English
I shall learn. Fifth, the greatness of the deeds and accomplishments: The meritorious roots made in India and Nepal have been mentioned above. As for Tibet, a fire broke out in Samye Monastery, and conflicts occurred between Ra and Lhasa, resulting in the burning down of the middle halls and all the rooms. After about thirty years, due to the powerful patrons, no one undertook the restoration. Because of the discord between Ra and Lhasa, there were no managers for the monastery, and it became almost desolate except for a few caretakers. At that time, Ra Lotsawa intended to carry out the restoration. When he arrived at Balam Klagipu, the patron Pekar appeared in physical form to the caretaker, saying, "Tomorrow or the day after, something terrible will happen here, and there is no right to stay here." Then he fled, which was witnessed firsthand. As people wondered who it was, three days later, Ra Lotsawa arrived. Knowing through clairvoyance, he asked the caretaker, "Where has your patron gone?" Then he also summoned the patron, gave instructions, and made vows. A large pine forest in Olka was cut down, and the timber was pulled up from the river. Apart from a slight pull with ropes, it was as if fish were swimming upstream, without any difficulty. The restoration of Samye Monastery cost about a million khals of grain. After three summers, everything, including the wall paintings, was completed. He reconciled the two factions of Ra and Lhasa, made many vows, and restored the monastic community to its original state. The Lhakhang Temple on the south bank of the Yarlung Tsangpo River had also become very dilapidated and almost collapsed. He restored the main hall and all the corridors, costing about ten thousand khals of grain. He also gathered the scattered Sangha. In his later years, a rosary made only of turquoise flowers strung together, called "Spemo Che," if hung from the top of the flagpole of a thirty-five-story building, would almost touch the ground. In addition, there were countless silks, satins, armors, banners, mules, and horses, which were distributed to the Sangha communities of Ngursmig, Jeda, Kutang, Nyantso, Jangra, Shar Kyang, Renu, etc., in Tsang, and to the Sangha communities of Gyal Lhakhang, etc., in U-Tsang, for teaching the Dharma, serving the Sangha, offering to the temples, and even for entertaining guests.
Chinese
为了使教法长久住世，他提供了各种条件。此外，他还向各个僧团供养了无数的三宝所依、公共财物和布施物品。同样，他还资助建造了一百四十座左右的十六部经。在他的身边，常年供养着九位印度祭祀，其中有八位诵读八千颂的印度阿阇梨班智达，一位禅修鲁伊巴。对于藏文经典，他多次完成了《般若部》的千部和《经部》的百部。甚至连擦擦也每年制作数百万个。在生前行善方面，他向俄译师的法轮供养了一万卡尔的青稞，并以十万为首的大量供品。他还向朗日塘巴、藏喀波切和嘉瓦调伏者等人做了同样的供养。此外，他还为罗格论师等许多格西建立了法轮并做了大量供养。这位喇嘛译师非常长寿，据说在迎请梅札林巴尊者的时候，他已经六十多岁了。从那时起，他的事业开始兴盛。此后不久，俄大译师的事业也开始了。俄译师去世后，饶译师又住了二十多年。晚年，他长期没有去其他地方，而是住在纽梅朵丹。关于他的年龄，有活到一百一十岁和一百零八岁等不同的说法，但由于没有明确说明年份，所以很难按字面意思解释，但可以肯定的是，他活到了一百岁左右。“杀生能成就长寿，是饶老译师的特点。”据说。最终，他无疾而终，证悟了更高的智慧，圆寂了。本波译师召集了大约二十个大型僧团，举行了盛大的火葬仪式。几天后，他的遗体上没有出现太多的舍利，据说只有一肘长。后来，斯敦仁钦多吉将少量的遗体放入寂静的火化炉中焚化。当时出现了声音、光芒和花雨，覆盖了整个大地。为了完成火葬的善事，斯敦嘉瓦前往尼泊尔，花费了一百两黄金
English
He provided various conditions for the Dharma to remain in the world for a long time. In addition, he offered countless supports of the Three Jewels, public properties, and objects of charity to various monastic communities. Similarly, he sponsored the construction of about one hundred and forty sets of the sixteen-part scriptures. In his presence, nine Indian priests were constantly supported, including eight who recited the Eight Thousand Verses of the Indian Acharya Pandita, and one who meditated on Lui-pa. For the Tibetan scriptures, he completed a thousand sets of the Prajnaparamita and a hundred sets of the Sutra Pitaka many times. Even hundreds of thousands of tsha-tshas were made annually. In terms of performing virtuous deeds during his lifetime, he offered one hundred thousand khal of barley to the Dharma wheel of Ngok Lotsawa, and a large offering led by one hundred thousand. He made the same offerings to Langri Thangpa, Tsangkha Bochhe, and Gyawa Dulzin. In addition, he established Dharma wheels and made extensive offerings to many Geshes, including Rog Monlam. This Lama translator lived a very long life. It is said that when he invited the venerable Metza Lingpa, he was already over sixty years old. From then on, his activities began to flourish. Soon after that, the activities of the great translator Ngok also began. After Ngok Lotsawa passed away, Ra Lotsawa lived for more than twenty years. In his later years, he did not travel to other places for a long time, but stayed in Neu Metok Den. There are different accounts of his age, such as living to one hundred and ten years and one hundred and eight years, but since the exact year is not specified, it is difficult to interpret it literally, but it is certain that he lived to around one hundred years. "Killing achieves longevity, is the characteristic of Ra the old translator." It is said. Finally, he passed away without illness, realizing higher wisdom, and passed into peace. Bonpo Lotsawa summoned about twenty large monastic communities and held a grand cremation ceremony. After a few days, not many relics appeared on his body, said to be only about one cubit long. Later, Ston Rinchen Dorje placed a small amount of the remains in a peaceful cremation oven and cremated them. At that time, sounds, light, and a rain of flowers appeared, covering the entire earth. To complete the virtuous deed of the cremation, Ston Gyalwa went to Nepal and spent one hundred sang of gold
Chinese
并且，献上了黄金一百两的不同种类财物。据说在印度比克拉玛和金刚座也做了和这相同的事情。这样就是传记历史的少许内容。这里没有包括的那些，应当从益西僧格所著的传记和它的附录二者中了解。据说以前出现过其他详细的传记文字，但现在看来是没有了。总的来说，以前的译师们，似乎没有具备完整详细的传记来源，因此，即使是这样的历史内容，也显得很详尽。后来的口头传言中，说饶译师和念译师之间发生了内讧，这并不真实。念译师修改了被黑业染色的黑色续部，这也可以用饶译师也修改了它来表示。念译师和咒师之间发生内讧，这是喇嘛多译师说的，出自令人悲伤的古老原始文献。那是念译师和多译师两人在争夺管辖权时，念译师说：“明天我要用橛子在你头上狠狠地钉一下。”这样威胁说。多译师说：“你大概是被恶咒迷惑了吧。谁能胜过伟大的吉祥金刚怖畏？你自己小心点。”多译师一边做着殴打的姿势，一边祈请本尊护法，结果念译师的心口出现了一个大肿块，没过多久就去世了。据说多译师后来名声不大，但他是喀且拉克什米的弟子。他不精通很多法类，只专注于金刚怖畏。本尊秘密也不保守，也不给别人讲解。据说他有一种不可阻挡的威力和力量。比愚蠢之人还要愚蠢的人说，四面像和阎罗王有鬼魂附体，乌鸦脸和普陀拉有鬼魂附体，六臂像和咕噜面像有鬼魂附体等等，这些都是完全不理解的说法，是所有有知识的人都感到羞耻的事情。一般来说，智慧本尊之间不可能发生冲突。即使咒师之间发生内讧，本尊之间怎么会有仇恨呢？例如，一个藏族人手里拿着印度的剑，另一个藏族人手里拿着中国的剑，这两个藏族人即使打起来，印度和中国之间也不会有仇恨。
English
And, he offered various kinds of wealth worth a hundred gold srangs. It is said that similar things were done in India's Vikramashila and Vajrasana. Thus, this is a brief account of the biography. Those not included here should be learned from the biography composed by Yeshe Senge and its two supplements. It is said that another detailed biography text existed in the past, but it seems to be missing nowadays. In general, it seems that the translators of the past did not have access to complete and detailed sources for biographies, so even this much historical content seems extensive. In later oral traditions, it is untrue that Rwa Lotsawa and Nyan Lotsawa had internal conflicts. Nyan revised the black tantras that were stained with black karma, which can also be represented by Rwa Lotsawa also revising it. The fact that Nyan Lotsawa and the mantra practitioner had internal conflicts is said by Lama Do Lotsawa, according to sad old original documents. That was when Nyan Lotsawa and Do Lotsawa had a dispute over jurisdiction, Nyan Lotsawa said, "Tomorrow I will drive a stake into your head with a phurba." He threatened like that. Do Lotsawa said, "You must be possessed by evil mantras. Who can overcome the great glorious Vajrabhairava? You be careful yourself." While making a striking gesture, Do Lotsawa invoked the yidam and dharma protectors, and as a result, a large lump appeared on Nyan Lotsawa's chest, and he died not long after. It is said that Do Lotsawa later became less famous, but he was a disciple of Kashmir's Lakshmi. He was not proficient in many types of Dharma, but focused solely on Vajrabhairava. He did not keep the yidam secret, nor did he explain it to others. It is said that he had an unstoppable power and strength. Those who are even more foolish than fools say that the four-faced image and Yama have ghosts, the crow-faced and Potala have ghosts, the six-armed image and Guru Dragpo have ghosts, etc. These are completely incomprehensible statements, which are a source of shame for all knowledgeable people. In general, it is impossible for wisdom deities to have conflicts. Even if mantra practitioners have internal conflicts, how can there be hatred between yidams? For example, if one Tibetan has an Indian sword in his hand and another Tibetan has a Chinese sword in his hand, even if those two Tibetans fight, there will be no hatred between India and China.
Chinese
也是如此。正如太阳在空中升起，光芒遍布四方一样，智慧本尊的明咒普遍利益有情众生的时候，即使是其中极其微小的一部分，被两个咒师拿去争斗，对于智慧虚空中的本尊来说，哪里会有驱使和行动呢？这一点也要认真理解非常重要，如果不理解这一点，不该升起的分别念就会升起很多，而且会因为邪恶的言论而使整个国家充满。现在进入正题，至尊饶大译师的法子译师法饶，出生在绒地的纽梅朵丹。像把所有父亲的教法从一个瓶子倒入另一个瓶子一样，全部领会于心。从饶大译师那里，也在藏地精通了极其擅长的翻译。大上师的身体圆寂后去了尼泊尔，从班智达萨曼塔希里那里听闻了吉祥时轮。五年半左右的时间里，极其精通了心释三部及其支分。因为没有见过以前翻译的时轮经释，所以自己做了根本经典的翻译，结果非常好。当时返回藏地，稍微做了一些利生事业后，迎请班智达萨曼塔希里到藏地。去了卫藏各地。返回时，一次性供养了三百两黄金。送到吉隆之间。上师也非常高兴，上师亲自赐予了誓言金刚铃时轮仪轨，以及护法十万的帽子，还有八千颂的经书等等。后来又去了印度，也见到了班智达瓦吉瓦拉古普塔，翻译了三十七母猪佛母等等的法类，还翻译了现证的大黑天续，并且接受了灌顶和诀窍。当时现证了黑汝嘎，现证了母猪佛母，现证了怙主，也出现了现证三尊的说法。对于一位密咒译师来说，这位上师被认为是精通的。他有两个儿子，哥哥是饶益西僧格，他也像印刷一样拥有饶译师法饶的所有功德。住在绒库隆名叫色康的城堡里，被称为饶努巴。他的儿子是饶邦僧，他也精通了历代上师所拥有的所有佛法。
English
It is just like that. Just as the light of the sun rising in the sky spreads in all directions, when the wisdom deity's mantra universally benefits sentient beings, even if it is an extremely small part of it, if it is taken by two mantra practitioners to fight, how could there be any driving or action for the deity in the wisdom space? It is very important to understand this carefully, because if you do not understand this, many wrong discriminations will arise, and the whole country will be filled with evil speech. Now let's get to the point. The son of Jetsun Ra Lotsawa, the translator Cho Rab, was born in Neu Metok Den in Rong. Like pouring all the father's teachings from one vase into another, he comprehended them all in his heart. From Ra Lotsawa himself, he also became extremely proficient in translation in Tibet. After the great lama's body passed away, he went to Nepal and heard the auspicious Kalachakra from Pandit Samantashri. In about five and a half years, he became extremely proficient in the three sections of the Mind Commentary and its parts. Because he had not seen the previous translation of the Kalachakra Tantra commentary, he translated the root text himself, and the result was very good. At that time, he returned to Tibet, did some beneficial activities, and then invited Pandit Samantashri to Tibet. He went to various places in U-Tsang. When he returned, he offered three hundred gold coins at once. He escorted him to Kyirong. The lama was also very pleased, and the lama himself bestowed the Kalachakra ritual of the Vajra Samaya Bell, as well as the hat of the protector of the teachings, the hundred thousand, and the book of the Eight Thousand Verses, and so on. Later, he went to India again and also met Pandit Vagishvara Gupta. He translated the Dharma teachings such as the Thirty-Seven Sow Mother, and also translated the manifested Mahakala Tantra, and received initiation and instructions. At that time, Heruka was manifested, the Sow Mother was manifested, and the Protector was manifested, and the term "manifested three deities" also appeared. For a secret mantra translator, this lama was considered to be proficient. He had two sons, the elder was Ra Yeshe Senge, and he also possessed all the qualities of Ra Lotsawa Cho Rab as if they were printed. He lived in a castle called Sekyim in Rong Khulung and was known as Ra Nubpa. His son was Ra Bum Senge, and he also mastered all the Dharma that the previous lamas possessed.