Chinese
在卫藏地区建造的充满精华，作为天人信仰的所依，其奇妙之处无法言说。还有一次在阿喀修行的时候，守护地方的国王多闻天子骑着马像逃跑一样走了很远之后，一个罪恶形象的白色天铁，头颅遮蔽天空，张着嘴从东面出现在阿喀。在那里，他极大地生起慈悲心，显现本尊胜乐金刚之身，向那个有情而去。那个有情立即闭上嘴，据说四大天王从外面逃走了。授记说这次不会失去，绝对不会放过。这并不是没有阻止战争，而是从铁猴年到木鸡年的二十六年里阻止了战争。最终，就像世尊所说的那样，除了业和业的成熟之外。六十三岁时，他从那里前往西藏，国王和大臣等劝阻也没有成功，最终去了西藏。途经夏沃德热三等地，居士森汝昂雅迎接了他。当他住在德肖热雅的时候，在禅观的显现中，他清楚地看到前方虚空中，在各种珍宝组成的宫殿中央，金刚瑜伽母带着娇媚的笑容，从她的口中显示了甚深的方便解脱的教诲，领悟之后，融入了他的身体，身体燃起无法忍受的快乐，心中证悟了法性秘密，不可思议的，不可言说的俱生智。之后，经过北方道路，他到达了巴荣。举行了迎接仪式和仪仗队。将寺院献给了达官仁波切，并向僧众供养了教法和财物。之后，平息了止达的冲突，并向蔡巴和耶尔等各寺院的达官和僧众依次供养了财物和结缘，之后再次返回巴荣。在那里，对寺庙佛堂进行了盛大的开光和装藏，并对僧众进行了详细的教诲，在送别之后，再次前往康区。之后，在邦涅格塘拜见了噶举派上师们，并传授了四法教诲，并著有甚深道论。在噶托普，
English
The essence-filled construction in Ü-Tsang, a support for the faith of gods and humans, is beyond words in its wonder. Once, while residing in retreat at Aga Khar, the king who protects the land, Vaishravana, rode a horse and fled far away. Following him, a white sky-iron with a sinful form, its head filling the sky, mouth open, appeared from the east towards Aga Khar. There, he greatly generated compassion and manifested as the deity Chakrasamvara, going towards that sentient being. That being immediately closed its mouth, and it is said that the Great Kings fled from outside. He prophesied, "This time, it will not be lost; it will definitely not be let go." This was not without averting war; rather, war was averted for twenty-six years from the Iron Monkey year to the Wood Bird year. Ultimately, it is as the Bhagavan said, "Except for karma and the ripening of karma." At the age of sixty-three, he was about to go to Tibet from there, but although the king and ministers and others dissuaded him, it was to no avail, and he went to Tibet. Passing through Shar O-de Ral Sum and others, the lay practitioner Sengru Ngangyak welcomed him. When he was residing at Desho Ragnyak, in a visionary experience, in the sky in front of him, in the center of a palace made of various jewels, he clearly saw Vajrayogini with a charming smile, and from her mouth, she revealed profound instructions on the path of skillful means and liberation. After understanding this, a phenomenon of absorption into his body occurred, and an unbearable bliss blazed in his body, and in his mind, the secret of the nature of reality, an inconceivable, inexpressible, co-emergent wisdom, was realized. After that, passing through the northern route, he arrived at Ba Rom. A welcoming ceremony and procession were held. He offered the seat to Dagön Rinpoche and offered teachings and gifts to the Sangha. After that, he reconciled the conflicts of Drigung and Taglung, and offered gifts, donations, and Dharma connections to the Dagöns and Sangha of the respective seats of the lamas, such as Tshal and Yer, and then returned to Ba Rom. There, he performed extensive consecrations and installations for the temples and shrines, and gave detailed instructions to the Sangha assembly, and with farewells, he again went to Kham. After that, at Pam Negetang, he met the Kagyu lamas and gave the instructions of the Four Teachings, and composed the Profound Path Treatise. At Ka-tor Puk,
Chinese
看到了瑞像。在若克帕尔冈看到了怙主。在罗嘎居住时，看到了观世音菩萨。在月曜日铁拉冈居住时，看到了阿底峡尊者，他穿着瑜伽士的服装，由两位女弟子侍奉。他说：“我的十八部声闻弟子都托付给你了，请守护好他们。”据说他显现了这样的景象。后来，这被理解为预言，即教法传承中将出现十八个修行山派。注释：在乔达纳摩切扎营居住期间，有一天，尊者琼波、堪布饶迥瓦、荣嘎堪布、贡巴瓦等众多僧人都在座，他说：“把帐篷的下摆掀起来，你们看到没有，这里被一道巨大的铁墙包围着？”然后他对侍者喜饶多吉说：“这里将会出现许多寺庙和修行者，对众生有很大的利益。你照我说的去做，在岩石根部的水源不移动的情况下，写下文字。”他对在场的人说：“这里将会出现一座大寺庙，最初是佛陀的修行地，中间是大型集市，最后会变成强盗的巢穴。”当被问及能存在多久时，他说：“存在的时间不会太长。以前香仁波切说要做冲突，但我没有做。这次去的时候，看到父狼和公狼在争斗，由于这个缘起，最终会分裂成两个座头，容易衰败。”据说那个地方的土地神是名叫惹昂巴的老者，他头上戴着丝绸头巾，对宗教历史非常了解，他请求了佛法。他对惹嘉钦普敦拉、索拉洛等月族土地神宣讲了佛法。在那里居住期间，他向弟子们传授了许多佛法。特别是他说：“我们就像灯油耗尽的灯，或者池塘的水源枯竭一样。”他说了许多关于无常的教法，并且说：“无论我在哪里，都会看着你们在做什么。”他稍微感到身体不适，以闭关的形式居住。后来，赤瓦和贝日不和，有人请求他前去调解。弟子们劝他不要去，但他却说：“如果对他们有益，我身体不适也没关系。”于是他去了，平息了冲突。返回的路上，他去了科佐寺。僧人们念诵了《十万颂》、《中等颂》、《简略颂》等。
English
He saw the Ra image. At Rokpar Gong, he saw the Protector. While residing in Rogak, he saw Avalokiteśvara. While residing at Draknying Chakla Gang on Monday, he saw Atiśa, adorned in yogi attire, attended by two female disciples. He said, "I entrust these eighteen sections of my Śrāvaka community to you, so protect them." It is said that he had such a vision. Later, this was understood as a prophecy that eighteen meditation retreat lineages would arise in the Dharma transmission. Note: While residing encamped at Kyodak Namoche, one day, while many monks such as Lopon Chungpo, Khenpo Rabdrengwa, Rongka Khenpo, Gonpawa, etc., were present, he said, "Lift the hem of the tent. Do you see how this place is surrounded by a great iron fence?" Then he said to his attendant Sherab Dorje, "Here, many monasteries and practitioners will arise, greatly benefiting sentient beings. Do as I say, and without moving the spring at the base of the rock, write down the words." To those present, he said, "Here, a great monastery will arise, initially a place of practice for the Buddha, then a large market, and finally it will become a den of thieves." When asked how long it would last, he said, "It will not last very long. Previously, Zhang Rinpoche said to create conflict, but I did not. This time, when I went, I saw a father wolf and a male wolf fighting, and due to this omen, it will eventually split into two seats and easily decline." It is said that the local deity of that place was an old man named Dza Ngangpa, who wore a silk turban and was very knowledgeable about religious history, and he requested the Dharma. He preached the Dharma to the lunar lineage local deities such as Dza Gyal Champu Dungra, Sora Lolo, etc. During his stay there, he gave many teachings to his disciples. In particular, he said, "We are like a lamp with its oil exhausted, or a pond with its water source dried up." He gave many teachings on impermanence, and said, "Wherever I am, I will be watching what you are doing." He felt slightly unwell and stayed in retreat. Later, Chiwa and Beri were not in harmony, and someone requested him to go and mediate. Although the disciples asked him not to go, he said, "If it benefits them, it doesn't matter if I am unwell." So he went and pacified the conflict. On the way back, he went to Kozo Monastery. The monks recited the Hundred Thousand Verses, the Medium Verses, and the Abridged Verses, etc.
Tibetan
སུམ་སོགས་ཀྱི་སྐུ་རིམ་མང་དུ་ཕུལ་ཀྱང་སྐུ་ཁམས་དྭངས་སྐྱེད་མ་བྱུང༌། དེ་ནས་འབའ་རོམ་སྒྲུབ་ཕུག་དེར་ཡན་ལག་བདུན་པ་ཕུལ། དེར་འདུས་ཀྱི་གྲྭ་བུ་སློབ་རྣམས་དང༌། སྐྱེས་ཕོ་མོ་རྣམས་ལ་ཞལ་ཏ་གནང༌། དེ་ནས་སྒར་པ་བཏེགས་ནས་ཡོས་ཕུར་ཕེབས་པ་དང༌། སྤྲེལ་ལོ་ཟླ་བ་ལྔ་པའི་ཚེས་གཅིག་སྐར་མ་ལག་སོར་ཤར་རིའི་རྩེ་ནས་ཐོན་པ་དང་གཟུགས་སྐུའི་དཀྱིལ་འཁོར་བསྡུས། སྐུ་གདུང་འདོ་ལི་ཁར་གདན་དྲངས་ནས་རྫ་ཆུ་ལ་གྲུ་གཟིང་མི་ཐེབས་པ་ལ། སེམས་སྐྱེ་མེད་མའི་གསོལ་འདེབས་མཛད་ཟླ་ཆུ་སྐད་ཅིག་ཏུ་འཕང་དམའ་ནས་གདུང་སྒར་པ་ཕར་ཁར་ཐོན་པ་ངོ་མཚར་དུ་གྱུར་ཏོ། དེ་ནུབ་མེར་ཆུང་ཞོར་དུ་ཕེབས། ཟླ་རྒྱུད་ཐམས་ཅད་འོད་ཀྱིས་ཁྱབ་པར་གྱུར། ཚེས་བཞི་ལ་མེར་ཆེན་ཞོར་དུ་གདུང་སྦྱངས། དེའི་ཚེ་དུད་པའི་ནང་ནས་རིན་པོ་ཆེ་དབུ་ཞྭ་རྩེ་ལྔ་བཞེས་ནས་ནམ་མཁའ་ལ་འཕུར་བ་སོགས་དག་པའི་མཐོང་སྣང་མཐའ་ཡས། འཇའ་འོད་མེ་ཏོག་གི་ཆར་ཆེན་བབས་པ་སོགས་ངོ་མཚར་བའི་ལྟས་དུ་མ་བྱུང༌། དགེ་སློང་དགེ་འདུན་ཚོགས་སྐྱེ་བོ་འབུམ་ཕྲག་ལྷག་ཙམ་དང་བུ་སློབ་དཔོན་རིགས་རྣམས་ལ་དངོས་རྫས་བཏང་ཁྱད་པར་མང་གྷ་རྡའི་བྱང་ཆུབ་ཆེན་པོ། འཕགས་པ་ཤིང་ཀུན་རྣམས་སུ་འབུལ་བ་བསྐྱེལ། གདུང་རིང་བསྲེལ་བྱོན་ཚུལ་ལ། ཐུགས་ལྗགས་སྤྱན་གསུམ་དང་བདེ་མཆོག་ཡབ་ཡུམ་སྤྱན་གཟིགས་སོགས་སྐུ་རྟེན། ཡ་ར་ལ་བ་ཧཱུྃ་བྃ་གསུང་རྟེན། རིང་བསྲེལ་ཁ་དོག་ལྔ་ལྡན་ཐུགས་རྟེན། དུང་གཡས་འཁྱིལ་སོགས་ངོ་མཚར་རྨད་དུ་བྱུང་བ་དུ་མ་བྱོན། རྗེ་འགྲོ་བའི་མགོན་པོ་དེ་ཉིད་ལ་རྒྱ་བོད་མེ་ཉག་སོགས་སློབ་མ་གྲངས་ལས་འདས་པ་སྨོས་ཀྱིས་མི་ལངས་ཏེ། གཙོ་བོར་གྱུར་པ་ནི། སྤྱན་སྔར་རས་པ་དཀར་པོ། སློབ་དཔོན་གུར་དཀར་བ། ས་སྐྱ་པཎྜི་ཏ། རིགས་དབོན་བཟང་སྐྱོང་བ། ཡུལ་སྐྱོང་ཆེན་པོ། མཁན་པོ་རབ་སྦྲེང་བ། མཁན་པོ་ཤེས་རབ་ཉི་མ། སྐྱེ་ཤོད་པ། མང་སྒོམ་རས་པ། ཤེས་རབ་རྡོ་རྗེ། དགེ་བཤེས་ཅུང་པོ། རོང་ཁ་མཁན་པོ། སློབ་དཔོན་ཇོ་སྲས། བྲ་བོ་དབང་ཕྱུག །རྦད་ཆུ་སྒོམ་པ། དགེ་སློང་གྲགས་ཡེ། མོང་གོལ་འཕགས་པ། སློབ་དཔོན་གྱོ་སོགས་བསམ་གྱིས་མི་ཁྱབ་པ་བྱུང་ངོ། ༈ རྩ་བའི་གཉིས་པ་འགྲོ་བའི་མགོན་པོ་ཏི་ཤྲཱི་རས་པའི་རྣམ་ཐར་མདོར་བསྡུས་ནི།
Chinese
即使供奉了许多苏姆等的祭祀仪式，身体状况也没有好转。之后，在巴戎修行洞供奉了七支供。向聚集在那里的僧众弟子以及男女信众给予了教诲。之后，抬着灵柩前往约普，在猴年五月初一，当拉索尔星从夏日山顶升起时，收摄了色身的坛城。将遗体迎请至轿子上，当无法用船只渡过扎曲河时，祈祷了《无生心经》，刹那间河水水位下降，灵柩顺利渡到对岸，真是太神奇了。那天晚上前往梅尔琼肖。整个月亮都被光芒笼罩。初四在梅尔钦肖火化遗体。当时，从烟雾中显现出珍贵的五佛冠，飞向天空等无尽的清净景象。降下了彩虹光芒和鲜花雨等许多奇妙的征兆。向比丘僧团、数十万以上的民众以及弟子法嗣们布施了财物，特别是向摩揭陀的大菩提寺和圣地菩提树等处送去了供养。关于遗骨舍利显现的情况：显现了心、舌、眼三者以及胜乐金刚父母像等身像；呀ra la哇吽班（藏文：ཡ་ར་ལ་བ་ཧཱུྃ་བྃ，梵文天城体：य र ल व हुं बं，梵文罗马拟音：ya ra la va hūṃ baṃ，汉语字面意思：呀ra la哇 吽 班）等语像；五色舍利等心像；右旋海螺等许多奇妙的圣物。尊者救怙主拥有无数来自汉藏米娘等地的弟子，无法尽述，其中主要的有： 瞻前惹巴噶波、 洛本古噶瓦、 萨迦班智达、 仁波桑炯瓦、 域炯钦波、 堪布饶珍瓦、 堪布西饶尼玛、 杰肖巴、 芒贡惹巴、 西饶多杰、 格西琼波、 荣喀堪布、 洛本觉色、 扎沃旺秋、 惹秋贡巴、 格隆扎耶、 蒙古帕巴、 洛本觉等不可思议的众多弟子。 根本之二，救怙主帝释惹巴的简略传记。
English
Even though many Sum-related rituals were offered, his health did not improve. Then, he offered the seven-branch offering at the Barom retreat cave. He gave teachings to the assembled monks, disciples, and male and female devotees. Then, the hearse was carried to Yopu, and on the first day of the fifth month of the Monkey year, as the Nakshatra Hasta rose from the peak of Sharri, he gathered the mandala of his physical body. The body was carried on a palanquin, and when it was impossible to cross the Dzachu River by boat, he prayed to the "Unborn Mind Sutra," and in an instant, the water level of the river dropped, and the hearse crossed to the other side, which was miraculous. That night, he went to Merchung Zhor. The entire lunar cycle was filled with light. On the fourth day, the body was cremated at Merchen Zhor. At that time, from within the smoke, a precious five-peaked crown appeared and flew into the sky, and there were endless pure visions. Great rains of rainbows, light, and flowers fell, and many other miraculous signs occurred. He gave material gifts to the monastic community, hundreds of thousands of people, and his disciples and lineage holders, especially sending offerings to the Mahabodhi Temple in Magadha and the sacred Bodhi tree. Regarding the appearance of relics from the remains: the heart, tongue, and eyes appeared, as well as the form of Chakrasamvara and his consort, and other images. Ya Ra La Wa Hum Bam (藏文：ཡ་ར་ལ་བ་ཧཱུྃ་བྃ，梵文天城体：य र ल व हुं बं，梵文罗马拟音：ya ra la va hūṃ baṃ，汉语字面意思：呀ra la哇 吽 班) appeared as speech relics; five-colored relics appeared as mind relics; a conch shell spiraling to the right, and many other wonderful and amazing things appeared. The Lord Protector of Beings had countless disciples from China, Tibet, Minyak, and other places, too many to mention, but the main ones were: Chennga Repa Karpo, Lopon Gurkarwa, Sakya Pandita, Rigwon Zangkyongwa, Yulkyong Chenpo, Khenpo Rapdrengwa, Khenpo Sherab Nyima, Kyishopa, Mangom Repa, Sherab Dorje, Geshe Chungpo, Rongkha Khenpo, Lopon José, Drawo Wangchuk, Rechug Gompa, Gelong Drakye, Mongol Phagpa, Lopon Gyo, and many other inconceivable disciples. Here begins the second root text, a brief biography of the Protector of Beings, Tishri Repa.