Chinese
稍微听闻佛法，以及见到不作意和修习经文等的相状时，心想如果我也能变成这样该有多好啊。并且被喜乐所引导，日夜的显现都变得悠闲自在。对众生的慈爱之心也从小时候就稍微显现，想要获得佛果的想法，也从刚记事的时候就根深蒂固。现在看来，对许多深奥的佛法，从内心深处生起些许的定解。这里说道：自己的心对自己没有隐瞒，这些自己对自己没有惭愧之处。只有这些没有虚假，也没有比这更好的了。以具有慧眼的圣者们作为见证。像这样充分地宣扬谈论的功德，然后稍微讲述一下与自己的家族血统有关的事情。 翻译家大德具力自在饶译师多吉扎巴，他的名号在三界广为人知，我就是出生于他的家族，并且成为他心子的是翻译家秋饶。他的家族分为饶东西两支，西支被称为大学者饶益西僧格，以及他的儿子饶邦僧。这对父子是化身圣者，是具有无边经论和证悟的大成就者。被称为饶东支的达玛僧格，他的儿子贡确僧格，他的儿子西饶坚赞。这三位也是精通且获得能力的金刚持大士。饶西饶嘉有三个儿子，贡确坚赞昆仲出生在江孜（1447-1615，今西藏日喀则江孜县）西面，据说曾在藏绒和如境一带利益众生。长子仁钦坚赞出生在雅砻扎塘，母亲是名叫莫南喀本的施主。长大后，他从父亲那里听受了所有关于阎魔法王、阎魔敌、怖畏金刚三尊和黑怙主等的续部、经文和口诀，并精通地学习。他还精通时轮金刚等其他父亲传授的法门，以及医学、星算等。雅砻扎塘家族的西北部，由年和觉沃等作为施主，仿照阎魔法王的铁城。
English
When I see the appearances of having heard a little Dharma, of non-conceptualization, and of reciting scriptures, I think, "How wonderful it would be if I could become like this." And being led by joy and happiness, the appearances of day and night become leisurely. Compassion for beings also arises slightly from childhood, and the thought of wanting to attain Buddhahood has been deeply rooted since I first remembered. Now it seems that from the depths of my heart, a little certainty arises for many profound Dharmas. Here it is said: One's own mind is not hidden from oneself, so there is no shame in these things for oneself. Only these are without falsehood, and there is nothing better than this. With the wise and noble ones as witnesses. Having fully propagated the merits of such discussions, I will now speak a little about matters related to my own lineage and family. The translator, the great and powerful lord Ra Lotsawa Dorje Drakpa, whose name is widely known in the three realms, I was born into his family, and the one who became his heart-son was the translator Cho Rab. His family was divided into the Ra East and West branches. The West branch was named the great scholar Ra Yeshe Senge, and his son Ra Bum Senge. These father and son were incarnate saints, great masters with limitless scriptures and realizations. The one known as the Ra East branch was Dharma Senge, his son Konchok Senge, his son Sherab Gyaltsen. These three were also great Vajra Holders who were learned and attained abilities. Ra Sher Gyal had three sons, Konchok Gyaltsen and his brothers were born in Gyangtse (1447-1615, now Gyangtse County, Shigatse, Tibet), and it is said that they worked for the benefit of beings in the Tsangrong and Ru regions. The eldest son, Rinchen Gyaltsen, was born in Yarlung Tratang, his mother was a patron named Mo Namkha Bum. When he grew up, he heard from his father all the tantras, scriptures, and instructions on Yamaraja, Yamantaka, the three forms of Bhairava, and Black Mahakala, and studied them thoroughly. He also knew Kalachakra and other teachings of his father, as well as medicine, astrology, and so on. In the northwest of the Yarlung Tratang family, Nyan and Jowo and others acted as patrons, modeling it after the Iron City of Yamaraja.
Chinese
在那个地方建造城堡后住在那里，所以被称为拉恰卡瓦。通过修行，也显现了巨大的能力。断裂的铁器，用舌头舔舐就能修复连接。冰雹和幻术等，都能毫不费力地修法。这里说到，他有五个左右的儿子，其中以金刚持的名号出名的是，据说第三个是法界者。密咒的实修、讲说等，纯正的词句传承没有衰减，修持的加持力也很大。住在雅砻地区和藏绒的，拉的种姓后裔有很多，彼此和睦，僧侣众多，施主等也很圆满。他的儿子是策尼仁波切。在桑普向绛央释迦雄努学习了因明，并且精通祖传佛法。从阿惹瓦处请求风脉加持后离开。他有两个儿子，名为曲吉桑珠和曲吉扎西，学习了宁玛派。精通卡吞策达、恰卡等阎魔敌和金刚橛觉姆派，以及娘的伏藏法等。修持策达后，能力变得强大。第一个儿子是喜饶僧格，第二个儿子是策达嘉。据说第二个儿子去了拉堆地区。第一个儿子是根嘎僧格。在门嘎寺学习了四大部。后来依止波东派的南嘉，以及其他许多上师，听闻了许多新密咒的法。虽然祖先们有各种事业的，次第井然的实修见传承，但是祖传佛法的灌顶传承中断了。向法王阿旺巴请求了灌顶。由于强烈的信仰，修持了金刚怖畏。据说还见到了瑞玛迪的容颜。当时与雅砻赤本发生冲突，去了约波上部地区，那里有许多弟子和施主。在敌人的地方展示了许多神变。建立了许多小型的修行地。为了忏悔罪业，做了世尊一切明咒的念修，也让其他人做。遗骨上自然显现了金刚萨埵。他有两个儿子，僧格ེ་贝丹和，乔吉僧给两位藏人，后者前往衮钦桑杰贝瓦的法学院，成为一位精通经论的学者，并且精通许多微细的文化知识。长期修持本尊红黑怖畏金刚三尊。从精通经论的蒋贝扎巴处，听闻了博东派的许多教法。在叶茹香地，从帕果索桑处，听闻了完整的香巴教法后长期修持。修持了护法速行智慧怙主，以及具誓的玛宁多杰等许多护法，因此成就，拥有不可思议的神通威力。即使是成就了猛厉事业的比丘，也致力于以事业来降伏冰雹。在叶茹宗，冬季时连续三次降下霹雳于敌人的城堡家宅。消灭了包括地方官员等一切加害者。然而，因为内古的迁识法而逝世。雄狮贝的两个儿子是，蒋扬洛哲和蒋扬桑。蒋扬桑波从却杰索扎处，听闻了六加行，因此生起了良好的证悟。前者在藏地的彭波日沃切，显现了长期修持大圆满的传记。第一位的儿子是我的上师，也是我的祖父，是伟大的持明者。名字是楚臣南杰。据说小时候在乔扎嘉措尊前，仅仅听闻了六字真言的念诵传承。向却杰成列巴学习了因明，请教了风心无二等一些教法。先后依止了卫地的疯行者和贝玛林巴，以及祖尔温巴和索敦衮雄等许多大手印和圆满次第的上师。对宁玛派的知识非常渊博。特别是怖畏金刚等降魔仪轨，以及上部竹巴仪轨和净除恶趣续等。也精通新派教法，以及星算、医学，和各种微细的缘起。修持多杰吉杰、恰那多杰和玛宁纳波，也出现了验相。使前后的地方神灵都成为仆役。因为具有智慧、慈悲和能力这三者，所以对众生做了广大的利益。因为这位的恩德，我的父亲也获得了一些冰雹等的降伏能力。这些没有虚假的行迹现在也
English
After building a castle in that place and residing there, he was called Ra Chak Kawa. Through practice, great abilities also manifested. Broken iron tools could be repaired and connected by licking them with the tongue. Hailstorms and illusions, etc., could be effortlessly practiced. Here it is said that he had about five sons, among whom the one famous with the name of Vajradhara was, it is said, the third, Choyingpa. The practice of mantras, teachings, etc., the pure lineage of words has not diminished, and the blessings of practice are also great. Those residing in the Yarong area and Tsangrong, there are many descendants of the Ra lineage, who are harmonious with each other, with many monks, and patrons, etc., are also abundant. His son was Tsondu Senge. In Sangpu, he studied Pramana with Jamyang Shakya Shönnu, and was proficient in ancestral Dharma. After requesting the blessing of the wind-energy from Arawa, he left. He had two sons, named Chökyi Samdrub and Chökyi Tashi, who studied the Nyingma school. He became proficient in Yamantaka and Vajrakilaya Jomo traditions such as Khatun Tsedag and Charkha, as well as Nyang's terma teachings, etc. By practicing Tsedag, his abilities became great. The first son was Sherab Senge, and the second son was Tsedag Kyab. It is said that the second son went to the Lato region. The first son was Kunga Senge. He studied the four great volumes at Mön Ga Monastery. Later, he relied on Namgyal from the Bodong school, as well as many other lamas, and heard many teachings of the new tantras. Although the ancestors had various activities, the lineage of practice was orderly and clear, the empowerments and transmissions of the ancestral Dharma were interrupted. He requested empowerments from Chöje Ngawangpa. Due to strong faith, he practiced Vajrabhairava. It is said that he also saw the face of Remati. At that time, he clashed with the Yarong Tripön and went to the upper Yorpö region, where there were many disciples and patrons. He displayed many miracles in the enemy's land. He established many small retreat places. In order to confess sins, he did the recitation and practice of the Bhagavan Sarvavid, and also made others do it. A self-arisen Vajrasattva appeared on the relics. He had two sons, Senge
English
E Palden and Chökyi Senge, two Tibetans. The latter went to Kunkhyen Sangye Pelwa's Dharma school and became a scholar proficient in scriptures and treatises, and also knew many subtle cultural knowledge. He practiced the three wrathful deities of Red-Black Yamantaka for a long time. From the scholar Jampel Drakpa, he heard many teachings of the Bodong tradition. In Yeru Shang, from Pagor Sonam Zangpo, he heard the complete Shangpa teachings and practiced them for a long time. He practiced the Dharma protector Myurdzé Yeshe Gonpo, and many oath-bound protectors including Palgon Maning, and thus attained accomplishment, possessing immeasurable magical power. Even though he was a monk who had accomplished fierce activities, he diligently used his power to subdue hailstorms. In Yeru Zhung, in winter, he continuously struck the enemy's castle and house with lightning three times. He destroyed all harm-doers, including local officials. However, he passed away due to the transference of consciousness of Niguma. The two sons of Senge Pel were Jamyang Lodrö and Jamyang Zang. Jamyang Zangpo heard the Six Yogas from Chöje Sönam Drakpa, and thus generated good realization. The former, in Tsang's Pungpo Riwoche, showed the biography of practicing Dzogchen for a long time. The first son is my lama, and also my grandfather, a great vidyadhara. His name is Tsultrim Namgyal. It is said that when he was a child, he only heard the recitation transmission of the six-syllable mantra from Chödrak Gyatso. He studied Pramana with Chöje Trinlepa, and requested some teachings such as the inseparability of wind and mind. He relied on many Mahamudra and Dzogchen lamas, such as the Madman of Ü, Pema Lingpa, Zur Wönpa, and Soton Künkhyen, both before and after. He had very great knowledge of the Nyingma tradition. Especially the Yamantaka and other wrathful deity cycles, as well as the Upper Drukpa cycle and the Tantra for Purifying the Lower Realms. He was also proficient in the New Tantras, as well as astrology, medicine, and various subtle interdependent origination. He practiced Dorje Jigje, Chakna Dorje, and Maning Nakpo, and signs also appeared. He made the local deities of the past and present serve as servants. Because he possessed wisdom, compassion, and power, he greatly benefited beings. Because of his kindness, my father also obtained some abilities to subdue hailstorms and the like. These truthful traces are still now
Chinese
有。 这样，关于我的家族的来源，都说源自于饶氏家族。 如果从佛法方面衡量，我的祖先是伟大的译师、佛法大师和神通广大的修行者。 从世俗的财富方面来说，就像著名的饶·洛钦波（Rwa Lotsawa）与法王赤热（Khri Ral）一样。 之后，饶·洛本僧（Rwa Lo Bum Seng）和喜饶坚赞（Sher Gyal）等人的事业也无法估量。 例如，大喇嘛帕巴（Bla chen Phags pa）将董敦（Ldong ston）和绒巴·嘎洛（Rong pa rGa lo）二人视为饶氏的嫡传弟子并尊为上师。 可以说，西藏的好喇嘛没有不属于饶氏教法之下的。 我的祖先们没有像后来的部落那样拥有强大的军队和炫耀财富的能力，但他们各自都清楚地知道自己有能力供养僧侣、弟子和施主，并且有能力祈祷本尊和护法。 因此，我的祖先和父亲等所有在家咒师都向比丘顶礼，侍奉三宝，为了食物和财富，从未伤害过众生。 十岁之前学习读写等，二十岁之前背诵经文，三十岁之前断除疑惑，四十岁之前念诵、禅修和修行。 之后，在家人从事婚姻等世俗事务。 以前的婆罗门和西藏的修行者大多保持着以前咒师的良好榜样。 现在或后来的转世喇嘛、寺院咒师，一大群大喇嘛和小喇嘛，他们杀生毫不犹豫，随意处理佛像、佛经和佛塔，做着不明智的事情，很早就结婚生子，这种行为太过分了。 大部分新派的修行者和堪布都是不合格的。 家族血统是饶氏衰落的原因，佛法也因此衰落。 如今，出现了一些不需要依靠婚姻、欺骗和手段，而是真正有能力、有实力的修行者。 现在我将讲述我自己的情况，我出生的地点是位于卫藏交界处，属于守护西藏的十二地母神之一的卡若空宗（Kha rag khyung btsun）的圣地，被称为觉姆卡若（Jo mo kha rag）。 大导师莲花生大师和班智达
English
are. Thus, it is said that the origin of my lineage is from the Rwa family. If measured from the perspective of Dharma, my ancestors were great translators, Dharma masters, and powerful practitioners. In terms of worldly wealth, they were known to be like the great Rwa Lotsawa and the Dharma King Tri Ral. After that, the activities of Rwa Lo Bum Seng and Sher Gyal and others were immeasurable. For example, the great Lama Phagpa regarded Ldong ston and Rong pa rGa lo as the direct disciples of the Rwa family and held them as gurus. It can be said that there is no good lama in Tibet who is not under the Dharma of the Rwa family. My ancestors did not have the ability to assemble strong armies and flaunt wealth like later tribes, but they each clearly knew that they had the ability to support monks, disciples, and patrons, and they had the power to pray to the yidam and Dharma protectors. Therefore, all the householder mantra practitioners, including my ancestors and father, prostrated to the bhikshus, served the Three Jewels, and never harmed sentient beings for the sake of food and wealth. They studied reading and writing until the age of ten, recited scriptures until the age of twenty, cut off doubts until the age of thirty, and recited, meditated, and practiced until the age of forty. After that, householders engaged in worldly affairs such as marriage. The former Brahmins and Tibetan practitioners mostly maintained the good example of the former mantra practitioners. Nowadays or later, reincarnated lamas, monastery mantra practitioners, a large group of great and small lamas, they do not hesitate to kill, arbitrarily dispose of Buddha images, scriptures, and stupas, do unwise things, and marry and have children early, which is too much. Most of the new-style practitioners and khenpos are unqualified. The family lineage is the reason for the decline of the Rwa family, and the Dharma has also declined because of this. Nowadays, there are some practitioners who do not need to rely on marriage, deception, and means, but are truly capable and powerful. Now I will tell you about my own situation. The place where I was born is located at the junction of U-Tsang, which belongs to the sacred site of Kharak Khyungtsun, one of the twelve Tenma goddesses who protect Tibet, and is known as Jomo Kharak. The great teacher Padmasambhava and the Pandit