Chinese
我，益西僧格和，炯僧格也曾稍微去过印度和尼泊尔，翻译了一些零星的修法等等法类。被称为饶译师益西僧格和饶译师炯僧格。从他们那里传承下来的家族后裔，似乎后来也出现了一些，但是学统好，家族名声小。饶译师却饶的小儿子是，饶达玛僧格，他住在纽梅朵丹。他的儿子贡秋僧格，他的儿子西饶坚赞，他们也都具有能力和威力，精通黑法三部，拥有恰克拉桑瓦拉，时轮金刚，金刚亥母法类等等，因此他们被称为饶夏。饶西饶坚赞之后，饶恰卡瓦等传承分出很多支。学统方面有如擦的嘉旺秋扎巴，他的儿子嘉顿贡噶尊哲，他去了康区，住在嘉塘梅隆塘。也多次去了米娘和马康地区，威力非常大。他在康区有很多弟子，名叫康巴云丹炯的人在中藏地区也弘扬了他的教法。乔丹嘎波瓦桑吉嘉波等出现了很多弟子。他给拉尊桑耶巴等讲解，一直流传至今。至尊炯僧格另外有儿子洛哲僧格传承下来。似乎出现了一些世系，但似乎没有出现弘扬佛法者。学统方面出现了很多大弟子。主要的心子是绒巴嘎洛南嘉多吉。精通所有显密教法，特别是时轮金刚，获得了成就。他的儿子杰西饶僧格和喇嘛阿嘎拉两人也精通时轮金刚和阎魔敌，依靠怖畏金刚也获得了能力。从杰西饶僧格传承下来有，芒喀洛扎瓦和，喇嘛贝丹僧格，喇嘛僧格坚赞。又是杰西饶僧格和，喇嘛阿嘎拉两人，向吉顿扎嘉请教。从他那里，一切佛陀的总集之体根钦钦波听受。僧坚巴和，根钦钦波被称为香顿嘉波，由学者索南扎巴听受。此人
English
I, Yeshe Senge, and Bum Senge also went to India and Nepal for a short time, and translated some scattered sadhanas and other Dharma teachings. They were also known as Ra Lotsawa Yeshe Senge and Ra Lotsawa Bum Senge. It seems that some descendants of the lineage from them also appeared later, but the lineage of disciples was good, and the family lineage was less famous. Ra Lotsawa Chö Rab's youngest son was Ra Dharma Senge, who lived in Neu Metok Den. His son was Könchok Senge, and his son was Sherab Gyaltsen. They were also endowed with power and ability, and were proficient in the three cycles of black teachings, possessing Chakrasamvara, Kalachakra, Vajravarahi Dharma cycles, etc. Therefore, they were known as Ra Shar. After Ra Sherab Gyaltsen, the lineage of Ra Chakawa and others branched out into many branches. In terms of the lineage of disciples, there was Ru Tsam's Gya Wangchuk Drakpa, whose son was Gya Tön Kunga Tsöndrü. He went to Kham and lived in Gyaltang Melong Teng. He also went to Minyak and Markham many times. His power was very great. He had many disciples in Kham. Khampa Yönten Bum also spread his teachings in Ü-Tsang. Chöten Karpo Sangye Kyab and others became many disciples. He explained to Lhatsun Samyepa and others, and it has been passed down to this day. Jetzun Bum Senge also had a son, Lodrö Senge, who continued the lineage. It seems that some generations appeared, but it seems that no one greatly propagated the Dharma. In terms of the lineage of disciples, many great disciples appeared. The main heart-son was Rongba Galo Namgyal Dorje. He was proficient in all Sutras and Tantras, especially Kalachakra, and attained accomplishment. His sons, Je Sherab Senge and Lama Akarara, were also proficient in Kalachakra and Yamantaka, and also gained power through Vajrabhairava. From the lineage of Je Sher Senge, there were Mangkar Lotsawa, Lama Pelden Senge, and Lama Senge Gyaltsen. Again, both Je Sher Senge and Lama Akarara were asked by Kyi Tön Drak Gyal. From him, the embodiment of all Buddhas, Künkhyen Chenpo, heard the teachings. Seng Gyenpa and Künkhyen Chenpo, who was known as Zhang Tön Gyabo, were heard by the scholar Sönam Drakpa. This person
Chinese
极大地弘扬了噶举派的教法。名为止贡巴·白津的也是他的弟子。此外，杰·谢僧从科让自己的侄子绒巴·多吉坚赞处听受教法。多吉坚赞又传给自己的侄子索南伦珠。索南伦珠又传给止贡巴·白津。此外，热崩僧的弟子洛嘉旺秋扎巴精通阎魔敌和时轮金刚。栋敦西绕贝从他那里请教了仪轨。栋敦精通许多显密经论，拥有各种不同传承的众多教法，学识渊博。但他主要修持热系的《金刚怖畏》，因此威力强大，福报深厚，成为大喇嘛帕巴和国王郭贝拉的上师。在阎魔轮等一些情况下，与之前的传承略有不同。他自己的传承弟子被称为栋系派。大喇嘛帕巴也展示并弘扬了热系教法，使得之前噶波南松时期所创立的麦系教法如同被遗忘一般。期间，热系教法由被称为波东·蒋热的南喀门兰、止贡译师玛尼嘎、吉隆译师阿旺、宗吉华、成就者根嘎洛哲、喇嘛曲贝桑波、持明根嘎扎巴、堪布格瓦坚赞等人弘扬光大，至今依然兴盛。有些人称其为萨迦派，这与帕巴所著的修法仪轨相违背。这里只是简要介绍了其传承的梗概，各个传承的详细情况应从传承目录中了解。热系教法至今仍保留着敌面双身坛城、怖畏金刚十三尊坛城和罗浪八供坛城这四个坛城的灌顶传承。如果以觉系的传承而言，有人说拉里达瓦日拉与造作秘密者（指金刚持佛）的嬉戏金刚相同，但事实并非如此。然而，那位上师来到听闻和念诵的地方，说从轮回中解脱出来有什么用呢？然后将鱼吞入口中，前往文殊菩萨的净土。
English
He greatly propagated the teachings of the Kagyu school. Drikung Paljin, also known as, was also his disciple. Furthermore, Je Sher Seng received the teachings from Rongpa Dorje Gyaltsen, who was Korang's own nephew. Dorje Gyaltsen then transmitted them to his nephew Sonam Lhundrup. Sonam Lhundrup also received them from Drikung Paljin. In addition, Lokya Wangchuk Drakpa, a disciple of Ra Bum Seng, became an expert in Yamantaka and Kalachakra. Dongton Sherab Pal requested all the ritual cycles from him. Dongton knew many great sutras and tantras, possessed a wide range of teachings from various different lineages, and was knowledgeable in everything. However, he mainly practiced the Ra lineage's Vajrabhairava, so he had great power. Due to his great merit, he became the guru of the great Lama Phagpa and King Gobela. In some cases, such as the Wheel of Yama, there are slight differences from the previous ones. His own lineage holders were called the Dong lineage. The great Lama Phagpa also displayed and propagated the Ra lineage, so that the Mal lineage, which was established during the time of Karpo Namsum, became like something forgotten. In the meantime, this Ra lineage was propagated and flourished by Namkha Monlam, who was known as Bodong Jamral, Drikung Lotsawa Mani Ka, Kyirong Lotsawa Ngawang, Zungkyi Palwa, the great Siddha Kunga Lodro, Lama Choepal Zangpo, Ngagchang Kunga Dawa, Khenpo Gewa Gyaltsen, and others. It is still flourishing today. Some people call it the Sakya lineage, but this is in danger of contradicting the sadhana written by Phagpa. Here, I have only briefly described the general outline of its origin. The details of each lineage should be learned from the lineage records. This Ra lineage still has the empowerment lineage of four mandalas: the two enemy-faced mandalas, the thirteen-deity Yamantaka mandala, and the eight-corpse-circling Rolang mandala. If we consider the Kyo lineage, some say that Lalitavajra is the same as the playful Vajra of the one who creates secrets (referring to Vajradhara Buddha), but that is not the case. However, that master came to the place where hearing and recitation were taking place and said, "What is the use of being liberated from samsara?" Then he swallowed the fish and went to the pure land of Manjushri.
Chinese
用“拉切尔”来称呼。还讲了很多关于《现观庄严论》、《经庄严论》等显宗法。密宗方面有密集金刚、喜金刚等，以及许多微细的修法。还讲了很多依靠四手印的圆满次第。许多藏族格西和咒师都侍奉他。当他前往堆龙（今拉萨市堆龙德庆区）上面的一个山口时，遇到了许多强盗，藏族人准备上山战斗。班智达做了忿怒印，强盗们都僵住了，不用战斗就过了山口。之后他说藏地的瑜伽士们没有能力。他做了很多利生事业，然后前往印度。他活了很久。热琼巴也从这位上师那里听了很多法，但热琼巴的传记中没有写这些应该写的事情。像这样的上师无畏金刚，上师“觉”听过他的法。他的家乡是巴南（今西藏日喀则市巴南区）的“娘禅普”。最初他精通俱舍论和因明。他还精通宁玛派的幻化网等。他是一个非常富有的年轻僧人。不知道他的真名。在拉达克被称为“觉那仲敦”。他第二天要去买药，还有一些利他行为。一切准备就绪后，晚上睡觉时做了一个梦。从山谷的大路口上来，一个非常可怕的身体，黑色的，有很多头和手脚，在火焰和烟雾中，一个非常大的身影正在上来。他想如果它不来这里就好了，但它却直接来到了他身边。他吓得大叫，在叫喊声中醒来。所有的衣服都被黑色的汗水浸透了。他想，今天的事情肯定办不成了。也不知道还会有什么其他的灾难。但因为已经约好了时间，所以想不去不行。天还没亮就去了。在被称为“扎玛姆古”的河边，有一些班智达和侍者。一看到他们，心中就生起了特别的喜悦和快乐。也感到非常敬畏。他非常仰慕他们，说：“我现在要回去，请你们在这里稍等。我想请你们到我的家里。”之后，他去了集市“古尔莫”，买到了很多药。利他的事情也进行得很顺利。因此，他请了很多人喝酒，直到太阳出来才结束。之后像以前一样。
English
He was addressed by "Lacher." He also taught many sutra teachings such as the Ornament of Clear Realization and the Ornament of the Sutras. In terms of tantric teachings, he taught Guhyasamaja, Hevajra, and many subtle methods of accomplishment. He also taught many completion stage practices based on the four mudras. Many Tibetan Geshes and mantra practitioners served him. When he was traveling to a pass above Tölung (present-day Tölung Dechen County, Lhasa), many robbers appeared, and the Tibetans were preparing to go up the mountain to fight. The Pandit made a threatening gesture, and the robbers froze. They crossed the pass without fighting. After that, he said that the yogis of Tibet had no power. He did many works for the benefit of beings and then went to India. He lived a long life. Rechungpa also received many teachings from this lama, but these things that should have been written were not written in Rechungpa's biography. Lama Kyö heard the teachings from such a lama, Amoghavajra. His hometown was Nyachen Phuk in Panam (present-day Panam County, Shigatse, Tibet). Initially, he was proficient in Abhidharma and Pramana. He was also well-versed in the Guhyagarbha Tantra and other Nyingma teachings. He was a very wealthy young monk. His real name is unknown. In Ladakh, he was called "Kyönak Dromtön." He was going to buy medicine the next day and also had some altruistic activities. After all the preparations were completed, he had a dream while sleeping at night. From the great crossroads of the valley, a very frightening body was coming up. It was black, with many heads and limbs, and a very large figure was in the middle of flames and smoke. He thought it would be good if it didn't come here, but it came right to him. He woke up screaming in fear, and all his clothes were soaked with black sweat. He thought, "The matter of today will definitely not be accomplished." He didn't know what other disasters might come. But because the time had already been set, he thought he had to go. He went before dawn. On the bank of the river called "Dramamu Gu," there were some Pandits and attendants. As soon as he saw them, a special joy and happiness arose in his mind. He also felt very awe-struck. He admired them very much and said, "I am going back now, please wait here for a while. I would like to invite you to my house." After that, he went to the market town of Gurmo and found many medicines. The altruistic activities also went very well. Therefore, he invited many people to drink alcohol, and it didn't end until the sun came out. After that, it was like before.
Chinese
想起要来，放下未完成的事就来了，一片昏暗。班智达师徒们到达了之前住的地方。那天晚上就上去了，迎请到家中。做了很好的服侍和款待。班智达去卫藏（དབུས，今拉萨及山南地区）的一切条件也都在那里准备好了。之前略微懂一点翻译，后来又努力学习了汉语。做了班智达去卫藏的侍从。顺便也得到了很多佛法。回去后对上师说，请您告诉我您的本尊是什么。上师说，末法时代只有这个加持最大，这也是我的本尊的心髓。然后展示了吉祥金刚怖畏大尊的唐卡。和自己之前梦中见到的一样，高兴地敲打着手鼓。灌顶的时候，从坛城的中央出现一个白色光团，像拳头那么大。整个房间都被光芒充满，融入了觉敦（སྐྱོ་སྟོན）的头顶。上师命名为“光之源”。在那里住了四个月左右，得到了圆满深广的金刚怖畏的法类。送到了吉隆（སྐྱིད་གྲོང་）。在那里供养了一匹好马，做了祈愿。在返回的时候，给了帽子和手杖，预言说，现在好好修行吧，会好的。之后认为法脉相同，就去了仲译（འབྲི་འཚམས）的僧众中的善众那里。作为之前的后盾，圆满地请求了敌面三怖的法类。之后在雅赞（ཉ་ཚན）修行的时候，梦见上师来了，说回来吧。回去的时候，在一些田地里，上师阿莫嘎（ཨ་མོ་གྷ）在那里。磕头的时候，用木棍在地上画着图。说在这里建房子，说完变成一道白光消失了。之后不久，有个堂兄弟说要买那块地。想起了预言，就买了地，建了寺庙。就是巴擦尼玛德（པ་ཚབ་ཉི་མ་སྡེ）。有一次在那里修行的时候，两个天子用装满甘露的宝瓶洗浴。把金刚杵交到手上，（说：）山如水牛之形，在那山脚下出生者，名为释迦之子，名为光生者。