Chinese
是同伴。之后，将觉卧德瓦阿嘎惹迎请到藏地。在尼泊尔和西藏的交界处发生了盗贼事件，班智达撒土，所有的盗贼都僵住了。之后，译师和班智达一起在卫藏地区做了很多弘法利生的事业，迎请到琼达孜普莫切，翻译了很多佛法。将班智达送回尼泊尔。之后，因为以前的上师和同伴都已去世不在人世，心中非常悲伤。嘉样秋觉炯尼是年少时的上师。那时他已不在人世，但迎请了他的儿子色孜热玛热，听闻了妙吉祥虚空无垢等等很多佛法。后来，班智达德瓦RA扎，给予了名称赞颂的法类，包括修法传承，阿摩伽跋折罗来到藏地时，也给予了续部的修改，以及关于轮脉等等的一些口诀。邬金的导师，名为喜饶桑瓦，也被称为红色阿阇黎。被称为穿红色衣服的那位，从他那里听闻了很多大手印明点，护法热玛德，战神朵玛，以及圆满次第的甚深口诀。还多次亲见了阎罗死主黑色的坛城。使战神女王和列登纳波成为仆人。神通威力无碍。在中查热松修建了很多寺庙。卫藏康三地的僧人如云般聚集。仲查的香，也被列为西藏四大伟人之一，也是从这里开始的。如他承诺的那样，七代人都会跟随我走向安乐。后来，虽然家族断绝，分成了上下很多部落，但所有部落都有七八代之间的咒师和令人惊叹的格西。被称为嘉大译师的索南坚赞，也向这位译师完整地请教了黑怖畏金刚三法类。有四个儿子，僧伽巴扎，达玛悉地，嘉纳嘎巴，热那格德，其中后两个没有血脉传承。大儿子格敦桑波被称为拉杰桑波。他对父亲的所有佛法都非常精通，并且亲见了本尊。几乎所有的当地神灵和八部众都被降伏。父亲在世时，只是奠定了意修护法神殿的基础，但没有完成，由他完成了护法神殿。
English
He was a fellow companion. Then, Jowo Dewa Akara was invited to Tibet. When robbers appeared on the border between Nepal and Tibet, the Pandit scattered earth, and all the robbers froze. After that, the translator and Pandit together did much to benefit beings in U-Tsang, inviting them to Kyong Taktsé Pukmoche, and translated many Dharma teachings. The Pandit was sent back to Nepal. After that, because the previous lamas and companions had all passed away and were no longer in this world, he was very saddened. Jyal Jangchup Jungne was his lama from his youth. At that time, he was no longer in this world, but his son, Se Tserma Ru, was invited, and he heard many Dharma teachings such as Manjushri Namkha Trimé. Later, the Pandit Dewa Raja gave the Dharma class of the Names of Manjushri, including the practice lineage, and when Amoghavajra came to Tibet, he also gave revisions of the tantras, and some oral instructions on the wheel pulses and so on. The Ugyen master, named Sherab Sangwa, was also known as the Red Acharya. From the one known as the one wearing red clothes, he heard many Mahamudra bindus, the protector Remati, the war god Dmagzor, and the profound oral instructions of the completion stage. He also repeatedly saw the mandala of the black Yamari. He made the war god queen and Legden Nagpo his servants. His magical power was unobstructed. He built many temples in Drin Tsham Ralsum. Monks from U-Tsang Kham gathered like clouds. The Zhang of Drin Tsham, who was also listed as one of the four great men of Tibet, also originated from here. As he promised, all seven generations would follow me to bliss. Later, although the family line was cut off and divided into many upper and lower tribes, all tribes had mantra practitioners and amazing Geshes for seven or eight generations. Sonam Gyaltsen, known as the Great Translator of Jyal, also completely requested the three classes of Black Yamantaka from this translator. He had four sons, Sanghabhadra, Dharmasiddhi, Jnanagarbha, and Ratnaketu, of whom the latter two had no lineage holders. The eldest, Gedun Zangpo, was known as Lhaje Sangpo. He was very skilled in all of his father's Dharma teachings, and he saw the face of the yidam. Almost all of the local deities and the Eight Classes were subdued. During his father's time, only the foundation of the tutelary deity's temple had been laid, but it was not completed, and he completed the protector deity's temple.
Chinese
名为拉姜（lha byams）的寺庙，建造了具有无量金刚界和文殊菩萨坛城布局的奇妙寺庙。建立了伟大的密宗学院。拉玛南考巴昆仲也听闻了文殊寂静忿怒的法类，并非常恭敬。拉杰桑波有五个儿子，其中最大的藏塘沃波和最小的多吉泽莫都成为了伟大的智者和成就者。哥哥依止琼波扎桑，弟弟依止桑普香策，并在托隆依止嘉玛瓦。他们似乎也精通显宗。从他们那里分出的格西和咒师非常多，但这里无法详细书写。在《觉拉仁钦创瓦》等中有详细记载。拉杰桑波的第二个儿子吉擦沃钦的儿子是夏洛涅安梅贝华。他的外甥是香绛秋仁钦，是持守梵行的僧人，非常精进。香洛扎瓦的儿子达玛悉地传承下来的就是香班德贝派，被称为香贡日瓦的也是出自这个传承。特别是香那觉尊之子，是香顿竹扎嘉灿。师从托多竹巴沃、祖辈云哲嘉灿和绛秋仁钦等。亲见观世音菩萨显现。未降伏索塘的扎门玛。能力非常强大。守护佛法。当时没有王法，西藏四分五裂，但白天显现征兆，夜晚听到声音，无人能逾越。还在仲察设置了路障。建造了坚隆卡尔昂的寺庙。敌人、面孔、恐惧三者的灌顶、口传、教言的传承都非常兴盛。香绛秋仁钦的弟子喜饶多吉和喜饶炯内昆仲的弟子是香仁钦沃热。在此新建了卡尔昂寺。是持守比丘戒的僧人。利他之心非常强烈。香竹扎嘉灿的儿子香仁钦嘉灿等人的佛法事业也令人难以置信。传承记录另有记载。现在讲述拉派的观点，即大导师。
English
A temple named Lhajam (lha byams) was built, a marvelous temple with the layout of the infinite Vajradhatu and Manjushri mandalas. A great tantric college was established. Lama Namkhaupa and his brothers also listened to the teachings of Manjushri Peaceful and Wrathful, and were very respectful. Lhaje Sangpo had five sons, the eldest of whom, Tsangtang Wopo, and the youngest, Dorje Tsempo, became great scholars and accomplished ones. The elder relied on Khyunpo Drak Seng, and the younger relied on Sangphu Zhang Tse, and in Todlung, they relied on Gyama Wa. They also seemed to be proficient in Sutra. There were many Geshes and mantra practitioners who branched out from them, but it is not possible to write about them in detail here. It is clearly recorded in works such as "Jograp Rinchen Trengwa." Lhaje Sangpo's second son, Kyitsa Wochen's son was Zharlo Nya-ngen Mepa'i Pal. His nephew was Zhang Jangchub Rinchen, who was a monk who maintained celibacy and was very diligent. The lineage from Zhang Lotsawa's son Dharma Siddhi is the Zhang Ban Depe school, and the one known as Zhang Gomriwa also came from this lineage. In particular, the son of Zhang Naljor Zung, is Zhangton Drukdra Gyaltsen. He relied on Todrubpa Wo, his ancestors Yontse Drondrub Gyaltsen, and Jangchub Rinchen, etc. He directly saw Avalokiteshvara appear. He did not subdue the Tramenma of Sogtang. His power was very great. He protected the Dharma. At that time, there was no kingdom law, and Tibet was fragmented, but during the day signs appeared, and at night voices were heard, and no one could cross him. He also set up roadblocks at Drungtsam. He built the Lchenlung Kharnga temple. The empowerments, oral transmissions, and instructions of the enemy, face, and fear triad became very prosperous. Zhang Jangchub Rinchen's disciple Sherab Dorje and Sherab Jungne's disciple was Zhang Rinchen Ozer. Here, Kharnga Monastery was newly established. He was a monk who held the vows of a Bhikshu. His altruism was very great. The son of Zhang Drukdra Gyaltsen, Zhang Rinchen Gyaltsen, and others also had inconceivable Dharma activities. The lineage record is separate. Now, the views of the Ra tradition will be explained, namely the great teacher.
Chinese
对利达瓦哲拉，阿莫嘎瓦哲拉大师说，他和吉祥金刚怖畏大尊没有区别。在印度，利达的亲传弟子的名声并不显赫。在马拉瓦地区，有大约五千个异教徒的村庄。他进行了驱逐村庄的仪式，激怒了该地区的国王，据说他将他们全部驱逐到一个海岛上。如果利达是居住在人间时的亲传弟子，那么那位国王一定是国王巴塔哈里。如果是后来才见到他，那就无法确定。在印度的一个故事中，在国王玛哈帕拉时期，出现了阿莫嘎大师。喇嘛说，据说他对幻网进行了伟大的注释。如果是这样，那么马拉瓦地区的国王显然是罗摩尤达。无论如何，阿莫嘎大师从智慧之源斯巴贝的吉祥处听闻教法。一位名叫莲花金刚（梵文天城体：पद्मवज्र，梵文罗马拟音：Padmavajra，汉语字面意思：莲花金刚）的导师从他那里听闻教法。据说这位导师的父母给他起的名字是罗摩帕拉，学习的名字是阿毗朱克塔，出家的名字是希瑞拉克希塔，秘密的名字是莲花金刚（梵文天城体：पद्मवज्र，梵文罗马拟音：Padmavajra，汉语字面意思：莲花金刚）。在旧文件中，据说他是乌仗那人，但似乎是笔误。这位导师的出生地是奥迪比沙瓦。我想奥迪瓦是否被误认为是乌仗那。这两位导师也亲眼见到了金刚怖畏大尊。巴若恰杜姆喇嘛和梅扎林巴喇嘛向那位喇嘛请教。巴若恰杜姆被称为班智达蒋悲央。出生地是尼泊尔，种姓是婆罗门。他最初是外道。由于国王的惩罚，他的左手是残疾的。他去了印度，修行了许多强大的外道神灵，试图征服国王，但他自己却因疯狂而痛苦。莲花金刚导师用瓶水为他洗涤，驱散了他的疯狂。他信仰佛教，进入了佛法之门。他精通黑法三部。由于长期的修行，他亲眼见到了吉祥金刚怖畏。他拥有无碍的力量。当饶洛见到他时，他的仆人和一个边境小国发生了冲突。那位国王开始发动战争。所有的随从和亲戚都强烈要求他逃跑，但国王他自己
English
To Lita Vajra, the great Amoghavajra said that he was no different from the glorious Vajrabhairava. In India, the fame of Lita's direct disciples is not prominent. In the land of Malava, there were about five thousand villages of heretics. He performed the ritual of expelling the villages, which angered the king of that region, and it is said that he expelled them all to an island in the ocean. If Lita was a direct disciple during his time living in the human realm, then that king must have been King Bhartahari. If it was later that he saw him, then it cannot be determined. In an Indian story, during the time of King Mahapala, the great Amogha appeared. The Lama said that he is said to have made a great commentary on the Net of Illusion. If that is the case, then the king of the Malava region is clearly Rama Yuddha. In any case, the great Amogha heard the Dharma from the glorious Yeshe Jungne Sbabpe. A teacher named Padma Vajra (藏文：པདྨ་བཛྲ，梵文天城体：पद्मवज्र，梵文罗马拟音：Padmavajra，汉语字面意思：Lotus Vajra) heard the Dharma from him. It is said that this teacher's parents gave him the name Rama Pala, the name he used for studying was Abhijukta, the ordained name was Shri Rakshita, and the secret name was Padma Vajra (藏文：པདྨ་བཛྲ，梵文天城体：पद्मवज्र，梵文罗马拟音：Padmavajra，汉语字面意思：Lotus Vajra). In the old documents, it is said that he was from Oddiyana, but it seems to be a clerical error. This teacher's birthplace was Odivishava. I wonder if Odiva was mistaken for Oddiyana. Those two teachers also saw the great Vajrabhairava. Lama Bharo Chagdum and Lama Meza Lingpa asked that Lama for teachings. Bharo Chagdum was called Pandita Jambeyang. His birthplace was Nepal, and his caste was Brahmin. He was originally an outsider. Due to the king's punishment, his left hand was crippled. He went to India and practiced many powerful heretical deities, trying to conquer the king, but he himself was suffering from madness. Teacher Padma Vajra washed him with vase water, dispelling his madness. He became a Buddhist and entered the door of Dharma. He was proficient in the three black practices. Due to long practice, he saw the glorious Vajrabhairava. He possessed unobstructed power. When Rwa Lo saw him, his servant and a small border country had a conflict. That king began to wage war. All the attendants and relatives strongly urged him to flee, but the king himself
Chinese
说请来顶礼。过了几天，谁也没有来。之后有一天，国王带着眷属来了，做了盛大的供养，以头顶礼双足。这位导师是能成就灌顶和勾招事业的征兆。弥扎林巴也是尼泊尔人。那时，尼泊尔的贤良之辈都被称为“巴热”，所以这位导师也被称为“巴热”，仅仅因为“巴热”这个名字而误认为恰敦和他是同一个人，那是极其愚蠢的。出家后的真名叫迪邦嘎惹惹克希达。因为心性柔和，利益众生非常广大，所以拉达克的法号是“大悲”。住锡地是弥扎林寺，所以被称为弥扎林巴。身份是比丘。依止了般若惹克希达、嘎纳嘎西日、达玛阿嘎惹玛迪、莲花金刚等众多上师，通晓了大部分著名的无上瑜伽续部。看起来也是瑜伽方面的专家，藏嘎尔译师向这位班智达请教后，翻译了《瑜伽下续大疏》。特别是精通胜乐轮，能役使阎罗王，亲见了怖畏金刚大威德。拥有无碍的神通。这两位上师都曾被饶多杰扎巴听闻。还有一种传承方式是：智慧空行母、黑行者、巴扎瓦、达玛巴、德瓦巴、杰达日巴、阿难嘎巴、达玛阿嘎惹玛迪、弥扎林巴。还有一种说法是：金刚空行母、底力巴、那若巴、般若惹克希达、大悲，或者那若巴、玛纳嘎西日、嘎纳嘎西日、迪邦嘎惹惹克希达，这些也都是根据敌面三怖畏和乐喜等灌顶而说的。此外，他还拥有众多成就者的传承。巴热恰敦和这位大悲，巴日译师也曾拜见过他们。玛洛也曾向恰敦请教度母法类等。这些历史，因为有依据而且没有任何错误，所以才记录下来。关于阎罗王饶派传承的上师，说是嘉顿衮嘎尊哲所著的《汉藏传记》中，拉里达曼的上师们有很多混乱的历史，但是没有依据而且
English
It is said that they came to pay homage. After a few days, no one came. Then one day, the king came with his entourage, made great offerings, and took his feet to the crown of his head. This teacher is a sign of accomplishing the work of empowerment and summoning. Metalingpa was also a Nepalese. At that time, the virtuous people of Nepal were called "Bharo", so this teacher was also called "Bharo". It is extremely foolish to mistake Chatun and him as the same person just because of the name "Bharo". His real name after ordination was Dipamkararakshita. Because of his gentle heart and great benefit to sentient beings, his Ladakhi name was "Great Compassion". Because his residence was Metaling Monastery, he was known as Metalingpa. His status was a bhikshu. He relied on Prajñārakshita, Kanakashri, Dharma Ākaramati, Padmavajra, and many other gurus, and he knew most of the famous Anuttarayoga Tantras. He also seems to be an expert in yoga. After Zangkar Lotsawa asked this paṇḍita, he translated the Great Commentary on the Lower Yoga Tantra. In particular, he was proficient in Chakrasamvara, able to employ Yamaraja, and personally saw the great Vajrabhairava Yamantaka. He possessed unobstructed magical powers. Both of these gurus were heard by Ra Lotsawa Chenpo. Another lineage is: Wisdom Dakini, Krishnacharya, Bhadrava, Dhamapa, Devapa, Jetaripa, Anangapa, Dharma Ākaramati, Metalingpa. Another saying is: Vajra Dakini, Tilopa, Naropa, Prajñārakshita, Great Compassion, or Naropa, Manakashri, Kanakashri, Dipamkararakshita. These are all based on the Abhishekas of the Three Fearsome Faces of the Enemy and Joyful Bliss, etc. In addition, he also possessed the lineage of many siddhas. Bharo Chatun and this Great Compassion, Bari Lotsawa also visited them. Mallo also asked Chatun for teachings on Tara and other Dharma categories. These histories are recorded because they are based on evidence and have no errors. Regarding the gurus of the Yamaraja Ra tradition, it is said that in the "Tibetan and Chinese Biographies" written by Gyaton Kunga Trönme, there are many confusing histories of the gurus of Lalitaman, but there is no basis and