没有完全实现。由于知识的局限，即使力不能及，也仍然以普通人的贪嗔痴三种恶念开始，并且在资源方面极度匮乏的情况下，仍然努力奋斗，以至于血和黑钱都混杂着眼泪。
English
By recording names and collecting many books, the activities were initiated, and the practice offerings of the thirteen Kamma offerings, etc., became popular from that time onwards. Later (around 1844), Gyalsé Gyenpen Thaye compiled and organized about eighty-eight Dharma categories of the Kamma ritual texts from "ཀ" (ka) to "ཏ" (ta) in nine volumes, and had them woodblock printed at Dzogchen Monastery, spreading the tradition of ripening and liberation. The Kamma scriptures were thus established and propagated from that time onwards. Later, Gyatrul Pema Do-ngak Tendzin added sixteen volumes, including the root text and commentaries, to the nine volumes of ritual texts, making the Kamma from "ཀ" (ka) to "ར" (ra) a total of twenty-five volumes with about two hundred and sixty-six Dharma categories. Due to the kindness of having them woodblock printed at Pelyul Monastery, the activities of teaching and practice of Kamma greatly increased in great monasteries such as Kathok, Palyul, Shechen, and Dzogchen, and the tradition of scriptures and the tradition of ripening and liberation became extremely prosperous. Later, Kyabje Dudjom Rinpoche collected the texts related to the three sections of Sutra, Illusion, and Mind in the sacred land of India, dividing the Kamma root texts and ritual texts, later teachings, and commentaries into two sets, from "ཀ" (ka) to "སི" (si), a total of fifty-eight volumes, giving the ripening and liberation of about five hundred and sixty-seven Dharma categories, and spreading the tradition of scriptures by reprinting handwritten manuscripts. His kindness is immeasurable. During the restoration of Buddhism in Tibet, the lamp of the teachings in the degenerate age, our kind lama, Khenchen Dorje Chang Munsél Rinpoche, urged with unsurpassed aspiration, and began the work of compiling the Kamma with the sound of summer drums. Perfecting and organizing the Kamma monasteries. Furthermore, since first receiving the command of the early Kamma compilation activities on my head (year), it began. Although holding a firm commitment to begin, the initial aspiration was not fully realized. Due to the limitation of knowledge, even though unable to do so, I still began with the three evil thoughts of attachment, hatred, and ignorance of ordinary people, and despite being extremely lacking in resources, I still struggled hard, to the point where blood and black money were mixed with tears.
Chinese
虽然被污垢沾染，但不会超过有漏的善根。导师涅槃时，抓住阿难的手说：“用意愿、精进、谨慎这三者守护我的法宝库！”似乎怀着铭记这三句遗嘱的决心，从最初搜集母本时就做好了吃苦耐劳的准备。最初开始工作时，让堪布仁波切蒋扬嘉措和道友噶玛德勒等人费心劳神。他们各自将收集到的《噶玛》母本重新印刷了一百多份。有识之士索南达吉和恰嘎衮秋丹增与民族事务委员会联系，表达了获得资金的希望，后来也得到了一些资助，对此应该表示感谢。然而，后来堪布仁波切去世，道友忙于其他事务，有识之士也去世了，由于受到违缘和障碍的影响，搜集整理早期《噶玛》并将其输入计算机的任务就落在了我一个人的肩上。像我这样能力小、资质差的人，承受如此沉重的负担，心中誓言的绳索几乎要断裂。当时写下了一些悲伤的语句：菩༷提༷心为基༷础善把握，菩༷提༷行之深༷道唯一途，为求菩༷提༷无上之果༷位故，菩༷提༷大海著书立论始。立誓也说：具德之人鲜有智，有智之人无德罕，慷慨之人财匮乏，富裕之人吝啬心。无论是外在因素还是自身原因：听༷思༷之时勤于阅༷读力不逮，修༷禅༷之时安༷住于寂不༷能成，事༷业༷修成之日反༷增违缘重重叠，呜呼哀哉上师三宝不垂怜。等等，以强烈的悲痛多次向喇嘛和本尊祈祷。经过一段时间后，无可欺骗的皈依处三宝。