English
Having composed the "Guide to the Divine," when it was half finished, I wrote down the oral transmissions, without thinking it was self-generated (ideas). After divination, because of auspicious dream omens, all the oral transmissions were written in this Victory Banner Garden. The effort of good speech, like a million dragon roars, From the moment the devotion sequence spirals to the right, The Goddess Saraswati, with a high-pitched voice, Causes even the brothers of the sun on the other side to be daunted. With that, the Sangha of the four directions all gathered, The ochre color dyes the heavens, earth, and below, The lines of letters that proclaim the dances of the world, Clearly writing this is not always thought of as ordinary. Thus, the incarnation of the Indian Naropa, the great scholar, the accomplished one Mipham Padma Karpo, established a good monastic community for both teaching and practice. To briefly record the manner in which the monastery and the three supports reside, above it is a great mountain called Lhado. In the early propagation period, the monastery of Balung, built by King Trisong Detsen, was called Lhado very early on. Khenpo Chokyi Rinchen of Nyenying Monastery also built Lhado Monastery. The great Khenchen Rinchen Zangpo of Nyenying Monastery stayed on the Lhado mountain in U-Tsang for twelve years in retreat. A little below that, a place called Khangmar was built as the Khangmar Lhakhang by Dro Ring Dongtsen, a minister of King Trisong Detsen, and now the relics of the Buddha's relics are enshrined there. The patron named Khangmarpa, a special person who has faith in the omniscient Drukpa, connected with Drongtsepa as a patron, creating a great cause for building the Victory Banner Garden. (To explain in detail, in the monastery built by Serzhak Yalong Mountain, Shar Kharachen Palbar, Khenpo Chodze Samten Wangchuk of Chozong invited the omniscient Drukpa. There, when Tsedho's Drongtse Depa Tshewang Gonpo sent tea, Khangmarpa arrived, and from then on, the auspicious connection of offering and patronage was complete, as mentioned above.) A little below that, a place called Tsinensa is one of the forty-two monasteries built when the incarnate King Songtsen Gampo vowed to build one hundred and eight monasteries. It is now known as the Great Protector's Temple. The so-called Great Protector's Temple, in the depths of the three-story hall, is...
Chinese
能作者（nang mdzad）的心间，有怙主骑虎像。现在被称为孜寺（rtsis dgon）。在吉祥天母护法殿的旁边。怙主兄妹二位，被称为三位眷属，是护法殿的总根本。观视殿中，在角堆里住着命魔。外面的大枯树上住着龙魔。据说在附近的田边住着曜魔。据说所有的眷属都住在外面的铁围墙上。孜那萨（rtsis gnas gsar）的寺庙有东西两座，东边的那座是国王赤松德赞建造的寺庙。现在叫做霍尔普（hor phig）。那里有大母佛被十方诸佛围绕，还有被称为马头明王声音的莲花生大师手中碰触过的加持物，莲花生大师的鼻血，以及莲花生大师亲笔在墙壁上画的护法韦（beng）的身体，据说那是凸出来的凸纹寺庙。这位护法韦，（这里首先是作为本尊的成熟灌顶，二十种姓的集合灌顶，即一切种姓的主人金刚持大灌顶。薄伽梵药师佛。无量寿佛。毗卢遮那佛。不动佛。宝生佛。不空成就佛。文殊菩萨。观世音菩萨。金刚萨埵。金刚怖畏金刚。马头明王。金刚手。密集金刚。佛空行母。金刚空行母。宝生空行母。莲花空行母。事业空行母等的灌顶一一广赐后，护法内外密三种灌顶。护法僧众的灌顶。红韦长寿的灌顶。阎罗双手相牵的灌顶。猛厉三尊和八部的灌顶。包括敕命在内的种姓集合为一体的灌顶。六道众生的命灌等广受之后。在经文中。《古汝·邬金根本续》第三十章。《一切显现天》第十一章。与《事业海续》结合，上部五品。下部三时的弯刀重叠续一部。《生续》第二十六品。《役使续》。续的一切事业分别。《猛厉的修法究竟》。《大小历史秘密藏》。其事业品。）
English
In the heart of Nangdze, there is the Protector riding a tiger. It is now known as Tsi Monastery. It is next to the Palden Lhamo Protector's shrine. The Protector brother and sister are known as the three attendants, the root of the entire Protector's shrine. Inside the viewing hall, the life demon resides in the pile of horns. The Naga demon resides in the large, withered tree outside. It is said that the Rahu demon resides near the field nearby. It is said that all the attendants reside on the outer iron fence. The Tsikne Sar (New Astrology Place) monastery has two temples, east and west, the eastern one being the temple built by King Trisong Detsen. It is now called Horphig. There, the Great Mother is surrounded by Buddhas of the ten directions, and there is a blessing from Guru Rinpoche's hand, known as the sound of Hayagriva, Guru Rinpoche's nose blood, and the body of the Protector Beng, drawn by Guru Rinpoche's own hand on the wall, which is said to be a raised, embossed temple. This Protector Beng, (Here, first, as the ripening empowerment of the Yidam, the combined empowerment of the twenty lineages, that is, the great empowerment of Vajradhara, the master of all lineages. Bhagavan Medicine Buddha. Amitayus. Vairochana. Akshobhya. Ratnasambhava. Amoghasiddhi. Manjushri. Avalokiteshvara. Vajrasattva. Vajrabhairava. Hayagriva. Vajrapani. Guhyasamaja. Buddha Dakini. Vajra Dakini. Ratna Dakini. Padma Dakini. Karma Dakini, etc., after each empowerment is extensively bestowed, the outer, inner, and secret three empowerments of the Protector. The empowerment of the Protector Sangha. The empowerment of Red Beng Immortality. The empowerment of Yama holding hands. The empowerment of the three wrathful ones and the eight classes. The empowerment of the combined lineages as one gathering, including the commandments. After extensively receiving the life empowerment of the six realms, etc. In the texts: The Thirtieth Chapter of the Guru Orgyen Root Tantra. The Eleventh Chapter of All Manifesting Deities. Combined with the Karma Sea Tantra, the upper part has five chapters. The lower part has one chapter of the curved knife stacked tantra of the three times. The Twenty-sixth Chapter of the Generation Tantra. The Employment Tantra. All the activities of the tantra are distinguished. The Ultimate Accomplishment of the Wrathful Practice. The Secret Treasury of Great and Small History. Its Activity Manual.)
Chinese
坛城小品，口诀大中小三类，字条大中小三类，事业禁行，五业之口诀正文，五轮之口诀。纸卷方面，罗浪乐自在阿阇黎之纸卷十七份，婆罗门之纸卷上，有名称之隐语及其注释，上师与怙主之口传，二次第之祈请，续部之意义注释，利益损害宝物之纸卷，实修睡法之纸卷，调伏怨敌魔障恶毒之明咒（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），秘密合集之口诀，怙主无死之纸卷，护法与财物分配之纸卷，稳动种种手印执持之注释，圆满次第之口诀与引导之纸卷，七供之纸卷，其眷属之纸卷，七供灌顶之纸卷，特殊之纸卷，二十部族总集之现证之纸卷，四忿怒尊差别之纸卷，事业死神之纸卷，语解脱之纸卷，婆罗门以口诀方式传授之纸卷，身坛城提升与五大增盛提升之纸卷，三昧耶总集之灌顶之纸卷，事业死神之纸卷，六十法之纸卷，猛厉度亡灌顶之内增息之口诀之纸卷，根本明咒之纸卷等等。关于藏政府方面，喇嘛仁钦沃巴所造之二十部族总集之现证目录等等。（）在赤热之寺庙建立一千零八座寺庙的誓言中，作为最后一部分而建立，一千零八座寺庙全部圆满之数也在此，作为新设算数之寺庙西寺也是赤热所建，现在叫做汉式屋顶。其中主尊为毗卢遮那佛四面像，附近有八大菩萨。总的来说，毗卢遮那佛作为主尊安住，三十七尊佛，即金刚界坛城，此乃彼等总集之根本续部四品中的第一品所说。对此注释者有三位智者，即精通词义二者的阿阇黎贡噶宁波所作之注释，有上下两部分，上半部分由译师仁钦桑布时期翻译，下半部分由尼泊尔人图杰翻译。
English
Small Mandala Text, Oral Instructions in three
Chinese
伟大的，以及在桑噶尔译师时期翻译的。精通意义的桑结桑瓦，以及精通词句的释迦友，二者的注释是阿瓦达拉。在科萨拉的两个庄严物中，这座西部寺庙的毗卢遮那佛是金刚界坛城的主尊毗卢遮那佛，并且是按照释迦友的观点，毗卢遮那佛四面相背的坐姿。以前，取藏者古汝耶谢琼扎化装成管理者的仆人。做了一年多的仆人后，从被称为大护法殿的洞穴里的毗卢遮那佛的心脏背后的七世（据说现在还有婆罗门七世的尸肉。）的根源处迎请了婆罗门尸肉的方法在古汝耶谢琼扎的传记中有记载。古汝耶谢琼扎的后裔是吉喀古尔丁巴。从古汝曲旺的伏藏中，从曲旺门前开始出现。据说从成就宝瓶中出现。迎请那个伏藏时，曲旺本人没能亲自前往，而是召请了伏藏主算命师，下令让弟子根敦扎姆巴拉和修行者竹巴协尼，因为他们对那方面的情况非常了解，所以让他们取出。他们两人推算，在寺庙的大护法殿中安住的毗卢遮那佛像的身体里，莲花生大师加持的宝瓶，是用玻璃制成的，里面装满了九层深的黄纸。从佛像的后背测量并安排好后，迎请出来献给了曲旺仁波切。那个加持宝瓶后来也作为伏藏被隐藏起来，未来一位名叫古汝曲吉协年，被认为是曲旺的转世的掘藏师将会取出。九层深的（伏藏）现在作为有缘者的法存在于此。在靠近孜那萨尔的娘曲的地方，有赤松德赞时期的寺庙，赤松德赞的臣子列赤桑拉杰建造的算命神殿的遗址。阿美聪尊占据算命静修处时，献出了算命神殿。交给他的近侍巴尊洛珠云丹，由他担任堪布进行管理，他们被称为巴措。那
English
The great, and translated during the time of Zangkar Lotsawa. Sangye Sangwa, who is skilled in meaning, and Shakya Shenyen, who is skilled in words, their commentary is Avatara. Among the two ornaments of Kosala, this Vairochana of the western temple is the main Vairochana of the Vajradhatu mandala, and it is the posture of Vairochana with four faces back to back according to the view of Shakya Shenyen. Previously, Guru Yeshe Kyung Drak, the treasure revealer, disguised himself as a servant of the steward. After serving as a servant for more than a year, from the heart of Vairochana in the cave known as the Great Gonkhang, from the root of the seven rebirths (it is said that the corpse flesh of the seven Brahmin rebirths is still there now), the method of inviting the Brahmin corpse flesh is recorded in the biography of Guru Yeshe Kyung Drak. The descendants of Guru Yeshe Kyung Drak are Kyi Khar Gur Dingpa. From the terma of Guru Chokyi Wangchuk, it appeared starting from the front of Chokyi Wangchuk. It is said that it appeared from the accomplishment vase. When inviting that terma, Chokyi Wangchuk himself was unable to go in person, but summoned the treasure owner, the astrologer, and ordered the disciples Gonton Zambhala and the meditator Drukpa Zhexhi, because they were very familiar with that area, to take it out. The two of them calculated that inside the body of Vairochana, who resides in the Great Gonkhang of the temple, there was a vase of empowerment made of glass by Padmasambhava, filled with yellow paper of nine deep layers. After measuring and arranging from the back of the statue, they invited it out and offered it to Chokyi Wangchuk Rinpoche. That empowerment vase was later hidden as a terma, and in the future a terton named Guru Chokyi Shenyen, who is considered to be the reincarnation of Chokyi Wangchuk, will take it out. The nine deep layers (of terma) now exist here as the Dharma for the fortunate. Near Nyangchu in Tsasarkyi, there is a ruin of the temple from the time of Trisong Detsen, the astrology temple built by Lhe Trisang Lhajin, the minister of Trisong Detsen. When Ame Tsongtsun occupied the astrology retreat, he offered the astrology temple. It was entrusted to his attendant Ba Tsultrim Yonten, who acted as the Khenpo and managed it, and they are called Ba Tsho. That
Chinese
ཡི་མཁན་པོ་ཡོལ་ཆོས་དབང་གིས་སྐྱེགས་གནས་རྙིང་བཟུང་། དེ་ནས་མཆེད་པ་ལ་སྦ་ཚོ་སྟོད་པ་ཟེར། ཡོལ་ཐོག་འབེབས་ཀྱིས་ལྕང་ར་བཟུང་། སྟག་པ་ཇོ་བཙུན་གྱིས་ལྕེ་དཔེ་བཟུང་བ་དེ་གཉིས་ལ་སྦ་ཚོ་བར་པ་ཟེར། རྩིས་ནས་མཆེད་པ་ལ་སྦ་ཚོ་སྨད་པ་ཟེར། །后来，在日喀则（རྩིས་གནས་གསར་）这个地方，是杰尊·喜饶迥乃（ལྕེ་བཙུན་ཤེས་རབ་འབྱུང་གནས་）从印度到南廓（ནམ་འཁོར་）之间担任夏鲁寺（ཞྭ་ལུའི་）座主时，他的最杰出的弟子。堪布果瓦·益西雍仲（མཁན་པོ་མགོ་བ་ཡེ་ཤེས་གཡུང་དྲུང་）占据了日喀则寺。从那时起，日喀则寺的出家戒律传承就只有被称为“印度戒律”的戒律传承。日喀则寺的上方，是早弘期（བསྟན་པ་སྔ་དར་）时期非常特别的寺庙，在蔡普（བཙས་ཕུ་）的德普寺（བདེ་ཕུ་དགོན་པ་）是非常早的。在那上面是日喀则寺的静修处，阿底峡尊者（ཇོ་བོ་ཨ་ཏི་ཤས་）有四个著名的弟子，其中乔沃将寺庙供奉为上师供养处，寺院的弟子阿增旺秋坚赞（འཛེང་དབང་ཕྱུག་རྒྱལ་མཚན་）有四个著名的弟子，其中香卡瓦或香布吉巴（ཞང་བུ་གཅིག་པ་）非常特别，他的弟子隆巴瓦·益西绛曲（ལུམ་པ་བ་ཡེ་ཤེས་བྱང་ཆུབ་）或格西岗巴（དགེ་བཤེས་གངས་པར་）也很有名。布多瓦（པུ་ཏོ་བ་）和噶玛巴（ཀརྨ་པ་）两位大师的弟子住在娘堆日喀则寺的静修处，培养了大约三十名弟子。其中最杰出的弟子是库列·卡莫·泽顿（ཁུ་ལེའི་ཁ་མོ་ཟེའུ་སྟོན）。后来，他在日喀则寺的静修处培养了弟子。他的名字也被称为隆巴或岗巴。据说他在岗若拉康（གངས་རོ་ལྷ་ཁང་）讲法时，聚集了大约八百名僧人。不知道他和帕擦瓦（པ་ཚབ་）的弟子岗巴·谢吾（གངས་པ་ཤེའུ་）是不是同一个人。在日喀则寺的下方，丹热·永哲丹尼林巴（དམ་རྫས་མྱོང་གྲོལ་བསྟན་གཉིས་གླིང་པ་）从卓玛扎（སྒྲོལ་མ་བྲག་）迎请了圣物。在那下面一点是嘉喀尔山谷（རྒྱལ་མཁར་ལུང་པ་），像铃铛一样，下面很舒服。吉喀尔山谷（སྐྱི་མཁར་ལུང་པ་）像伞一样，上面很舒服。玛纳斯（མག་ནས་）像腰带一样，中间很舒服。在三个山谷的领地上建造了一座城堡，那里有阿莫杜琼（ཨར་མོ་འདུས་ཆུང་）。是帕擦瓦·桑珠孜（པ་ཚབ་བསམ་གྲུབ་རྩེ་）的压迫者。（仁果·洛丹西饶（རྔོག་བློ་ལྡན་ཤེས་རབ་）是贡波·宁觉（མགོན་པོ་སྔོན་བྱུང་）的后裔，经文中说：“在东方依赖大海，在那里，布洛米（འབྲོག་མི་）最终到达，除了洛丹·洛希塔（བློ་ལྡན་ལོ་ཧི་ཏ་）之外，没有其他人能达到智慧的顶峰，北方也是如此，雪域。”正如预言的那样，仁果·洛扎瓦在印度遇到了多姆比·嘿茹噶（ཌོམ་བྷི་ཧེ་རུ་ཀ་）。骑在老虎背上进入空行