English
Furthermore, there are the teachings of Sukha, the teachings of Dorje Denpa, the teachings of Maitripa, the teachings of Rahula, and countless other Shangpa teachings, including scattered instructions not included therein. Among these, the manifestation of the wisdom of emptiness, the great seal, achieved through the skillful means of bliss, is the essence of what is to be accomplished. As stated in the root Vajra verses: 'These supreme practices of the path, not at other times, but in this life or in the bardo, with the spontaneous arising of the three bodies inseparable from bliss and emptiness, one goes to the pure realm of the Dakinis.' So it is said. The main basis is the Chakrasamvara Tantra, and also the Hevajra, Guhyasamaja, Mahamaya, and Vajrabhairava. The special instructions of Niguma, the sister of Naropa, the wisdom Dakini, are supreme. Initially, the teachings descended: the body is the Guhyasamaja, the speech is the Mahamaya, the mind is the Hevajra, the qualities are the Chakrasamvara, and the activity is the Vajrabhairava. The scholar-accomplished Khyungpo Naljor Tsultrim Gön, inseparable from the essence of the five wisdom mandalas, cultivated these teachings and spread them in this land of snow mountains. Vajradhara, Niguma, Khyungpo, Mokchokpa, Kyegangla, Sangye Nyenton, Sangye Tonpa: these seven generations were sealed with a single lineage transmission. Sangye Tonpa spread it widely to all fortunate ones. From this, the Kagyu lineages of U Shang Jagpa Tsultrim Gön, Nyang Samdingpa Khetsun Shyönnu Drub, and others branched out. The way the practice lineage is rooted is particularly excellent. For the precious oral instructions, there are four ways of guiding disciples through the four valid cognitions and the four whispered lineages. If we consider the way of expanding the scriptures, guiding as the scriptures are, then Lord Sakya Pandita said: 'Establishing the basis of the path with the three appearances, all practices are known through the three continuums.' As it is said, the common Paramitas, which are the basis of the path, are preceded by taming the mind with the three appearances. As the uncommon aspect of the Mantrayana path, one first receives empowerment at the time of the cause, and then abides in the root vows. In the actual practice of the path, among the three continuums, in the Alaya causal continuum, the view of the inseparability of samsara and nirvana, the union of clarity and emptiness, is introduced and meditated upon. The body's skillful means
Chinese
萨迦派和三种混合形成了恰干第十的教法。 仲弥派和吉乔派混合形成了觉囊昆桑第十一的教法。 道果六支和三圆满混合形成了拉堆旺杰的教法。 最殊胜的是香巴的传承。 萨迦派有早期的布帕竹十三教法。 切贡教法十四有两种。 后期的布派有近传承十五和远传承十六两种。 仲弥的两位觉沃之子和香敦兄弟二人，四部珍贵语录汇集成了曼朗西波十七的教法。 从色敦处最后获得的，是降曲益西在香普十八所传授的教法，这十八种教法全部都源自仲弥和吉乔的传承持有者。 这些教法中，后来萨迦派和夏鲁派两种教法非常兴盛，通达了如海般的佛法，成就了萨迦派。 他是实修传承教法的顶饰。 所谓大手印的体性，是遍布轮涅一切，深明无二的七种殊胜智慧。 定义是：从梵语摩诃母陀罗（梵文天城体：महामुद्रा，梵文罗马拟音：mahāmudrā，汉语字面意思：大手印）的词语中引申而来。 轮回、涅槃、道三者的所有法都不能超越它，所以称为手印。 没有比它更高的法，所以称为大，这是基础相同的汇集。
English
The Sakya tradition and the combination of three formed the Chagan 10th tradition. The Drokmi tradition and the Gyi Gyo tradition combined to form the Jonang Kunsang 11th tradition. The Lamdre Jor Drug and Dzogchen three combined to form the Lato Wangyal tradition. The most supreme is the Shangpa lineage. The Sakya tradition has the early Bu Phag Dru 13th tradition. The Chegom tradition 14 has two types. The later Bu tradition has the near lineage 15 and the far lineage 16, two types. Drokmi's two Jowo sons and the two Shangton brothers, the four sections of precious teachings collected into the Manglam Zhipo 17th tradition. The one finally obtained from Seton is the teaching imparted by Jangchub Yeshe at Zhingphuk 18, all eighteen of these traditions originated solely from the Drokmi and Gyi Jo lineage holders. Among these, later the Sakya tradition and the Shalu tradition became very prosperous, reaching the end of the ocean of Dharma, accomplishing the Sakyapa. He is the crown ornament of the practice lineage teachings. The essence of what is called Mahamudra is the seven special wisdoms that pervade all of samsara and nirvana, being profound and clear and non-dual. The definition is: derived from the word Mahamudra (梵文天城体：महामुद्रा，梵文罗马拟音：mahāmudrā，汉语字面意思：Great Seal). All the dharmas of the three paths of samsara, nirvana, and the path cannot go beyond this, so it is called Mudra. There is no other dharma higher than that, so it is called Great, which is the collection of the same basis. Classification: divided into three: basis, path, and result. The first is: realizing the meaning of the nature of reality, from realization arises both liberation and delusion, therefore, all the dharmas of samsara and nirvana cannot go beyond it, so it is called Mudra. Other than that, the Dharmakaya cannot be found, so it is called Great. The second is: even when introduced by the guru's instructions and practiced, all knowledge and knowable things cannot go beyond its radiance, so it is called Mudra. Other than that, the wisdom of the Buddha cannot be found, so it is called Great. The third is: when the path purifies the adventitious stains, so that the abiding nature of the basis becomes manifest, all the manifestations of body and wisdom cannot go beyond it, so it is called Mudra. Because it is the ultimate state, it is called Great. In short, the inseparability of appearance and mind, co-emergent and without mental fabrication, is a special path of sutra and tantra that combines the result of Mahamudra. Lord Gampopa said: Mind itself, co-emergent, is the Dharmakaya. Appearance, co-emergent, is the light of the Dharmakaya. Therefore, appearance and mind are inseparable.
English
na cig skyes. || That is, "coemergent." It is said that mind and conceptualization are the three kayas of dharmakaya. The first is coemergent, because it is united by the instructions. It is not called coemergent union. It is said. When such a meaning is practiced, pure awareness, that is, the ordinary, uncorrected state itself. Tilopa said: "Alas, this is self-awareness wisdom, beyond words and not the object of mind. I, Tilopa, have nothing to rely on. Show yourself to yourself and understand." As it is said, the state of the ground view. Having recognized one's own nature, without 1 thinking, without 2 contemplating, without 3 examining, without 4 meditating, without 5 mind, 6 naturally abiding. In this way, without distraction, with mindfulness and awareness, practicing the path with its components is the actual practice of the path. And its branches, by practicing the profound means of striking the vital points of the vajra body, is the union of view and practice. That is, the means related to the tantra are the valid measure of the teachings. Tummo is the action seal, illusion is dream luminosity, bardo is transference, entering a corpse. Tummo is the root of the path, action seal is the enhancement of the path, illusory body is the life force of the path, dream is the temperature of the path, luminosity is the essence of the path, bardo is the decision of the path, transference is the expulsion of the path, entering a corpse is the connection of the path, these are the eight dharmas. The oral transmission related to blessings has six dharmas excluding action seal and entering a corpse. Furthermore, the five dharmas that include transference within bardo, and the tummo, illusory body, luminosity, and dream of the four chakras, etc., and the two dharmas that are condensed into root and branch, etc., are the main practices of the Kagyu Dagpo. The main basis is the blessed mother tantra Chakrasamvara. The four rivers of the transmission converge, the disciple of the great accomplished Tilopa Sherab Zangpo, the pandita Naropa who guards the northern gate, that is, the noble feet of man, or known as the undisputed feet, is a particularly excellent instruction. The first transmission descended, the delighted Vajra manifested as a human being, Jetsun Marpa Lotsawa Chokyi Lodro, having practiced in his heart, propagated it in this land of snow. From the teachings of the three lineages of Tsur, Ngok, and Mey, the main disciples, and the tradition of Milarepa's practice, his disciples, like the sun and moon, Dagpo.
Chinese
仁波切和热琼巴二位。前者的弟子帕竹的亲传弟子嘉察仁波切和昆敦热琼兄弟二人发展出的楚布派和林热派，弟子藏巴嘉热·益西多吉发展出的帕竹噶举，以及达波的弟子贡楚的亲传弟子香卓贡布发展出的蔡巴噶举，达波的弟子观世音菩萨的化身噶玛巴，三世钦巴发展出的噶玛噶举。帕竹的弟子直贡巴·仁钦贝发展出的直贡噶举。达隆塘巴·扎西贝发展出的达隆噶举，直贡和达隆二者，具缘匝拉瓦·益西僧格的弟子嘉瓦雅桑巴发展出的雅桑噶举。这些噶举派大部分的源头，是卓贡帕莫竹巴·多吉嘉波的座主恰恰仁波切发展出的帕竹噶举。简而言之，大手印有讲说和修行两种传统，第一种是：觉沃、玛尔巴、丹曲贝若、贡尼汝巴、印度恰那、尼泊尔阿苏、热琼巴、阿里纳波等八位，虽然以前很兴盛，但现在不太常见。后者是修行实修传承的卓越传统，即三界无与伦比的达波噶举。通过它的讲说、修行和实修，冈底斯山脉几乎都被美化了。帕竹噶举中，尊贵的竹巴噶举是，从杰·郭仓巴发展出的上竹巴如同天空中的星星，以及嘉瓦洛热巴发展出的下竹巴如同大地的骄傲来象征。有“不分彼此的竹巴、竹巴一半是乞丐、乞丐一半是成就者”的说法，像风一样广为人知，传承如同河流的宝藏。他们的修行是：主要展示见解的窍诀大手印，主要强调修行的窍诀那若六法，主要强调行为的窍诀五大元素平等味，主要展示果位的窍诀缘起。一切珍爱的窍诀深道上师瑜伽五法如同根本经典，其他的窍诀不可思议，如同补充。总的来说，噶举这个词的含义是，杰·达波仁波切·索南仁钦最初的噶当
English
Rinpoche and Rachungpa, two individuals. From the former's disciple Phagdru's heart-son Gyaltsa Rinpoche and Kuntun Rachung, the two brothers, arose the Trowo and Lingre schools. From the disciple Tsangpa Gyare Yeshe Dorje arose the Palden Drukpa, and from Dakpo's disciple Gomtsul's heart-son Zhang Drowai Gonpo arose the Tsalpa Kagyu. From Dakpo's disciple, the incarnation of Chenrezig, Karmapa, Dusum Khyenpa, arose the Kamtsang Kagyu. From Phagdru's disciple Drigungpa Rinchen Pal arose the Drigung Kagyu. From Taklung Thangpa Tashi Pal arose the Taklung Kagyu, these two, Drigung and Taklung, from the fortunate Zarawa Yeshe Senge's disciple Gyalwa Yawazangba arose the Yawazang Kagyu. The source of most of these Kagyus is the Phagdru Kagyu, which arose from the throne-holder of Drowon Phagmo Drupa Dorje Gyalpo, Chennga Rinpoche. In short, there are two traditions of Mahamudra: explanation and practice. The first is: Jowo, Marpa, Dromtön, Kongnyiruwa, Indian Chagchen, Nepali Asu, Rachungba, and Ngari Nagpo, about eight in total. Although it was very prosperous in the past, it is not very common nowadays. The latter is the extraordinary tradition of practice and accomplishment, the unparalleled Dakpo Kagyu of the three realms. Through its explanation, practice, and accomplishment, almost all of the Gangchen mountains have been beautified. Within the Phagdru Kagyu, the glorious Drukpa Kagyu is symbolized by the Upper Druk, like stars in the sky, which arose from Je Götsangpa, and the Lower Druk, like the pride of the earth, which arose from Gyalwa Lorepa. There is a saying, "The Drukpa is indivisible, half of the Drukpa is a beggar, and half of the beggar is an accomplished one," which is as well-known as the wind, and the lineage is like a treasure of rivers. Their practices are: the key instruction of Mahamudra, which mainly shows the view; the key instruction of the Six Yogas of Naropa, which mainly emphasizes meditation; the key instruction of Equal Taste of the Elements, which mainly emphasizes conduct; and the key instruction of Interdependence, which mainly shows the result. The Five Profound Path Guru Yogas, which are cherished by all, are like the main scriptures, and the other inconceivable key instructions are like supplements. In general, the meaning of the term Kagyu is that Je Dakpo Rinpoche Sonam Rinchen initially established the Kadampa.