English
His equal disciples are known as the Four Ornaments. Their history resides in the center of the Chod Treasure teachings. Among the eight sons equal to him, the one whose view is the same as his is Dakpo Songkha's Unborn Joyful Yan, the first. The one whose realization is the same as his is Lato Lha Drug's Mad Lion, the second. The one whose blessing is the same as his is Jang Mitri's Mad Rang Sang, the third. The one whose conduct is the same as his is Samye's Dopa Zangtal, the fourth. The one whose power is the same as his is Lhodrak Tumshul's Zhipo Hurton. The one whose compassion is the same as his is Panyul's Kalden Lion, also called Tsiton Darma. The one whose clairvoyance and miraculous powers are the same as his is Malgro's Gyagom Hagton. The one whose benefit to beings is the same as his is Kangpo's Jetsun Zilnon, the eighth. The lineage of the son Gyalwa Dondrub is very prosperous in U-Tsang. The lineage of Tongde is very prosperous in Lhodrak. The lineage of Khugom is very prosperous in Tsang. The lineages of the eight sons equal to him are widely spread in Nyangpo Rong and other places. The lineages of the daughters, the Four Ornaments, etc., are known as the Mother-Lineage Treasure teachings because the blessings of empowerment descended upon them, and they are very prosperous in Kham. The histories and transmission methods of those sons are known in detail separately. Here, I have not written them because I fear the abundance of words. Among those sons, especially the heart-son Khugom Choseng, it is said that he was not Nublo Nyilchungma. It is said that Khugom was the one who was most in tune with her mind. Khugom served Machig as a personal attendant for some time, and it is said that Machig was very pleased. Later, near her death, Khugom asked Machig: Machig, these teachings that you have spoken of before are instructions that arose from Machig herself through the mind lineage. There is also one teaching that has been transmitted from the Buddha. To whom will you secretly transmit it? Machig replied: What you say is true. I have a whispered transmission from the Buddha. From the Buddha until now, the lineage has not been interrupted, the essence of the instructions has not diminished, and the warmth of the blessings has not faded. This key instruction of the meaning lineage, for beings of the three capacities, superior, middling, and inferior, has warmth within the three Chods, and therefore possesses the ritual activities and actions that cause miraculous displays to naturally subside. Who has requested it before?
Chinese
也没有出现。甚深口诀，对谁也没有以自己的信仰来传授。现在要传授给你，这样说了之后就给予了。库贡对玛吉村的儿子托巴顿珠说：玛吉有一个这样的口诀，我已经请求过了，要供养给上师。念诵后，儿子说：母亲有口诀应该传给儿子。您没有传给我的口诀。没有吧，这样说了之后，没有请求。儿子没有噶举实义口诀的理由就是这个。多波桑杰向库贡请求。多波桑杰最初在藏地学习名相之法，但切顿卡约瓦地方的人们寻找借口，不让居住，感到厌烦。向上藏去，在路上一个女人拿着满满一罐酸奶。给了一个朋友，说要请求一个口诀。他虽然懂名相之法，却不知道传授三句口诀。唉呀，名相之法一点用处也没有，这样想着感到厌烦。从卫地下来后，与喇嘛库贡曲森见面，请求了这个口诀并进行修持。也显示了事业法的能力。对地方的敌人做了诅咒冰雹两种法事。所有敌人都被降伏了，这样说。他传给了嘉那杰布，之后多波桑杰以前做了诅咒冰雹的事情，非常后悔。有一个或两个觉姆。去嘉那杰布那里请求平息痛苦的法。在昆钦让那里，上师住在那里，在做法会的地方见面了。请求了平息痛苦的法。他甚至做了一个小桌子，听法和说法。法会结束后，稍微讲了一些零散的断法诀窍。你的这个零散的断法是向谁请求的？说是向上师托巴珠色请求的。那么，名为噶举实义口诀，从佛陀到现在传承没有中断。具有内在温暖，能够让神变自然平息的口诀，您知道吗？这样问了之后。在那里表示同意，问你也会吗？回答说，知道，名为噶举实义口诀，从佛陀
English
And also did not appear. The profound instructions, to whom also not by self-belief was taught. Now to you to teach will be, having said, gave. Khu Gom to Machik's son, Thöpa Döndrup, said: Machik has one such instruction, I have requested and will offer it to the teacher. Having recited, the son said: If mother has instructions, she should give them to her son. You do not have the instructions that you have not taught me. Do you not, having said, did not request. The reason why the son does not have the Kagyu meaning instruction is that. Dolpa Sangye requested Khu Gom. That Dolpa Sangye first in Tsang studied the Dharma of characteristics, but the people of Cheton Kayowa sought excuses and did not allow him to stay, so he became disgusted. Going up to Tsang, on the way a woman carried a full jar of yogurt. Gave it to a friend, saying to request an instruction. Although he knew the Dharma of characteristics, he did not know how to teach the three-word instruction. Alas, the Dharma of characteristics is of no use at all, thinking this, he became disgusted. Coming down from Ü, he met Lama Khu Gom Chöseng and requested this instruction and practiced it. He also showed the power of karma. He performed both curses and hailstorms on the enemies of the land. All the enemies were subdued, he said. He gave it to Gya Nak Cherbu, and then Dolpa Sangye regretted very much that he had done curses and hailstorms before. There was one or two Jomos. He went to Gya Nak Cherbu to request the Dharma to pacify suffering. At Künkhyen Rang, the teacher was staying there, and he met him at the place where he was holding the assembly. He requested the Dharma to pacify suffering. He even made a small table and listened to and taught the Dharma. At the end of the Dharma session, he spoke a little about the scattered instructions of Chö practice. From whom did you ask for this scattered Chö practice? He said he asked the teacher Thöpa Drubse. Then, the instruction called Kagyu Meaning Instruction, from the Buddha to the present, the lineage has not been interrupted. Do you know the instruction that has inner warmth and can naturally pacify miracles? Having asked. There he agreed, asking do you also know? He replied, I know, the instruction called Kagyu Meaning Instruction, from the Buddha
Chinese
从世尊到如今传承未断绝，具备消除障碍、增温、口诀开示两种事业。通过内在口诀，知晓并念诵这种能使甚深窍诀之要点奇妙地自行寂灭的口诀后，弟子生起信心，说需要求法。于是（上师）进行互相传授佛法。多尔巴·桑托的汉人格切尔布对（弟子）讲述断法仪轨，后来（此人）被称为伟大的汉地断法者，据说有很多断法的弟子。他将此法给予喇嘛桑结饶登，（喇嘛桑结饶登）智慧高超，具备诸多功德，成为大成就者，据说活了一百多岁。他将此法给予匝莫巴·达贝谢饶，此人最初阅读阿雅德瓦的小论典，生起信心后询问谁懂此法，别人说喇嘛桑结饶登懂，于是他前去请求，（喇嘛桑结饶登）便传授给他。他（匝莫巴·达贝谢饶）具有极大的慈悲和智慧，拥有圆满的功德，精通圣八支瑜伽、时轮金刚、胜乐金刚等密咒。由于菩提心成熟，不顾世间八法而利益众生，是一位伟大的成就者。他将所有口诀传承给予喇嘛松巴热巴，（喇嘛松巴热巴）在寂静处修行，麻风病痊愈，通达无生之义，使众多众生得以成熟解脱。他传给桑结年顿，桑结年顿传给热巴·曲森，热巴·曲森传给永哲顿巴，永哲顿巴传给噶托巴·西饶喇嘛，噶托巴·西饶喇嘛传给杰尊·贝巴，杰尊·贝巴传给托登·南喀多吉，托登·南喀多吉传给喇嘛扬仲巴，喇嘛扬仲巴传给堪钦·益西坚巴，堪钦·益西坚巴传给我。如此传承，不知是否具备奇妙历史的次第之义，以此来考察上师，以及考察上师所传之法是否适合作为弟子的要点，这些在其他地方可以了解。以上所说，是从玛吉的广传《四大洲》，略传《甚深义心髓史》，以及《噶举派义理史略》中摘录的。为了使人信服和严谨起见，用四双八支来充实传承历史的次第，以上讲述完毕。 общей сложности. 第二个总义，是阐释用六种比喻来增益断法的伟大之处。
English
From the Bhagavan up to the present, the lineage has been unbroken, possessing both activities of dispelling obstacles, increasing warmth, and oral instructions. Through the inner instructions, by knowing and reciting such instructions that miraculously pacify the key points of profound instructions, the disciple generated faith and said that he needed to request the Dharma. Then (the master) engaged in teaching the Dharma back and forth. Dolpa Sangto's Chinese Gelchurbu explained the Chö ritual to (the disciple), and later (this person) was known as the great Chinese Chö practitioner, and it is said that he had many Chö disciples. He gave this Dharma to Lama Sangye Rabten, (Lama Sangye Rabten) was highly intelligent, possessed many qualities, and became a great Siddha, and it is said that he lived for more than a hundred years. He gave this Dharma to Zalmopa Dabe Sherab, who first read Arya Deva's small treatise. After generating faith, he asked who understood this Dharma, and others said that Lama Sangye Rabten understood it, so he went to request it, and (Lama Sangye Rabten) gave it to him. He (Zalmopa Dabe Sherab) had great compassion and wisdom, possessed perfect qualities, and was proficient in the sacred eight-branch yoga, Kalachakra, Hevajra, and other mantras. Because his Bodhicitta was mature, he benefited beings without regard for the eight worldly concerns, and was a great Siddha. He gave all the instruction lineages to Lama Sumpa Repa, (Lama Sumpa Repa) practiced in solitary places, his leprosy was cured, he understood the meaning of non-origination, and he brought many beings to maturity and liberation. He transmitted it to Sangye Nyenton, Sangye Nyenton transmitted it to Repa Choseng, Repa Choseng transmitted it to Yungzher Tonpa, Yungzher Tonpa transmitted it to Kathokpa Sherab Lama, Kathokpa Sherab Lama transmitted it to Jetsun Pelbarwa, Jetsun Pelbarwa transmitted it to Tokden Namkha Dorje, Tokden Namkha Dorje transmitted it to Lama Yangtrongpa, Lama Yangtrongpa transmitted it to Khenchen Yeshe Gyenpa, and Khenchen Yeshe Gyenpa transmitted it to me. Such a lineage, whether or not it possesses the meaning of a wonderful historical sequence, is used to examine the master, and to examine whether the Dharma taught by the master is suitable as the key point for the disciple, these can be understood elsewhere. The above-mentioned is extracted from Machig's extensive biography "The Four Continents", the abbreviated biography "Profound Meaning Heart Essence History", and "Abridged History of the Kagyu Meaning". In order to inspire faith and ensure rigor, the sequence of the lineage history is filled with four pairs and eight branches, and that is finished. ༈ The second general topic is to enhance the greatness of Chö with six illustrative examples.
Chinese
母亲说，总的来说，断法的法如同绿松石碎片，如同金粉，经典中没有完整的，虽然没有全部的组成部分，但哪怕只是一点诀窍也能有所帮助。如同雪山，下雪是白色，不下雪也是白色。同样，有其他法的依据也可以，没有也可以。如同狮子，狮子有一大群也可以，一只也能独自行动。同样，修断法的人懂其他法也好，只懂断法也能成办利他之事。如同大鼓的声音，敲击的时候，纵然有海螺、钹等各种各样的声音，但那些并非是大鼓声音的辅助，各自的声音的本质没有显现，同样，纵然懂各种各样的法，也只是断法的辅助而已。如同成就的泉眼，人多也能满足，人少也能满足，比如僧人和弟子以及人多也能成佛，人少也能成佛。如同好马的毛色，蓝色也美，黑色也美。比如修断法的人，可以和任何法相适应。然而，如果分析毛发的纹路，外在与般若波罗蜜多相符，所以即使不懂广、中、略三者，也请稍微讲述一下略的。内在与秘密真言相符，所以即使不懂大的续部，也请修持一下金刚亥母的修法。有人问：这个法应该完全接受，还是应该怀疑？总的来说，这个断法是佛陀般若波罗蜜多的意旨。与无上瑜伽续部也很相符。与任何法相适应，没有不相符的。特别是与母续相符。这也是从甚深意义的心髓历史中摘录的。这样，第二部分，通过六个比喻来阐述伟大之处就结束了。 общей сложности.第三个总义，从外、内、密三个方面来确定断法的法。首先，如果从外在的智慧波罗蜜多的意旨来确定，那么，这个断法是佛陀中间的，是转无相法-轮的意旨。为什么呢？因为所有的断法经典中，都具有六种波罗蜜多的意旨，以空性、慈悲为核心，远离边