English
Ornament. The Great Perfection (Dzogchen) Thigle Sangkor, which is now known as the Fourfold Heart Essence (Nyingtik Ya Zhi), contains the essential enlightened intent of the two masters, abiding in the manner of the clear essence of the life-point. 2. The second part has six: 1. Padmasambhava; 2. Vairotsana; 3. Vimalamitra; 4. Nubchen (Great Nub); 5. Ma Gnyags (Ma & Gnyags) and so on; 6. Later revealed treasures (Terma). 1. The first part: (175b) From the immeasurable kindness of the aspiration of King Trisong Detsen (Trisong Detsen), the chariot of the Dharma in the Land of Snow (Tibet), The second Buddha, Padmakara (Padmasambhava), for common perception, taught merely a garland of views. To the fortunate ones, he bestowed immeasurable maturation and liberation instructions, such as the Eight Sadhana Sections. Considering future beings, he concealed many treasures (terma). In three meditation centers and elsewhere, countless accomplished masters emerged. In the land of snow, a dark continent, relying on the extraordinary and immeasurable kindness of the aspiration of King Trisong Detsen (Trisong Detsen), the great chariot that reintroduced the sun of the Buddha's teachings, an emanation of Manjushri (འཇམ་པའི་དབྱངས་, Mañjuśrī, Manjushri), and (relying on) the crown jewel of all accomplished masters, the protector Amitabha (འོད་དཔག་མེད་, Amitābha, Amitabha) who manifested in the form of a Vajra master, the second Buddha Padmakara (པདྨ་ཀ་ར་, Padmakara, Padmasambhava)—who is known by eight names in one body—personally came to Tibet. To the common trainees, he taught merely a garland of views and other immeasurable instructions according to their perception. To the extraordinary and fortunate ones, such as the King, ministers, and five companions, he bestowed immeasurable maturation and liberation instructions, including the Eight Sadhana Sections (peaceful and wrathful deities) with their associated teachings, mainly in the five great sacred places of accomplishment of body, speech, mind, qualities, and activities. He also bestowed immeasurable maturation and liberation instructions, such as the profound teachings of the peaceful and wrathful gurus, which condense the luminous Great Perfection (Dzogchen), the very essence of all sacred Dharma. Perceiving that most of these instructions had no place or need to be propagated at that time, and considering the infinite beings of the future, he concealed countless named and unnamed treasures (terma), represented by the five great treasure troves of the four cardinal directions and the center (the Five Great Terma). These were sealed with seven layers of seals. Three great meditation centers were established in Chimphu (Chimphu), Yerpa (Yerpa), and Chuwori (Chuwori). Furthermore, through his magical manifestations (176a), his activities encompassed U-Tsang (U-Tsang) and Kham (Kham), among other regions.
Chinese
他的足迹踏遍了西藏的每一寸土地，将所有山岩都加持为修行圣地。他向有缘者传授教法，从而产生了钦普（Samye Chimpu）的二十五位大成就者，央宗（Yangzong）的五十五位瑜伽士，叶巴（Yerpa）和曲沃日（Chuwori）各有一百零八位成就光身者，协扎（Sheltrag）的三十位密咒师，以及二十五位化虹身（光身）而逝的空行母等，无数不可计数的成就者涌现。 \t\t\t第二章 [毗卢遮那]。 \t\t\t毗卢遮那艰辛地获得了吉祥狮子的心髓教法， \t\t\t五次第和邦敦（Pangtön）由此传承， \t\t\t以心部和界部的教授建立了普贤的佛国。 \t\t\t西藏第一位通晓两种语言的大译师毗卢遮那，由大国君赤松德赞（Trisong Detsen）派遣前往印度。在达那够夏（Dhanakosha）旃檀凉爽森林中的九层窟（Keva Tsang）内，他觐见了大持明者吉祥狮子（Śrī Siṃha）。他请求无作（Anuyoga）乘法，吉祥狮子便传授了他心髓教法，包括大圆满十八部心部（Semde）密续，六十部续部（Gyüde）所有灌顶和口诀，以及界部（Longde）白、黑、杂三类等法。因担心若过于泄露会招致国王的惩罚，他白天学习显宗（哲学）法，夜晚则依赖方便和缘起（密宗）求法。在途中，他还经历了五十次性命攸关的苦难等诸多艰辛。 \t\t\t此外，他还觐见了二十一位学者，并在烟雾缭绕的大尸陀林（Charnel ground）中与噶绕多吉（Garab Dorje）相会，获得了六十四万部大圆满密续的意义传承，并于当下同时证得解脱的悉地（成就）。依仗神足（swift foot travel）成就，他来到西藏，向赞普（King）秘密传授佛法，并翻译了五部早期心部（Semde）密续。因受到诽谤，他前往嘉绒（Gyalmorong）（今四川嘉绒地区）地区，在嘉绒（Gyalrong）崖的贡布（Gonpo）寺对玉扎宁波（Yudra Nyingpo）传法；在察绒达孜卡（Tsarong Taktsé Khar）对桑敦益西喇嘛（Sangtön Yeshe Lama）传法；在同孔（Tongkhung）沟的扎玛（Dragmar）寺对邦坚桑杰贡布（Panggen Sangye Gonpo）传法；在卫藏（Ü）地区对娘·智者（Nyag Jñāna）和利萨·喜饶准玛（Līza Sherab Drönma）传法。这些传法被称为“五次第”（Rimpa Nga），其中特别从邦坚·弥庞贡布（Panggen Mipham Gonpo）那里，心部（Semde）和界部（Longde）的教法次第传承下来，建立了普贤的佛国。
English
His footprints traversed every inch of Tibet, blessing all mountains and rocks as places of accomplishment (practice sites). He bestowed instructions upon fortunate ones, thus producing twenty-five great accomplished masters (mahasiddhas) from Chimpu, fifty-five realized yogis from Yangzong, one hundred and eight practitioners who achieved the rainbow body (light body) each from Yerpa and Chuwori, thirty tantric practitioners from Sheldrak, and twenty-five dakinis who departed in a rainbow body (light body), among others, resulting in an countless number of accomplished beings. \t\t\t2. The second [Vairocana]. \t\t\tVairocana arduously received the heart-essence teachings of glorious Simha (Śrī Siṃha), \t\t\tFrom him, the Five Stages (Rimpa Nga) and Pangtön originated, \t\t\tAnd through the instructions of Semde Longde (Mind and Space Sections), the sovereignty of Samantabhadra (Kuntuzangpo) was established. \t\t\tThe great translator Vairocana, the first bilingual speaker of Tibet, was sent to India by the great Dharma King Trisong Detsen. In the nine-storied cave of the cool sandalwood forest of Dhanakosha, he met the great Vidyadhara Śrī Siṃha. Upon requesting the Effortless Vehicle (Anuyoga) teachings, he received the heart-essence instructions, including the eighteen tantras of the Mind Section (Semde) of Dzogchen, all empowerments and instructions of the sixty tantras of the Tantra Section (Gyüde), and the three Space Section (Longde) tantras (white, black, and variegated). Fearing that too much disclosure would incur the king's punishment, he studied philosophical teachings during the day and sought teachings on methods and dependent origination (tantric teachings) at night. On the way, he also endured fifty life-threatening hardships, among other great difficulties. \t\t\tFurthermore, he met twenty-one other scholars, and in the great charnel ground of smoke, he also met Garab Dorje, thereby receiving the lineage meaning of the sixty-four hundred thousand tantras of Dzogchen, and simultaneously attained the siddhi (accomplishment) of realization and liberation. Relying on the accomplishment of swift foot travel, he came to Tibet and secretly taught the Dharma to the Tsanpo (King), translating five early Mind Section (Semde) tantras. Due to slander, he went to Gyalmorong (Jiarong in Sichuan), where he taught Yudra Nyingpo at Gonpo Monastery on Gyalrong Cliff; Sangtön Yeshe Lama at Tsarong Taktsé Khar; Panggen Sangye Gonpo at Dragmar Gon Dzong in Tongkhung Rong; and Nyag Jñāna and Līza Sherab Drönma in Ü (Central Tibet). These teachings are known as the 'Five Stages' (Rimpa Nga), and particularly from Panggen Mipham Gonpo, the Semde Longde teachings of Samantabhadra (Kuntuzangpo) were successively transmitted and spread...
Chinese
建立起无边无际的统治。 由此，如今有心部（Semde）宁（Nyang）系和阿若（Aro）系两大传承的续部住世，前者由贝若杂那（Vairocana）所翻译。之后依次传承，是宁·益迥（Nyang Yeshé Jung）和祖尔（Zur）家族祖孙等人所承袭的法。后者是在多康（Amdo Kham）由化身阿若·益西迥乃（Aro Yeshé Jungné）所传播的教授，他拥有印度和汉地七位传承上师的甚深佛法。 从邦顿（Pangtön）开始，在许多传承之间，纯粹出现虹身成就的教授是《龙德金刚桥》。 3. 第三部分[无垢友（Vimalamitra）]是： 无垢友和宁的口诀诞生于虹身， 该教法由隆钦（Longchenpa）和噶饶（Garab Dorje）第二代传播。 五百班智达之顶饰、获得虹身金刚身的上师无垢友（Vimalamitra）来到藏地（西藏），将大圆满口诀部（Dzogchen Menngagdé）的教授赐予具肉眼（慧眼）的宁·班（Nyang Ben）之听增桑波（Tingdzin Zangpo），宁·班也由此化光而逝。玉扎（Yudra Nyingpo）进行了翻译，翻译了心部（Semde）的外续十三部。宁（Nyang）将口诀传承（Kagyü）传给了巴·洛珠旺秋（Ba Lodrö Wangchuk）。隆玛·伦杰（Longma Lhün Gyal）从伏藏中取出教授的典籍传承，并也听受了口诀传承，之后将这些口诀传给了勒尊（Lhacham Pema Sal），勒尊也因此化光而解脱。从那以后，由嘉瓦·香顿（Gyalwa Shangtön）等人依次传承的，被称为《无垢友心髓》（Vima Nyingtik），以及莲花生大师（Padmasambhava）之缘分者（Karma Lingpa），从伏藏中取出莲师口诀《空行心髓》（Khandro Nyingtik），并传给了转世仁波切让炯多杰（Rangjung Dorjé）和硕（Shö）的嘉色·勒巴（Gyalsé Lekpa）。 前者，在《彻悟续》（Thal 'gyur）中说： 安住于大地之菩萨， 将之传播直至海洋。 正如所预言的那样，他从事了遍及南瞻部洲（Jambudvipa）的弘法事业，并从其智慧的深处取出了被称为《噶玛心髓》（Karma Nyingtik）的甚深佛法。 后者（指嘉色·勒巴）将法传给了遍知无垢光（Kunkhyen Drimé Özer）。他自己（无垢光）从普贤（Samantabhadra）的智慧深处涌现出《上师仰迪》（Lama Yangtik）、《甚深仰迪》（Zabmo Yangtik）、《空行仰迪》（Khandro Yangtik）等论著，以及《七宝藏》（Dzöd Chen Dun）和《三休息》（Ngalso Korsum）及其根本与注释等，并培养了许多特殊的传承弟子。 简而言之，将色身（肉体）化为虹身（光身）的精髓，即秘密心髓（Sangwa Nyingtik）的教法是：
English
He established boundless dominion. From this, at present, there are two lineages of the Mind Section (Semde) existing, known as the Nyang tradition and the Aro tradition. The former was translated by Vairocana. From there, it was successively transmitted, becoming the Dharma passed down to Nyang Yeshé Jung, the Zur family's ancestors and descendants, and others. The latter is a teaching disseminated in Dokham (Amdo Kham) by the emanation body Aro Yeshé Jungné, who possessed profound Dharma from a lineage of seven Indian and Chinese masters. The teaching that led exclusively to the attainment of the rainbow body among many lineages descending from Pangtön is the *Longdé Dorjé Zampa* (Vajra Bridge of the Space Section). 3. The third part [Vimalamitra] is: Vimalamitra's and Nyang's pith instructions are the essence of the rainbow body, These teachings were propagated by Longchenpa and Garab Dorje, the second. The crown jewel of five hundred pandits, the master Vimalamitra, who attained the vajra body of rainbow light, came to Tibet and bestowed the teachings of the Dzogchen Instruction Section (Menngagdé) upon Nyang Ben Tingdzin Zangpo, who possessed the eye of flesh (wisdom eye), and Nyang Ben too dissolved into light. Yudra Nyingpo translated the thirteen Outer Tantras of the Mind Section (Semde). Nyang entrusted the oral transmission (Kagyü) to Ba Lodrö Wangchuk. Longma Lhün Gyal retrieved the scripture lineage of the instructions from a treasure, and also heard the oral transmission, then gave these pith instructions to Lhacham Pema Sal, who also attained the rainbow body. Thereafter, the lineage successively transmitted by Gyalwa Shangtön and others became known as the *Vima Nyingtik*. And Karma Lingpa, from his karmic connection, (from page 177) extracted the *Khandro Nyingtik*, the pith instructions of Padmasambhava, from a treasure and bestowed them upon the tulku Rangjung Dorjé and Gyalsé Lekpa of Shö. As for the former, in the *All-Penetrating Tantra* (Thal 'gyur), it states: Bodhisattvas abiding on the ground, Will spread it to the oceans. As prophesied, he performed the activity of spreading it throughout Jambudvipa, and from the expanse of his wisdom, extracted the profound Dharma known as the *Karma Nyingtik*. The latter (Gyalsé Lekpa) bestowed the teachings upon the all-knowing Drimé Özer. He (Drimé Özer) himself authored treatises such as the *Lama Yangtik*, *Zabmo Yangtik*, and *Khandro Yangtik*, which emerged from the expanse of Samantabhadra's wisdom, as well as the *Seven Treasuries* and the *Three Cycles of Relaxation* with their root texts and commentaries, and nurtured many exceptional lineage-holding disciples. In short, the essence that transforms the physical body into a rainbow body, which is the teaching of the Secret Heart-Essence (Sangwa Nyingtik), is: