English
It is said to be scattered. Or, all the Dharma of the meaning of the Kagyu is called orderly, and some say that everything that Machig herself said is disorderly. Or, orderly means: outwardly, explaining the scriptures in detail; inwardly, showing the practice of the instructions; meditation, showing the key points of the oral instructions; secret, showing the repetition of symbolic Dharma. Machig said that all the words of her sons are disorderly and scattered. In short, all Chöds condense the instructions into one, all the experiences of the Chöd practitioners are gathered together, and all the speech styles of the lamas are condensed into one method. No matter how many Chöd chapters Ama Jomo spoke, there is none that is not included in the Kagyu and Meaning Lineage. Moreover, Arya Deva said in front of him that all the scriptures and instructions spoken, from the Buddha Shakyamuni to the present, the lineage of blessings has not been interrupted, therefore it is called the Kagyu Meaning Instruction. In order to have faith in such a meaning and to be rigorous, the history of the Kagyu and Meaning Lineage is divided into four types: near lineage, very near lineage, short lineage, and long lineage. The near lineage is the root lama, why? Because the lama himself is the Dharmakaya, which is said in all the sutras and tantras. The very near lineage is one's own mind. Why? Because it is said in the "Atiyoga Wisdom Sutra": Recognizing the mind is definitely the Buddha. The short lineage is: Vajravarahi, Machig Labdrön, Kalden Senge, Gyalwa Döndrup, Jamyang Gönpo, Zhönnu Zangpo, Lodrö Drakpa, Sangye Rinchen, Tulku Shakya Zhönnu, Kunga Yeshe, passed down in order. The long lineage is: Great Mother, from this Shakyamuni, from this Lion of Speech, from this Jetsun Dolma, from this Dakini Sukasiddhi, from this Arya Deva. Moreover, the great qualities of his birth are: In the bathing pond where the Holy Nagarjuna was bathing, a beautiful lotus flower grew, and in the flower was born a boy about eight years old, wearing three Dharma robes. The Holy Nagarjuna
Chinese
说“过来”，然后授予比丘戒。之后，讲授了三藏和四续部的所有佛法，他们全部领会，成为了地上第三地的菩萨，名为圣天（梵文：Āryadeva）。 像这样的导师，撰写了摄集般若波罗蜜多所诠释的意义精要的大论和小论。 导师在印度宣讲正法。那位圣者的传记具有六种殊胜之处：出生之殊胜，出生地之殊胜，所学之戒律之殊胜，加持之慈悲之殊胜，修习之功德之殊胜，以及果实成就之殊胜。 首先是，连续七世没有中断地获得清净的人身，成为唯一的班智达。此生出生于四种姓中最为殊胜的婆罗门种姓。 出生地之殊胜是：在南方贝代的察日斯昂地方，那是大悲观世音菩萨加持的地方诞生。父亲是婆罗门精进铠甲，母亲是婆罗门女萨热尔达，他是他们三个儿子中的第二个。 所学之戒律之殊胜是：十三岁时在吉祥的德迦玛希拉寺出家，受沙弥戒。在金洲上师处生起殊胜菩提心，接受菩萨戒。接受了五十四位男女瑜伽士的灌顶，守护密宗的誓言。 ༈ 加持之慈悲之殊胜是：摄受了五十四位男女瑜伽士，圆满地给予灌顶和教导。通过加持，具有了不可估量的力量和能力。 ༈ 修习之功德之殊胜是：五岁开始学习读写，精通。精通外道的论藏，以及内道的密宗续部，是精通五明的大学者。 ༈ 果实成就之殊胜是：获得了共同的成就，获得了八大成就。 地下宝剑、眼药， 健步丸、隐身术， 服食精华、空中行。 殊胜的成就，大手印，殊胜的证悟得以显现。 像这样的上师要前往西藏
English
said, "Come here," and bestowed the full ordination. Then, he taught all the Dharma of the three baskets and the four tantras, and they all understood them, becoming the bodhisattva of the third ground, named Arya Deva. Such a teacher composed the great and small treatises that summarized the essential meaning of the subject matter of the Perfection of Wisdom. That teacher preached the Dharma in India. The biography of that holy one has six special qualities: the greatness of birth, the greatness of the place of birth, the greatness of the precepts to be learned, the greatness of the blessings of compassion, the greatness of the qualities of practice, and the greatness of the fruit of accomplishment. First, for seven lifetimes without interruption, he obtained a pure human body and became a pandita. In this life, he was born into the Brahmin caste, which is superior to the four castes. The greatness of the place of birth is that he was born in the place of Tsari Si-nga in the southern region of Betai, a place blessed by the great compassion of Avalokiteśvara. His father was the Brahmin Vīryavarman, and his mother was the Brahmin woman Saralta. He was the middle of their three sons. The greatness of the precepts to be learned is that at the age of thirteen, he became a novice monk at the glorious Drikamaśrīla Monastery and took the vows of a śrāmaṇera. He generated the supreme bodhicitta to the lama Serlingpa and received the bodhisattva vows. He received empowerment from fifty-four male and female yogis and kept the samaya of secret mantra. ༈ The greatness of the blessings of compassion is that he took fifty-four male and female yogis as disciples and gave them complete empowerment and instructions. Through blessings, he possessed immeasurable power and ability. ༈ The greatness of the qualities of practice is that he learned to read and write from the age of five and became proficient. He knew all the outer philosophical treatises and the inner tantric scriptures, and he was a great paṇḍita who was skilled in the five sciences. ༈ The greatness of the fruit of accomplishment is that he obtained the common siddhis and the eight great siddhis. Underground sword, eye medicine, Swift-foot pill, invisibility, Taking essence and going in the sky. The supreme accomplishment, the great mudra, the supreme realization became manifest. Such a lama is going to Tibet
Chinese
考虑到时机已到而前来，有一次，主仆三人一起前往印度边境，当时有一位名叫格西·昂珠·宁布的格热·达塘巴人，他说他去印度学习了六种译师之法，（他们）看到用木头桩子雕刻着各种动物的形象。还有一位喇嘛，名叫黄胡子喇嘛，他不相信藏传佛教，所以去印度寻找教法，但没有找到，就返回尼泊尔，说要去尼泊尔向喇嘛哈努求猪母尊。他和许多商人同行，到达尼泊尔后在那里停留了一个月，在返回西藏的路上，尊者（阿底峡）与印度人同行而来。当时他们两人心想，尊者（阿底峡）印度人并不真正了解，这位阿阇黎喇嘛一定是位成就者。但不知道他是佛教徒还是外道徒，所以也没有请求教法。之后到达芒域，阿阇黎的院落非常宽敞，所有人都对阿阇黎非常恭敬，供奉了许多鲜花。询问这位喇嘛叫什么名字，回答说是印度班智达嘎玛希拉，在西藏被称为丹巴·印度。说是一位博学的班智达，伟大的成就者。以前也多次去过西藏，这次好像也要去西藏。在那里，格西说要请求一个教法，（阿底峡）说：“你把这个念珠扔掉。”扔掉后，（阿底峡）说：“这种东西是散失菩提心的原因，是外道用来施行幻术的工具，我也知道，所以没有做。如果想欺骗众生，就需要这个，可以扔掉。”说完就把它打碎了。请求教法后，（阿底峡）说：“你不要把外面的显现纳入内心，不要把内心的显现向外散布，心不要执着于身体，让身体和心解脱，保持自然状态。”听后，对此产生了定解，并将他视为根本上师。黄胡子喇嘛心想，如果不是为了寻找佛法而来，人寻找佛法是找不到的。去印度寻找佛法没有找到，返回西藏后，心想遇到了一个成就的喇嘛。向喇嘛请求一个教法，（阿底峡）说：“现在终于有了一个可以给你教法的地方。”之后格西……
English
Considering that the time had come, he came. Once, the three, master and servants, came to the border of India. At that time, there was a Geshe named Ngondrup Nyingpo, a Gre-Datangpa, who said that he had gone to India to study the six laws of translators, and (they) saw various animal figures carved on wooden stakes. There was also a lama named Yellow Beard Lama, who did not believe in Tibetan Buddhism, so he went to India to seek teachings, but he did not find them. He returned to Nepal, saying that he was going to Nepal to ask Lama Hanu for the Vajravarahi. He traveled with many merchants, and after arriving in Nepal, he stayed there for a month. On the way back to Tibet, the venerable (Atisha) came with Indians. At that time, the two of them thought that the venerable (Atisha) did not really understand India, and this Acharya Lama must be an accomplished one. But they did not know whether he was a Buddhist or a heretic, so they did not ask for teachings. Later, when they arrived in Mangyu, the Acharya's courtyard was very spacious, and everyone was very respectful to the Acharya, offering many flowers. When asked what the lama's name was, they replied that he was the Indian Pandit Kamashila, known as Dampa-India in Tibet. They said that he was a learned Pandit, a great accomplished one. He had been to Tibet many times before, and it seemed that he was going to Tibet this time as well. There, the Geshe said that he wanted to ask for a teaching, and (Atisha) said, "Throw away this rosary." After throwing it away, (Atisha) said, "This kind of thing is the cause of losing bodhicitta, and it is a tool used by heretics to perform illusions. I also know this, so I have not done it. If you want to deceive sentient beings, you need this, so you can throw it away." After saying that, he broke it. After asking for the teaching, (Atisha) said, "Do not take the external appearances into your heart, do not spread the internal appearances outward, do not let the mind cling to the body, and let the body and mind be free, and keep them in their natural state." After hearing this, he gained certainty about it and regarded him as his root guru. The Yellow Beard Lama thought, "If I had not come to seek the Dharma, people would not be able to find the Dharma by seeking it. I did not find the Dharma by seeking it in India, so when I returned to Tibet, I thought that I had met an accomplished lama." When he asked the lama for a teaching, (Atisha) said, "Now there is finally a place where I can give you a teaching." After that, Geshe...
Chinese
和商人前往上部的南方。阿阇梨主仆们好像住在上部的北方。喇嘛黄胡子的想法是，追随这位喇嘛住在何处，想要获得一个诀窍，就一起去了。之后他们去了叫做འདོག་སྟག་རིས་的地方。到达并住在一个旅馆里，受到了很多加持，瞎子恢复了一半视力，聋子恢复了一半听力等等，大家都觉得很神奇。那个地方请来了一位叫做格西སྐྱོ་ཤཱཀྱ་ཡེ་ཤེས་，精通经部幻术。正在做法会轮的时候，他的侍从叫做མྱང་སྟོན་གྲགས་ཆེན་གྲགས་ཆུང་，祖辈都是有大神通的咒师，带着两个俊俏的男孩。一个麻风父亲带着十六万份（འབུམ་བཅུ་དྲུག་）供品，连同一份礼物一起献上。因为一直都有管家，格西福报很大，两个男孩还没来得及提防，眉毛就掉了，出现了被鬼神伤害的迹象。格西很担心，正在这时，听说旅馆里住着一位有加持的阿阇梨。就去拜访并请求说，一般来说您是印度人，是智慧的源泉，特别是喇嘛您是一位神奇的人，我这里有两个被邪魔鬼怪缠身的男孩，请您慈悲加持他们。阿阇梨说那就这样做吧。这时，他对黄胡子说，现在你想要的一个诀窍就要来了。于是对他进行了款待并请求了诀窍。给两个男孩和黄胡子、格西སྐྱོ་四个人都进行了加持，给予了六部《般若波罗蜜多经》。当即写成文字，并请求了介绍和口诀。两个男孩通过修行，疾病痊愈，成为了很好的成就者。没有从噶当派的单传之外传播。据说这就是单字诀窍，据说这就是增长福气的方法。 导师对སྐྱོ་སྟོན་说。སྐྱོ་སྟོན་的历史是，ཟུར་པོ་ཆེ་ཤག་འབྱུང་的外甥སྐྱོ་བྱུང་བསོད་ནམས་བླ་མ་被认为是具缘者。圣者说，索南喇嘛，您精通密宗的续部
English
And the merchants went to the south of Stod. The Acharya servants seemed to be staying in the north of Stod. Lama Smara Serpo thought, "I should follow this Lama wherever he stays and try to get a single instruction." So he went along with them. Then they went to a place called 'dog stag ris. When they arrived and stayed in a hotel, many blessings were received. Half of the blind regained their sight, half of the deaf regained their hearing, and so on. Everyone was amazed. In that area, a Geshe named Kyo Shakya Yeshe, who was skilled in the Sutra of Illusion, was invited. While he was performing a Tsogkhorlo, his attendants, named Myangton Drakchen Drakchung, whose ancestors were all powerful mantra practitioners, brought two handsome boys. A leper father invited and offered sixteen hundred thousand (འབུམ་བཅུ་དྲུག་) offerings along with a gift. Because there was always a caretaker, Geshe was very fortunate. Before the two boys could be wary, their eyebrows fell off, and signs of being harmed by evil spirits appeared. Geshe was worried. At that time, he heard that there was a blessed Acharya staying in the hotel. He went there and requested, "Generally, you are an Indian, the source of wisdom, and especially Lama, you are a wonderful person. I have two boys who are being devoured by demons and evil spirits. Please have compassion and bless them." The Acharya said, "Let's do that." At that time, he said to the yellow-bearded one, "Now, the instruction you desire is about to come." Then he treated him with respect and requested the instruction. He gave instructions to the two boys, the yellow-bearded one, and Geshe Kyo, all four of them. He gave six volumes of the Prajnaparamita Sutra. Immediately, he wrote them down and requested the introduction and oral instructions. The two boys practiced them, and their illnesses were cured, and they became good accomplished ones. It was not spread outside of the single lineage of the Kadampa. It is said that this is the single-letter instruction, and it is said that this is the method of increasing merit. The teacher said to Kyo-ton. The history of Kyo-ton is that Kyo Jung Sonam Lama, the nephew of Zurpoche Shakjung, was seen as fortunate. The holy one said, "Sonam Lama, you are skilled in the tantric scriptures of secret mantra."