English
So it is. During the time of Gnyos Lotsawa's father and uncle, Gnyos Thugyal and Gnyos Pangla Mésyor, they became proficient in the new Yoga on top of the old Nyingma. Thugyal's son was Gnyön Lotsawa Yönten Drak. His birthplace and the place where he carried out his activities were mainly in Kharaktsa. From a young age, he was proficient in his father's teachings. He listened to the Guhyasamaja Jnana Pada system and the commentary on the Medicine Buddha Pada, etc., from Ngadak Yeshe Gyaltsen and Kyangpo Chölo, and when he had a rough understanding, he went to study translation. He relied on the Nepalese Sitherapa Namgyal Wangpo for two years. After that, he went to Vikramashila in India. On the way from Tibet to there, Lhodrak Marpa served as an attendant. After that, the lama told them to request teachings individually, and Marpa received generous offerings and then they parted ways. The master Paling Arya Acharya, whose real name was Deva Shraddha, which means faith in the gods. From the very beginning, he offered eighty-four gold srangs to the lama at once. He completely requested a profound and powerful tantra like the Guhyasamaja and the Mayajala Jnana Pada system. He also requested a set of teachings that show the complete activities. There is an introduction in my praise. Because the people of Tibet are very jealous and cruel, he made three requests to request a powerful and swift protector. For the first two, he gave the Guhyasamaja Jnana Pada system and the three deities Yamantaka, Vajrakila and Bhairava. For the last one, he said that because I have to protect the teachings of Vikramashila, although I know the practice methods, activities, torma rituals and activities of one hundred and sixty kinds of protectors, among all of them, there is one that is the most profound, powerful, swift and powerful, I will give you this. So, in order to give the protector empowerment the next morning, that night the translator himself dreamed that a black man with a golden belt tied around his waist came and said that the lama was going to be sent to Tibet together with you. This seems to be a very important sign of the protector Trakshad. In this way, based in Vikramashila, he stayed in Magadha and Bhagala in India for about a year. The lama prophesied that your country is like a dry place, like a place with a depression in the middle, like a cave sloping, with red and black rocks, and the cave faces northeast.
Chinese
有个地方。据说在那里修行能迅速见到本尊。译师也回到自己的家乡，寻找那个地方，在名为白鸟的山谷的洞穴里，所以在那里修行。六个月后，开启了密集金刚的坛城，为了让怙主听命，做了七天的修行大法，见到了怙主，出现了成为仆人的征兆。玛尔巴尊者也为了报答最初给予传法的恩德，向那若巴尊者的本尊胜乐金刚的石像等一些奇妙的加持物献上。此外，在西藏本土依止班智达月护和嘎雅达热等，精通了许多密宗的咒语传承。密集金刚和阎魔敌三类，为父续四部建立了讲修的大寺院的基础。也说了胜乐金刚、嘛呀等母续。拥有无碍的神通力量。晚年的时候，在卡热托布做阎魔敌的修法时，梦到。在一个大山坡上，三个非常富有的商人先后三次被救度，之后第四个被救度的人，其船只装满了所有的水。之后，不断地梦到许多人被救度。我以后会有三个传承，会平等地做伟大的利益众生的事业。第四个会比所有人都更杰出，会做无边无际的利益众生的事业。在这些之后，也会出现许多利益自己和他人的事业者，这样授记了。伏藏的历史是，聂大译师和觉热噶两人在空夏寺接受了共同的事业灌顶时，有一个名为夏的怙主持剑颅的护法殿。在那里住了七天，每天晚上都出现非常大的神变。第七天晚上，护法神像开口说话：在我的膝盖前方的墙壁上，有修法仪轨的范本，去取吧。第二天早上，在墙上挖掘，出现了莲花生大师所造的带有附件的修法仪轨。认为和以前的伏藏要点一致。将教言伏藏合二为一进行修持。以前的授记。
English
There is a place. It is said that practicing there will quickly reveal the deity. The translator also returned to his homeland and searched for that place, in a cave in the valley called White Bird, so he practiced there. After six months, the mandala of Guhyasamaja was opened, and in order to make the protector obedient, he performed a seven-day great practice, saw the protector, and signs of becoming a servant appeared. Marpa also offered some wonderful blessings, such as the stone statue of Chakrasamvara, the personal deity of Naropa, in order to repay the kindness of giving the Dharma transmission at the beginning. In addition, in Tibet itself, he relied on Pandita Chandragomin and Gayadhara, and became proficient in many secret mantra lineages of secret mantras. Guhyasamaja and the three categories of Yamantaka, established the foundation of a great monastery for teaching and practice for the four classes of Father Tantras. He also spoke extensively on Mother Tantras such as Chakrasamvara and Maya. He possessed unobstructed magical powers. In his later years, when he was doing the practice of Yamantaka in Kharak Tobu, he dreamed. On a large hillside, three very wealthy merchants were rescued three times in succession, and then the fourth person who was rescued had a boat filled with all the water. After that, he constantly dreamed of many people being rescued. In the future, I will have three lineages that will equally do great deeds to benefit beings. The fourth will be more outstanding than all of them, and will do boundless deeds to benefit beings. After these, there will also be many practitioners who benefit themselves and others, so it was prophesied. The history of the terma is that when Nyo Lotsawa and Jorel Gawa received the empowerment for a common activity in the Kongxia Temple, there was a protector's hall called Xia's Protector with a Sword Skull. They stayed there for seven days, and every night very great miracles occurred. On the seventh night, the protector statue spoke: On the wall in front of my knees, there is a model of the practice ritual, go and take it. The next morning, digging on the wall, the practice ritual with attachments made by Padmasambhava appeared. It was considered to be consistent with the key points of the previous terma. The oral transmission terma was combined into one and practiced. The previous prophecy.
Chinese
与此相符，儿子多吉喇嘛和巴僧、扎巴贝这三位喇嘛也聚集了卫藏康三区的众多僧人，事业广大。第四位嘉瓦拉囊巴·桑结热钦，真名为曲吉孜吉，他最终成为了杰智贡巴的主要弟子。开启了被称为三处圣地的门户，事业与虚空等同。在寺院拉仁钦提尔自身，也有大约八千名僧人常住。其侄子拉仁钦旺杰波，听闻了掘藏师曲吉坚赞林巴从伏藏中迎请的贡布的法类，即被称为天铁普智，以及掘藏师嘉扎巴沃热迎请的此护法的战斗回遮法类，并将其付诸实践。桑结热钦时期，罗智（地名）一带非常兴盛。他成为了巴日索普、邓钦等寺院的护法。此后，昆钦桑嘎巴扎从那四个地方传承，并在拉索嘉波处听闻了纽氏的所有法类。像仆人一样侍奉贡布。仁钦岗的贡布，贡布的画像显现声音，预言他是嘉瓦拉囊巴的转世。在卫藏曲秀的战争中，扎巴桑结贝仁因为军队要来寺院，摧毁了所有的智，但一位军官一看到寺院就吐血昏倒，士兵们也发疯等，发生了巨大的神变。卫藏的所有军官都磕头忏悔。他拥有不可估量的禅定和力量。此法类是纽氏血统未断绝的传承，具有加持的加持力，杰卓秋在拉丹贝坚赞处听闻。据说，三位化身的护法所要完成的所有事业，都是由这位贡布来完成的。此外，从昆钦桑嘎巴扎传承下来的有堪珠桑结桑波、昆邦古汝曲仁、绛森索仁、心巴索南坚赞等人。
English
In accordance with this, the three lamas, Son Dorje Lama, Pal Seng, and Drakpa Pal, also gathered many monks from the three regions of U-Tsang and Kham, and their activities were extensive. The fourth, Gyalwa Lhanangpa Sangye Rechen, whose real name was Chokyi Ziji, ultimately became the main disciple of Je Drigungpa. He opened the doors of the places known as the three sacred sites, and his activities were equal to the sky. In the monastery of Lha Rinchen Thil itself, there were always about eight thousand monks residing. His nephew, Lha Rinchen Wangyi Gyalpo, heard the Dharma teachings of this Gonpo, known as the Sky Iron Razor, which were brought forth from the treasure by the treasure revealer Chogyal Rinchen Lingpa, and the practices of averting warfare related to this protector, which were brought forth from the treasure by the treasure revealer Gya Drakpa Ozer, and put them into practice. During the time of Sangye Rechen, the Ro-dri area became very prosperous. He became the protector of monasteries such as Pari Slophuk Dengchen. After that, Kunkhyen Sangye Bhadra received the lineage from those four places, and heard all the Dharma teachings of the Nyos tradition from Lha Sod Gyalpo. He served Gonpo like a servant. The painted image of Gonpo at Rinchen Gang spoke to the caretaker, prophesying that he was the reincarnation of Gyalwa Lhanangpa. During the war in U-Tsang Chushod, Drakpa Sangye Pal Rin destroyed all the Dri-tsam because the army was coming to the monastery, but as soon as one officer saw the monastery, he vomited blood and fainted, and the soldiers went mad, etc., causing great miracles. All the officers of U-Tsang prostrated and repented. He possessed immeasurable Samadhi and power. This Dharma cycle is a lineage of the Nyos family that has not been interrupted, possessing the blessings of empowerment, and Je Drolchok heard it from Lha Tenpai Gyaltsen. It is said that all the activities that the three incarnations of protectors need to accomplish are accomplished by this Gonpo. Furthermore, from Kunkhyen Sangye Bhadra, the lineage passed to Khedrup Sangye Zangpo, Kunpang Guru Chorin, Jangsem Sodrin, and Sempa Sonam Gyaltsen.
Chinese
杰·卓莫和心子索南坚赞两人从杰·多仁巴·赤玛处听受。这位护法似乎在成办事业。在其座前，根本上师大金刚持衮噶宁波听受了。如是，此吉祥怙主扎夏的法类历史，如杰尊一切智之语，以衮噶钦列旺姆记录的善妙威力，愿成为战胜一切魔障和违逆之方的因缘。吉祥！ 在自己面前，从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化现的防护轮之中，在大尸陀林中央，从仲（藏文：བྷྲཱུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲）字化现外为各种珍宝所成，四方形，内为颅骨堆砌燃烧的宫殿。东方为人颅骨的墙壁，南方为马颅骨，西方为猴颅骨，北方为绵羊颅骨的圆形墙壁。其中堆叠七层黑色三角形。铁制栅栏六重，中央铺设人尸和马尸。在黄金宝座和莲花日轮堆叠的座垫上，从让（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字化现吉祥智慧怙主，身色红黑色，罗刹愤怒之相。燃烧着憎恨之眼的三个眼睛，咬着牙齿。胡须和眉毛，头发棕黑色燃烧并飘动。右侧的脸是黄色透明眼睛的狗面。四只手中，右边两只拿着燃烧的毒树和黑色的魔鬼套索。左边两只拿着人皮和带心的颅骨。穿着黑色绸缎的披风和熊皮的束腰外衣。身穿狮子皮的上衣，系着金腰带，穿着萨克提的鞋子。头戴干颅骨的头饰，佩戴湿颅骨的项链等装饰
English
Je Drolchok and Sempa Sonam Gyaltsen both heard it from Je Dorje Ringpa Chima. This Dharma protector seems to be accomplishing activities. In his presence, the root guru, the great Vajradhara Kunga Nyingpo, heard it. Thus, may this history of the Dharma cycle of the glorious protector Trakshad, as spoken by Jetsun All-Knowing, by the power of the virtue of Kunga Trinley Wangmo's writing, become the cause for victory over all demons and adverse forces. Mangalam! In front of oneself, within the protective circle that arises from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), in the center of the great charnel ground, from Bhrūṃ (藏文：བྷྲཱུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：Bhrūṃ) arises the outer palace made of various jewels, square, the inner palace of burning skull piles. The eastern wall is of human skulls, the southern of horse skulls, the western of monkey skulls, the northern of sheep skulls, a round wall. Within it are seven layers of black triangles. Six iron fences, in the center are corpses of humans and horses spread out. On a golden throne and a lotus-sun stacked seat, from Raṃ (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Raṃ) arises the glorious Wisdom Protector, body color red-black, in the form of a wrathful Rakshasa. Three eyes burning with hatred, bared fangs. Beard and eyebrows, hair brownish-black burning and swirling. The face on the right is a yellow, clear-eyed dog face. In the four hands, the two right hands hold a burning poison tree and a black demon lasso. The two left hands hold a human skin and a skull with the heart. Wearing a black silk cloak and a bear-skin waistband. Wearing a lion-skin upper garment, with a golden belt, wearing Sakti shoes. Adorned with a dry skull crown and a necklace of wet skulls, etc.