English
In this snowy land, due to the extraordinary kindness of the enlightened mind of the Dharma Kings and Panditas, and the fortune of the beings to be tamed at that time, a portion of it was transformed into secret Dharma, practiced secretly, and many attained supreme accomplishments. Afterwards, the non-virtue of the Tibetan people ripened, and the interdependent connection of the vessels of those to be tamed temporarily came to an end. From the time that Langdarma U'dumtsen sought an opportunity to destroy the precious Buddhist teachings, the teachings of the three yogas of the Dharma wheel of realization of the actual meaning were hidden in hidden lands and small border countries. Therefore, during the later dissemination of Buddhism, it did not spread before the wise and foolish masses. Furthermore, because the Indian Panditas were very careful about secrecy and were not widely known, some later translators thought that Dzogchen was not widely known in India, and the reason for this also stemmed from this. Therefore, if one considers that the four yogic stages and the three stages of generation and completion of the inner path have the same name, and then concludes that their essence is the same, and based on this, proposes an argument that the order of stages is unreasonable, it is difficult to establish. Because the true meaning of the three stages of generation and completion, that is, the realization of suchness, has differences in the depth of the methods, being not deep, deep, and extremely profound, which can be distinguished by the wisdom of the higher and higher stages, therefore it can be established as a sequence of stages. Moreover, it is said in the scriptures that the types of continuums of expressive words are also difficult to estimate, therefore the expressed content and the way of expression are completely different. Secondly, there are three points to refute the views that want to attack indirectly: the view that Dzogchen is mixed with the teachings of the Chinese Heshang; the view that the ultimate luminosity of the result is unreasonable; and the view that it is unreasonable to trace the lineage of the Dharma that came from the treasure to Vajradhara. These are refuted. The first point is explained from "The current Mahamudra, and the Dzogchen of the Chinese school" to "Mostly are Chinese teachings." In this regard, the Golden Needle says, "The teachings of the Chinese Heshang are established as the name of Dzogchen, even if they do not exist in their own school, but if Atisha accepts that part that does not require means, then let them go there."
Chinese
所说的“地”也是以循序渐进的方式，是随顺大乘车轨的、可以作为标准的言教。虽然被称为顿悟法，但并非误解了胜义谛，因为这是利根者的道路，为了防止所有利根和钝根者都进入其中，所以肯定是具有密意的言教。然而，后来甚至连认识字母的孩子都把汉僧的法说成是邪法，错误地认为是外道和野蛮人。因此，首先需要考察汉僧的法是错误还是正确。因此，要说明该法的来源，并证明其没有过失。首先，关于佛教最初传入中国的时期，是由于汉明帝雍平梦见如来加持的征兆而引起的。由于找到了古代国王赵王时期预言佛教将兴盛的文字，于是祈祷并派遣使者前往印度寻找佛法。阿罗汉摩腾伽和班智达竺法兰二位来到中国，开创了佛教的开端。从那时起，逐渐有大小乘的经藏和非常多的班智达来到中国，出现了非常多能够弘扬佛法的精通且成就的汉僧。从汉朝开始，依次经历了晋、于阗、齐、周、隋、齐、梁、陈、隋、唐等朝代，在这期间，作为王室佛法的珍贵大乘主要兴盛，没有衰败，而且持续不断地发展。汉僧大菩萨们拥有神通和禅定，数量多得数不清，他们弘扬佛法的事迹可以详细叙述，但因为害怕文字繁多，所以不详细叙述了。其中，关于律藏的教法，是追随圣者戒律铠甲和持明者鸠摩罗的讲解和实践，传承非常清净，一直流传至今。关于密咒，虽然出现了听闻和讲解下部续部的传统，但由于无上部续部，特别是瑜伽母续部，不适合调伏者的根器，因此国王们下令禁止，无法建立传统。关于般若波罗蜜多的论典，有广大行派的传承和甚深见派的
English
The mentioned "ground" is also a teaching that follows the gradual approach, adhering to the great chariot tradition and serving as a standard. Although known as the sudden path, it does not misunderstand the ultimate meaning. Because it is a path for sharp faculties, it is definitely a teaching with hidden meaning, to prevent all sharp and dull faculties from entering it. However, later on, even children who know the alphabet mistake the teachings of the Chinese monks as heretical, wrongly considering them as non-Buddhists and barbarians. Therefore, it is necessary to first examine whether the teachings of the Chinese monks are correct or incorrect. Thus, the source of that teaching must be explained, and it must be shown to be without fault. Firstly, regarding the time when Buddhism first came to China, it was caused by a sign in a dream of the Tathagata blessing Emperor Yongping of the Han Dynasty. Because a text predicting the flourishing of Buddhism during the time of the ancient King Zhao was found, prayers were offered and messengers were sent to India to seek the Dharma. The Arhat Matanga and the Pandit Dharmaraksa came and initiated the beginning of Buddhism. From then on, gradually many Sutras of both the Great and Small Vehicles and many Pandits came, and there were very many learned and accomplished Chinese monks who were able to uphold and spread the Dharma. From the Han Dynasty, successively through the Jin, Khotan, Qi, Zhou, Sui, Qi, Liang, Chen, Sui, Tang dynasties, and so on, during this period, the precious Great Vehicle of royal Buddhism mainly flourished, without declining, and continued to develop. There were countless Chinese monk great Bodhisattvas who possessed clairvoyance and meditative absorption, and their deeds of upholding the Dharma could be described in detail, but because of fear of voluminous writing, I will not describe them in detail. Among them, regarding the teachings of the Vinaya, the explanation and practice following the Holy Discipline Armor and the Vidyadhara Kumaraja are very pure, and have been transmitted to this day. Regarding the Secret Mantra, although the tradition of listening to and explaining the lower Tantras arose, the highest Tantras in general, and especially the Yoga Tantras, were not suitable for the minds of those to be tamed, so the kings ordered them to be prohibited, and the tradition could not be established. Regarding the treatises on Prajnaparamita, there is the lineage of the vast conduct and the lineage of the profound view.
Chinese
传承。实修传承意义的传承，有三种教规，各自的传承都具有不间断的清净来源，不像藏地那样，可以由各位智者随意发挥见解进行讲解和实践。而且，法脉也各自坚持自己原先传承的传统，不与其他混杂，因此具有非常清净的传承。其中，广行派的传承是：弥勒菩萨、无著兄弟、达摩罗乞多、导师乐、调伏贤。从这里，汉地的导师唐玄奘请教后，在汉地翻译了《解深密经》和《楞伽经》、《慈氏五论》等非常多的经和论典，并通过见、修、行三方面，广泛弘扬了如来最后的教法。深观派的传承是：文殊菩萨、龙树、月称、圣天、般若拉斯弥、汉地的导师耶谢贝、耶谢洛哲。之后，萨诃香大师通过达希传到了中国，成为汉地深观派的伟大车乘，由于对神通和菩提心具有自在力，因此在那一带成为了像第二尊佛陀一样具有事业者。对所有佛经，著有五部百万颂，特别是对深观之处，对《般若经》和《妙法莲华经》等经，以及《中观根本慧论》百万注疏等进行讲修，并且著作了非常多的论典。建立了顿悟门、渐悟门、秘密不共门、不定门、藏经门、理门、分别门、圆满门等八种入门之规，对佛教的恩德极大。第三，实修传承意义的传承被称为宗门，可以翻译为教的传承。实修加持传承和觉性空性大手印也被认为是藏地可以的精要意义的教法。至尊多罗那他的《印度佛教史》中，龙树菩萨的圣天
English
Lineage. The lineage of the meaning of the practice lineage, there are three kinds of precepts, and each lineage has an unbroken and pure source, unlike Tibet, where each scholar can freely express their views for explanation and practice. Moreover, the Dharma tradition also adheres to its own original tradition, without mixing with others, so it has a very pure lineage. Among them, the lineage of the Extensive Conduct school is: Maitreya, the brothers Asanga, Dharma Rakshita, Teacher Delight, Disciplined Good. From here, the Han Chinese teacher Tang Xuanzang asked for instructions and translated the *Saṃdhinirmocana Sūtra*, the *Laṅkāvatāra Sūtra*, and the Five Treatises of Maitreya, and other very many sutras and treatises in China, and widely propagated the final teachings of the Tathagata through the three aspects of view, meditation, and conduct. The lineage of the Profound View school is: Mañjuśrī, Nāgārjuna, Candrakīrti, Āryadeva, Prajñārasmi, the Han Chinese teacher Yeshe Pel, Yeshe Lodrö. Later, the great Saha Xiang master passed it on to China through Dashi, becoming the great chariot of the Profound View school in China. Because of his mastery over clairvoyance and bodhicitta, he became a being of activity like the second Buddha in that area. He wrote a million verses in five sections on all the scriptures, and in particular, on the profound points, he taught and practiced the *Prajñāpāramitā Sūtra* and the *Lotus Sūtra*, and the million commentaries on the *Mūlamadhyamakakārikā*, and also wrote very many treatises. He established the eight gates of entry: the Sudden Enlightenment Gate, the Gradual Enlightenment Gate, the Secret Uncommon Gate, the Indeterminate Gate, the Canon Gate, the Reasoning Gate, the Differentiation Gate, and the Perfection Gate, which greatly benefited Buddhism. Third, the lineage of the meaning of the practice lineage is called the Tsungmen, which can be translated as the lineage of the teachings. The practice blessing lineage and the awareness-emptiness mahāmudrā are also considered to be the essential teachings that Tibet can accept. In Jetsun Tāranātha's *History of Indian Buddhism*, Āryadeva of Nāgārjuna
Chinese
将心髓意义的教法托付给（摩诃迦叶），然后前往吉祥山。这样说也是这个意思。因为意义的教法非常深奥广阔，超出了共同的修行范围，所以为了向具有大智慧的人以口头传承的方式传授，而不仅仅是普通教法的传承。这种情况在中国发生的方式是：圆满正等觉释迦牟尼佛，圣者大迦叶，圣者阿难陀，阿罗汉商那和修，阿罗汉优波毱多，之后是圣者提底迦和日面贡巴两人。从提底迦开始是阿罗汉黑，他传给圣者善见，毗伽耆两人。从毗婆迦开始是佛陀难提，佛陀难提，佛陀密多罗，比丘胁尊者，普纳奢多，马鸣，马鸣，龙树，圣天，罗睺罗，僧伽难提，迦罗奢，鸠摩罗多，奢耶多，天亲，摩奴罗，鹤勒那，比丘僧伽斯那，婆修槃陀，毗湿婆蜜多罗，般若跋罗。之后是菩提达摩，这位导师从迦叶开始是第二十八代传承。他将教法托付给印度（圣地）的各种后来的善知识，然后前往中国。在康南地区与梁武帝见面后，国王和一些格西请求传法。正如圣者所说：如同掺杂毒药的美食，胜者说，执着于白法也是如此。国王虽然在信仰和布施等方面积累功德方面很有毅力，但不相信深奥的意义，并且对自己的行为感到自豪。大多数供养处也没有对深奥的意义进行观察的智慧，只是因为听闻的功德而感到自满，所以为了引导他们走向深奥的法性，直接展示了般若波罗蜜多的实相。正如阿底峡尊者所说：对于最好的修行者，放弃恶行。按照这个意思，引导他们不要执着于行为的极端。因为之前没有对深奥的意义产生智慧，所以所有人都感到惊讶。在西藏，这种说法被误认为是断灭论。
English
Having entrusted the essential doctrine of the heart to (Mahakashyapa), he then departed to Mount Palasha. This statement also refers to this. Because this essential doctrine is extremely profound and vast, it transcends the scope of common practice, and it is for the purpose of teaching it in a verbal lineage to those who possess great wisdom. It is not merely a transmission of the general teachings. The way in which this occurred in the land of China is as follows: The Perfectly Enlightened Buddha Shakyamuni, the Venerable Mahakashyapa, the Venerable Ananda, the Arhat Shanakavasa, the Arhat Upagupta, and then the Venerable Dhitika and Nyima Gungpa. From Dhitika came the Arhat Krishna, who passed it on to the Venerable Suddarsana, Vibhaga. From Vibhaga came Buddhanandi, Buddhanandi, Buddhamitra, the Bhikshu Parsva, Punyashata, Ashvaghosa, Ashvaghosa, Nagarjuna, Aryadeva, Rahula, Samghanandi, Kalasha, Kumarata, Shayata, Vasubandhu, Manura, Hakalena, the Bhikshu Simha, Bhāṣyasiddha, Vishvamitra, Prajñābhāra. Then came Bodhidharma, this master is the twenty-eighth lineage holder counting from Kashyapa. He entrusted the teachings to various later spiritual friends in India (the holy land) and then went to China. In the region of Kang Nan, he met with Emperor Liang Wu Di, and the emperor and some Geshes requested teachings. As the Venerable One said: Just as delicious food mixed with poison is eaten, the Victorious One said that clinging to white dharma is also like that. Although the emperor was very persistent in accumulating merit through faith and generosity, he did not believe in the profound meaning and was proud of his own actions. Most of the objects of veneration also did not have the wisdom to observe the profound meaning, and were merely conceited with the qualities of hearing, so in order to lead them to the profound nature of reality, he directly showed the reality of the Prajñāpāramitā as it is. As Lord Atisha said: For the best practitioners, abandon evil deeds. According to this meaning, he led them to a way that is not bound by clinging to the extremes of behavior. Because they had not previously directed their minds to the profound meaning, everyone was amazed. In Tibet, this statement is mistakenly regarded as nihilism.