Chinese
给老妇人玉，说了不好的祈祷，她知道后，像对待人一样地对待了。空行母授记宁罗纳托的药水。上师从伏藏中取出隐藏的百零一种药水。说这种药水特别对毒药有益。后来从疾病中解脱，前往解脱之道。金色谷穗狮子顶请来，安住在拉康钦波的顶端。护法和地主的争斗降下冰雹。据说狮子顶的血统断绝也是因为这个人。拉康里面（喇嘛扎的寺庙叫吉孔，这个地方是定居修行的地方，靠近下方的温泉。这个温泉也是被瘸腿的乌鸦发现的。喇嘛扎顿塔热的成就特别对腿病有益。桑东的悬崖，珠松的地方，这里聚集了骰子盒，与拉萨相连。特别是对热隆巴有很大的损害。竹巴的教法。鹰的十八天路在四门菜园路上。藏巴嘉热的头发也被压在吉孔拉康的门槛下。不要踢竹巴的画像。外面的管家喜欢竹巴，所以在门牌上写着，所以信徒不绕行。这个拉康里扎的化身语，一切智者根敦珠巴赐予扎顿塔热意义的语言出现，一时没有理解。据说经常去多麦，就会产生与语言相符的证悟。君主赤松德赞时期，扎嘎木如底。被派去迎请桑结桑瓦的人从玛旁雍错返回，以及赤热时期的大班智达。扎喀贝吉云丹和出现在骨灰的名字中。喇嘛米宁赞琼嘉琼普松那里有，田里出现鹿的时候，女神度母说田里守护鹿，并且用投石索守护。他的儿子叫扎顿塔热，一百森玛松，上面有三个举着伞的喇嘛。中间有三个拿着鼓的苯教徒。中间是修行者。帐篷修行者达热。帐篷修行者。敌人，也就是三个拿着鼓的苯教徒。下面是三个拿着刀的屠夫。扎顿塔热的手里拿着...ྨེ་རུ་སྐྱེས་和，持山，持平原，说是三个持刀屠夫）布仁顿·塔哲（Brainton Thavral）手中的主母像，和最初的土一样大小，那尊三世佛现在被称为吉孔的觉卧，加持力大，做大型的年度法会。它的旁边是布仁顿·塔哲，以及他的转世曼隆古汝的身量大小的像，它的墙壁彩绘上详细描绘了曼隆古汝的传记，直到前往布达拉宫为止，都是非常纯正的尼泊尔画风，非常纯正，来源可靠。曼隆是布仁顿·塔哲的寺庙，现在布仁顿·塔哲的后代等在娘·达孜的叫做曼隆的地方。布仁顿的转世曼隆古汝也曾担任这座寺庙的座主，因此得名曼隆。（塔哲的儿子布仁·西绕僧格被父亲授记：达孜有一位具相的空行母，以比丘尼的身份存在，她会摄受你，并且说我的一个转世会到来。正如所说的那样，被摄受后，为了掩盖怀孕，曼隆古汝出生在雍的普达隆寺。雍巴们在吉祥的日子拜见。二十五岁时，他说通果的修行地损害了拉隆巴等众多众生，但是僧人们不听，于是下定决心前往印度。后来，对僧众信徒和施主们说了遗嘱，然后再次前往印度和布达拉宫。曼隆内殿在达仓，护法神也是阿吉玛，即阎罗王的时间标志，光芒四射的燃烧母，一面二臂，右持木杖，左持疾病袋和绳索。请求灌顶传承时，也供养一把刀作为信物，有一段时间传承中断了，一位名叫谢瓦的格鲁派喇嘛从康区找到，恢复了传承。详情请参阅《曼隆古汝传》）。在那下面一点有一个叫做卡莫的寺庙，是噶玛巴的叔伯兄弟的弟子中的佼佼者，叫做隆巴瓦·益西江曲，或者也叫库列·卡莫·泽乌顿。被称为大水眼者，真名叫西绕扎巴。
English
Giving jade to the old woman and making bad prayers, she knew it and treated it like a person. The Dakini prophesied the medicinal water of Nyingro Nathod. The master took out the hidden hundred and one kinds of medicinal water from the treasure. It is said that this medicinal water is especially beneficial for poison. Later, he was liberated from illness and went to the path of liberation. Golden Spike Lion Peak invited him and resided at the top of Lhakhang Chenpo. Hail fell from the struggle between the Dharma protectors and the landlords. It is said that the lineage of Lion Peak was cut off because of this person. Inside the Lhakhang (the monastery of Lama Dra is called Kyikhung, this place is a place for settled practice, close to the hot spring below. This hot spring was also discovered by a lame crow. The accomplishment of Lama Dra Donton Thare is especially beneficial for leg diseases. The cliff of Samdong, the place of Drusum, here the dice box is gathered and connected to Lhasa. Especially harmful to Ralungpa. The teachings of the Drukpa. The eighteen-day road of the eagle is on the four-gate vegetable garden road. The hair of Tsangpa Gyare is also pressed under the threshold of Kyikhung Lhakhang. Don't kick the images of Drukpa. The outside caretaker likes Drukpa, so he wrote it on the doorplate, so believers don't go around. In this Lhakhang, the incarnation of Dra, the omniscient Gendun Drup, gave the language of Dra Donton Thare meaning, which was not understood for a while. It is said that if you often go to Domay, you will generate the realization that matches the language. During the reign of the monarch Trisong Detsen, Draka Muruti. The person who was sent to welcome Sangye Sangwa returned from Mapam Yumtso, and the great Pandit during the reign of Tri Rel. Drakha Pelgyi Yonten and appear in the name of ashes. Lama Minyon Tsanchung Gyagrong Phusum is there, and when deer appear in the field, the goddess Tara said to protect the deer in the field, and protect it with a slingshot. His son is called Draton Thare, one hundred Senma Sum, above are three lamas holding umbrellas. In the middle are three Bonpo holding drums. In the middle is a practitioner. Tent practitioner Dare. Tent practitioner. The enemy, that is, three Bonpo holding drums. Below are three butchers holding knives. Draton Thare is holding...
English
（They say "Meyrukyé and, Holder of Mountains, Holder of Plains, are the three butchers holding knives.") The principal mother image from Brainton Thavral's hand, about the size of the original earth, that three-time Buddha is now called the Jowo of Kyikhung, and is very blessed and holds large annual Dharma assemblies. Next to it is Brainton Thavral, and a statue of his reincarnation, Manlung Guru, about life-size, and on its murals are detailed biographies of Manlung Guru, up to his visit to the Potala Palace, all in a very pure Nepalese style, very pure and reliable. Manlung is the monastery of Brainton Thavral, and now the descendants of Brainton Thavral, etc., are in a place called Manlung in Nyang Taktsé. Manlung Guru, the reincarnation of Brainton, also served as the abbot of this monastery, hence the name Manlung. (Thavral's son, Brain Sherab Senge, was prophesied by his father: "In Taktsé there is a qualified Dakini, existing as a Bhikkhuni, she will take care of you, and one of my reincarnations will come." As prophesied, after being taken care of, to hide the pregnancy, Manlung Guru was born in Yung's Phu Taklung Monastery. The Yungbas met on auspicious days. At the age of twenty-five, he said that the practice place of Thongkor was harming many beings, including Ralungpa, but the monks did not listen, so he was determined to go to India. Later, he gave his last words to the monks, devotees, and patrons, and then went to India and the Potala Palace again. The inner shrine of Manlung is in Taktsang, and the Dharma protector is also Achima, the time marker of Yama, the radiant burning mother, one face and two arms, holding a wooden staff in her right hand, and a disease bag and a lasso in her left hand. When requesting initiation and transmission, a knife is also offered as a symbol, and at one point the lineage was interrupted, but a Gelug lama named Shyewa found it in Kham and revived the lineage. For details, see the biography of Manlung Guru.) Below that is a monastery called Kharno, which is the best of the disciples of Karma pa's uncle, called Lumbawa Yeshe Jangchub, or also called Khulé Kharno Zeuton. Known as the Great Spring Person, his real name is Sherab Drakpa.
Chinese
和二发生了。名叫库列·卡莫·泽邬尊巴的那位，在惹惹的泽邬家族中诞生。（泽邬·帕西生于斯果孜·嘉日东的对面，泽塘。寺院也在江孜的曲拉仁钦林。护法神四臂者策促非常灵验。曲弥有泽邬自己的遗体所住的土堆，以及许多经书。曲弥位于扎沃南哲地方的北方。此地西面的隆琼林布，班智达斯弥底用康巴泥土制作的大威德金刚像，被拉玛发现。斯弥底当牧羊人时，因为我是精通五明的班智达，观察神匠是否会说或不说，然后缓慢地制作，藏在泥坑里。后来拉玛发现了它并供奉。）对鄂·西绕沃出家。向琼·仁钦扎学习声明和行为规范。也广泛地向红帽派的喀且学习。在鄂学习般若六年。之后依止格西隆巴瓦五年。之后依止夏惹瓦三年。依止格西扎嘎瓦二十年。之后住在自己家乡的日谢·拉卡和桑布等地。之后占据了卡莫寺，因此被称为卡莫·泽邬尊巴。（卡莫后来被曲旺占据，但寺院的主人仍然是喇嘛色鄂班德。修持央达，因为瓶中的水沸腾，拿着瓶子飞向空中，每滴瓶中的水都生出一棵杉树。有十一棵杉树，大部分都枯萎了。现在有三棵。在有十一棵的尽头，因为一位女子赤身裸体，感到羞愧而返回，因此杉树没有长成圆形。前面提到的斯古尔贡·扎沃，苯教的成就者普巴·扎霍尔·邬古获得了成就，阿扎巴用斯古尔贡从琼嘎的岩石根部竖起普巴，降下冰雹，带到喇嘛自己的修行洞。送到了附近的峡谷。后来因为没有传承人，将央达的经书卷成纸卷，装满三个陶罐，用红色的朱砂封住写在片岩上的央达九神坛城。将经书的木板放入皮囊中，交给女神南珠玛作为伏藏。后来被一位名叫古尔贡·扎沃的持咒者发现。
English
And two occurred. That one named Khule Khamo Zewo Tönpa was born in the Zewo family of Rara. (Zewo Pagshi was born in Zetang, opposite Siguozi Jari Dong. The monastery is also in Gyaltsé's Chulho Rinchen Ling. The protector deity Four-Armed One Tsemchub is very effective. In Chumig, there is an earthen mound where Zewo's own remains reside, and many scriptures. Chumig is located north of the place of Tsawonangrel. In Lungchung Lingbu to the west of this place, the statue of Palchen made of Khampa clay by Pandit Smriti was found by Rama. When Smriti was a shepherd, because I am a Pandit proficient in the five sciences, he observed whether the divine craftsman would speak or not, and then slowly made it, hiding it in a clay pit. Later, Rama found it and offered it.) He was ordained to Ö Sherab Ö. He learned the declaration and code of conduct from Khyun Rinchen Drak. He also extensively learned from the Red Hat Sect's Khache. He studied Prajnaparamita in Ö for six years. After that, he relied on Geshe Lumba for five years. After that, he relied on Sharawa for three years. He relied on Geshe Drakkarwa for twenty years. After that, he stayed in Rishé Laka and Sambu, etc. in his hometown. After that, he occupied Khamo Monastery, so he was known as Khamo Zewo Tönpa. (Khamo was later occupied by Chöwang, but the owner of the monastery was still Lama Se Ö Bandhe. He practiced Yangdak, because the water in the bottle boiled, he carried the bottle and flew into the air, and each drop of water in the bottle gave birth to a cedar tree. There were eleven cedar trees, most of which withered. Now there are three. At the end of the eleven, because a woman was naked, she felt ashamed and returned, so the cedar tree did not grow into a circle. The aforementioned Sgurgom Dra-ö, the Bonpo accomplished one Purba Zahor Ugu achieved accomplishment, and Azaba used Sgurgom to erect Purba from the rock root of Khyunggakar, causing hail to fall, and brought it to the lama's own practice cave. It was sent to the nearby canyon. Later, because there was no successor, the Yangdak scriptures were rolled into paper rolls, filled with three pottery jars, and sealed with red cinnabar on the Yangdak Nine Deity Mandala written on schist. The wooden boards of the scriptures were put into leather bags and entrusted to the goddess Namdruma as a treasure. Later, it was discovered by a mantra holder named Gurgom Drawo.
Chinese
由于伏藏出现混乱，导致人际关系上损失和争斗非常大。虽然埋藏了各种各样的伏藏替代品，但仍然需要在那一世的秋季月份进行广泛的忏悔。）然后，他前往江河中一个宴会的首座。当他被问及是否像住在这里的上游一样时，他说有，并抓住了一个泉眼。纳塘的朵敦钦波也是他的弟子。现在，这个卡莫是古汝曲旺血脉的持有者，新建了一座寺庙。在那里，古汝曲旺前往洛堆，一位虔诚的施主非常渴望见到他，并对他说从河边拿一块石头来。那上面有两只脚的印记。也有一些人见过里面的东西。那座主寺是巴南的帐篷营地。在那下面一点是四门之地（四门是：东门拉隆曲吉之门，南门宁若树之门，北门多恰铁之门，西门嘉扎乃之门）。玛哈嘎拉的处所自然而然地存在。这片土地是呈三角形的法源，地是三角形的，天是三角形的，水流也是三角形的。作为外在不变的标志，南方山上有清晰显现的帐篷八神，西方山上有吉祥八宝，北方山上有菩提佛塔，东方山上的朵玛像装饰华丽的鲁托，根据桥附近的环绕山形状，如屠夫持刀等来考虑。在通恰宗的玛哈嘎拉殿中，有大主布达室利坚赞班藏布的朵玛基座，被称为标志朵玛办事处。（虽然吉祥萨迦派接受玛哈嘎拉加持的方式非常多，但简要地说，有空行母金刚帐篷的伟大护法神，从班禅嘎雅达拉到卓弥依次传承的五尊神，即唯一的英雄，以及从巴日译师传承的单尊玛哈嘎拉，以及从觉钦译师仁钦桑波传承的单独修持的姐弟一起修持，通常像象头神一样修持玛哈嘎拉，像侍者一样修持，单独修持男相，单独修持女相，姐弟一起修持，像空行母一样修持，帐篷天神十七尊的灌顶口传，帐篷八神的赞
English
Because the treasures became chaotic, it caused very great losses and conflicts in interpersonal relationships. Although various treasure substitutes have been hidden, it is still necessary to have extensive repentance in the autumn month of that lifetime.) Then, he went to the head seat of a feast in the river. When he was asked if it was like living upstream here, he said yes and grabbed a spring. Narthang's Dorje Tönchenpo was also his disciple. Now, this Kharno is the holder of the Guru Chöwang lineage, and a new monastery has been built. There, when Guru Chöwang went to Lhodrak, a devout patron was very eager to see him and told him to take a stone from the riverbank. There are footprints of two feet on it. Some people have also seen what is inside. That main monastery is Parnam's tent camp. A little below that is the land of the Four Gates (the Four Gates are: the East Gate Ralong Chökyi Gate, the South Gate Nyingro Tree Gate, the North Gate Dorchak Iron Gate, and the West Gate Gyadrak Ne Gate). The abode of Mahakala exists naturally. This land is a triangular Dharma source, the land is triangular, the sky is triangular, and the water flow is also triangular. As an external unchanging sign, the Tent Eight Gods are clearly visible on the southern mountain, the Eight Auspicious Symbols are on the western mountain, the Bodhi Stupa is on the northern mountain, and the Torma on the eastern mountain resembles a Ru Tö ornament. Consider the shape of the surrounding mountains near the bridge, such as a butcher holding a knife, etc. In the Mahakala Hall of Tongchak Dzong, there is the Torma base of Dagchen Lodrö Gyaltsen Pal Zangpo, called the Mark Torma Office. (Although the Sakya school receives the blessings of Mahakala in many ways, to put it briefly, there is the great protector of the Vajra Tent of the Dakini, the five deities passed down from Panchen Gayadhara to Drogmi in succession, the only hero, and the single Mahakala passed down from Bari Lotsawa, and the single practice of brother and sister passed down from Juchen Lotsawa Rinchen Zangpo, generally practicing Mahakala like Ganesha, practicing like a servant, practicing the male form alone, practicing the female form alone, practicing brother and sister together, practicing like a dakini, the empowerment oral transmission of the seventeen Tent Deities, the praise of the eight Tent Gods