Chinese
現在不能確定，所以這裡沒有寫。嘉敦欽波也沒有顯示出對所有經典都很精通，但是，因為他是精通道果和勝樂金剛法，並且能看到實相，獲得能力的神聖之人，怎麼會說大謊呢？因此，可以肯定的是，這封信不是嘉敦寫的。看來是康區的那些不聰明的學生寫的。巴饒恰仲喇嘛和梅擦林巴喇嘛兩位，雖然也有很多懂翻譯的學生，但是學生中最傑出、無人能比的，是至尊饒大譯師多吉扎巴。那位喇嘛出生在拉堆聶南地區的囊域。父親名為饒貢卻多吉，是寧瑪派的一員。在年幼的時候，吉祥天母蕾瑪迪親自顯現，把他放在一件普絨衣服裡，大致遊歷了許多國家，觀看了各地的景色。特別是展示了多康的南北上下所有地方。這樣持續了三個月。家人們都認為孩子丟失了。之後，吉祥天母把他送回父母的家中，在那三個月裡，他的身體成長了三年。講述這些故事讓所有人都感到驚訝。後來在利益眾生的時候，在聚集了很多康區僧人的場合，他能詳細地說出「你的家鄉是這樣這樣的」，甚至比當地人還清楚地描述山、谷、河流、田地和村莊的佈局。之後，他長大成人，有一段時間，他花了很多年時間在家裡處理生計和放牧等事務。後來，他心中生起了信仰，去了一些寺院，聽聞並了解了很多顯密新舊的零星教法。從那時起，他以財物、行為和恭敬心使所有的上師和師兄弟們感到滿意。期間，他也做了很多止觀、文殊菩薩和度母等本尊的修持。也大致了解了喜金剛和密集金剛智足派的修法。在那裡度過了許多年。在那段時間裡，在朋友和親戚的敦促下，
English
Now, it's not certain, so it's not written here. Even though Gyaton Chenpo didn't show that he was proficient in all the scriptures, he was a holy person who was proficient in Lamdre and Hevajra, and who could see the reality and attain abilities, so how could he tell a big lie? Therefore, it is certain that this letter was not written by Gyaton. It seems that it was written by those unintelligent students from the Kham region. Lama Bharo Chakdrum and Lama Me Tsalingpa, although they also had many students who knew translation, the most outstanding and unmatched of the students was Jetsun Ra Lotsawa Chenpo Dorje Drakpa. That Lama was born in Nangyul, which is part of the Latö Nyenam region. His father was named Ra Konchok Dorje, who was a member of the Nyingma school. When he was a young child, Pal Lhamo Remati personally appeared and put him in a Purung garment, and generally traveled around many countries, viewing the scenery of various places. In particular, she showed him all the places in Dokham, north, south, upper, and lower. This continued for three months. The family members were convinced that the child was lost. After that, Pal Lhamo sent him back to his parents' home, and during those three months, his body grew for three years. Telling these stories made everyone amazed. Later, when he was benefiting beings, in gatherings of many monks from Kham, he could say in detail, "Your hometown is like this and that," describing the layout of mountains, valleys, rivers, fields, and villages even more clearly than the local people themselves. After that, he grew up, and for a while, he spent many years at home dealing with livelihood and herding, etc. Later, faith arose in his heart, and he went to some monasteries, where he heard and learned many scattered teachings of both new and old tantras. From that time on, he pleased all the gurus and fellow practitioners with wealth, behavior, and respect. During that time, he also did many recitations of deities such as Shamatha-Vipassanā, Manjushri, and Tara. He also roughly understood the practices of Hevajra and Guhyasamaja Yeshe Zhapluk. He spent many years there. During that time, urged by friends and relatives,
Chinese
哦，他还娶了名叫莲花女的女子为妻。在囊域也有一些产业。不久，那个女子也心生不满离开了，去了仲杰蔡波的儿子江梅那里。她与聂南地方的人一起策划恶毒的阴谋。当地人背叛，开始用武力杀戮，但暂时躲在城堡里，没有受到伤害。之后，一位来自念措聂宁的持律者，打算前往印度，他来到那个地方并与他相遇。他跟随那位持律者。去了尼泊尔。他想求得威力，于是一天之内向梅扎林巴和瓦若恰仲请求传法。一开始就请求了吉祥金刚怖畏大尊的灌顶。学习了实修方法，进行了念诵和修持。一年多后，出现了见到本尊的征兆。他确信事业必定能够成就，于是请求允许前往西藏。他对仲杰蔡波和囊域的当地人下了三个月的诅咒期限。由于转动了猛烈的轮，三个月内囊域同时爆发了许多种不同的瘟疫。大约一百个村庄全部被摧毁。蔡波的儿子和那个女子，在十四日的半夜，伴随着巨大的噪音，真实地出现了铁的橛子，刺穿了他们的额头而死。在那一年里，蔡波本人和大约六十名男女仆人也死了。黑茹嘎的咒师被认为是邪见。之后，饶钦波前往普兰，向领主策德请求翻译佛法的资助。自然而然地出现了许多黄金等物品。之后再次前往尼泊尔。在仁钦楚寺出家为僧。依止了之前的两位上师，以及其他许多印度和尼泊尔的班智达。上师大悲是密咒的宝库，因此以那位根本上师为依止。胜乐根本续，桑布扎，瑜伽母行，现证黑茹嘎，阿毗达那，金刚亥母，即胜乐金刚的六部续。阎魔敌、怖畏金刚、马头明王三尊。文殊真实名经。鲁伊派的下五部。黑派的六部论典。四百五十仪轨的根本和注释。成就法义明和，猪面母。
English
Oh, he also took a woman named Padma as his wife. He also had some properties in Nangyul. Before long, that woman also became dissatisfied and left, going to Jangme, the son of Droje Tsadpo. She plotted evil schemes with the people of Nyamnam. The locals betrayed him and began to kill him with force, but he temporarily hid in the castle and was not harmed. Then, a Vinaya holder from Nyentso Nyening, who intended to go to India, came to that place and met him. He followed that Vinaya holder. He went to Nepal. He wanted to ask for power, so he requested Dharma from Me Tsa Lingpa and Waro Chagtrum in one day. At the very beginning, he requested the empowerment of glorious Vajrabhairava. He learned the practical methods and performed recitation and practice. After more than a year, signs of seeing the deity appeared. He was convinced that the activities would surely be accomplished, so he requested permission to go to Tibet. He set a three-month deadline for cursing Droje Tsadpo and the locals of Nangyul. By turning the fierce wheel, many different kinds of plagues broke out simultaneously in Nangyul within three months. About a hundred villages were all destroyed. On the fourteenth night, the son of Tsadpo and that woman, accompanied by a loud noise, actually appeared with iron pegs, piercing their foreheads and dying. In that year, Tsadpo himself and about sixty male and female servants also died. The sorcerer of Black Heruka was considered a heretic. After that, Rinchenpo went to Purang and requested Lord Tse De for assistance in translating the Dharma. Many items such as gold appeared naturally. After that, he went to Nepal again. He became a monk at the Rinchen Tsul Monastery. He relied on the previous two lamas, as well as many other Indian and Nepalese pandits. Master Great Compassion was a treasure trove of secret mantras, so he relied on that root guru. Chakrasamvara Root Tantra, Samputa, Yogini Conduct, Heruka Abhisamaya, Abhidhana, Vajravarahi, the six tantras of Chakrasamvara. Yamantaka, Bhairava, Hayagriva, the three deities. Manjushri Namasamgiti. The lower five of Lui's lineage. The six treatises of the Black Tradition. The root and commentary of the Four Hundred and Fifty Rituals. Sadhana Meaning Clear, and Pig Face Mother.
Chinese
对于二种（二类）的法类等，精进地修习。还听闻了黑怙主和帕布等许多细微的口诀。还听闻了拙火，运气，安心的禅定等许多甚深之义。据说也顺便听闻了许多密宗的续部。再次多次做了胜乐金刚和阎魔敌的修法。在尼泊尔住了大约十五年。那段时间虽然没有去西藏，但是给阿里（Ngari）的国王旺秋德（dbang phyug lde）派了索要黄金的使者，得到了许多黄金，大部分用来侍奉喇嘛们，请教口诀的其余部分。带着剩下的许多黄金，去了印度摩揭陀国。住了大约六个月。在菩提伽耶，超戒寺，邬丹多布日等地做了广大的供养。发愿。也对那烂陀的所有寺庙做了供养。僧众不住在那里。让管理人员感到满意。似乎从摩揭陀的学者那里听闻了一些法缘。也做了许多决疑。总之，是在摩揭陀做了供养。虽然大家都说他自己没有用心学习，但是知道他并没有在那里长住，而是做了学习。之后夏天去了普兰（Purang）和亚泽（yar rtser）。国王果聂（go gnyis）也很高兴，也做了一次法会。之后从拉堆（las stod）下来的时候，不用说以前的仇人，就连同伙也都消失了，所以没有一个需要提防的。大家都害怕地说来了个大法力的人。没有出现供养和求法的人。之后去了卫藏的所有地方。依靠大法力的名声，福报增广。在拉萨和桑耶（bsam yas）稍微做了一些法会。似乎已经过了一年。心想如果迎请班智达，对众生有很大的利益，于是带着从阿里到那里为止所能得到的上好物品，对喇嘛们做了广大的会供和供养。迎请了迪潘迦罗室利 ज्ञानatiśa到西藏。从仲巴（Grompa）以下，弘扬佛法的事业轰轰烈烈地开始了。去了卫藏的南北各地，以及娘（gnyal）一带。把所有的佛法都变成了金法，对各个续部做了续供。灌顶费，会供，续部费等暂且不提，就连求法者自己，也用黄金供养金刚怖畏
English
He diligently studied the teachings of the two categories. He also received many subtle instructions from Mahakala and Parbu. He also received many profound teachings such as Tummo, breath control, and mind-stilling meditation. It is said that he also listened to many tantric scriptures in passing. Again, he performed many times the practices of Chakrasamvara and Yamantaka. He stayed in Nepal for about fifteen years. Although he did not go to Tibet during that time, he sent a messenger to Wangchuk De, the king of Ngari, to ask for gold. He received a lot of gold, most of which he used to serve the lamas and ask for the remaining instructions. Carrying a lot of leftover gold, he went to Magadha in India. He stayed for about six months. He made extensive offerings at Bodh Gaya, Vikramashila, and Odantapuri. He made aspirations. He also made offerings to all the temples of Nalanda. The Sangha did not reside there. He satisfied the caretakers. It seems that he heard some Dharma connections from the scholars of Magadha. He also made many clarifications. In short, he made offerings in Magadha. Although everyone said that he did not study diligently himself, it is known that he did not stay there for a long time, but he did study. Then, in the summer, he went to Purang and Yarzer. King Go-nyi was also very happy, and he also held a Dharma assembly. Later, when he came down to Lhas Tod, not to mention the former enemies, even the allies had disappeared, so there was no one to be wary of. Everyone was afraid and said that a great powerful person had come. No one came to offer gifts or ask for Dharma. Then he went to all the regions of U-Tsang. Relying on the fame of his great power, his fortune increased. He also held some Dharma assemblies in Lhasa and Samye. It seems that a year has passed. Thinking that inviting a Pandit would greatly benefit sentient beings, he took all the best items he could get from Ngari to there, and made extensive Tsog offerings and offerings to the Lamas. He invited Dipankara Srijnana to Tibet. From Drompa onwards, the work of spreading the Dharma began vigorously. He went to all parts of U-Tsang, north and south, and to the Gnyal area. He turned all the Dharma into golden Dharma, and made offerings to each Tantra. Leaving aside the initiation fees, Tsog offerings, and Tantra fees, even the Dharma seekers themselves offered gold to Vajrabhairava.
Chinese
至于其他的，即使每个人都分到了一两金子，也几乎找不到接受者。班智达们在西藏停留的时间也不长，有些人说七年，有些人说五年。当他们返回时，献上了一千两黄金。像劳务费之类的其他物品没有计算在内。在上行的路上，在上部地区也做了很多事情。一直护送到尼泊尔边境。之后，饶译师的名声非常显赫。从康区的松布沃（Khams stong pu bo）开始，到卫藏（dbus gtsang）的工布（kong po），聂拉木（gnyal lor），直到洛扎（lho brag），他多次前往。居住的中心是叶茹（gyas ru）的西部地区。自从阿底峡尊者去尼泊尔之后，直到他去世，前后送了三十七次大供养。每次供养时，都聚集了大约两百名被称为“热擦度”的僧人，为他们提供供养和斋饭。有时，聚集大约两百名被称为“热哈度”的咒师，为他们提供会供和供养。向巴若大师（bla ma bha ro phyag sdum）献上了五百两黄金。此外，还向大约五位恩情深重的上师每位献上了一百多两黄金。在印度金刚座（rdo rje gdan）的供养费用上，先后多次献上了一百两黄金。在超戒寺（bī kra ma śī la），邬丹陀补梨寺（o tan ta pu ri），那烂陀寺（na lan da）等地，用于二万颂般若经，八千颂般若经，《现观庄严论》等的讲修费用，以及小品般若经的讲修费用等，为了佛法长存，向国王和大臣，土地，百姓村庄等，多次送去价值一百到两百两黄金的供养。他对上师非常恭敬，提供的服务也达到了很高的标准。这些主要是为了说明他拥有无量身语意的功德的原因。至于主要的结果，有获得授记的伟大，说法的伟大，加持和力量的伟大，福报的伟大，以及事业广大圆满的伟大。首先是，化身法王赤松德赞和阿阇黎菩提萨埵在桑耶寺（bsam yas）大法轮中预言说，未来发生火灾时，会有文殊菩萨的化身比丘来修复它，这个人就是尊者饶译师。从鲁梅（klu mes）稍微修复之后，到后来多次进行零星的修复