由是菩提道次引導分四：一、為顯其法根源淨故開示造者殊勝，二、令於教授起敬重故開示其法殊勝，三、如何說聞二種殊勝相應正法，四、如何正以教授引導學徒之次第。今初
The path of enlightenment is taught in four stages: First, to show the purity of the Dharma's origins, we explain the excellence of its author. Second, to inspire reverence for the teachings, we explain the excellence of the Dharma itself. Third, we explain how both teaching and listening should be carried out in accordance with these two excellences. Fourth, we explain the proper sequence for guiding students through the teachings. Now, we begin with the first stage.
總此教授即是至尊慈氏所造《現觀莊嚴》所有教授。別則此之教典，即是《菩提道炬》。故彼造者亦即此之造者，彼復即是大阿闍黎勝然燈智，別諱共稱勝阿底峽。
In summary, this entire teaching is the instruction of the *Ornament of Clear Realization* (Abhisamayālaṃkāra), composed by the noble Maitreya. Specifically, its textual source is the *Lamp for the Path to Enlightenment* (Bodhipathapradīpa). Therefore, its author is the same as that of this work—namely, the great master Dīpaṃkaraśrījñāna, widely known as the venerable Atiśa.
其殊勝分三：一、圓滿種中受生事理，二、其身獲得功德事理，三、得已於教所作事業。今初
This special distinction has three aspects: first, how he was born into a perfect lineage; second, the qualities he attained in his life; and third, the work he did for the teachings after attaining them. I shall now explain the first.
如拏錯大譯師所造《八十讚》云：「東薩賀勝境，其間有大城，謂次第聚落。其中有王都，名為有金幢。其宮極廣博，受用位饒盛，等支那國王。其國王善勝，妃名吉祥光。父母有三子，名蓮藏月藏，並其吉祥藏。太子蓮華藏，有五妃九子。長子福吉祥，現時大善巧，稱為陀那喜。幼子吉祥藏，苾蒭精進月。次子月藏者，即現至尊師。」
The *Eighty Praises* composed by the great translator Naktso states:
"In the noble land of Dza, to the east, there is a great city called Sequence Township. Within it lies the royal capital, named Golden Banner. Its palace is vast and magnificent, blessed with abundant resources, equal to the kingdom of China. Its king was Supremely Virtuous, and his queen was named Auspicious Light. The royal parents had three sons: Lotus Treasury, Moon Treasury, and Auspicious Treasury. The crown prince, Lotus Treasury, had five consorts and nine children. His eldest son, Blessed Auspiciousness, is now a great scholar, known as Danaxi. His youngest son, Auspicious Treasury, became a monk named Diligent Moon. The second son, Moon Treasury, is the present revered master himself."
獲得功德事理分二：一、知見廣博獲教功德事理，二、如理修行獲證功德事理。今初
The matter of attaining merit is divided into two parts: first, gaining extensive knowledge and insight to obtain the merit of teaching; second, practicing in accordance with the truth to obtain the merit of realization. Now, the first.
如《讚》云：「二十一歲中，善巧六十四，技術及一切，工處善構言，及一切諸量。」謂於二十一歲以內，學習內外四共明處。聲明、因明、工巧業明及醫方明，善巧究竟。特如大卓龍巴云：十五歲時，僅聞一次《正理滴論》，與一黠慧戲論外道興辯，令彼墮伏，美譽徧揚。
A praise says: "At the age of twenty-one, he mastered the sixty-four arts and crafts, excelled in all branches of knowledge, refined speech, and fully understood all systems of reasoning." This means that by the time he was twenty-one, he had thoroughly studied the four major fields of knowledge shared between Buddhist and non-Buddhist traditions: grammar and language, logic and reasoning, arts and crafts, and medicine. He attained complete mastery in all of them. In particular, as the great Dromtönpa said: at the age of fifteen, he had only to hear the *Compendium of Correct Reasoning* once to engage in debate with a clever non-Buddhist sophist, defeating him utterly and gaining widespread renown for his brilliance.
於其黑山道場，瑜伽自在，親見歡喜金剛尊身，獲得金剛空行佛母授記之尊重。羅睺羅毱多前，具足請受一切灌頂，立密諱為智密金剛。二十九歲以內，於多獲得成就師前，習金剛乘教典教授，善巧無餘。於諸密咒唯我善巧，作是念已，諸空行母於其夢中，陳示眾多昔所未見密咒經函，摧其慢意。此後尊重及諸本尊，若寤若夢，隨其所應，勸云若出家者，則於聖教及諸眾生，起大饒益。依是勸已，如《讚》中云：「共稱汝親教，為加行道者。」隨請大眾部持律上座，得加行道一分真實三摩地者，厥號戒鎧為親教師，而正出家，其諱又名勝然燈智。此後乃至三十一歲，習學相乘內明，上下諸藏。特於能飛聚落，法鎧師前，十二年中聽受《大毗婆沙》，極善根本四部教典，於諸異部，作受食等，諸微細分，互捨取處，徧知無雜。由是度越自他諸部宗海彼岸，故是無倒解了一切教正法中樞要處者。
At his Black Mountain hermitage, he directly beheld the glorious body of Chakrasamvara in meditative union, and received the prophecy of the Vajra Dakini. Before the revered Rahulagupta, he received all initiations in full, and was given the secret name of Jñana-Vajra. By the age of twenty-nine, he had studied the teachings and instructions of the Vajrayana under many accomplished masters, mastering them without exception. Thinking, "I alone am skilled in all the mantras," the dakinis showed him in dreams many tantric texts he had never seen before, humbling his pride. After this, his teachers and deities, whether in waking or dreaming states, advised him accordingly: "If you become a monk, you will greatly benefit the sacred teachings and all beings." Following this advice, as praised in the verse: "Your preceptor is renowned as one on the path of application." He then requested the elder Vinaya-holder of the Mahasanghika school—one who had attained a portion of the concentration of the path of application, named Shilavarman—to ordain him, and he formally became a monk, receiving the name Dipamkara-shrijnana. From then until the age of thirty-one, he studied the Abhidharma, the inner sciences, and all the higher and lower canon divisions. In particular, at the Flying Settlement, under the teacher Dharmakirti, he studied the *Mahavibhasa* for twelve years, thoroughly mastering the four root schools' texts, and precisely understood the subtle differences among the various schools—such as what to accept and what to reject in matters of food and other practices—without any confusion. Thus he crossed the ocean of all Buddhist and non-Buddhist philosophical systems, and became one who correctly understood the essential points of all the teachings of the Dharma.
獲得證德事理者，總佛一切教法聖教，三藏寶攝，故證聖教亦須攝入三學寶中。其中戒學，至言及釋數數讚為定慧學等，一切功德之所依處。故須先具戒學增上諸證功德。
Those who attain realization are guided by the entire Dharma of the Buddha, which is encompassed within the precious treasury of the Three Baskets. Thus, realized teachings too must be included within the Three Trainings. Among these, the training in ethical discipline is repeatedly praised in the scriptures and commentaries as the foundation of all qualities, such as meditative concentration and wisdom. Therefore, one must first develop the excellent qualities of ethical discipline.
其中分三：成就最勝別解脫律儀事理者，如《讚》中云：「尊入聲聞乘門已，護戒如氂牛愛尾，具妙梵行勝苾蒭，持律上座我敬禮。」謂其正受圓滿苾蒭諸律儀已，如愛尾牛，若尾一縷掛著於樹，雖見獵士將離其命，𡩋捨其命護尾不斷。如是雖於一輕學處，尚𡩋捨命防護不犯，况其所受重大學處，是故成大持律上座。
This can be explained in three parts. First, on how he achieved the most excellent prātimokṣa vows: as the Praise says:
"When you entered the gate of the śrāvaka vehicle, you guarded your precepts like a yak guards its tail. With pure conduct, a true mendicant, I bow to you, the senior upholder of the Vinaya."
This means that after he had fully received all the monastic precepts, he treated them like the yak that loves its tail. If even a single strand of that tail gets caught on a tree, the yak would rather give up its life than break the tail—even knowing a hunter is coming to kill it. In the same way, he would rather die than violate even a minor training rule, let alone the major precepts he had undertaken. Therefore, he became a great senior master of the Vinaya.
成就菩薩律儀者，如《讚》中云：「尊入度彼岸門已，增上意樂善清淨，覺心不捨諸眾生，具慧大悲我敬禮。」總具修習慈悲為本，菩提之心眾多教授，特依金洲大師，多時修習至尊慈氏及妙音尊傳授無着及寂靜天最勝教授。如《讚》中云：「能捨自利以利他，為勝是即我師尊。」謂心發起愛他勝自菩提之心，以此願心所引行心，受學菩薩廣大妙行，學受隨行所有學處，行賢妙故，能不違越諸勝者子所有制限。
Those who accomplish the Bodhisattva code of conduct fulfill the words of the Praise: "Having entered the gateway of the Perfection Vehicle, with supreme intention perfectly purified, their awakened mind never abandons sentient beings—I bow to the wise ones full of compassion."
In general, there are many teachings on nurturing compassion and loving-kindness as the foundation of bodhicitta. In particular, following the great master Serlingpa, one trains for a long time in the supreme instructions passed down from Maitreya and Manjushri through Asanga and Shantideva. As the Praise states: "Able to give up self-interest for the benefit of others—this is the supreme quality of my teacher."
This refers to generating the awakened mind that cherishes others more than oneself. Led by this aspirational mind, one enters the practical mind and studies the vast excellent conduct of the Bodhisattvas, learning all the precepts that accompany it. By practicing what is virtuous and excellent, one never transgresses the boundaries established by all children of the Victorious One.
成就金剛乘律儀者，如《讚》中云：「尊入金剛乘門已，自見天具金剛心，瑜伽自在獲中者，修密護禁我敬禮。」成就觀見自身即天生起次第，及金剛心圓滿次第三摩地故。總讚為其瑜伽中尊，特讚如理護三昧耶，不越制限。亦如《讚》云：「由具念正知，不作意非戒，慎念無諂誑，犯罪不染尊。」如是於諸三種律儀淨戒學處，非僅勇受，如其所受隨行防護，不越制限，設少違犯，亦以各各還出儀軌，疾疾令淨。如是淨傳，應知是諸通達聖語扼要智者，所喜愛傳，隨諸正士應當修學。
Having achieved the vows of the Vajrayana precepts, as the Praise says: "Having entered the gateway of the Vajrayana, seeing oneself as a deity with the vajra mind, attaining mastery in yoga—I bow to the one who protects the secret precepts." By accomplishing the generation stage of self-visualization as the deity and the completion stage of the vajra-mind meditative absorption, [the master] is praised as supreme in yoga, and especially praised for properly upholding the samayas without transgressing their bounds. Also as the Praise says: "Possessing mindfulness and alertness, not giving rise to thoughts contrary to the precepts, carefully mindful without deceit or guile, the noble one remains unstained by faults." Thus, with regard to the pure precepts of all three sets of vows, [the master] not only courageously receives them but, having received them, follows and protects them accordingly without overstepping boundaries; even if there is a minor transgression, [the master] quickly purifies it through the appropriate rites of restoration. Such a pure lineage should be understood as the tradition cherished by wise ones who grasp the essential points of the sacred teachings, and it is what noble practitioners should study and cultivate.
成就定學分二：共者謂由奢摩他門，得堪能心。不共定學者，謂具極穩生起次第。此復三年或六年中，修明禁行。爾時遙聞飛行國中諸空行母謳歌之聲，心中亦有所憶持者。
To achieve the mastery of meditative concentration, there are two aspects: the common one is attaining a pliable mind through calm abiding (shamatha). The uncommon one is possessing a very stable generation stage practice. Furthermore, during three or six years, one cultivates the secret conduct. At that time, from afar, one hears the songs of the dakinis in the land of the sky-farers, and some of their meaning is remembered in the mind.
成就慧學中，共者謂得止觀雙運毘缽舍那三摩地。不共者，謂得圓滿次第殊勝三摩地。如《讚》中云：「如密咒乘教，顯是加行道。」
In the cultivation of wisdom, the common attainment refers to the union of calm abiding and special insight, known as the meditative concentration of Vipashyana. The uncommon attainment refers to the supreme meditative concentration of the completion stage. As stated in the Praise: "In accordance with the teachings of the esoteric mantra vehicle, this clearly indicates the path of application."
於聖教所作事中分二：一、於印度所作事理，二、藏中所作事理。今初
Regarding the deeds carried out for the sacred teachings, there are two parts: first, the deeds performed in India; second, the deeds performed in Tibet. Here begins the first.
於勝金剛座大菩提寺，曾經三次以法戰敗外道惡論，住持佛教。即於自部，上下聖教，所有未達、邪解、疑惑，諸惡垢穢，亦善除遣，而弘聖教。故一切部不分黨類奉為頂嚴。如《讚》中云：「於大菩提寺，一切集會中，自部及他部，諸惡宗敵者，以獅吼聲語，一切腦漿崩。」又云：「能飛聚落中，出家二百半，能映覆戒中，出家不滿百。四本部全住，尊部無慠舉，摩羯陀境內，一切寺無餘成大師四眾，一切頂上珠，尊居十八部，一切頂中時，一切皆受教。」
藏中所作事理者。天尊師長叔姪，如其次第起大殷勤，數數遣使洛拶嚩賈精進獅子及拏錯戒勝，往印迎請。菩提光時，請至哦日鐸，啟請治理佛陀聖教，依是因緣，總集一切經咒要義，束為修行次第，遂造《菩提炬論》等而興教法。此復住於哦日三載，聶塘九歲，衛藏餘處，五年之中，為諸善士開示經咒教典教授，罄盡無餘。聖教規模，諸已沒者，從新建樹。諸略存軌倍令增廣，諸被邪解垢穢染者皆善治除，令聖教寶悉離垢染。總之，雪山聚中前弘聖教，謂聖靜命及蓮華生建聖教軌。然由支那和尚堪布解了空性未達扼要，以是因緣，謗方便分，遮止一切作意思惟，損減教法，為蓮華戒大阿闍黎善破滅已，决擇勝者所有密意，為恩極重。於後宏聖教，則有一類妄自矜為善巧智者及瑜伽師，由其倒執相續部義，於教根本清淨梵行，作大損害，為此善士善為破除。復能殄滅諸邪執著，弘盛增廣無倒聖教，故其深恩普徧雪山一切眾生。
The deeds recorded in Tibet are as follows: The venerable masters, teachers, uncles, and nephews, in due order, exerted great effort. They repeatedly sent envoys—Lotsawa Jia's devoted Lion and Nacuo's Precept Victor—to India to invite him. During the time of King Jangchub Ö, he was invited to Ngari Dzong, where he was requested to govern the Buddha's sacred teachings. Based on this, he gathered the essential points of all sutras and tantras, condensed them into a progressive path of practice, and composed works such as *The Lamp for the Path to Enlightenment*, thereby flourishing the Dharma. Moreover, he stayed in Ngari for three years, in Nyethang for nine years, and for five years in other regions of Ü-Tsang. During these times, he gave teachings on sutras, tantras, and key instructions to many virtuous people, leaving nothing untaught. As for the framework of the sacred teachings—those that had declined, he reestablished anew; those that barely survived, he expanded greatly; and those tainted by wrong views and defilements, he thoroughly purified. In sum, the precious teachings were entirely cleared of all stains.
In general, in the snowy land of Tibet, the early propagation of the sacred teachings was established by the holy Śāntarakṣita and Padmasambhava. However, the Chinese monk Heshang Mahāyāna misunderstood the essence of emptiness. Due to this, he disparaged the aspect of skillful means and rejected all forms of deliberate contemplation, thereby undermining the Dharma. He was thoroughly refuted by the great master Kamalaśīla, who then clarified the profound intent of the Conqueror—an act of immense kindness. In the later propagation of the sacred teachings, there were some who falsely claimed to be wise scholars and yogis. Due to their misconceptions of the tantras' meaning, they caused great harm to the pure conduct, the very root of the teachings. This virtuous master thoroughly refuted them as well. He was able to eliminate all wrong views and to expand and enhance the unmistaken sacred teachings. Therefore, his profound kindness extends universally to all beings throughout the snowy land.
如是造論，光顯能仁所有密意，復有三種圓滿勝因，謂善所知五種明處及具教授，謂從正徧知展轉傳來，於其中間善士未斷修持彼義扼要教授，並得謁見本尊天顏，獲言開許。此等隨一雖能造論，然三齊具極為圓滿，此大阿闍黎三皆備具。
This treatise, illuminating the profound intentions of the Able One, is further perfected by three exceptional causes: mastery of the five fields of knowledge, the unbroken lineage of instructions stemming from the fully enlightened one, passed down through wise masters who have upheld the essential practices without interruption, and the personal vision of the deity, receiving direct approval through sacred words. While any single one of these may suffice to compose a treatise, the possession of all three is exceedingly complete—and this great master embodies them all.
其為本尊所攝受者。如《讚》云：「勝歡喜金剛，立三昧耶王，雄猛世自在，主尊度母等，謁顏得許故，或夢或現前，常聞最甚深，及廣大正法。」
師傳承中，有所共乘及其大乘二種傳承。後中分二：謂度彼岸及秘密咒。度彼岸中復有二種傳承，謂見傳承及行傳承。其行傳承復有從慈尊傳及妙音傳。於密咒中，亦復具足傳承非一，謂五派傳承，復具宗派傳承，加持傳承，及其種種教授傳承等。親從聞學諸尊長者，如《讚》云：「恆親近尊重，謂寂靜金洲，覺賢吉祥智，多得成就者。尊又特具足，從龍猛展轉，傳來最甚深，及廣大教授。」說有十二得成就師，然餘尚多善巧五種明處者，前已說訖。是故此阿闍黎能善决擇勝者密意。
In the lineage of teachers, there are two traditions: the common vehicle and the Great Vehicle. The latter is further divided into two: the Perfection of Wisdom path and the Secret Mantra path. Within the Perfection of Wisdom path, there are two lineages: the lineage of view and the lineage of conduct. The lineage of conduct further includes those passed down from Maitreya and from Manjushri. In the Secret Mantra as well, there are multiple lineages—five main transmission lines—along with sectarian lineages, blessing lineages, and various instructional lineages.
Regarding the masters from whom he personally learned, as the *Praise* says: "He always relied on noble beings—Shantipa, Suvarnadvipa, Jetari, and others who attained great accomplishments. He especially held the profound and vast instructions passed down from Nagarjuna." It is said there were twelve accomplished masters, though there were many more skilled in the five fields of knowledge, as mentioned earlier. Thus, this teacher was able to perfectly discern the enlightened intent.
此阿闍黎於五印度，迦溼彌羅，鄔僅，尼泊爾，藏中諸地，所有弟子不可思數。然主要者印度有四：謂與依怙智慧平等大善巧師，號毘柁跋，及法生慧、中獅、地藏，或復加入友密為五。哦日則有寶賢譯師、拏錯譯師、天尊重菩提光。後藏則有迦格瓦及廓枯巴天生。羅札則有卡巴勝位及善護。康地則有大瑜伽師、阿蘭若師、智慧金剛、卡達敦巴。中藏則有枯、[口*鵝]、種三。是等之中，能廣師尊所有法業，大持承者，厥為度母親授記莂，種敦巴勝生是也。造者殊勝略說如是，廣則應知出廣傳文。
This master had countless disciples across the five regions of India, Kashmir, Uddiyana, Nepal, and Tibet. Among them, the main disciples in India were four: the great master who equaled the protector in wisdom, known as Vidyābhadra, along with Dharmaprabhāsa, Siṃha, and Kṣitigarbha—or with the addition of Mitra, making five. In Ngari, there were the translator Ratnabhadra, the translator Naktso, and the royal descendant Lha Lama Yeshe Ö. In Tsang, there were Gakgawa and Kolkupa Tiansheng. In Lhodrak, there were Kaba Shengwei and Shanhu. In Kham, there were the Great Yogin, the Hermitage Master, Jñānavajra, and Kada Dönpa. In Central Tibet, there were Khu, Nge, and Drom. Among these, the one who carried forward the master's entire legacy and held the lineage as its great upholder was Dromtönpa Gyalwe Jungne, who was prophesied by the Mother Tara. This brief account of the excellences of the Master is as presented; for a detailed elaboration, one should refer to the extensive biographical texts.