Chinese
ཤ་ཕེབས། 他举行了三个月的法会。 尊者在ཉན་ཚོར་（Nyantso）举行三个月法会的时候，འགོས་（Ngö）译师ཁུག་པ་ལྷས་བཙས་（Khukpa Lhatse）拜见了尊者，听闻了很多佛法。因此，人们说：“གཙང་（Tsang）地的最好的三个弟子是མགར་（Mgar）、འགོས་（Ngö）和ཡོལ་（Yöl）。” 他拜见了ཉན་ཚོར་（Nyantso）的大瑜伽士ཨ་མེས་བྱང་ཆུབ་འབྱུང་གནས་（Ames Jangchub Jungne）。他还做了照料尊者的坐骑和做内务等事情，并听闻了所有的佛法。他和尊者形影不离。 尊者认为，在真俗二谛方面，这个人比འབྲོམ་（Drom）更精通。 他担任འབྲོམ་（Drom）的རྭ་སྒྲེང་（Radreng）寺的住持十二年。རྭ་སྒྲེང་（Radreng）寺下院的所有建筑工程都是他做的。 他的弟子有སྟོད་ལུང་པ་རིན་ཆེན་སྙིང་པོ（Tölungpa Rinchen Nyingpo）、ལྷབ་མི་ཆེན་པོ（Lhabmichempo）、格西མང་ར་བ་（Mangrawa）等等。 ཉན་ཚོར་（Nyantso）寺的འཛེང་དབང་ཕྱུག་རྒྱལ་མཚན（Dzeng Wangchuk Gyaltsen）从ཁམས（Kham）地来。 他拜见了ཉན་ཚོར་（Nyantso），献上了百匹绸缎。 尊者说：“如果不吃我的糌粑，我就不传授禅修。” 从那以后，他就住在这里修行。 他担任རྭ་སྒྲེང་（Radreng）寺的住持五年。 出现了被称为“四位禅修者之子”的弟子等等。 尊者阿底峡前往ཉན་ཚོ་（Nyantso）的时候，尊者说：“今天早上黎明时分，天空出现了一个白色的ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字，带着声音。它击中了这尊十一面观音的铜像。 从那尊像中发出了光芒。 所有的西藏都被光芒笼罩，然后击中了一个年轻的僧人，我梦见他的幻身变成了光明。” 太阳升起的时候，一个十六岁的名叫ཆོས་དབང་བཙུན་ཆུང་（Chöwang Tsunchung）的年轻人献上了一块黄色的绸缎。 他说：“请您赐予我大悲的教诲。” 尊者很高兴，就把那尊十一面观音像也给了他。 圆满地传授了观世音菩萨的法类。 然后在他自己的住所，尊者圆满地传授了观世音菩萨的法类。 然后他邀请尊者到自己的住所，供养了三个月。 那时，在法会上宣讲了《波若波罗蜜多》。 作为秘密的教法，他给ཡོལ་（Yöl）三兄弟宣讲了ཀྲྀ་ཡ་（藏文：ཀྲྀ་ཡ，梵文天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：事续）的修法。 ཡོལ་（Yöl）请求尊者阿底峡传授一个深奥的保护法，尊者说了嘛呢。 他说不行，尊者说了不动佛。 他请求一个加持力大的法，尊者说了六字真言和十一面观音。 译师请求一个威力大的法，尊者说了阎魔。 他请求一个容易修的法，尊者说了度母。 ཡོལ་（Yöl）请求了大悲寂怒的法类，然后开始修行。
English
Shaphe. He held a three-month Dharma assembly. When Jowo held a three-month Dharma assembly in Nyantso, Ngö Lotsawa Khukpa Lhatse met him and listened to a lot of Dharma. Therefore, people say, "The best three disciples of Tsang are Mgar, Ngö, and Yöl." He met the great yogi Ames Jangchub Jungne of Nyantso. He also took care of Jowo's mount and did housework, and listened to all the Dharma. He was inseparable from Jowo. Jowo believed that in terms of the two truths, this person was more proficient than Drom. He served as the abbot of Radreng Monastery of Drom for twelve years. All the construction work of the lower courtyard of Radreng Monastery was done by him. His disciples included Tölungpa Rinchen Nyingpo, Lhabmichempo, Geshe Mangrawa, and so on. Dzeng Wangchuk Gyaltsen of Nyantso Monastery came from Kham. He met Nyantso and offered a hundred bolts of silk. Jowo said, "If you don't eat my tsampa, I won't give you meditation." From then on, he stayed here to practice. He served as the abbot of Radreng Monastery for five years. Disciples known as the "four sons of the meditator" appeared, and so on. When Jowo Atisha went to Nyantso, Jowo said, "This morning at dawn, a white HRIH (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: seed syllable Hrih) appeared in the sky with sound. It struck this copper statue of Eleven-faced Avalokiteshvara. Light emanated from that statue. All of Tibet was covered with light, and then it struck a young monk, and I dreamed that his illusory body turned into light." When the sun rose, a sixteen-year-old young man named Chöwang Tsunchung offered a yellow silk cloth. He said, "Please grant me the teachings of great compassion." Jowo was very happy and gave him that statue of Eleven-faced Avalokiteshvara as well. He fully taught the Dharma cycles of Avalokiteshvara. Then in his own residence, Jowo fully taught the Dharma cycles of Avalokiteshvara. Then he invited Jowo to his own residence and offered him service for three months. At that time, he preached the Prajnaparamita in the Dharma assembly. As a secret teaching, he preached the Kriya (Tibetan: ཀྲྀ་ཡ, Sanskrit Devanagari: क्रिया, Sanskrit Romanization: kriyā, Chinese literal meaning: Action Tantra) sadhana to the three Yöl brothers. Yöl requested Jowo Atisha to teach a profound protection method, and Jowo said Mani. He said no, and Jowo said Akshobhya. He requested a Dharma with great blessings, and Jowo said the six-syllable mantra and Eleven-faced Avalokiteshvara. The translator requested a Dharma with great power, and Jowo said Yama. He requested a Dharma that was easy to practice, and Jowo said Tara. Yöl requested the peaceful and wrathful Dharma cycles of Mahakaruna, and then began to practice.
Chinese
他通过修行六个月后，见到了寂静本尊的容颜。之后，又见到了忿怒本尊的容颜。据说，关于大悲观音的法类，没有人比约尔更精通。依靠约尔，大悲观音主眷三尊的教法得到了广泛发展。马头明王夏那四法类的修法，译师楚臣嘉瓦、拉尊绛曲沃、仲嘉瓦炯内等曾请求传授，但都没有得到允许，而是传给了约尔却旺。约尔非常慈悲，说这是慈悲之神。此外，他还传授了观音菩萨外内密三种修法等，因此他们都非常感激。当他住在兰巴修行处时，布然卡对觉沃制造障碍，于是他修持马头明王夏那四法类，降伏了布然卡。年措尔约尔三兄弟，即约尔却旺、约尔仲松、约尔托埃三人都向他请教了很多佛法，这是一个特别的地方。饶勒以年措尔十万为首，提供了五十部经书，以及每月供养的粮食一万卡尔。年措尔在玛尔巴译师去印度之后，在这里见到了觉沃。据说那若巴尊者是按照行为的方式离开的，并说要住在我的译所里。觉沃在涅荣（地名）用手撒东西也是在这里。绰罗绛巴华在娘堆年措尔住了几个月，按照喀且班禅自己的指示，从印度喀且迎请了两位班琼的全部头盖骨和三颗舍利到西藏。舍利增长到三十三颗，并伴随着特殊的征兆，成熟于娘堆年措尔译师之手。如今，年措尔的寺庙由昂达娘的后裔持有。在达孜的普卡卡附近，是桑耶寺最初建造的地方，如今伟大的国王和王宫一起坐落的地方就是这里。国王居住的地方，以前是门卓译师玛尔巴多益的寺庙，叫做达擦门卓拉康。译师嘉尊僧的出生地是彭布热巴。学习的地方也是娘堆擦。纳塘巴钦南卡扎出生在娘堆达擦。之后，钦洛丹，以及后来的钦洛桑扎也出生在达擦门卓的普卡乌。
English
Through practice, he beheld the face of the peaceful deity after six months. Then, he beheld the face of the wrathful deity. It is said that no one is more skilled than Yol in the Dharma cycles of Mahakarunika (Great Compassionate One). Relying on Yol, the teachings of the three deities, the main figure and retinue of Mahakarunika, greatly increased. The sadhana of the Hayagriva Shwana four cycles was requested by the translator Tsultrim Gyalwa, Lhatsun Jangchub Od, Drom Gyalwai Jungne, and others, but it was not granted to them; instead, it was granted to Yol Chöwang. Yol was very compassionate, saying, "This is the deity of compassion." Furthermore, he bestowed the outer, inner, and secret sadhanas of Avalokiteshvara, and so forth, and they were very grateful. When he resided in Lampa hermitage, Branka created obstacles for Jowo, so he practiced the Hayagriva Shwana four cycles and subdued Branka. The three Yol brothers of Nyentö, namely Yol Chöwang, Yol Drangsong, and Yol Tokbeb, requested much Dharma from him, and this is a special place. Ra offered fifty volumes of scriptures headed by Nyentö Bum, and a monthly provision of one hundred thousand khal of food. Nyentö met Jowo here after Marpa Lotsawa went to India. It is said that Naropa departed in the manner of conduct and said to stay in my translation place. Jowo scattering from his hand at Nyenying (place name) was also here. Khrolo Jampa Pal stayed in Nyentö for a few months, and according to the instructions of Kache Panchen himself, two Panchung's skulls and three relics were invited from India Kache to Tibet. The relics increased to thirty-three, and matured in the hands of the Nyentö translator, along with special signs. Nowadays, the Nyentö monastery is held by the descendants of Ngada Nyang. Near the upper fort of Taktsé, where the construction of Samye Monastery initially began, is where the great king and the palace are currently located together. The place where the king resides was formerly the monastery of Mönlam translator Marpa Doye, called Taktsal Mönlam Lhakhang. The birthplace of the translator Gya Tön Seng is Pumbu Repa. The place of study was also Nyangtö Tsal. Narthangpa Chim Namkha Drak was born in Nyangtö Taktsal. After that, Chim Lodan, and later Chim Lozang Drak, were also born in Pukha Ur of Taktsal Mönlam.
Chinese
此地。 念青唐古拉山下有仁钦岗，其上方有祖登喇嘛次第兴盛的香房。 香房上方有巴热瓦·嘉灿贝桑修行过的洞穴塔拉姆，其上方有莲花生大师的洞穴。 香房前方有赤热巴巾国王建造的千零八座寺庙。 建成后，用剩余的供养建造了拉琼寺。 其稍下方有苯教成就者苯智琼纳接受口耳相传教法的雍仲尼西。 其下方有舌头白、黑、花三种，其中舌头的赤寺名为央寺。 舌头有白、黑、花三种。 扎西宗嘎附近有阔热拉康。 其附近有被称为铁堡者的咒士，是舌头白、黑、花三种中的舌头黑的传承。 舌头黑曾从伏藏中取出度母六法的法类。 舌头红的传承在结达。 在娘若山谷，有十三座山形不吉利的山，为了镇压它们，有形似莲花八瓣盛开的北方瑞色扎山。 这是山形吉祥，能招来福运的地方。 据说娘定增桑布未舍肉身，至今仍居住在这座压制一切不吉利山形的北方瑞色扎山上。 普遍流传着，他还曾亲自去拜见竹巴活佛麦彭白玛嘎布，此事也记载在传记中。 嘉扬班智达的秘密之子祖赛扬达嘉布。 他的儿子祖赛杜炯。 他的儿子祖赛普巴嘉布。 在他之前，洛敦受了居士戒。 取名为多吉旺秋。 年老后，他去了洛扎卡曲。 从伏藏中取出常啼的精华。 获得了成就。 获得了寿命持明，和他的侍女一起至今仍住在瑞色扎山上。 北方瑞色扎山顶上有被称为郭扎巴·索南嘉灿的禅房，名为红水泉。 卫地的顿夏是拉杰雅日巴或卓普巴寺院的书写员。 生起信心后，他开始学习。 权力、传承、口诀的传承成熟后，成为四三十二名最优秀的弟子中的顿四亚嘎。
English
This place. Below Nyenchen Tanglha Mountain is Rinchen Gang, and above it is the incense house where Joden Lama gradually flourishes. Above the incense house is the cave Talam where Baharawa Gyaltsen Palzang practiced, and above it is the cave of Guru Padmasambhava. In front of the incense house, King Tri Relpachen built a thousand and eight temples. After completion, the remaining offerings were used to build Lhagchung Monastery. Slightly below it is Yungdrung Nyishar, where the Bonpo accomplished master Bonzhi Khyungnak received the oral transmission teachings. Below it are the three tongues, white, black, and speckled, of which the Red Tongue Temple is called Yang Monastery. The tongues are white, black, and speckled. Near Trashigang Dzong is Khorre Lhakhang. Near it is the mantra practitioner called Chakharwa, who is from the lineage of the Black Tongue among the three tongues, white, black, and speckled. The Black Tongue previously extracted the Six Dharmas of Tara from the treasure. The lineage of the Red Tongue is in Jedha. In Nyangro Valley, there are thirteen mountains with inauspicious shapes. To suppress them, there is the Northern Rese Drak Mountain, which resembles an open lotus with eight petals. This is a place where the mountain shape is auspicious and attracts good fortune. It is said that Nyang Tingdzin Zangpo did not abandon his physical body and still resides on this Northern Rese Drak Mountain, which suppresses all inauspicious mountain shapes. It is widely rumored that he also personally went to meet Drukpa Rinpoche Mipham Pema Karpo, and this is also recorded in his biography. Jamyang Pal's secret son, Josay Yangdak Kyab. His son, Josay Dudjom. His son, Josay Phurba Kyab. Before him, Lodun received the vows of a lay devotee. He was named Dorje Wangchuk. In his old age, he went to Lhodrak Kharchu. He extracted the essence of Tagngu from the treasure. He attained accomplishment. He attained the Vidyadhara of Longevity and still resides on Rese Drak Mountain with his consort. At the top of Northern Rese Drak Mountain is the meditation cave of Kobrakpa Sonam Gyaltsen, known as Red Spring. Dupa Ton Shak was a scribe at the monastery of Lhaje Nyariba or Drophukpa in U. Having developed faith, he began to study. After the transmission of empowerment, lineage, and oral instructions matured, he became one of the four, three, and twelve most excellent disciples, Ton Zhi Yaga.
Chinese
如前所述，卫藏人斯敦释迦，作为一位特别杰出的人，追随拉杰嘉纳（汉地医师）而来。他毫无遗漏地听闻了所有的续部和口诀，心想进行禅修，于是前往北方寻找寺院。在约瓦扎（地名）的岩石处，据说小的约瓦就像石头一样。他问道：“这里可以建造寺院吗？”回答说：“是的，除了这里没有其他地方可去。”据说，对面有两块相对的灰白色岩石。他说：“相比之下，这里更坚固，我将在这里建造。除了这里没有其他地方可去。”之后，当丹巴斯敦释迦前往那两块相对的灰白色岩石时，据说在那里的泉眼旁边，有一根手杖，或者说是五个糌粑团，总之出现了一个好兆头。之后，他住在那里进行禅修，证悟达到极致，降伏了神鬼，能够利益许多有情众生，因此被称为丹巴色扎巴。他建立了色扎雅隆寺。鸟儿在天空飞翔时，他能入定；半夜入睡时，五行的风会压在他的身下。他是一位能够自主控制风和心的上师。色扎雅隆就像邬金莲花生大师的朵玛一样，镇压了一切不祥之兆。在那附近，在丹巴玉琼的禅房里，有阿吉囊萨沃奔的头和总体的痕迹显现出来。（这里后来由夏卡热钦巴建造，现在是竹巴噶举派的教规。色扎雅隆山是夏卡热钦巴用德钦巴威建造的寺院。夏卡热钦巴是嘉瓦仁波切的弟子。一般来说，嘉瓦仁波切的弟子有托登拉尊巴和夏卡热巴两位格西，以及前后的巴拉瓦等等。现在是巴拉瓦嘉灿贝桑的教规传承。）西边的寺院，在约瓦东西的上方，有丹巴琼的禅房，就是上面提到的那个。在其下方是色扎禅修处。再下方是丹巴色扎巴的弟子空行母沃奔建造的寺院，寺院的名字是以上师香命名的秋丁寺的遗址。色扎本身就有一个。是由拉杰嘉纳的弟子卫藏人斯敦释迦建造的。