English
And also the responses to numerous refutations made by Yö Dorje and others, such as: the refutations of debate by the Omniscient Longchenpa, the Unequaled Samten Lingpa, and the Ngari Paṇḍita; the self-answer of Karma Pakshi Mikyö Dorje; the refutation of debate by Pawo Tsuklak Trengwa; the verses and prose of Lama Sokdokpa's response; the roaring laughter of reasoning and vajra of Minling Rabjampa Orgyen Chökyi Drakpa; the Dharma history and sayings from the Omniscient Jigme Lingpa; the sections of refutation of debate made by Katok Paṇḍita; and the words of Tuwan Dharma Vajra, etc., can be understood from these. The meaning of the term "Dzogchen" (Great Perfection) is a corruption of "Mahāsamādhi," which is considered to mean entering into great samādhi. If it is derived from the term "Mahāsin," it can be translated as true great meditation or equal great wisdom, etc. Because it is not tainted by the views of the Eight Vehicles, it is true meditation, and since there is nothing higher than it, it is called "Great," which is a collection of the same essence. Or it can be said to be the Great Perfection Stage, as it is said in the *Mañjuśrī Oral Transmission*: "Great Perfection is the form of the entirety of wisdom." In its commentary, it says: "Great Perfection is the second stage of the second stage." etc. The New Tantras, mainly starting with the translation by Lotsāwa Rinchen Zangpo, were established through translation, explanation, meditation, and practice by the elder and younger Lotsāwas, Drokmi, Gö, Mar, and others. Furthermore, after a long time from the beginning of the Later Propagation, Jowo Je Palden Atiśa came to Tibet, and his disciples Drom, Ngok, and Ku, among others, widely developed, from which arose the Jowo Kadampa, whose activities were as vast as the sky. Previously, it was extremely prosperous, with countless monasteries and lineages, but the main ones are briefly mentioned below. The solitary place of Jang Ra Dreng Gyalwa, the actual Avalokiteśvara, was built by Dromtönpa Gyalwai Jungne at the age of fifty-one in the Fire Sheep year, according to the prophecy of Jowo. Others say that Dromtönpa built it in the Monkey year at the age of fifty-two. It became like the source of the Kadampa teachings. Although there is no specific religious tradition nowadays, this monastery is under the successive reincarnations of Ganden Tripa Ngawang Chokden.
Chinese
被占据而大为兴盛。 ༈ དཔལ་གསང་ཕུ་ནེའུ་（桑朴寺）位于从拉萨下来的聂塘方向的江河对岸。最初的寺庙是，由文殊化身惹·列巴协饶于铁猪年建立。后来由惹·洛丹西饶加以管理，成为了所有名相学院的源头。但现在只有身语意所依，没有任何僧团。 ༈ །།亚隆索那塘波寺靠近塘布姆巴。 ཆེ་ནི། 在后弘期的初期，由鲁梅钦波时期，由格西竹麦等建立。后来由恰多化身库敦尊哲雍仲担任座主。中间时期非常兴盛。但现在只有一个小小的僧团。 ༈ །江孜纳塘寺是，由滚敦洛哲扎于 第一饶迥的水鼠年建立。现在由扎什伦布寺负责管理。 ༈ །།卫地的白孜塘寺是，靠近扎什伦布寺。由大司徒绛曲坚赞建立。中间时期非常兴盛等等，以前噶当派的座寺多得不可思议。现在法脉也与噶举派、格鲁派等混杂，没有单独的座寺。寺庙也大多只有名字而已，所以不详细说明。详细情况请参考《噶当宝籍史》、萨钦·贡噶坚赞所著的《孜东大法源》、蒋贡阿麦夏巴所著的《噶当法类显明日光》等。噶当的词义是，将所有佛语理解为一人成佛的窍诀，因此法的名称依附于人。噶当派的法类中，以前经论、窍诀、口诀三种传承多得不可思议。现在有资粮道信心的处所、加行道修行的处所、见道静虑的处所，即著名的噶当六论，以及觉沃的意修小法百种等的教证。窍诀有修心七义、八偈、八句等的讲解。修心
English
was occupied and became very prosperous. ༈ Pal Sangphu Ne'u (Sangphu Monastery) is located on the opposite bank of the river in the direction of Nyetang, coming down from Lhasa. The first monastery was founded by Jamyang incarnation Ngok Lekpai Sherab in the Iron Pig year. Later, Ngok Lo Tendar Nima Lodan Sherab managed it and became the source of all philosophical colleges. But now there are only body, speech, and mind supports, and there is no Sangha community. ༈ Yarlung Solnak Tangpo Monastery is near Tangbumpa. Cheni: In the early period of the Later Propagation, it was established by Geshe Drume and others during the time of Lume Chenpo. Later, Chakdor incarnation Khuton Tsondu Yungdrung served as the abbot. It was very prosperous in the middle period. But now there is only a small Sangha community. ༈ Gyangtse Narthang Monastery was founded by Gonton Lodro Drak in the Water Rat year of the first Rabjung. Now Tashi Lhunpo Monastery is in charge of management. ༈ The Pel Tsetang Monastery in U is near Tashi Lhunpo Monastery. It was founded by Tai Situ Jangchub Gyaltsen. It was very prosperous in the middle period, etc. In the past, there were countless Kadampa monasteries. Now the Dharma lineage is also mixed with Kagyu, Gelug, etc., and there is no separate monastery. Most of the monasteries only have names, so I will not explain them in detail. For details, please refer to "Kadampa Treasure Book History", "Tsedong Great Dharma Source" written by Sachen Kunga Gyaltsen, and "Kadampa Dharma Class Illuminating Sunlight" written by Jampel Amye Zhap. The meaning of the word Kadampa is to understand all the Buddha's words as the key to one person's enlightenment, so the name of the Dharma is attached to the person. Among the Kadampa Dharma classes, the three transmissions of scriptures, pith instructions, and oral instructions were inconceivable in the past. Now there are the place of faith in the accumulation path, the place of practice in the path of application, and the place of samadhi in the seeing path, which are the famous Kadampa Six Treatises, and the teachings of the hundred small Dharmas of Jowo's mind practice, etc. The pith instructions include explanations of the Seven Points of Mind Training, Eight Verses, Eight Lines, etc. Mind training
Chinese
关于新旧众多文献的传授，秘诀密法典籍珍宝十六明点的灌顶、教导和传授三者。作为一切基础的《菩提道次第广论》的教导。此外还有教法珍宝集、口诀珍宝集、《噶当零散集》、《青册》、卓隆巴的《教次第根本》、噶当教法史大论的传授等等。以及从觉沃（阿底峡）传下来的无著派系的生起次第。密集金刚观世音，瑜伽续部修习十二坛城，不动佛等的灌顶。噶当四本尊的随许和教导。纳塘巴的百法等随许。十六罗汉，龙王，观世音，二十一度母，斯美泽，白财神等随许和众多零散口诀。护法曲刀的一些种类的随许等，主要对法王日沃格丹巴等进行了传授。护持教法的士夫有，库、俄、仲三位，叔侄三位，朗、夏、尼达双一对等不可思议的众多大德出现。所有这些的传记简而言之，仲敦巴仁波切说：“稀有之法即是三藏，教诲以三士夫之庄严而美妙，噶当珍宝金鬘上，无论何人计数皆成有义。”如是所说，以三藏之法扶正，以三士夫之教诲而修持，从律藏迦里迦开始，乃至吉祥密集金刚，了知成为一人成佛之顺缘，而视一切教法皆无相违。所有这些之义与调伏自心相结合，所有言教皆显现为教诲。以菩提心和真实之见解而精进，轻易获得胜者之密意。厌离和出离心在心中生起，戒律之学清净，重大恶行自然止息。内有三摩地之门，以及本尊摄受等不可思议之功德，虽然获得，却精勤如瓶中之灯般隐藏，从而显现趋至圣者之境。总而言之，以精通而贤善且成就的经验所。
English
The transmission of many old and new documents concerning the cycle. The empowerment, instruction, and transmission of the sixteen bindus of the precious secret Dharma text. The teachings of the Great Treatise on the Stages of the Path to Enlightenment, which is the basis of all. In addition, there are collections of precious teachings, collections of precious instructions, scattered Kadampa teachings, the Blue Annals, the root text of Grolungpa's Stages of the Doctrine, the transmission of the Great History of the Kadampa Doctrine, and so on. As well as the generation of bodhicitta according to the Unobstructed system transmitted from Jowo (Atisha). The empowerment of Guhyasamaja Avalokiteshvara, the twelve mandalas for training in the Yoga Tantras, Akshobhya, and so on. The subsequent permission and instruction of the four Kadampa deities. The subsequent permission of the hundred practices of Narthangpa and so on. The Sixteen Arhats, the Dragon King, Avalokiteshvara, the Twenty-one Taras, Smertetsek, White Jambhala, and so on, subsequent permissions and many scattered instructions. The subsequent permission of some types of the Vajrakila protector, etc., mainly to the Dharma Lord Riwoge Denpa and others. As for the individuals who uphold the doctrine, there have appeared countless great beings such as the three: Khu, Ngok, and Drom; the three brothers; Lang, Shar, and the pair of Nyi and Da. To summarize the biographies of all of these, Dromton Rinpoche said: "The wondrous Dharma is the Three Baskets, the teachings are beautiful with the adornment of the three types of individuals. On the golden rosary of Kadampa jewels, whoever counts it will make it meaningful." As it is said, the doctrine is straightened by the Three Baskets, and practiced by the teachings of the three types of individuals. From the Vinaya Karika onwards, up to the glorious Guhyasamaja, they realized that it is a condition for one person to attain Buddhahood, and thus viewed all the doctrines as non-contradictory. Combining the meaning of all of these with taming their own minds, all the scriptures appeared as instructions. By emphasizing bodhicitta and the correct view, they easily attained the Victorious One's intention. Renunciation and the arising of definite emergence in their hearts purified the training in morality, and great misdeeds naturally ceased. Inwardly, there was the door of samadhi, and the blessings of the tutelary deity, etc., and although they attained countless qualities, they diligently concealed them like a lamp inside a vase, and thus manifestly departed to the realm of the noble ones. In short, with the experience of being learned, virtuous, and accomplished.
Chinese
是为庄严。噶当派的传记，如外净内净的莲花花蕊般，如风般广为人知。以四天神为身：能仁、观世音、不动明王、度母；以三藏为语；以三学为心庄严，被称为具足七种天法的教法之主，与令诸佛欢喜的善知识名副其实。之后，萨迦派的教法得以弘扬。从印度金刚座向北方行进一百由旬的边境，雪域藏地的金刚座，上藏的扎玛萨迦，由昆·贡却嘉波在四十年龄的水牛年（1073年）建立。其子萨钦·贡噶宁波等至今血脉未断地进行管理和弘扬。中间拉萨宗巴时期，虽然出现过衰败的情况，但从咒师大成就者贡噶仁钦进行修复后，逐渐兴盛。因此，后来萨迦派的教法唯对此恩情最为深重。此外，在印度 圣地受到众人敬仰的种姓，以及雪域藏地昆·萨迦派种姓的证悟讲述，实为无量功德的入口。如是追随智者们的赞颂，在此仅略述其名。在土地高洁的阿里上部，或北方谢尔查嘉姆雪山脚下，光明三位天神姐妹降临于凉爽之地，成为福德的宾客，其中二者玉隆和木萨丹布之子，诞生了玛桑七兄弟，六位兄长与父亲一同前往天界。第七位玛桑吉杰，与托江沃米之子英雄虎。其子虎波沃坚，此等皆以超凡之身显现，安住于虚空中。其子雅邦杰，此以上被称为光明天的种姓。他杀死了罗刹血眼母，迎娶其妻雅哲斯里玛，天神与魔鬼之间，生下一子，取名为昆巴杰，昆氏家族由此得名。其子昆巴波切，其兄长为莲花生大师的心子堪布菩提萨埵受近圆戒的萨弥。
English
It is for adornment. The Kadampa's biography, like the lotus's pistil that is outwardly and inwardly pure, is known to all like the wind. With the four deities as the body: Shakyamuni, Avalokiteśvara, Achala, and Tara; with the three baskets as speech; with the three trainings as the mind's adornment, he is called the master of the doctrine possessing the seven divine dharmas, and is truly a spiritual friend who pleases the Buddhas. Thereafter, the Sakya's doctrine flourished. From the Vajrasana in India, a hundred yojanas north to the border, the Vajrasana of Tibet in the snowy land, Tsangla Tö Drampa Sakya, was established by Khon Konchok Gyalpo at the age of forty in the Water Ox year (1073). His son Sachen Kunga Nyingpo and others have been managing and propagating it without interruption of the lineage until now. In the meantime, during the time of Lhasa Dzongpa, there was a great decline, but since the great mantra holder Kunga Rinchen restored it, it gradually prospered. Therefore, later the Sakya's doctrine should be most grateful to this alone. Furthermore, in India, the lineage revered by many in the sacred land, and the account of the realization of the Khon Sakya lineage in the snowy land of Tibet, is indeed the entrance to immeasurable merit. Following the praises of the wise, here only a brief mention of their names. In the high and pure land of Upper Ngari, or at the foot of the northern Shelcha Gyalmo snow mountain, the three luminous sky goddess sisters descended to the cool land as guests of fortune, from whom the two, Yuring and Muza Dembu, gave birth to the seven Masang brothers, the six elder brothers and their father went to the heavenly realm. The seventh, Masang Jijé, and Tokcham Wurmi's son, the hero Tiger. His son, Tigerpo Öchen, all of these manifested in extraordinary bodies and resided in space. His son, Yabangkyé, up to this point they are known as the luminous divine lineage. He killed the Rakshasa Blood-Eye Mother, and married his wife Yadrag Silima, between the gods and demons, a son was born, named Khon Barkyé, and the Khon clan was named. His son, Khon Palpoche, his elder brother was Samye, who received full ordination from Khenchen Bodhisattva, the heart son of Guru Rinpoche Padmasambhava.