English
The essence of the whispered instructions of the Kagyu tradition is the Great Seal. From the oral records of the Lord of Dharma himself, there are the Eight Great Guides famous in Upper Bhutan, the Five Pillars famous in Lower Bhutan, and the Seven Virtuous Practices famous in Central Bhutan. Furthermore, there are the tantras and commentaries of Hevajra and other deities, along with empowerments. Following the tantras that are the source of secret teachings and accomplishments, all the instructions with the collection of excellent methods of practice enable individuals, whether they are sudden, transcendent, or gradual, to attain the state of Vajradhara. Thus, the Victorious Lord of Dharma said, "Isn't the palace that gathers the nine profound teachings called Bhutan and Ralung?" The path of the three types of individuals, such as the Four Dharmas of Dakpo, also appear. (Here should be written the songs of Milarepa). The lineage that comes from this is particularly excellent because these teachings have an unbroken lineage from Vajradhara to the root guru and do not depend on others. It is entirely a father-to-son transmission. The Victorious Lord of Dharma transmits the unadulterated intention of the Buddha, the profound and clear co-emergent wisdom, directly through the empowerment of realization, thereby empowering the lineage to control the kingdom of the three kayas of appearance and existence. Through uninterrupted blessings, the lineage, like a river, has not diminished. This lineage began in central India with the Brahmin Saraha. There are also Luipa and others. In the western region of Oddiyana, Vajrapani incarnated as a sage to tame beings. From the king's daughter Rolama to the master Lawapa. In southern India, there are Nagarjuna, Shavari Ishvara, and others. In the east, there is the master Tilopa. In the north, there is Naropa. It seems that most of the eighty-four great Indian siddhas are of this lineage. In Tibet, Marpa said to Jetsun, "A son is better than a disciple, a re-disciple is better, and a close disciple is equal to the sky." The prophesied sons are Jetsun Dawa O Zhonnu and Jetsun Rechungpa, etc. The disciples are Je Gampopa, Phagmo Drupa, Ulo, Losum, etc. The re-disciples are Drugchen Ling, Drikung, Tsalpa, Yasangpa, Trophu, etc. Close disciples.
Chinese
即法王藏巴嘉热巴，由此向上部竹巴如天上的星星，下部竹巴如大地的骄傲，中部竹巴邬切二千一百之血脉。从桑结云波开始，座依次分为四支。据说此教法遍布十八个鹫鸟的行程。而持有此教法之士的殊胜之处在于：藏巴嘉热家族的伟大之处在于，当法王松赞干布在位时，从中国来了两位迎请觉沃佛像的伟人，名叫拉嘎和鲁嘎。拉嘎的后裔在赤松德赞时期有嘉桑希和萨朗，他们为了翻译佛经而辛勤工作，因此国王非常喜爱他们（喜爱的名字叫巴）。巴萨朗出家后，在桑耶寺担任堪布的实际座席，成为吐蕃国王的上师。桑希的侄子在赤热巴巾时期被称为嘉蒋悲桑瓦，他依止莲花生大师等，成为所有持明咒者的顶峰。他在娘堆建立了巴吉的出生地，也就是现在被称为乃宁的地方。之后，由于时代的变迁，后裔迁至达擦。后来，在后弘时期，出现了嘉尊追僧格，他是迎请贤者觉沃杰来藏地的人。他的后裔迁至库勒，法王就诞生于此。此外，在古汝秋旺的伏藏品中，莲花生大师和卡热的问答中，有萨热的授记三句要点。（萨热之下有拉夏本，唐书中说拉夏本波擅长祭祀，授记的出生地有一个空地）。一位持有珍宝的化身，从形似骰子的石头口中讲经著述，是观世音菩萨。在热那林巴和白玛林巴的伏藏文中，莲花生大师将那若班钦转变为幻化的舞蹈，藏巴嘉热将前往竹巴和拉隆，并说为了以后对教法有益，在受比丘戒时，上师向玉扎巴说：除了我，谁能成为那若班钦的剃度师呢？说完，骑着白色的神鹰而去。
English
Namely, the Dharma King Tsangpa Gyarepa, from whom the Upper Drukpa is like the stars in the sky, the Lower Drukpa is like the pride of the earth, and the Middle Drukpa is the lineage of two thousand one hundred Uches. Starting from Sangye Wonpo, the seats were divided into four branches. It is said that this doctrine spread across eighteen days' journey of vultures. The extraordinary aspect of the individuals who uphold this doctrine is: The greatness of the Tsangpa Gyare family lies in the fact that when Dharma King Songtsen Gampo was in power, two great men came from China to invite the Jowo statue, named Lhaga and Luga. Lhaga's descendants, during the reign of Trisong Detsen, included Gya Sangshi and Salnang, who worked hard to translate the scriptures, and were therefore cherished by the king (the cherished name was Ba). Ba Salnang became a monk and held the actual seat of Khenpo at Samye Monastery, becoming the lama of the Tibetan king. Sangshi's nephew, during the reign of Tri Relpachen, was known as Gya Jampal Sangwa, who relied on Guru Rinpoche and others, and became the pinnacle of all vidyadharas. He established the birthplace of Pal Kyege in Nyangto, which is now known as Neunying. Later, due to the passage of time, the descendants moved to Taktsal. Later, during the Later Propagation period, Gya Tsondru Senge appeared, who was the one who invited the wise Jowo Je to Tibet. His descendants moved to Khule, and the Dharma Lord was born in this lineage. Furthermore, in the terma of Guru Chowang, in the questions and answers between Guru Padmasambhava and Kharé, there is a summary of the three points of the Saral prophecy. (Below Saral is Lhashak Bon, the Tang Dynasty book says that Lhashak Bonpo is skilled in rituals, and the prophesied birthplace has an empty space). An emanation holding a jewel, teaching and writing Dharma from the mouth of a dice-like stone, is Avalokiteśvara. In the terma texts of Ratna Lingpa and Pema Lingpa, Guru Rinpoche transformed Naropa Panchen into an illusory dance, Tsangpa Gyare will go to Druk and Ralung, and said that in order to benefit the doctrine later, when taking the vows of a fully ordained monk, Lama Zhang Yu Drakpa said: Who else but me can be the one who cuts the hair of Naropa Panchen? After saying this, he rode away on a white eagle.
Chinese
而且，གྲུབ་ཆེན་གླིང་（成就者洲）的ཐོལ་（托尔）之地的上方，额头中间有一个光芒。那个光芒是གླིང་ཆེན་རས་པ་（洲大惹巴）。光芒的中间出现了一个闪电。闪电就是那若班智达。这样对那若巴进行了授记。法王自己也这样认可。像这样的后裔，出现了八十四代法座继承人。在这些教法衰微的时候，像以前嘉瓦仁波切出现一样，法王自己的九个化身出现了。在法王的遗嘱中说：这里也有八十四个后裔的替代者，九个上师的传承持有者，教法将大大弘扬。这样说了。这样，八十四位全部都是观世音菩萨的化身。རྒྱ་འཇམ་དཔལ་གསང་བས（རྒྱ་འཇམ་དཔལ་གསང་བ，音译不确定）中说：北方藏地的国土中，我大悲传承，特别是天神的化身，将出现八十个。这样明确说了他的后裔是观世音菩萨的八十个化身。四个是顺带提到的。这样，仅仅是圣者作为导师，听法的弟子们也不害怕深奥的教法。对于有缘者来说，虽然形象各异，但自性相同，就像金刚上师和传承相同一样，是圆满的眷属。其中，获得金刚上师的许可，持有语言宝藏的人，或明或暗，会出现一个无与伦比的成就者，和一个弘扬教法的明灯，这是流传的说法。如何殊胜，如何特别超胜呢？像这样闻思修行的圣者们，首先从上师那里听闻。听闻的当下，仅仅以菩萨和修行来度过时光，以威力和功德，专注于教法的精髓噶举派的实修，因此特别殊胜。由世间自在的化身加持，众多殊胜景象次第出现的圣地，名为拉隆寺的大寺院，是天人供养的令人向往之处。因此，对这里有见、闻、触、忆的，以清净的因缘相连的སྐྱོ་ཐང་（སྐྱོ་ཐང་，音译不确定）的，前世的业力。
English
Moreover, above the place of Tol in Drupchen Ling (Continent of Accomplished Ones), there is a ray of light in the middle of the forehead. That ray of light is Lingchen Repa (Great Cloth of the Continent). A flash of lightning appeared from the middle of the ray of light. The lightning is Naropa Pandit. Thus, Naropa was prophesied. The Dharma Lord himself also acknowledged it. Such a lineage of descendants produced eighty-four generations of throne holders. When the teachings of these became weak, like the previous Gyalwang Rinpoche appeared, nine emanations of the Dharma Lord himself appeared. In the Dharma Lord's testament, it is said: Here too, there are eighty-four substitutes for the lineage, nine holders of the Guru's lineage, and the teachings will greatly spread. Thus it was said. In this way, all eighty-four are emanations of Avalokiteśvara. In the "Secret of Jampal of the Land of China" (རྒྱ་འཇམ་དཔལ་གསང་བས，transliteration uncertain), it says: In the northern Tibetan realm, my lineage of great compassion, especially the divine emanations, will appear eighty times. Thus, it was clearly stated that his descendants are eighty emanations of Avalokiteśvara. Four are mentioned incidentally. Thus, with only holy beings as teachers, the disciples who listen are not afraid of the profound teachings. For those who are fortunate, although the forms are different, the nature is the same, like the Vajra Master and the lineage are the same, it is a perfect retinue. Among them, those who have received the permission of the Vajra Master and hold the treasury of speech, either openly or secretly, will appear as an unparalleled accomplished one and a lamp to illuminate the teachings, so the story goes. How excellent and particularly superior is it? Like this, those holy beings who practice hearing, thinking, and meditating, first hear well from the holy Guru. In the very sutra of listening, they spend their time only with Bodhisattvas and meditation, and with the power and glory, they focus on the essential practice of the Kagyu lineage, so it is particularly superior. Blessed by the emanation of the Lord of the World, the holy land where many supreme visions appear in succession, the great monastery called Ralung Til, is a desirable place of worship for gods and humans. Therefore, those who see, hear, touch, and remember this, are connected by pure karma of the past in the land of Kyothang (སྐྱོ་ཐང་，transliteration uncertain).
Chinese
从那儿引出地基，愿能送入天界，引导解脱！ 藏巴嘉热生于卓库列提丁。（萨惹嘉荣之南，卓拉甘洛是拉隆到宁惹的路。卓巴在嘉杰卡卓普尔出生，母亲因害怕而遗弃。到达那提时，阿库玛泽问你的后代去哪儿了？说了在卓普尔出生因害怕而遗弃的事后，阿库说法之石如骰子，是萨惹的老师江巴，在某个村庄咒师的房子北面。 四门和拉隆之间，隆玛的东面，有玉托谢巴嘉扎让冲的病愈后，为了感谢而献上戴着头饰的女尸，因此而广为人知的玉托。 隆玛下面的吉多，是苯教成就者根桑的化身，拉杰巴贡西波，阿嘎成就者根桑阿廓的传承之源，雪山之巅，身化虹身成就者出生的地方，叫朗若冈巴普。 苯教徒从多康也见不到，日辛巴和曼日巴、嘉达丁巴等地有人来拜见。 拉隆的寺院拉塘。（说是格西拉塘巴是藏巴嘉热出家）的对面的拉日背后，在叫乌扎的山谷里，有帕当巴桑结真传弟子贡巴玛贡，接受了单决三要等教法的成就者玛贡巴的寺庙。 这和前面说的贡巴一样。 玛贡的名字叫迅努西饶，亲近弟子是格西昂巴。 乌扎的树木被南方的冰雹击打，从洞里发出声音，所以叫卓拉。 玛通通扎八有僧人两千八百，经书两千八百，同时出现，这两个哪个多，教法都会兴盛，但因缘不顺，所以没有兴盛。 胜乐金刚的佛像有八岁孩童那么高，据说一个寺庙里没有比这更多的经书。 有个苯教徒对玛贡说贪嗔是魔的集合。
English
Having drawn the foundation from there, may it send to the heavens and lead to liberation! Tsangpa Gyare was born in Drok Khule Thilding. (South of Saral Jarong, Drok Lhas Ganlok is the road from Ralung to Nyingra. Drokpa was born in Jyakye Khar Dropur, and his mother abandoned him out of fear. When he arrived at Nathil, Aku Matse asked, "Where have your descendants gone?" After telling him that he was born in Dropur and abandoned out of fear, Aku's Dharma-speaking stone, like a dice, is the northern side of the house of a village mantra practitioner called Saral Lopon Jangwa. Between Dorzhi and Ralung, east of Lungmar, there is Yuthok Shepa Jyak Drak Rangchung, who offered the corpse of a woman with a headdress as gratitude for the recovery of his illness, and for that reason, it is widely known as Yuthok. Below Lungmar, in Jishod, there was born the incarnation of the Bonpo Siddha Kunsang, Lhaje Bargom Zhipo, the source of the lineage of Aga Siddha Kunsang Akhor, the summit of the snow mountain, where the body transformed into a rainbow body, called Langro Gangpa Puk. Even Bonpos from Dokham cannot see it, but people from Rishingpa, Manriwa, Jadar Dingpa, and other places come to visit.) Ralung's monastery is Ratang. (It is said that Geshe Ratangpa was ordained by Tsangpa Gyare.) Behind Lhari, opposite to it, in the valley called Uzhak, there is the monastery of the accomplished Mar Gompa, a special disciple of Padampa Sangye himself, who received the instructions of the "Three Single Decisions" and other teachings. This is the same as the Gompa mentioned above. Mar Gom's name was Shyönnu Sherab, and his close disciple was Geshe Ngangpa. The trees of Uzhak are struck by hail from the south, and a sound comes from the holes, so it is called Trola. In Martong Tongtra Gya, there were 2,800 monks and 2,800 scriptures at the same time. Whichever of these two is more numerous, the Dharma will flourish, but due to unfavorable circumstances, it did not flourish. The statue of Chakrasamvara is about the size of an eight-year-old child, and it is said that there are no more scriptures than this in one monastery. A Bonpo told Mar Gom that attachment and hatred are the collection of demons.