English
It is a branch monastery of Emai. In Nyingro Shongmgur, there is what is called "La Bum Kyapo Gam Zhi," which is a collection of four parts of the handwritten scriptures of Dre, which are still there today. The mountain behind it is the practice place of Bon, called Gyalchen Mugri, where Gur Gom is said to have attained the rainbow body.) Yamshud became the teacher, and the monk Ngönshé was ordained. After that, Györu Gratang was established, and the abbot of the monk Ngönshé, Bé Yö Rongtsün, established Chamang in Nyangtö. There, Drechenpo Sherab Bar taught a great deal of Dharma, and a great rain of flowers fell. Because Drechenpo Sherab Bar taught more Dharma than this, it is called Chamang. There is also Yayang Lhamo. (It is recorded in the Gyedö of Nenyingpa: When Yöltok Beb was walking back and forth between Chyo Da and Mokpai, he offered gro once, and after several times, he said that gro sa was needed, so he established Gratang. Tsenam is a large tribe. He said that zhak sa was needed, so he established Chamang and Zétang. Chamang and Zétang, Gratang, Shongmgur Mokpo, etc., all built large iron fences and corridors, so it is a large Könchok Kharwa in the upper region. After that, in Chamang, the Khenpo of Nenying, Wangchuk Rinchen, built the statues of the Buddhas of the three times.) Chöjé Nub Dülwa Dzinpa Chenpo, who is called Yayangwa, told the story of how Lhamo was invited from this place: A young woman was skinned alive, and the skin with an arrow inserted in each joint is still in Yayang today. Below that to the south, Yutokpa was born, who was of mixed Han and Tibetan descent. (Now in Gyaphe Tang, there are doctors who are their descendants, and there are sheltsak and menkyong rusbel makhyar. Yutok himself is the Lungmar Taktong mentioned earlier. The leader of Lungmar is also considered to be their descendant, and the source is reliable.) He was born in Yé Dzö. There you can see Yutokpai's hat, etc. A little below that is Nyangtö Chumik, where it is said that the third of a million Indian panditas came here. The monastery Chumik of Gya Dülzin was presided over by him. He accumulated many temple estates and extensively taught the Vinaya. Töndrak of Neringpa said to Gya Dül Chum
Chinese
长久地以足触地。库列的卡莫·泽邬敦巴掌握水泉，将会非常兴盛。水泉寺就像以前存在的那样。（夏鲁·布敦仁波切六十二岁时，在铁阴兔年，雅和猪的争端调解后，前往讲述太阳中心之国的路上，在娘堆曲米（曲米，今西藏日喀则市曲美乡）讲述了许多大小乘佛法。他说，我非常想去印度班智达和藏族学者额的寺庙，但又乐于停留，于是住了一个月。这里也叫曲米隆莫，不要和纳塘附近的曲米混淆。在那下面，有斯米底制作的伟大的吉祥或真实的加持。在黑色的石头底座上，用白色的石头，自然显现出“如如，如如”的特殊之处。）总的来说，大成就八教中，真实意（ཡང་དག ཐུགས།）即是饮血尊（ཁྲག་འཐུང་།）的汇集。据说这个自然显现的“如如”像是刻在灰白色石头上的，出自续部第三十章。《超世间经》和《花斑孙陀利迦续》第二十一章，《黑汝迦嘎波续》第十七章，《真实成就续》第十章，《金刚秘密事业续》第十二章。依靠续部类的修法是：六十八坛城，五十八坛城，九坛城，一坛城，罗刹女玛扎姆面，三毒三层阶梯都被翻译成了藏文。在新密咒中也有，真实意（khyab 'jug，梵文：avatāra，梵文罗马拟音：avatāra，化身）一尊、一神、九尊等的甚深修法，包括灌顶。在藏地的翻译方式是：国王赤松德赞派遣努·南喀宁布、额·嘉瓦洛追、朗卓·衮却炯乃等五位比丘和一位官员共六人，前往印度拜见邬金仁波切（咕噜仁波切）的化身——阿阇黎吽嘎惹。阿阇黎吽嘎惹建造了六十八坛城的坛城，并给予了灌顶。
Chinese
血饮六十八尊之开示。之后从五十八月相至九月相，一月相，三毒三层，称五十八。依次开启坛城而开示。以药物成就之坛城三座与成就长寿之三座坛城及灌顶。以菩提心之成就三座，以密咒行之灌顶等如实圆满赐予。如实成就如根本，（注释）如大明灯般，如腹心。赐予一火颅，努·南喀坚赞使之在藏地弘扬。藏地成就者在前弘期极多，此乃如实之特点。之后迎请比玛拉米扎与译师毗卢遮那从擦瓦绒。康隆绛钦也于寂静处翻译了罗班二人的如实自利等成就法类之多法。塑造如实之像者，班智达释静是夏瓦日巴与那若巴之弟子。印度东西中三方，无有能辩胜此贤者者，据觉卧之言，此人极为贤妙，故外道徒众无法辩驳。因须摧毁外道之教，故以驱逐外道恶咒之过失，班智达（身材矮小且有纹身而来到藏地，因译师偷吃了食物而腹泻死于尼泊尔的班智达）二人不得不流浪之时。（实则释静具足无碍神通，故为度化其母而来到藏地时，在贡塘化现为牧童。其必要乃是为了将一麻疯病人于石臼中所生之虫取出而伪装。彼时，财富从印度运来，众人皆信信聚集。因无人见到班智达，故于贡塘之门槛上以梵文写道：持兔之人，星辰之鬘。夜晚于空中游走，舍弃此物后。如澄澈之水中，如同此间之月亮。以形相为衡量，乃孩童之智。如是说。译师见后，因兰札字体极为精妙而识字。心想是释静，便在牛群前等候而拜见。因先前曾为师，故译师哭泣着请求如是之恩惠。
English
The instructions of the sixty-eight blood-drinking deities. Then from the fifty-eighth lunar phase to the ninth lunar phase, the first lunar phase, the three poisons in three layers, called fifty-eight. The mandalas are opened and shown in order. Three mandalas for accomplishment through medicine, three mandalas for accomplishing longevity, and empowerments. Three accomplishments of bodhicitta, empowerments through the practice of secret mantras, etc., are bestowed completely and perfectly. Real accomplishment is like the root, (commentary) like a great lamp, like the heart of the abdomen. One fire skull is given, and Nub Namkhai Nyingpo made it flourish in Tibet. The fact that there were so many accomplished ones in Tibet during the early propagation period is a characteristic of reality. Later, Vimalamitra and the translator Vairochana were invited from Tsawa Rong. Kham Lung Jangchen also translated many Dharma teachings of the accomplishment section, such as the real self-interest of the two Lotsawas in solitude. The one who erected the statue of reality, Pandit Smriti is a disciple of Shanti and Naropa. In the east, west, and middle of India, there is no scholar who can argue against him. According to Jowo, this person is extremely wise, so heretics cannot argue with him. Because the teachings of the heretics must be destroyed, the Pandit (who came to Tibet with a small stature and tattoos, and the Pandit who died in Nepal from diarrhea because the translator ate the food) had to wander around due to the fault of expelling the evil mantras of the heretics. (In reality, Smriti Jñana possessed unobstructed clairvoyance, so when he came to Tibet for the sake of his mother, he appeared as a shepherd in Gungtang. The necessity was to pretend to take out the worms born in the stone mortar by a leper. At that time, wealth was brought from India, and everyone gathered in faith. Because no one saw the Pandit, he wrote in Sanskrit on the threshold of the door of Gungtang: The one who holds the rabbit, the garland of stars. Wandering in the sky at night, abandoning this. Like the moon in this clear water. To take form as a measure is the mind of a child. So he said. When the translator saw it, he recognized the letters because the Lantsa script was very exquisite. Thinking it was Smriti, he waited in front of the cattle herd and met him. Because he had been a teacher before, the translator wept and asked for such kindness.
Chinese
萨巴（ས་པ）：我为了母亲的缘故这样做了。母亲说：这是什么呀？在那里，译师被他自己的财物欺骗了。又为了母亲的缘故，在达纳（རྟ་ནག）做牧童的时候，建造了寺庙。里库（རི་ཁུད་）的大鼓等香普拉布（ཤངས་ཕུ་ལྷ་བུ）的地方，香琼莫隆（ཤངས་སྐྱོར་མོ་ལུང་）中，母亲生为狗。那只狗性情暴躁，变化无常，心肠不好，而且长得丑陋，因为对狗母亲非常疼爱，所以（母亲）转生为狗。为了引出她，又做牧牛的时候，为了日夜守护誓言，住在修行山洞里，腰部以下的痕迹清晰地留在岩石上。斯米底（སྨྲི་ཏི）的鞋子和熊皮垫在香琼莫宗（ཤངས་སྐྱོར་མོ་རྫོང་）那里。又母亲从狗转世后，在名叫托嘉达梅塔（ཐོབ་རྒྱལ་མདར་མེ་ཐབ་）的地方，生在母亲的灶台里。为了引出她，做牧羊的时候，在洛希达河（ཆུ་བོ་ལོ་ཧི་ཏ）附近，从碧玉尖顶的沙丘中，自然显现了觉卧三兄弟和嘛呢石，以及猴子等，依靠化身羊献上的牛奶供养，找到了那些东西，但是猴子被石头击中。之后，迎请斯米底（སྨྲི་ཏི）的时候，一尊觉卧去了兜率天（དགའ་ལྡན）。一尊觉卧最初暂时住在藏（གཙང་）河边的沙庙里。之后去了夏鲁（ཞྭ་ལུ）。一尊觉卧和嘛呢石就住在托嘉（ཐོབ་རྒྱལ）。（猴子自然显现的原因是，身像为观世音菩萨（སྤྱན་རས་གཟིགས།），语像为嘛呢（མ་ཎི），意像是猴子，即圣观世音菩萨的意无分别智的自性，化现为猴子菩提萨埵，住在佐（ཟོ་）和贡波日（གོང་པོ་རི）的山洞里，所以猴子在山洞里。在西藏繁衍了母亲的众生，奠定了殊胜佛法兴盛的基础，之后又融入圣者的意无分别智的自性中，猴子菩提萨埵融入其中，所以是意像，考虑到西藏会产生深厚的缘起，所以西藏起源的开端是猴子自然显现。这是外甥门吉巴（སྨོན་སྐྱིད་པ）的亲口所说，写在纸上的。）又母亲从狗转世后，在娘（མྱང་）地的富裕人家，因为恶业，生在一个日夜燃烧，经常架着的大锅的锅底缝隙里。
English
Sapa: I did it for my mother's sake. Mother said, "What is this?" There, the translator was deceived by his own wealth. Also, for the sake of his mother, when he was a shepherd in Tana, he built a temple. The big drum of Rikhu, etc., in the area of Shang Phulhabu, in Shang Kyormolung, his mother was born as a dog. That dog was hot-tempered, fickle, had a bad heart, and was ugly. Because he loved his dog mother very much, she was born as a dog. To lead her out, when he was also a yak herder, in order to keep his vows day and night, he stayed in a meditation cave, and the traces below his waist were clearly visible on the rock. Smriti's shoes and bear skin cushion are in Shang Kyormo Dzong. Also, after his mother passed away from being a dog, in a place called Tobgyal Dartab, she was born in his mother's hearth. To lead her out, when he was a shepherd, near the Lohita River, from a jade-tipped sand dune, the three Jowo brothers and the Mani stone, as well as monkeys, etc., naturally appeared. Relying on the milk offerings offered by the incarnate sheep, he found those things, but the monkey was hit by a stone. After that, when Smriti was invited, one Jowo went to Tushita. One Jowo initially stayed temporarily in the sand temple by the Tsang River. After that, he went to Shalu. One Jowo and the Mani stone are in Tobgyal. (The reason why the monkey appeared naturally is that the body image is Avalokiteshvara, the speech image is Mani, and the mind image is the monkey, that is, the nature of the non-dual wisdom of the holy Avalokiteshvara, manifested as the monkey Bodhisattva, and lived in the caves of Zo and Gongpori, so the monkey is in the cave. In Tibet, the beings of the mother were propagated, laying the foundation for the flourishing of the sacred Dharma, and then merged into the nature of the non-dual wisdom of the holy one, the monkey Bodhisattva merged into it, so it is the mind image, considering that deep interdependence will arise in Tibet, so the beginning of the origin of Tibet is the natural appearance of the monkey. This was said by the nephew Monkyipa himself and written on paper.) Also, after his mother passed away from being a dog, in the wealthy family of Nyang, due to bad karma, she was born in a crack in the bottom of a large pot that was burning day and night and was always hung up.
Chinese
降生。为了送走他，在娘堆（མྱང་སྟོད）当牧童时，依靠畜牧的工钱等等。用手工塑造了他的身像，也能将母亲引向天界，所以现在那个地方被称为“放心”。之后，前往了太阳中央的国度。从斯米底（smri ti）传承下来的《密集释续》和《密集二十五尊》的灌顶。从斯米底传给琼格·阿旺（tshong dge ngag gi dbang phyug），他传给绒·确多杰（rngog chos rdor）的《文殊秘密总持》的灌顶。《名号赞》的注释。《娇慢金刚》的注释。以及口诀等等，其他的灌顶传承和修法等非常兴盛。在那之下，在比放心稍高的叫做本仲（'ban grong）的地方，有冈巴·谢吾（gangs pa she'u）的整个家族居住，那就是有十万户人家的地方。这里也是上方的本贡嘉（'ban gung rgyal）的出生地。下方的本贡嘉的出生地是潘域嘉（phan yul rgyal）这里。在那之下，有被称为里沃切（ri bo che）的特殊之处，莲花生大师和二十五眷属一同到达那座山顶，像那样的甘露等的源流在娘曲（myang chu）的传说，如上面所写的那样。在那座山的山腰下，有修持噶举八大法行的地方和台阶。从这座山上取出的泥土不需要加持等等，这座山是加持的光芒非常闪耀的地方。在那稍下的山谷深处的山里，山的侧面有自然显现的（图像），以及米拉日巴和绒敦·拉嘎（rong ston lha dga'）会面的等等。（努玛曲隆（nu ma chos lung）有米拉日巴的洞穴。寺院后面的山上有一块白色的石崖，像兀鹫站立的样子。据说在那样的山谷里有那样的人。据说努玛山谷被其他人占据就会变得荒凉，这是老人们口口相传的）。非常多。在那稍下，有吉岭热巴（gling ras）的寺院叫做曲隆（chos lung），有吉岭热巴寺和吉岭热巴的洞穴。进行了三年的修行。当生起殊胜的证悟时，这个地方的加持非常大。（曲隆的西边仁钦岗（rin chen sgang）这里也是喇嘛阿嘉（bla ma a rgyas）的座席。据说这是迎请帕巴喇嘛（bla ma 'phags pa）去霍尔地方（hor yul）时，祈祷者不忘失僧格（dran shes seng ge）的朋友的喇嘛的寺院）。是的。所有的根脉都是里沃切北边的山谷