English
...of the lineage. \t\t\tThe precious Kadampa, endowed with seven divine dharmas, \t\t\tThe tradition of the three brothers: scriptural, instructional, and esoteric, \t\t\tMany great noble ones propagated the excellent path to enlightenment. \t\t\tAmong all these, principally, in this lineage of Dromtön Gyalwa Jungne ('Brom ston rgyal ba'i 'byung gnas), an emanation of Avalokiteśvara, who was prophesied in the Avatamsaka Sutra and the White Lotus of Compassion Sutra as the Upāsaka Dharmapela, the master of the teachings endowed with the seven divine dharmas, especially the four exalted deities and the three baskets of dharma (Tripitaka), was renowned as the "Precious Kadampa". The disciples of the Victorious Drom (Gyalwa Drom), known as the "Three Brothers" (sku mched gsum), received the great traditions of Gzhung (scriptural explanation), Gdams ngag (instruction), and Man ngag (esoteric precept). Subsequently, many great noble Bodhisattvas, inheritors of these three, abiding on the irreversible stage of a Bodhisattva, appeared and propagated and clarified the excellent and unfailing path to enlightenment. \t\t\tRegarding Gzhung (scriptural tradition), the holders of the six Gzhung (scriptural explanation) traditions, such as Potowa Rinchen Sal (Po to ba rin chen gsal), had disciples like Langshar Nyi Da Zung 'brel (Glang shar nyi zla zung 'brel). Among Sharwa's (Langshar) disciples, Guton Lodro Drak (Gtung ston blo gros grags) founded the glorious Narthang Monastery (dPal Snar thang gi dgon pa). These individuals primarily maintained the tradition of explanation. As for Gdams ngag (instructional tradition), it is the tradition of explaining the Four Noble Truths as instructions. From the disciples of Kyennga Tsultrim Bar (sPyan snga tshul khrims 'bar), such as Jayulwa (Bya yul ba) (180a), came forth the particularly exalted Kyennga Kagyu (sPyan snga bka' brgyud), who primarily maintained the practice lineage. \t\t\tNowadays, this lineage is considered to belong to the Dagpo Kagyu (Dvags po bka' brgyud pa). As for Man ngag (esoteric instruction), the Sixteen Drops empowerment instruction, along with the supporting precious scripture collection, was transmitted to Phuchungwa Zhönnu Gyaltsen (Phu chung ba gzhon nu rgyal mtshan). He passed it on to Zakawa Rinchen Gyaltsen (Stabs ka ba rin chen rgyal mtshan). Later, it was maintained as a single lineage until Narthangpa Zhönnu Lodrö (sNar thang pa gzhon nu blo gros). After that, it spread widely and was transmitted sequentially. Pal Tsuglag Trengwa (dPal gtsug lag phreng ba) received it from Nyukpa Panchen (sMyug pa paN chen) and it went into the practice lineage of Kamtsang (Karma Kagyu). Gyalwa Gendün Drub (rGyal ba dge 'dun grub) (the First Dalai Lama) received it from Lochen Thukje Palwa (Lo chen thugs rje dpal ba), and from then on, it continued in the Gelug (dGe phyogs) tradition. \t\t\tSection 3 (Ding 3): The Third [Separate Explanation of the New Traditions]: \t\t\tAlthough this system is pervasive among all schools, \t\t\tLater, an emanation of Mañjuśrī...
Chinese
宗喀巴。 主要开示中道（正道）的，被称为新噶当派。 奉持此宗风的善知识（格西）们，在当时遍布西藏全境，寺院也广阔地发展于康区、卫区（藏中）各地。以四思惟（厌世四谛）等为首的所有新旧道次第神圣教授传统，在雪域（藏地）的各个宗派中普遍传播。然而，后来当自成一派的教法似乎略有衰微之时，尊者文殊菩萨（Manjushri）的化身，拥有无与伦比的智慧与悲心，名为宗喀巴·洛桑扎巴（善慧称）吉祥者，他犹如佛陀降临世间一般，强调了噶当派正宗的教说传统。他将三士道的甚深要义浓缩于《菩提道次第广论》的教授中，并以此作为教授的命脉，这便是新噶当派，也就是现在普遍称为格鲁派（Gandenpa）的宗派。这位圣者的伟大功德是不可思议的，从上师乌玛巴（Umepa）和洛扎大成就者（Lhodrak Drubchen）业金刚（Karma Dorje）与文殊菩萨（Manjushri）和秘密主（Vajrapani）的问答中可以清楚地看出。玛吉拉准（Machig Labdron）也通过授记（预言）明确指出，在佛教住世期间，除了噶玛巴（Karmapa）和这位圣者（宗喀巴）之外，不会再出现与之相似的其他人物。他的事业和利生事业，以拉萨（Lhasa）神变祈愿大法会（Monlam Chenmo）为首的四大伟业，非凡夫心智所能衡量，他的弟子中，掌握经藏（三藏）的寺院和僧团也有一百四十余个，其利生事业的延续至今仍有目共睹。简而言之，在这佛陀教法的经典中，他对教证（理论）的教法恩德尤为深厚。 如此，噶当派在阿底峡尊者（Jowo Je）时代开创了教法。宝贵的导师（仲敦巴）创立了其传统。在三兄弟（三昆仲）时期，它得以弘扬和发展。据说在郎日塘巴（Langri Tangpa）、恰域巴（Cha Yulpa）等的时代，其发展达到了极盛。 第三，关于宣说具道果（道果）教法，分为两部分：一、认定其传统。二、宣说其传承的种类。 第一部分（认定其传统）是： 比如巴（Virupa）、海生金刚（Tsokye Dorje）等九种道法，降临于大译师卓弥（Drogmi）的教授精髓，六门法系。
English
Tsongkhapa. Known as the New Kadampa, which primarily expounds the Middle Way (main path). At that time, virtuous spiritual friends (geshes) upholding this tradition were spread throughout all of Tibet, and monasteries extensively developed across Kham and Ü (central Tibet). All the sacred teaching traditions of the old and new Lamrim, exemplified by the Four Mind-Changings (Four Reminders), spread universally among all schools of thought in the Land of Snows (Tibet). However, when later the schools upholding their own traditions seemed to decline somewhat, the venerable Manjushri's emanation, endowed with unrivaled wisdom and compassion, named Tsongkhapa Losang Drakpa Pal (Glorious Good-minded Renowned One), who was like a Buddha appearing in the world, emphasized the explanation tradition of the authentic Kadampa lineage. He condensed the profound meaning of the three scopes (paths of the three types of practitioners) into the instructions of the 'Great Treatise on the Stages of the Path to Enlightenment' (Lamrim Chenmo), taking it as the life-force of his teachings. This is the New Kadampa, now universally known as the Gelug (Gandenpa) school. The virtues of this holy being's greatness are inconceivable, as is clear from the question-and-answer sessions between the guru Umepa and the great siddha Lhodrak Karma Dorje (Karma Vajra) with Manjushri and the Lord of Secrets (Vajrapani). Machig Labdron also clearly indicated through prophecy that, as long as the Buddha's doctrine remains, no other individuals like the Gyalwang Karmapa and this holy being (Tsongkhapa) would appear. His deeds and enlightened activities, exemplified by the four great deeds, foremost among them the Lhasa Monlam Chenmo (Great Prayer Festival), are difficult for ordinary minds to fathom. Moreover, among his disciples, there were over 140 monastic institutions and Sangha communities upholding the Tripitaka (three baskets of scriptures), and the continuity of his enlightened activities is still visible today. In short, in this doctrine of the Buddha, his kindness towards the scriptural teachings (teachings of transmission) is singularly great. Thus, the Kadampa tradition began its doctrine during the time of Jowo Je (Atisha). The precious teacher (Dromtonpa) established its tradition. During the time of the three brothers, it flourished and expanded. It is renowned that during the time of Langri Tangpa, Cha Yulpa, and others, it greatly prospered. Third, regarding the explanation of the tradition endowed with Path and Result (Lamdre), there are two parts: 1. Identifying its tradition. 2. Explaining the varieties of its lineage. The first (identifying its tradition) is: The nine cycles of the path, such as Virupa, Tsokye Dorje (Lake-Born Vajra), etc., the essence of instructions bestowed upon the great Lotsawa Drogmi, the six-gated Dharma connections.