English
As for the others, even if everyone received one tael of gold, it was almost impossible to find recipients. The Panditas also did not stay in Tibet for long; some say seven years, others say five. When they returned, they offered a thousand taels of gold. Other items such as labor costs were not included in the calculation. On the way up, much work was also done in the upper regions. They escorted them as far as the border of Nepal. After that, Ra Lotsawa's fame grew greatly. From Khams Stongpuwo onwards, to U-Tsang, Kongpo, Nyal Lor, and as far as Lhodrak, he traveled many times. His main residence was in the western part of Yeru. After Lama Dīpaṃkara went to Nepal, until his death, he sent thirty-seven great offerings back and forth. With each offering, they gathered about two hundred monks called "Res Tsadu," providing them with offerings and feasts. Sometimes, they gathered about two hundred mantra practitioners called "Res Hadu," providing them with tsokhor and offerings. He offered five hundred taels of gold to Lama Bharo Chakdum. In addition, he also offered more than one hundred taels of gold to each of about five kind lamas. For the expenses of offerings at Vajrasana (rdo rje gdan) in India, he offered one hundred taels of gold many times, back and forth. At Vikramashila, Odantapuri, and Nalanda, for the expenses of teaching and studying the Twenty Thousand Verse Prajnaparamita, the Eight Thousand Verse Prajnaparamita, the Abhisamayalankara, and the Smaller Prajnaparamita, etc., in order for the Dharma to last, he sent offerings worth one hundred to two hundred taels of gold to the king and ministers, land, people, villages, etc., many times. He was very respectful to the lamas and provided services to a high standard. These are mainly to explain the reasons why he possessed immeasurable qualities of body, speech, and mind. As for the main results, there is the greatness of obtaining prophecy, the greatness of teaching the Dharma, the greatness of blessings and power, the greatness of merit, and the greatness of vast and perfect activities. First, the emanation Dharma King Trisong Detsen and Acharya Bodhisattva prophesied in the great Dharma wheel of Samye that in the future, when a fire occurs, a monk who is an emanation of Manjushri will repair it, and this person is Jetsun Ra Lotsawa. From the time that Lume slightly repaired it, until later, many sporadic repairs were made.
Chinese
即使发生，也仅仅是平息了火的灾难。第二点是：上面所说的那些中，以前在西藏听闻的，以及后来在汉地和尼泊尔也只是顺便听闻的那些种类，完全没有提及。仅仅说了在汉地和尼泊尔的班智达们面前认真努力、确定要点、发挥才能的那些。全部都是没有掺杂、具有信心的、具有加持的。格西འབྲེ་ཆེན་པོ་ཤེས་རབ་འབར་（格西哲蚌·喜饶沃）说：“对于法来说，没有比格西惹巴的法更严厉的了。因为印度班智达们是这样说的，没有自己的编造，也没有西藏的掺杂。”这样说的。第三点是：像本尊愤怒文殊一样不说话地安住。也亲见了胜乐金刚轮、金刚亥母、寂静文殊。获得了生起次第的具有明晰显现的禅定，能够阻止不净的显现，并且得到了稳固。精通了空性的见解和圆满次第的智慧。使役了业力死主和楞伽之主。护法黑袍金刚和吉祥天母也如言执行。灌顶时，智慧降临，能够转变显现。也成就了四种禅定事业。这样的征兆是，在拉堆地区如上所说的那样显现了征兆，后来在ངན་ལམ་（恩兰）地方降伏了鬼神，以及在北方说法的时候，ངན་ལམ་（恩兰）的ཉུ་གུ་སྣ་པ་（纽古纳巴）那些人说要看看有没有威力，于是驱赶牦牛和马匹，抢劫了供品。惹罗做了驱逐村庄的加持，ངན་ལམ་འབར་པོ་（恩兰巴波）等一些人发疯了，不知去向。两三个月后，ཉུ་གུ་སྣ་（纽古纳）地方的人和僧众在རྒྱལ་སར་སྒང་（嘉萨岗）发生了争执。རྒྱལ་སར་སྒང་（嘉萨岗）的背后，所有的ཀླུ་མེས་（鲁美）部落都聚集起来，ཉུ་གུ་སྣ་པ་（纽古纳巴）大约两百户人家都逃到了北方。还有སྐྱོགས་འདུལ་འཛིན་（觉·杜津）的 ученик，名叫སྐྱོགས་དབང་གྲགས་（觉·旺扎），最初做了一段时间的持律者，后来一个自认为是刚强有力的密咒师的人说：“惹罗像一座破损的佛塔”，于是诽谤上师，阻碍法轮。对此他非常生气，做了火供。七天后，སྐྱོགས་དབང་གྲགས་（觉·旺扎）得了重病而死。译师རྒྱུས་སྨོན་ལམ་གྲགས་（贵·门朗扎）和ནང་རྒྱས་བྱུང་བ་（囊杰迥瓦）的事情也是，大约六个月后，རྒྱུས་ལ
English
Even if it happened, it was only to quell the calamity of fire. Secondly, among those mentioned above, the types that were heard in Tibet before, and later only casually heard in China and Nepal, were not mentioned at all. Only those who diligently strived, determined the key points, and displayed their talents in front of the Indian and Nepalese paṇḍitas were mentioned. All of them were unadulterated, with faith, and full of blessings. Geshe Drepung Sherab Bar said, "For Dharma, there is nothing more severe than the Dharma of Geshe Rawa. Because the Indian paṇḍitas said this, there is no self-fabrication, and no Tibetan adulteration." That's what he said. Thirdly, he remained like the wrathful Mañjuśrī yidam, without speaking. He also directly saw the Wheel of Supreme Bliss, Vajravārāhī, and the peaceful Mañjuśrī. He attained stability in the generation stage's clear-appearing samādhi, which can prevent impure appearances. He mastered the view of emptiness and the wisdom of the completion stage. He subjugated the Lord of Death of Karma and the Lord of Laṅkā. The protector Black Cloak and consort also performed as instructed. At the time of empowerment, wisdom descended, and he was able to transform appearances. He also accomplished the four activities of meditation. Such signs were that signs were shown in the Lato region as mentioned above, and later in the land of Ngenlam, he subdued the spirits, and when teaching Dharma in the north, the Nyugu Napa of Ngenlam said they would see if he had power, so they drove yaks and horses and plundered offerings. Ralo performed the ritual of expelling the village, and some of the Ngenlam Barpo and others went mad and disappeared. Two or three months later, the people of Nyugu and the monastic community quarreled in Gyalsar Gang. Behind Gyalsar Gang, all the Lumei tribes gathered, and about two hundred households of Nyugu Napa fled to the north. Also, the disciple lineage of Kyok Dulzin, named Kyok Wang Drak, first practiced Vinaya for a short time, and later a certain person who claimed to be a strong and capable tantrika said, "Ralo is like a broken stupa," and slandered the lama, obstructing the Dharma wheel. He became very angry at this and performed a fire puja. Seven days later, Kyok Wang Drak died of a severe illness. Also, the story of the translator Gyue Monlam Drak and Nanggye Jungwa, about six months later, Gyue...
Chinese
哦，去世了。藏噶译师见到帕巴协饶，秘密的主人。据说役使了多闻天王为仆，具有能力和威力。梅札林巴大师迎请到藏地时，将他的梅札林巴大师迎请到宁若雅塘。举行法会等等，当时情况良好。后来饶译师的福报增盛时，藏噶以嫉妒的态度，多次贬低饶译师不懂佛法。当初是班智达自己迎请来的，却说一切佛法都是我翻译的，以此进行嘲讽，在拉萨小昭寺阻止饶译师的法会等等，内部矛盾扩大。在那段时间，藏噶突然生病去世。弟弟和近侍不久之后也去世了。玛尔巴译师的儿子达玛多德也是如此，这位大师在洛扎上下部进行利生事业的时候，一位名叫秀给的施主迎请到家中做客。因为他和施主是前世相识的供养关系，所以达玛多德也去了。据说（施主）对他的恭敬甚至超过了上师译师。饶译师说：“如果精通佛法，我也可以给你加持。否则，我是在洛扎和尼泊尔之间往来的译师。你只是个藏地的说法人，在这里摆出这副架势不太合适吧？应该进行佛法的辩论。”达玛多德说：“我家世代都是信奉佛教的人。你这个黑饶，和那些信仰恶咒的人不一样。”然后当面斥责，背后诽谤，然后离开了。之后不到一个月，达玛多德在昂摩曲秀的看戏的地方被马撞死，当场毙命。现在流传较广的说法是，这件事发生在玛尔巴在世的时候，还有人说米拉日巴是马头金刚的化身等等，但多德去世在前于玛尔巴。这件事发生的时候，玛尔巴已经去世几年了。米拉日巴并没有住在托吉。因此，要知道很多这样的历史都是虚假的杜撰。还有，仲弥的儿子因扎德，去卫藏寻找财富，在藏绒的瑞银寺，遇到了饶大译师，进行了佛法的
English
Oh, he passed away. The translator of Zangkar saw Pagpa Sherab, the master of secrets. It is said that he employed Vaishravana as a servant and possessed ability and power. When Jetsun Metalingpa invited him to Tibet, he invited his great Metalingpa to Nyingro Yarthang. He held Dharma assemblies and so on, and at that time things were going well. Later, when Ralo's fortune increased, Zangkar, out of jealousy, often denigrated Ralo, saying that he did not know the Dharma. Although he was initially invited by the Pandit himself, he said that he had translated all the Dharma, and ridiculed him for this, and prevented Ralo's Dharma assembly at Lhasa Ramoche, etc., and internal conflicts expanded. During that time, Zangkar suddenly fell ill and died. His younger brother and attendant also died not long after. Marpa Lotsawa's son, Darma Dode, was also like this. When this master was doing benefit for beings in Lhodrak, a patron named Shuke invited him to his home as a guest. Because he and the patron were connected by a karmic relationship from a previous life, Darma Dode also went. It is said that (the patron) showed him even more respect than the Lama Lotsawa. Ralo said, "If you are proficient in the Dharma, I can also give you blessings. Otherwise, I am a translator who travels between Lhodrak and Nepal. You are just a Tibetan speaker, so isn't it inappropriate for you to put on this kind of airs here? We should have a Dharma debate." Darma Dode said, "My family has been Buddhist for generations. You, Black Ra, are different from those who believe in evil mantras." Then he rebuked him to his face, slandered him behind his back, and left. After that, less than a month later, Darma Dode was kicked to death by a horse at a theatrical performance in Ngamochu Sho, and died on the spot. The more widespread stories these days say that this happened when Marpa was alive, and some say that Milarepa was an incarnation of Hayagriva, etc., but Dode died before Marpa. When this happened, Marpa had been dead for several years. Milarepa was not living in Topchi. Therefore, you should know that many of these histories are false fabrications. Also, Dromi's son, Indradeva, went to U-Tsang to seek wealth, and at the Rewun Temple in Tsangrong, he met the great translator Ra and had a Dharma
Chinese
我被叫去的时候，他说：译师和译师不一样，没必要争论。惹得惹·洛扎瓦很生气，说：译师和译师一点都不一样，等着瞧吧。之后三个月，仲米·觉色的儿子得了吐血的瘟疫，在卫地去世了。据说弟弟觉色·多吉不久也去世了。还有，喇嘛译师在藏绒的永地正在做法轮。那里有个叫康巴·觉色·多吉坚赞的人，精通宁玛派的母续和橛法，也被认为有能力。他还通晓新派等显密的其他法类。他供养了大约一两重的“扎门”（一种金沙），请求金刚怖畏。喇嘛为了观察他的根器，就装作是金刚怖畏的样子，从六面头开始说了一点。过了几堂课后，在供养续部的会供行列中，喇嘛唱道：你供养了像金子一样的“扎门”，我说了像怖畏一样的六面头。因此他不高兴。第二天早上他收拾行李的时候，僧人们劝阻他也不听，临走时骂道：听绒地的老惹译师讲，长着家畜头的怖畏金刚，不如向曼隆的贝敦译师，求喜金刚续。说完就走了。那天上课的时候他没来，问是怎么回事，僧人们说了经过。喇嘛说：可以轻视人，但不能轻视这个本尊，不显示一下威力是不行的。说完立刻做了火供，那个康巴人也在第二天早上就死了，还没到曼隆，就在路上吐血而死。惹·洛钦波给曼隆的贝洛·根嘎多吉送信说：我的僧人偷了你的信徒，你要好好守护他们。贝洛非常害怕，带着一两黄金为首的许多供品去达昌，惹·洛钦波也很高兴。贝洛也向惹钦波听了很多法，据说惹钦波还赐予了贝洛一个本尊唐卡。还有一次，在尼泊尔送别喇嘛的时候，克里ishna觉沃和普尔那觉沃。
English
When I was summoned, he said: Translators and translators are different, there is no need to argue. Ra Lotsawa got very angry and said: Translators and translators are completely different, just wait and see. Three months later, Dromi Jowo's son contracted a plague of vomiting blood and died in Ü. It is said that his younger brother Jowo Dorje also died not long after. Also, Lama Lotsawa is making a Dharma wheel in Yung in Tsang Rong. There was a man named Khampa Jowo Dorje Draiten, who was proficient in the Nyingma school's mother tantra and Vajrakila, and was also considered to have power. He also knew other Sutra and Tantra teachings of the New School and others. He offered about one or two taels of "Tramen" (a kind of gold sand) and requested Vajrabhairava. The Lama, in order to observe his capacity, pretended to be Vajrabhairava and spoke a little from the six-faced head. After a few classes, in the Ganachakra offering of the Tantra, the Lama sang: You offered "Tramen" like gold, I spoke of the six-faced head like Bhairava. Therefore, he was unhappy. The next morning when he was packing his luggage, the monks tried to dissuade him but he didn't listen. Before leaving, he cursed: Listening to the old Ra Lotsawa of Rong, who speaks of Bhairava with the head of a domestic animal, is not as good as asking Pelton Lotsawa of Menlung for the Hevajra Tantra. After saying that, he left. That day he didn't come to class, and when asked what happened, the monks told the story. The Lama said: One can despise people, but one cannot despise this deity. It is not okay not to show some power. After saying that, he immediately performed a fire puja, and that Khampa man also died the next morning, before reaching Menlung, he vomited blood and died on the road. Ra Lochhenpo sent a message to Pel Lotsawa Kunga Dorje of Menlung, saying: My monk has stolen your disciple, you must protect them well. Pel Lotsawa was very frightened and took many offerings led by one tael of gold to Dachang, and Ra Lochhenpo was also very happy. Pel Lotsawa also heard many teachings from Ra Chhenpo, and it is said that Ra Chhenpo also gave Pel a Thangka of his Yidam. Also, once, when seeing off the Lama in Nepal, Krishna Jowo and Purna Jowo.