Chinese
从财富宝藏中，祈请成熟道如意宝。从五峰金刚心殿中，祈请解脱道如意宝。如是祈请后，瑜伽母明白了手势的含义，认为他是具足善缘的应化之身，于是将所有圆满的口耳传承宝藏全部交付给他，并以十三代单传的封印加以封印。之后班智达那若巴尊者依止他十二年，历经十二大苦行，最终获得了胜乐金刚的共同悉地，特别是获得了这个口耳传承，证得了极高的成就。之后，在藏地，洛扎玛尔巴（公元1012-1097年）被誉为后弘时期所有译师中无人能及的译师，他是薄伽梵欢喜金刚和 Dombi Heruka 化身为人。他历经千辛万苦，四次前往印度和尼泊尔。他走遍了印度，依止了一百五十位智者和成就者的上师，如金刚歌中所述，进行了无量的闻思。特别是，他依止班智达那若巴尊者六年七个月，闻思修同时进行，成为了成就自在的大师，他的成就名声传遍了印度。在最后一次前往印度时，吉祥那若巴已经示现了行为，除了他的弟子和少数与他有缘分的人之外，没有人能见到他。玛尔巴尊者供养了会供轮，并一心祈祷，在印度各地寻找，最终在北方的普什帕哈里寺亲眼见到了他，并在那里住了六个月，请求了口耳传承宝藏三法。那若巴问道：“谁说你有这样的教法？”玛尔巴回答说：“我在藏地有一个名叫米拉·托巴嘎的学生，空行母预言了他。”那若巴立刻合掌说道：在北方黑暗的角落里，如同雪山上太阳升起一般，向名叫托巴嘎的圣人顶礼！据说他这样说完后，低下了头，那个方向的树木也向南方低头，直到现在仍然如此。玛尔巴尊者的主要弟子有四大柱，其中麦、俄、措三人传承了讲授传承的教法。
English
From the treasury of wealth, I request the ripening path, the wish-fulfilling jewel. From the palace of the five-peaked vajra heart, I request the liberating path, the wish-fulfilling jewel. Having prayed in this way, the yogini understood the meaning of the gestures, and thinking that he was a person with great fortune and a suitable vessel, she entrusted him with the complete treasury of the three oral transmission jewels, and sealed it with the seal of a single lineage for thirteen generations. Then, the great scholar Naropa relied on him for twelve years, and after enduring twelve great hardships, he attained the common siddhi of Chakrasamvara in general, and in particular, he attained the supreme state of accomplishment by receiving this oral transmission. Then, in Tibet, Lotsawa Marpa of Lhodrak (1012-1097), who was renowned as the unrivaled translator among the translators of the later dissemination, was the very embodiment of Bhagavan Hevajra and Dombi Heruka. Having endured great hardships, he traveled to India and Nepal four times. He traveled throughout India, without limit, and relied on one hundred and fifty wise and accomplished gurus, and as it is clear from the Vajra Song, he engaged in limitless listening and contemplation. In particular, he relied on the great scholar Naropa himself for six years and seven months, and by engaging in simultaneous listening, contemplation, and meditation, he became a great master of accomplishment, and his fame as an accomplished one spread throughout India. When he went for the last time, the glorious Naropa had passed into conduct, and no one except his own disciples and a few who had a similar connection could meet him. Lord Marpa offered a tsokhor and prayed with one-pointed devotion, and searched throughout the regions of India, and finally met him face to face at the northern Pushpahari monastery, and while staying there for six months, he requested the three cycles of oral transmission jewels. Naropa said, "Who says that you have such teachings?" Marpa replied, "I have a student in Tibet named Mila Thöpa Gawa, and the dakini prophesied about him." Immediately, Naropa folded his hands and said: In the dark corner of the north, like the sun rising on a snowy mountain, I prostrate to that noble one named Thöpa Gawa! It is said that after he said this, he bowed his head, and the plants in that direction also bowed their heads to the south, and this is still the case today. Among the four main disciples of Lord Marpa, Me, Ngok, and Tsur received the teachings of the explanatory lineage.
Chinese
尊者米拉日巴获得了实修传承的灌顶，将耳传心髓三宝的诀窍圆满地以单传的方式传授。尊者米拉放弃了人的一切衣食，仅仅依靠青稞和粗布衣裳，在上阿里（Ngari）的雪山岩洞中，一生树立了实修的旗帜，成为了仅在藏地就广为人知的伟大成就者，与印度的伟大成就者们没有差别。他的弟子中有八位往生空行刹土，数量多得数不清，但最主要的有：像太阳一样的达波月光青年，以及像月亮一样的惹琼多吉扎巴。一次，尊者被本尊金刚亥母授记，说要将耳传心髓的片段分别给予八位心子。虽然确定是这样做了，但惹巴西瓦沃和奇拉瓦衮波多吉等大多往生空行刹土，因此似乎没有传承的持有者。给予惹琼多吉扎巴的是耳传中等篇，给予无等达波仁波切的是耳传广篇，给予恩宗敦巴绛曲嘉波的是耳传简篇。 据说这三者的成熟解脱仪轨全部的传承至今仍然完好无损地存在着。现在要讲的是惹琼巴的法统。其中，从惹琼巴的弟子大成就者琼仓惹巴开始，依次传承到第十八代藏传疯行者嘿汝嘎之间，似乎除了根本金刚句和仪轨的种子字之外，没有详细的文字记录。藏传疯行者嘿汝嘎·ཕྱོགས་ལས་རྣམ་རྒྱལ་（一切方胜）撰写了《宝鬘三部》的正文、注释和引导文等，使文字记录清晰而详尽。其弟子郭仓惹巴等也撰写了许多仪轨，至今仍然存在，这就是惹琼巴根本的噶举派。此外，竹贡仓巴嘉热从洛扎卡曲迎请了惹琼多吉扎巴隐藏的伏藏《六味平等》等，后来宗喀巴法王获得了惹琼耳传，即竹巴噶举派，但这是根本噶举派的法统。此派的成熟
English
Jetsun Milarepa received the empowerment of the practice lineage, and completely transmitted the essential instructions of the Nyinggyu Norbu Nam Sum (Three Jewels of Whispered Transmission) in a single lineage. Jetsun Mila abandoned all human food and clothing, and relying only on barley and coarse cloth, he erected the victory banner of practice for the rest of his life in the snow mountains and caves of Upper Ngari (western Tibet), becoming a great accomplished one widely known throughout Tibet, no different from the great accomplished ones of India. Among his disciples, there were countless, including eight who went to the realm of the Dakinis, but the most important were: Dagpo, like the sun, the Youthful Moonlight, and Rachung Dorje Drakpa, like the moon. Once, Jetsun himself was prophesied by the Yidam Vajravarahi, who said that he should give a piece of the whispered transmission to each of his eight heart-sons. Although it is certain that he did so, most of the disciples, such as Repa Shiwa Ö and Khyira Gonpo Dorje, went to the realm of the Dakinis, so it seems that there were no holders of the lineage. What was given to Rachung Dorje Drakpa was the medium-length whispered transmission, what was given to the Incomparable Dagpo Rinpoche was the extensive whispered transmission, and what was given to Nganzong Tonpa Jangchub Gyalpo was known as the concise whispered transmission. It is said that the complete lineage of the ripening and liberating rituals of all three of these still exists intact to this day. What is relevant now is the tradition of Rachungpa. Within that, from Rachungpa's disciple, the great accomplished Khyunchung Repa, the lineage passed down in succession to the eighteenth lineage holder, Tsangnyön Heruka. It seems that there are no extensive written records, only the root Vajra verses and the seed syllables of the texts. Tsangnyön Heruka, Phaklay Namgyal, wrote the texts, commentaries, and instruction manuals of the Three Sections of Jewels, making the written records clear and extensive. His disciples, such as Götsang Repa, also wrote many texts, and this lineage still exists today, which is the root Kagyu of Rachungpa. In addition, Drogön Tsangpa Gyare brought forth the terma (treasure) of Ro Nyom Kor Drug (Six Cycles of Equal Taste) and others hidden by Rachung Dorje Drakpa from Lhodrak Kharchu, and later, the Dharma Lord Drukpa received the Rachung Nyinggyu (whispered transmission), the Druk tradition, but this is the tradition of the root Kagyu. The ripening of this
Chinese
关于您的灌顶，弟子分为上、中、下三等。每一等又分为三个小类，总共有九种。按照这九种类别进行，讲述了坛城的修法和灌顶的方式，大约有四十二种。但如果简要概括，则有如父王一般的四种坛城，如母妃一般的四种坛城，以及与这些相关的自生身坛城，总共有九种。这次为了逐步掌握，采取父坛城六十二尊神的方法，进行成熟的灌顶。弟子们特别安住于预备阶段和正式灌顶两个阶段。现在要进行的是弟子的预备阶段，为了请求这个，请献上坛城。弟子们献上坛城。然后是祈请：金刚亥母拥抱颈项的，大乐您是我的导师，恳请上师您垂听。依止大菩提之行，祈求大护法您。请赐予我誓言，也请赐予我菩提心。请赐予我佛、法、僧三宝，祈请护法引领我进入大解脱之城。念诵三遍。然后是讲述殊胜的法：世间的一切智者，如同乌昙婆罗花，百千劫中偶尔出现，或者不出现。出现修持密咒之法，比这更加稀有。谁能为了无与伦比的众生利益，做到无上之行？在无数劫之前所造的罪业，一旦见到殊胜的坛城，那些罪业就会消尽。如果安住于称颂无量名声的咒语之行，那还用说什么呢？如果念诵救护的密咒，就能获得无上的果位。谁对这殊胜的修行，智慧非常坚定，他就能舍弃产生一切痛苦的恶趣。大自性者们，今天你们获得了无与伦比的利益。因为诸佛菩萨等一切大自性者们，都赞叹你们对这个教法
English
Regarding your empowerment, disciples are divided into three
Chinese
诸位全部，完全摄持而生起，因此你们在大乘中，现在将善妙生起。大乘广弘之，殊胜道此乃具光辉，你们于此投入故，自生大福德者，遍知一切世间之，将成如来。如是说。 并且，如于劫中所积之黑暗，能以日、月及灯等之光明，于一刹那顷消除一般，从无始无终之轮回中所积之罪障等，亦能以智慧之光明于一刹那间消除之方便，是故藉由授予金刚乘之甚深灌顶，汝等应当欢喜雀跃！如是说。 之后，给予律仪，其中菩萨律仪是跟随念诵： 根本上师与本尊为主尊安住，以及诸位佛子与一切佛陀，勇父空行母之众全部，祈请垂念于我。 名为某某之我，于未得无上菩提之前，皈依三宝等等，念诵三遍。 给予持明咒之律仪是： 根本上师与本尊，至祈请垂念于我。 之末。 名为某某之我，自此之时起，乃至未得菩提之间，如三世诸佛，于菩提中决定之，无上殊胜菩提心，我将生起。 守护戒律之学处，以及积聚善法，利益有情之三种律仪，我将个别稳固受持。 佛法僧，乃无上之三宝，从佛陀瑜伽所生之，律仪从今稳固受持。 于金刚部殊胜大种姓，金刚铃杵手印亦，如实受持，上师们亦受持。 珍宝部殊胜大种姓之， 誓言悦意，每日亦于六时中，恒常布施四种布施。 从大菩提所生之， 莲花部大种姓清净者，外内秘密三乘，殊胜之法全部受持。 于事业部殊胜大种姓， 具有一切律仪者，如实受持。
English
All of you, being completely embraced and arising, therefore, you will now be born into the Great Vehicle. The supreme path of the Great Vehicle's vast emergence, this is glorious. Because you have entered here, you are naturally endowed with great fortune. You will become the Tathagatas who know all the worlds. Thus it is said. Furthermore, just as the darkness accumulated over eons can be dispelled in a single moment by the light of the sun, moon, and lamps, similarly, the sins and obscurations accumulated from beginningless and endless samsara can also be dispelled in a single moment by the light of wisdom. Therefore, by bestowing the profound empowerment of the Vajrayana, you should rejoice and be joyful! Thus it is said. Then, giving the vows, the Bodhisattva vows are recited after: The root guru and the yidam are the main deities residing, as well as all the Buddhas with their sons, and all the assemblies of heroes and yoginis, please pay attention to me. I, who am called so-and-so, until I attain unsurpassed enlightenment, take refuge in the Three Jewels, etc., recite three times. Giving the vows of the Vidyadhara mantra is: From the root guru and yidam, to please pay attention to me. At the end of. I, who am called so-and-so, from this time onwards, until I attain enlightenment, just as the protectors of the three times, are determined in enlightenment, I will generate the unsurpassed and supreme Bodhicitta. I will individually and firmly uphold the discipline of moral conduct, as well as accumulating virtuous dharmas, and the three vows of benefiting sentient beings. Buddha, Dharma, and Sangha are the unsurpassed Three Jewels. The vows born from Buddha Yoga, I will firmly uphold from now on. In the great and supreme Vajra family, I will also truly hold the Vajra bell and mudra. I will also hold the teachers. Of the great and supreme Ratna family, the pleasing vows, every day, also in the six times, I will always give the four kinds of generosity. From the great enlightenment that arises, in the pure great Padma family, I will hold all the excellent outer, inner, and secret three vehicles. In the great and supreme Karma family, I will truly hold all the vows completely.