English
Yeshe De and his associates translated all the Sutra and Tantra doctrines and codified them with new terminology. (173na) Nubchen Sangye Yeshe Rinpoche widely propagated the explanatory traditions of Sutras and Illusions (Tantras) and so forth. In the early period of the later propagation (of Buddhism), first the great translator Rinchen Zangpo, and then Ngok Lotsawa Loden Sherab, translated innumerable Tantras and commentarial treatises, establishing most of the explanatory traditions. All those explanatory traditions, and those originating from elsewhere, were upheld by the venerable Sakyapa uncle and nephew (Sakya Kunga Nyingpo, Sonam Tsemo, Drakpa Gyaltsen) and Buton Rinpoche. Thus, they became renowned as the “Ten Great Masters upholding the explanatory traditions.” Their kindness, which caused the Buddha's teachings to shine like the sun in the dark land of northern Tibet (Böd Yul), enabling the deeds of the Lord of Sages (Buddha), is immeasurable, even by the limits of the sky. Later, the explanatory teachings mainly fell to the Sakya and Gelug (schools), While the practice lineage appears to have descended to the Kagyu and Nyingma (schools). Since the separation of various Buddhist schools during the later propagation of the doctrine (Phyi Dar), although all traditions possess both explanatory and practice lineages, the explanatory lineage primarily fell to the Sakya and Gelug schools, while the practice lineage appears to have primarily fallen to the Kagyu and Nyingma schools. Among these, the name “Four Teachings” (bka' bzhi pa) was widely known from Jamyang Zhepa (Je Redawa) downwards. After Gyaltsap Darma Rinchen established the tradition of teaching ten volumes (pustī bcu), it became widely known as “Ten Teachings” (bka' bcu pa). The “Four Teachings” refer to the four texts of Madyamaka, Prajnaparamita, Vinaya, and Abhidharma. The “Ten Teachings” are those, with the addition of various texts such as the Pramanavarttika (Logic and Epistemology) and others, as appropriate. In the Sakya tradition (Sa lugs), six principal treatises were identified: the two of Prajnaparamita and Pramana, the two of Vinaya and Abhidharma, and Madyamaka along with the Three Vows (sDom gsum). The title “Rabjampa” also originated from the time of Jamyang Rabjampa Sangye Pel, a disciple of the great Rongtön. 2. The second part [specific characteristics of one's own tradition] is: (173kha) In one's own tradition, from Kunkhyen Rangjung Gyalwa, Emphasized the explanatory tradition of the *Uttaratantra* (rgyud bla ma), primarily through internal examination. In the Kagyu tradition of Marpa Lotsawa (Ngagpa Marpa), the explanatory lineage was transmitted to the three patriarchs: Mes, Ngog, and Tshur. This exclusively concerned the tradition of explaining Tantras. These were later taken up by the Karma (Kagyu), Gelug, Jonang, and Sakya (schools) to varying degrees. Kunkhyen Rangjung Gyalwa while dwelling in the world...
Chinese
自「内观三部经」闻名之处，主要以教言传承为重，其原因在于，达波噶举（Dvagspo bKa'-brgyud）四大八小（che bzhi chung brgyad）之名者，仅是祖辈绒（rNgo）、措（Mtshur）、麦（Mes）三氏所传承之续部灌顶教言的各种传布，并非仅仅是尊者密勒日巴（rJe bTsun Mi la）修持传承的持有者，因此在名相方面并未大加讲授和听闻，而是唯独精进于实修。对于以闻思修确定实修的次第，上述三部论著已经足够，且彼等不可不知，若不知则无有方法（成就）。其中，这部《甚深内义十一住》（Zab mo Nang don Gnas bcu gcig pa）是所有无上续部（Bla med rGyud sde）的共同释论，广说外、内、他三者，特别是详细阐述了脉、气、明点（rTsa rLung Thig le）的理论，因此修持那洛六法（Chos drug）者不可不知。第二部《二观察》（brTag pa gNyis pa，即《喜金刚根本续》）是所有无上母续（Bla med Ma rGyud）之王，为觉主马尔巴（mNga' bDag Mar pa）极力推崇的甚深法门，其引导传承不曾间断，对于修习续部生起次第和圆满次第者，首先了解此法至关重要。 《宝性论》（rGyud bla ma，即《究竟一乘宝性论》）如杰岗波巴（rJe sGam po pa）所言：「我等大印（Phyag rGya chen po）教授之论典，即是世尊弥勒（bCom lDan 'Das Byams pa）所著《大乘宝性论》。」如吉祥帕木竹巴（bDe gShegs Phag mo Gru pa）、救怙主觉丹贡波（sKyob pa 'Jig rTen gSum mGon）等亦依此宗建立其宗义。如让炯嘉瓦（Rang byung rGyal ba）等一切智者亦次第将此深意发挥光大，因此对于修习大印者，了解此法亦至关重要。因此，这三部论著并非空谈和争论之法，而是与实修结合之法，故修持传承者务必保持其讲授传承不衰，这至关重要。 四部大论（gZhung chen bKa' bzhi）传予不动王（Mi bskyod rGyal）。 具子善说（sras bcas legs bshad）日光普照之传承。 至今实义亦未间断住世。 以前，此修持传承中未曾大兴名相方面的讲经院，而第六世仁波切（rJe drug pa）通瓦顿丹（mThong ba Don lDan）从遍知绒顿钦波（Kun mKhyen Rong sTon Chen po）处听闻了众多论典。他也发出狮子吼说：「我确有佛弟子！」
English
From the renowned "Three Inner Examination Tantras/Treatises" (Nang-brtag rGyud-gsum), the teaching lineage was made paramount. The reason for this is that the renowned Dagpo Kagyu (Dvagspo bKa'-brgyud) 'Four Greater, Eight Lesser' schools merely propagated various tantric empowerment teachings passed down from the three ancestors, Ngog, Tsur, and Mes (Ngog Mtshur gsum). They were not solely holders of Jetsun Milarepa's (rJe bTsun Mi la) practice lineage, and therefore did not extensively engage in philosophical explanation and listening, but rather wholeheartedly exerted themselves solely in practice. For establishing the stages of practice through hearing and contemplation, the three treatises mentioned above are sufficient, and it is impossible to proceed without knowing them. Among these, this "Profound Inner Meaning: Eleven Abodes" (Zab mo Nang don Gnas bcu gcig pa) is a general commentary on all Anuttarayoga Tantras (Bla med rGyud sde), extensively explaining the outer, inner, and other three, and especially elaborating on the system of channels, winds, and drops (rTsa rLung Thig le). Therefore, those who meditate on the Six Dharmas (Chos drug) must know it. The second, "Two Examinations" (brTag pa gNyis pa, i.e., Hevajra Tantra), is the king of all Anuttarayoga Mother Tantras (Bla med Ma rGyud), a profound teaching especially emphasized by the lord Marpa (mNga' bDag Mar pa). Its guidance lineage has been unbroken, and for those who meditate on the generation and completion stages of the tantras, understanding this is initially crucial. The "Uttaratantra" (rGyud bla ma, i.e., Ratnagotravibhaga) is, as stated by Lord Gampopa (rJe sGam po pa): "The treatise for our Mahamudra (Phyag rGya chen po) instructions is indeed the Mahayana Uttaratantra Shastra composed by the Blessed Lord Maitreya (bCom lDan 'Das Byams pa)." Similarly, the Sugata Phagmo Drupa (bDe gShegs Phag mo Gru pa), the Protector Jigten Sumgon (sKyob pa 'Jig rTen gSum mGon), and others also established their philosophical tenets according to this system. And the omniscient ones such as Rangjung Gyalwa (Rang byung rGyal ba) and others, successively emphasized its profound meaning, therefore for those who meditate on Mahamudra, knowing this is also crucial. Thus, these three treatises are not doctrines of mere talk and debate, but doctrines to be integrated with practice. Therefore, it is absolutely essential for holders of the practice lineage to maintain their teaching tradition without decline. The Four Great Treatises (gZhung chen bKa' bzhi) descended to the Immutable King (Mi bskyod rGyal). The lineage of excellent explanations, together with its heirs, spreading like sunlight. Even now, its essential meaning remains unbroken. Previously, in this practice lineage, there were not many philosophical colleges, but the Sixth Lord Tongwa Donden (rJe drug pa mThong ba Don lDan) heard many treatises from the Omniscient Rongton Chenpo (Kun mKhyen Rong sTon Chen po). He also roared like a lion, saying, "I indeed have disciples of the Buddha!"