English
Remembering to come, I left the unfinished business and came, in a dim light. The Pandit and his disciples arrived at the place where they had stayed before. That night, they went up and invited him to their home. They provided good service and hospitality. All the conditions for the Pandit to go to Ü-Tsang (present-day Lhasa and Shannan area) were also prepared there. He knew a little about translation before, but later he worked hard to learn Chinese. He became a servant for the Pandit's trip to Ü-Tsang. He also received a lot of Dharma along the way. After returning, he said to the Lama, please tell me what your Yidam is. The Lama said, in the degenerate age, only this has the greatest blessing, and this is also the essence of my Yidam. Then he showed the Thangka of glorious Vajrabhairava. It was the same as what he had seen in his dream before, and he happily beat the hand drum. At the time of the initiation, a white ball of light, about the size of a fist, appeared from the center of the mandala. The whole room was filled with light, and it merged into Kyoton's (སྐྱོ་སྟོན) head. The Lama named him "Source of Light." He stayed there for about four months and received the complete and profound Dharma of Vajrabhairava. He was escorted to Kyirong (སྐྱིད་གྲོང་). There, he offered a good horse and made prayers. On the way back, he gave a hat and a staff, and prophesied, now practice well, it will be good. After that, thinking that the Dharma lineage was the same, he went to the virtuous ones among the Sangha of Dritshang (འབྲི་འཚམས). As a previous support, he fully requested the Dharma of the Three Terrors of the Enemy Face. After that, while practicing in Nyatshang (ཉ་ཚན), he dreamed that the Lama came and said, come back. When he went back, in some fields, Lama Amogha (ཨ་མོ་གྷ) was there. When he prostrated, he was drawing pictures on the ground with a wooden stick. He said, build a house here, and after saying that, he turned into a white light and disappeared. Not long after that, a cousin said he wanted to buy that land. Remembering the prophecy, he bought the land and built a monastery. That is Patsab Nyima De (པ་ཚབ་ཉི་མ་སྡེ). Once, while practicing there, two sons of gods bathed him with vases filled with nectar. They handed him a vajra, (saying:) The mountain is like the shape of a buffalo, At the foot of that mountain is born, One called the son of Shakya, One called the source of light.
Chinese
以加持恩赐力，获得文殊之成就。乃天神所赐予，莫离如意之愿望。在泽门曲隆（Zer sman chu lung）亦隐居，修持七年，亲见大威德金刚尊颜，见水牛开口而笑，诵根本咒，以及眷属之阎魔法王念诵，遣除障碍，寿命绵长，出现与授记相符之加持，威力甚大。名声传扬于琼热崩瓦（skyo rog phung ba）与帕擦多崩（pa tshab bdos phung）。虽有诸多神力事迹，然未书写。总而言之，其心性柔和善良，虽未勤奋从事诛业，然对于积恶者，亦会自然显现征兆。彼有二子，文殊与莲花，继承父业。有五大弟子：藏扬达瓦（rtsangs yang dag 'bar），冈日沃切瓦（sgang ri bo che ba），玛纳措美瓦（ma snar khro me ba），萨勋努（bsags gzhon nu），兰涅南巴（glan gnya' nam pa），彼等皆精通阎魔敌之法。兰在沃域（o yug）向一宁玛派者听法时，一夜做梦，梦中口渴寻水，唯有浑浊之沙水。后越过一山，见山之阳坡，有一甘甜之水，饮之而饱。次日向师父讲述，师父言：我的法对你无益，觉域（skyo）有位成就上师，你去他那里吧。遂前往，请求灌顶口诀修持，生起良好之觉受证悟，且具大力。觉域文殊之子乃觉萨康巴（jo sras khams pa），其依止父亲、叔父、兰涅南巴三人，继承祖业。此之前，皆严加保密，故虽有诸多弟子对祖孙精通法脉并获得能力，然彼等甚少向他人讲述大威德金刚之法类。其后，卫藏吉麦桑达（dbus skyi smad gsang mda'）之年仁钦丹巴（gnyan rin chen bstan pa）者，亦知白怙主之法相，瑜伽及密集等诸多密法亦自通。闻听觉域康巴之事迹后，生起信心，初次前往拜见，以阎魔敌之法供养，我年事已高之故
English
Through the blessings of empowerment, he attained the siddhi of Manjushri. It was bestowed by the lord of gods; may it not deviate from the desired intention. He also secluded himself in Zer Men Chulung, and after practicing for seven years, he directly saw the face of the glorious Vajrabhairava. He saw the buffalo laughing and reciting the root mantra, and the Yamaraja of the retinue performing recitations. Obstacles are averted, life is prolonged, and blessings that accord with prophecies arise. His power and strength were exceedingly great. He was renowned in Kyo Rog Phungwa and Pa Tsab Do Phung. Although there are many stories of his miraculous powers, they are not written down. In general, his mind was said to be gentle and kind, so although he did not diligently engage in wrathful activities, signs would naturally appear to those who accumulated evil. He had two sons, Manjushri and Padma, who followed in their father's footsteps. There were five great disciples: Tsang Yangdak Bar, Gang Riwochewa, Ma Nar Trome Wa, Sag Zhonnu, and Lan Gnya' Nampa. All of them were skilled in the Dharma of Yamari. When Lan was listening to the Dharma from a Nyingma practitioner in O-yuk, one night he had a dream. In the dream, he was thirsty and searching for water, but there was only muddy water with sand. Then, after crossing a mountain, on the sunny side of the mountain, there was delicious water, and he drank it until he was satisfied. The next morning, he told his teacher, and the teacher said, "My Dharma does not seem to benefit you. There seems to be an accomplished lama in Kyo; go to him." So he went there, requested empowerment and instructions, and practiced. He developed good experiences and realizations, and became very powerful. The son of Kyo Jampal was Jo Sras Khampa. He relied on his father, uncle, and Lan Gnya' Nampa, all three of them, and succeeded in following the lineage of his ancestors. Until then, the teachings were kept strictly secret, so although there were many disciples who were knowledgeable in the lineage and had gained abilities from those ancestors and descendants, they did not explain the Dharma cycles of Vajrabhairava to others very much. Then, a person named Nyan Rinchen Tenpa of U Kyismad Sangda, who also knew the characteristics of the White Protector, and was self-taught in many tantric Dharmas such as Yoga and Guhyasamaja, heard the story of Kyo Khampa. He developed faith and went to meet him for the first time. He offered the Dharma of the Yamari cycle, saying, "Because I am old"
Chinese
嘎切这次不来，说下一次再来。那次走了，说那年以后就闭关了，没见到。看来也是在观察根器。那么两年后去了才见到。供养了一件上好的织金缎。您以前从远方来，现在又要去远方，请讲一讲。在曼曲隆做了一个朵玛，朵玛的征兆非常好。说在曼曲隆说的话，好像会有一个障碍。说要去昆绕圣地。到那里后，圆满地赐予了金刚怖畏（大威德金刚）的灌顶和口诀。做了两次七支的详细讲解，所有仪轨也都圆满地赐予。之后去了帕擦尼玛德，也赐予了四十九尊的护法神和六面黑敌等。总共住了两年。所有物品也都抖擞着供养了。从上师那里，所有教言诀窍也都圆满地知道了。上师说：“这个金刚怖畏就像米帕库的金粉一样。修持这个法，求则得财，调伏则伏敌，不畏罪业，迅速成佛。能继承父亲的法，子孙后代乃至无穷无尽都能继承佛法。有的人说这是佛法，父亲在的时候兴盛，儿子在的时候连痕迹都没有了。这个不一样啊！就像在老鼠洞里用矛制作针一样。你好像也知道很多大法，但只有我的这个法才能有利益。一次不要对超过三个人说。”这样解除了封印并赐予。这位上师也成就了本尊，拥有无碍的神通力量。活了一百一十二岁，在一百零八之上。萨迦派的第七祖师八思巴也磕头礼拜。他的儿子叫娘恩沃松，八思巴也向他请教佛法。他的儿子叫娘曲吉杰布。他有儿子吉姆巴仁谢等大弟子传承，血统传承也自然地传到了娘顿多吉扎巴，经历了四五代。现在也还有一些教法，我也在努力。传承记录另有说明。在拉鲁派下面，这个法统也是诀窍丰富、殊胜、加持力大的一个法统。这个法统很贫困。
English
Ga Che won't come this time, he said he'll come next time. After he left that time, he said he had entered retreat after that year, so I didn't get to see him. It seems he was also observing my capacity. Then I went after two years and met him. I offered a piece of excellent brocade as a gift. You came from afar before, and now you are going far again, please tell me about it, he said. He performed a Torma offering at Menchu Lung. The signs of the Torma were very good. He said that if I spoke at Menchu Lung, there might be an obstacle. He said he would go to Kunra sacred site. After arriving there, he completely bestowed the empowerment and instructions of Vajrabhairava (Yamantaka). He gave two complete explanations of the Seven Limbs, and also completely bestowed all the ritual implements. After that, he went to Patsab Nyima Der and also bestowed the Forty-Nine Deity protectors and the Six-Faced Black Enemy, etc. In total, he stayed for two years. He shook out and offered all the belongings. From the Lama's words, I came to know all the teachings and instructions completely. The Lama said, "This Vajrabhairava is like the gold dust of Mi Pak Khut. If you practice this Dharma, you will find wealth if you seek it, you will subdue enemies if you tame them, you will not fear sins, and you will quickly attain Buddhahood. If you can inherit the father's Dharma, then sons and grandsons and great-grandsons, etc., will be able to inherit the Dharma endlessly. Some say it is Dharma, but it flourishes during the father's time, and by the son's time, there is not even a trace left. This is not like that! It is like making a needle from a spear in a mouse hole. You seem to know many great Dharmas, but only this Dharma of mine will be beneficial. Do not tell it to more than three people at one time." Thus, he released the seal and bestowed it. This Lama also accomplished the Yidam and possessed unobstructed power and strength. He lived to be one hundred and twelve years old, above one hundred and eight. The great Lama Chogyal Phagpa also prostrated at his feet. His son was Nyan Odsung. The great Lama also received Dharma from him. His son was Nyan Chogyal. He had great disciples such as Jimpa Rinshe, and the lineage naturally passed down to Nyan Tondorje Drak, spanning four or five generations. Even now, there are still some teachings, and I am also striving. The lineage record is explained separately. Under the Ra lineage, this tradition is also a tradition with rich and excellent instructions and great blessings. This tradition is quite impoverished.
English
It is solely the mandala of the eight wrathful mothers of one's own tradition. The three forms of the forty-nine-deity Vajrabhairava with Enemy Face were not created in the Zhang tradition. The three cycles of Shinje Shed Nagpo (Black Yama Destroyer) of the Gnyos tradition: The Indian lineage is mostly similar to the Guhyasamaja of the Gnyos tradition itself. Gnyos heard it from Baling Acarya. Although it is based on the principle that the root must reach Lalita, because the teacher Sangye Yeshe (Buddhajñānapāda) relied solely on oral instructions, the actual beginning of the lineage is also counted from there. Gnyos Lo Yonten Drak, his son Dorje Lama, his son Pel Le, his son Drakpa Pel, between them, their power and strength were extremely great. His son, Gyalwa Lhanangpa Trinle, spread in all directions. His nephews and others also propagated it, and it became known as the Gnyos tradition. Gyalwa Lhanangpa was asked by his fellow disciple Gar Dampa Chodingpa. He served as the general administrator of Drigung for a long time. In his later years, he built Lhagon in Powo and cared for those to be tamed. For a time, it was known as the Bhairava Gar tradition. It is said that it became very prosperous in the southern part of Dokham. Among the holders of the Vajrabhairava tradition who appeared in the middle, Gar Jong Gya Sum (the three Gars) were very famous. The Gar tradition is a branch of the Gnyos tradition. Jong and Gya traditions are branches of the Ra tradition. Later statements that Vajra Myugu (Vajra Sprout) refers to Gar as Lhopa Gar Dorje Nyingpo, and that the lineage holder of the Zhang tradition is Zhangton Gyabo, etc., are nonsense without any basis in religious history. The followers of the Bari tradition are: Lalita was asked by Jampal Drakpa. He was also empowered by Vajra Dakini and obtained the Dharani of Non-forgetfulness. Jampal Drakpa the Younger asked him. He also had the same qualities as before. Jampal Shenyen asked him. Amogha the Elder asked him. Amogha the Younger asked him. Lama Bari Lotsawa asked him. He gave it to Yordar Drak. From then on, there seem to have been three or four generations of lineage, but it did not flourish for long. In this tradition, there is one deity each for enemies and obstacles, the thirteen Bhairavas, and the nine deities with names such as Trikaya Vajra changed to Vairochana, and the corpse with the appearance of the union of father and mother.