English
This is a profound teaching, a mantra that completely pacifies all suffering (190b). It is named based on this scripture. \t\t\tT2 The second part [explaining the distinct lineages] has four sections: T1 The first lineage, T2 The middle lineage, T3 The final lineage, T4 Elaboration of supplementary points. \t\t\tT1 The first section: \t\t\tAmong the teachings on the three periods—earlier, later, and middle—the first is: \t\t\tKache Anglo. \t\t\tThis means that the well-known lineage of Zhi-byed (Pacifying Sufferings) mentioned just now is popularly taught in three parts: earlier, middle, and later. The first part is: The Saint gave to Kache Jnana Guhya the three cycles of Zhi-byed Drönma (Lamp of Pacification), and extensive commentaries on sadhanas such as Yamantaka. These two (the Saint and Jnana Guhya) taught it to Angpo Lotsawa. Then Kache (Jnana Guhya) taught it to Purang Lochung (the young translator from Purang, in today's Ngari prefecture). The lineages of both Kache (Jnana Guhya) and Anglo converged upon Rog Sherab Ö (Rog Sherab Od). \t\t\tT2 The second part [the middle lineage] is: \t\t\tThe middle ones are Mar, So, and Kam. \t\t\tIncluding the three minor scattered and diverse lineages. \t\t\tThe main middle lineages are known as Mar, So, and Kam. Mar Chökyi Sherab (Rma Chos kyi shes rab) bestowed the verbal lineage of generating bodhicitta, the Chöd practice (gtang thun) with its scattered instructions, 'touching the face' and 'touching the nose' (metaphorical for subtle oral instructions), and the experiential lineage of sixteen personal instructions (lag khrid). Sochung Gendun Bar (So chung Gendun Bar) received the Dharma gates including the pith instructions of the fifty-four male and female mahasiddhas, comprising two types: verbal lineage and experiential lineage. The verbal lineage includes the fifty-four great lineages. The thirty-two minor Dharma groups are divided into two. The experiential lineage is divided into those that are biased and those that are unbiased. Among the former are fifty-four mahasiddhas, thirty-two lamas, and seventeen holy ones, each with one experiential lineage. Among the latter are two cycles of the eye-opening Dakini, the former having four sons and five mothers, and the latter known as the four great chiefs of the So cycle. The fundamental essence of all these is the experiential lineage of Smar-wa Seng-ge (Smar ba Seng ge), which aligns with the Tantra collections and Dharma language (chos skad). The fourth lineage, which does not align with the Dharma language, is not widely known as an experiential lineage. There are also uncompleted summaries. The four ear-whispered lineages of So's mind training (rig pa srang 'jug snyan brgyud bzhi) (191a) are also present. \t\t\tKam Yeshes Gyaltsen (Kam Yeshes Gyaltsan) received the pith instructions of Prajñāpāramitā. These are divided into two: the upper lineage and the lower lineage. The former includes the first chapter of the treatise, the pith instructions on the Four Noble Truths, and scattered practices (lag len thor bu ba). \t\t\tThe latter is: divided into gradual and instantaneous approaches, the essential meaning and manif
Chinese
将两种明见（见地）相互介绍后，所有经典都按照缘起之理来讲解，并以上师（口传）教授的方式，将禅修引导融入其中，此即所谓的“教授”。 中间出现的三个支系传承是： 给予格西札巴（Geshe Drakpa）《寂静九明灯》； 给予切·旃陀罗吉祥（Lce Candrakīrti）《摄经》和《文殊真实名经》相结合的《经续口诀》教授，以及五十八位成就者的口诀； 给予姜·噶当巴（Ljang Kadampa）《般若无字教授》。 所有这些都传给了罗格·谢拉沃（Rog Sherab Ö）。 零散的传承有： 给予卓·贡（Dro Gom）《文殊真实名经》中的《金针》； 从布·贡（Bu Gom）的《业印口诀》，直到拉尊·卓玛（Machig Labdrön）的《断法教授》，共给予了大约十五种各式各样的零散教授。这些零散的传承也都属于中间的阶段。 第三部分 [最后的传承] 是： 其后门瑜伽士四位等等， 成熟解脱教授之流如天星。 最后的传承是，当达玛·嘉嘎（Dampa Gyagar，来自汉地）从汉地来到藏地（西藏）并在定日（Dingri）居住时，最早面见他的有觉若·尼昂巴（Cogro Nyönpa）等二十六位疯行者，以及夏玛·拉姆曾（Zha ma lcam sring）等一百零八位殊胜的佛子，乔摩·桑杰（Jo mo Sangye）等二十四位女瑜伽士，十二位受邀弟子等等，其中主要的是被称为“门瑜伽士四位”： 东边由达玛·恰钦（Dampa Phyar Chen）编纂了《教语与经论结合》系列； 南边由金刚忿怒（Vajra Krodha）编纂了《珍宝义会》系列； 西边由恰琼（Phyar Chung）编纂了《分段引导》系列； 北边由菩萨贡嘎（Bodhisattva Künga）编纂了《教语律仪》系列，并将其整理成文字。 此外，给予其他人的各种口头教授也被记录下来，像这样的成熟解脱教授传统，如天上的繁星般众多。 第四部分 [解释其余要点] 是： 中间（传承）是究竟义，最后（传承）与密续相符。 其中，中间的传承主要与究竟义的经典相符，而最后的传承则主要与密续之道更为相符。 殊胜的（成就）与意趣相同的贡嘎（Bodhisattva Künga）的教法， 洛钦·却巴（Lochhen Chöpal）的恩德仅存些许。 所有这些（教授）之中，以圆满的成熟解脱之道的殊胜而超越。
English
After introducing the two understandings (of insight), all the sutras are explained according to the principle of dependent origination, and the instructions are guided into meditation through the master's (oral) transmission. This is known as the "renowned instruction." The three minor lineages that arose in between are: To Geshe Drakpa were given the "Nine Lamps of Pacification"; To Lce Candrakīrti were given the instructions of "Sutra of Gathering" and "Chanting the Names of Manjushri" combined as the "Oral Instructions of Sutra and Tantra," along with the pith instructions of fifty-eight accomplished masters; To Ljang Kadampa was given the "Prajnaparamita Wordless Instruction." All these were transmitted to Rog Sherab Ö. The scattered lineages include: To Dro Gom was given the "Golden Spoon of Manjushri Nama Samgiti"; From Bu Gom's "Pith Instruction of Karma Mudra," up to Machig Labdrön's "Instruction of Chöd," approximately fifteen various minor instructions were given. These scattered lineages also belong to the intermediate period. The Third [Final Lineage] is: Followed by the four gate yogis, and so forth, The tradition of ripening and liberation instructions, like stars in the sky. The final lineage began when Dampa Gyagar (from China) came to Tibet and resided in Dingri (定日). Among those who first met him were Cogro Nyönpa (Cogro the Madman) and twenty-six other insane practitioners; Zha ma lcam sring and one hundred and eight other eminent spiritual sons; Jo mo Sangye and twenty-four other yoginis; and twelve invited disciples. Among these, the principal ones were known as the "four gate yogis": In the East, Dampa Phyar Chen compiled the series of "Combination of Teachings and Sutras"; In the South, Vajra Krodha compiled the series of "Arrangement of Precious Meanings"; In the West, Phyar Chung compiled the series of "Segmented Guidance"; In the North, Bodhisattva Künga compiled the series of "Teachings and Rituals," and committed them to writing. Furthermore, the various oral instructions given to others were also recorded, and thus the tradition of ripening and liberation instructions arose, as numerous as stars in the sky. The Fourth [Explanation of Remaining Points] is: The intermediate (lineage) is of definitive meaning, the final (lineage) is compatible with Tantra. Of these, the intermediate lineage primarily accords with the sutras of definitive meaning, while the final lineage primarily accords more with the path of Tantra. The tradition of extraordinary (achievement) and harmonized intention of Künga, Lochhen Chöpal's kindness remained only a little. Among all these, it is distinguished by the complete path of ripening and liberation.