English
The Ütsangpa Ston Shakya, as mentioned before, followed Lhaje Gya Nak (Chinese Physician) as an exceptionally outstanding person. He listened to all the tantras and instructions without omission, and with the intention of meditating, he went north to search for a monastery. At Yolwa Drak, it is said that the small Yolwa was like a stone. He asked, "Is it possible to build a monastery here?" The answer was, "Yes, there is no other place to go besides here." It is said that there were two opposing whitish rocks on the other side. He said, "In comparison, this place is more solid, so I will build here. There is no other place to go besides here." After that, when Dampa Ston Shakya went to those two opposing whitish rocks, it is said that there was a cane next to the spring there, or five tsampa balls, in short, a good omen appeared. After that, he stayed there and meditated, and his realization reached its peak, he subdued gods and demons, and was able to benefit many sentient beings, therefore he was known as Dampa Se Drakpa. He established Se Drak Yaw Lung Monastery. When birds flew in the sky, he could meditate; when he fell asleep at midnight, the winds of the five elements would press down on him. He was a lama who could control wind and mind at will. Se Drak Yaw Lung is like a torma of Orgyen Padmasambhava, suppressing all inauspicious omens. Near there, in the meditation cave of Dampa Yulchung, there are traces of the head and general features of Ache Nangsa Öbum visible. (This was later built by Shar Khar Repa Chenpo, and now it is the doctrine of the Drukpa Kagyu. Mount Se Drak Yaw Lung is the monastery built by Shar Khar Repa Chenpo with Dechen Palbar. Shar Khar Repa Chenpo was a disciple of Gyalwang Dorje. Generally, the disciples of Gyalwang Rje were Töden Lhatsunpa and Shar Khar Repa, two Geshes, as well as the earlier and later Barawa, etc. Now it is the lineage of the doctrine of Barawa Gyaltsen Palzang.) The western monastery, above the east-west of Yol, has the meditation cave of Dampa Chung, which is the one mentioned above. Below it is the Se Drak retreat place. Below that is the monastery built by Khandro Öbum, a disciple of Dampa Se Drakpa, the ruins of the Chöding Monastery named after Lama Zhang. Se Drak itself is one. It was built by Ütsangpa Ston Shakya, a disciple of Lhaje Gya Nak.
Chinese
真正地建立了寺院，迎请了喇嘛香，设立了法座。降伏了神鬼。现在拉格西（Lhag Gesnyen）居住在那里。贝扎（Bese）自己和松嘎（Sumkar）中间的释迦修建了它。名字也叫丹巴贝扎巴（Dampa Besebrakpa）。在被称为法座的上面，刚才说的附近有囊萨沃本（Nangsa O'bum）的禅房，她从这里前往空行净土。那下面帕南秀波（Panam Zholpo）的上面，科扎巴索南坚赞（Kodrakpa Sonam Gyaltsen）的加持过的修行洞，嘉瓦仁波切旺秋多吉（Gyalwang Wangchuk Dorje）新开启了此地的门户。那下面本贡（Bon Gong）的上面，念罗扎瓦（Nyen Lotsawa）的住所被称为念普（Nyen Phuk）。念普的强巴佛（Byams pa，梵文：Maitreya，梵文天城体：मैत्रेय，梵文罗马拟音：Maitreya，慈氏）最初迎请到了嘉杰蔡（Gyalje Tshal）。之后迎请到了颇章桑珠孜（Phodrang Samdrubtse），这就是庄园的强巴佛。那上面被称为江哲（Jang Dud）的山上，有苯教的长寿灌顶，藏地女性成就者的住所和洞穴。洛热巴（Lo Raspa）的殊胜弟子江央贡波（Jamyang Gonpo）的出生地是娘堆康卓（Nyangtod Khamdro）（在冈和卓（Gang dang Khro）里面）。是殊胜的智者。也曾去过汉地五台山。应下部竹巴（Smad Druk）众请求修建寺庙，所以在娘堆上下（Nyangtod Smad）的交界处古汝隆（Kuru Lung）修建了寺庙。现在本贡后面的寺庙遗址就是那里。在卓罗强巴贝（Khrolo Jampa Pel）时期，卫藏（U-Tsang）两地虽然有很多持律大德，但最出名的是娘堆上下（Nyangtod Smad）交界处藏地有一位持律者，行为令人惊叹。卓罗（Khrolo）就去了娘堆上下交界处的寺庙。整整两年学习了律经根本（'Dul ba mdo rtsa）和别解脱戒经（So sor thar pa）以及光明论（'Od ldan）等，最终完成了学业。这是古汝隆（Kuru Lung）的寺庙。后来，为了向下部的藏那持律者（Tsang Nak 'Dul'dzin）听闻律法，一位名叫堪布索嘉瓦（Khampa Sodgyalwa）的傲慢之人，在声音和音量上增加了四种说法，说自己是“六牙香象”等等，说了很多傲慢之语。当时卓罗（Khrolo）十九岁，在这地方藏那持律者（Tsang Nak 'Dul'dzin）面前对堪布索嘉瓦（Khampa Sodgyalwa）说了这首诗。 具二资粮四说声量之， 六牙醉象纵然名声震大地， 我乃具足理证锋利之爪牙， 小狮
English
The monastery was truly established, and Lama Zhang was invited, establishing a Dharma seat. Gods and demons were bound by oath. Nowadays, Lhag Gesnyen resides there. Bese himself and Shakya in the middle of Sumkar built it. The name was also Dampa Besebrakpa. Above the so-called Dharma seat, near what was just mentioned, is the meditation cave of Nangsa O'bum, from where she went to the realm of the Dakinis. Below that, above Panam Zholpo, is the blessed meditation cave of Kodrakpa Sonam Gyaltsen, and Gyalwang Wangchuk Dorje newly opened the entrance to this place. Below that, above Bon Gong, is the residence of Nyen Lotsawa, known as Nyen Phuk. The Jampa (Maitreya) of Nyen Phuk was first invited to Gyalje Tshal. Later, it was invited to Phodrang Samdrubtse, and this is the Jampa of the estate. Above that, on the mountain called Jang Dud, there is the Bonpo longevity empowerment, the residence and cave of the female Siddha of Tibet. The birthplace of Jamyang Gonpo, the excellent disciple of Lo Raspa, is Nyangtod Khamdro (inside Gang and Khro). He was an excellent scholar. He also went to Mount Wutai in China. In response to the requests of the lower Drukpas to build monasteries, a monastery was built in Kuru Lung at the border of upper and lower Nyangtod. The monastery ruins behind Bon Gong now are that place. During the time of Khrolo Jampa Pel, although there were many great Vinaya holders in U-Tsang, the most famous was a Vinaya holder in Tsang at the border of upper and lower Nyangtod, whose actions were amazing. Khrolo went to that monastery at the border of upper and lower Nyangtod. For two whole years, he studied the root of the Vinaya Sutra ('Dul ba mdo rtsa), the Pratimoksha Sutra (So sor thar pa), and the Light Treatise ('Od ldan), and finally completed his studies. This is the monastery of Kuru Lung. Later, in order to hear the Vinaya from the Tsang Nak 'Dul'dzin of the lower region, an arrogant person named Khampa Sodgyalwa, added four statements on top of his voice and volume, saying that he was a "six-tusked incense elephant," and spoke many arrogant words. At that time, Khrolo was nineteen years old, and in this place, in front of Tsang Nak 'Dul'dzin, he said this verse to Khampa Sodgyalwa: Possessing two accumulations, four statements, voice and volume, Even if the six-tusked drunken elephant's fame shakes the earth, I am a lion cub with sharp claws of reason and logic.
Chinese
以辩论的才能充满头脑。如是说，大导师等一切都欢喜了。在那下面一点有桑丁寺。那是尼古（通常尼古被尊为五部续部的巨大坛城的主宰。尼古的教导有十三条。那个体系如果广传，则有六十八条灌顶教导。中等的有二十条灌顶教导。怙主的灌顶教导有二十五条。）六法之封印七代相传的七珍宝。金刚持尼古派生出的尼古玛，智者成就者琼波南交。绒觉巴仁钦尊珠。艾尔一切知或巴擦瓦的侄子。侄子敦杰岗巴桑结年敦。桑结敦巴啊。桑结敦巴的弟子智者成就者香敦建立了寺庙。桑结敦巴的弟子智者尊珠云努的出生地是娘麦琼玉瓦东。按照上师的授记，前往觉姆拉日山的颈部。与禅定修行之地相符的寂静处建立了桑丁寺。在帕南这里，过去有化身国王格萨尔居住的方式。前弘时期译师和班智达居住的方式。后弘时期智者成就者们居住并为佛教事业服务的方式，共有三种。第一种是国王打开嘉赤辛赤科尔时。下部地区出现了一个岭噶托。在霍尔地区约尔玛（约玛尔）的丁钦。为了调伏霍尔格萨尔国王。上部地区出现了一个岭噶托。降伏名为邪魔龙赞托的，以及勃龙嘎嘎拉让时。中部地区出现了一个岭噶托。如是所说的中间的岭噶托，就是帕南的地方。岭的紫红色草地是帕南宗的西北方向，所有的地方挖掘时，没有田地，只有草地充满了土地，后来改造成田地。但是田地中央的空隙仍然充满了草地。岭的灰白色茅草地是帕南的东北方向，大约一天的路程，所有的地方都充满了茅草。后来在附近的地方种植了荆棘，遥远的地方现在仍然有茅草。岭的九孔桥是帕南前面的那座桥。国王的男护法神杰尊嘎布是玛尼寺的标志。
English
Filling the mind with the skill of debate. Having said that, the great teacher and everyone else rejoiced. A little below that is Samding Monastery. That is Nigu (generally, Nigu is revered as the master of the great mandala of the five tantra classes. Nigu's teachings have thirteen instructions. If that system is widely transmitted, there are sixty-eight empowerments and instructions. The medium one has twenty empowerments and instructions. The protector's empowerment and instructions have twenty-five.) The seven treasures of the seven generations of the seal of the six dharmas. Vajradhara Nigu, derived from Niguma, the wise and accomplished Kyungpo Naljor. Rongchokpa Rinchen Tsondu. E'er Omniscient or the nephew of Bal Tsawa. Nephew Tön Kyergangpa Sangye Nyenton. Sangye Tönpa. The disciple of Sangye Tönpa, the wise and accomplished Shangtön, established the monastery. The birthplace of the disciple of Sangye Tönpa, the wise Tson Zhönnu, is Nyangme Chung Yuwa Dong. Following the guru's prophecy, he went to the neck of Jomo Lhari Mountain. Samding Monastery was established in a secluded place that is in accordance with the place for meditation and practice. In Panam, in the past, there was the way the incarnate king Gesar resided. The way the translators and pandits resided during the early propagation period. The way the wise and accomplished ones resided and served the Buddhist cause during the later propagation period, there are three ways in total. The first is when the king opened Gyachi Shingtri Kor. A Lingkar Tö appeared in the lower region. In the Hor region, in Yolma (Yomar), in Dingchen. In order to subdue the Hor Gesar king. A Lingkar Tö appeared in the upper region. When subduing the demon, Naga Tsen Tö, and the Brong Gaga Rarang. A Lingkar Tö appeared in the middle region. The middle Lingkar Tö mentioned in this way is the place of Panam. The purplish-red grassland of Ling is the northwest direction of Panam Dzong. When all the places were excavated, there were no fields, only grassland filled the land. Later it was converted into fields. However, the empty space in the middle of the field is still filled with grassland. The grayish-white thatch of Ling is the northeast direction of Panam, about a day's journey away. All the places were filled with thatch. Later, thorns were planted in the nearby places, and there is still thatch in the distant plains. The nine-holed bridge of Ling is the bridge in front of Panam. The king's male protector deity Gyer Tson Karpo is the sign of Mani Monastery.
Chinese
其神之主居于彼处。帕南孜雪的神祭，通常在秋收之前举行。女神贡曼嘉姆即是觉姆拉日。藏若毒蛇黑魔位于南方，现在被称为星曜魔等。化身国王曾以足迹踏遍帕南，并在此居住，使此地成为特殊的圣地。第二，前弘期罗扎瓦（译师）的居住方式被称为帕南。前弘期的帕擦译师楚臣嘉波（转法轮，为佛教做出贡献，居住在嘉举寺，与纳南关系亲密）和莲花生大师的亲传弟子（虽然不在八大成就者的弟子之列，却是事业金刚橛的持明者，并得到事业金刚橛的灌顶。一般来说，二十五师徒都得到了八大法行善逝总集的灌顶，并非每个师徒都有一个坛城。在七句祈请文中，对纳南的祈请文中说：于桑耶青普的红岩洞穴中，在八大法行密咒坛城中，使具缘国王师徒成熟。如是说。属于二十五师徒十八坛城的弟子之列，是具力量之自在者，镇压藏若毒蛇黑魔。）纳（历史上，迎请莲花生大师的三人是觉姆措嘉和迎请者三人，他们得到了金刚橛的完整法门，因此金刚橛有觉姆派、纳南派、青普派、旭布派，为藏人所熟知。）南（布顿佛教史中记载，堪布菩提萨埵对藏王说，藏地神魔未被驯服，因此不宜传法，导致赞普短寿。因此，迎请一位名为莲花生大师的调伏者，他具有力量。
English
Its divine lord resides there. The elaborate deity worship of Panam Tseshol is usually performed before the autumn harvest. The goddess Gungmen Gyalmo is Jomo Lhari. Tsangrok Poisonous Black Demon is located in the south, now known as the Planetary Demon, etc. The emanation king once set foot in Panam and resided there, making this place a special sacred site. Secondly, the way the Lotsawas (translators) resided in the early propagation period is called Panam. Patshab Lotsawa Tsultrim Gyalpo of the early propagation period (who turned the wheel of Dharma and contributed to Buddhism, resided in Gagong Monastery, and was very close to Nanam) and the direct disciple of Guru Padmasambhava (although not among the eight great accomplished disciples, he is a Vidyadhara of the Karma Kilaya and received the Karma Kilaya initiation. Generally, all twenty-five disciples received the empowerment of the Eight Heruka Sadhanas, the assembly of Sugatas, but not each disciple had a mandala. In the seven-line prayer, the prayer to Nanam says: In the red rock cave of Samye Chimphu, in the mandala of the Eight Heruka Sadhanas secret mantras, may the fortunate king and disciples be matured. So it is said. Belonging to the disciples of the eighteen mandalas of the twenty-five disciples, he is the powerful master of strength, suppressing the Tsangrok Poisonous Black Demon.) Na (Historically, the three who invited Guru Rinpoche Padmasambhava were Jomo Tso Gyal and the three inviters, they received the complete Dharma cycle of Vajrakilaya, therefore Vajrakilaya has the Jomo tradition, Nanam tradition, Chimphu tradition, and Shupu tradition, which are well known to the Tibetan people.) Nam (It is recorded in the Buton History of Buddhism that Khenpo Bodhisattva told the Tibetan king that the gods and demons of Tibet had not been subdued, so it was not appropriate to spread the Dharma, which led to the short life of the Tsenpo. Therefore, invite a tamer named Guru Padmasambhava, who has power.