Chinese
因此，对于古汝·曲旺（Guru Chöwang），当其父帕敦·珠巴旺波（Pakton Drupai Wangpo）给予教诲时，掘藏师拉摩·谢曼（Ra mo shel sman）进行了诊察，说：“之后只会出现一位短暂的医生。”这显然表明没有利益众生。然而，治疗水肿病人的药物诊断方法，以及各种秘密药物的识别，至今仍然存在。索洛巴（Sog zlog pa）认为，治疗肿胀疾病的方法也是这个伏藏。认为霍尔（Hor）和元朝供养等是在班智达时代左右。西藏的贤哲流落到边远地区，对西藏的讲修造成了一定的损害。当时去印度的人，因为害怕夏天的炎热，就住在芒域（Mangyul）。冬天去尼泊尔，出现了很多被称为译师的人，据说这些都是预言。康波·果仓巴（Kongpo Götsangba）也说：“许多西藏的贤哲不自己修持佛法，而是（上册，613页）以译师的名义，不去印度，而在尼泊尔等边远地区游荡，追求暴利的事情会很多。”并且预言说：“西藏人的外表看起来温顺，行为举止也符合佛法，但内心的思想却难以驯服，所以外白内黑的人，就像萨吉嘎（sardzi ka）、杜吉（dud ki）的陷阱一样。还说什么三种白色等等。白海螺怎么会有稻穗的声音和萨巴亚（sabayar）的意义呢？”虽然如此说，但我心里想，好像没有去印度，或者说去印度了？因为那个时候，稍微有点智慧的人都流行去印度。全知吉美林巴（Kunchen Jigme Lingpa）说：“在西藏佛教后弘时期，所有那些稍微聪明一点，能找到黄金，脚力好的人，都像现在康巴人朝圣一样，特别喜欢去。”就像他说的那样，虽然预言是针对这种情况说的，但我觉得可能是因为“拉”字和“玛”字弄错了，导致了坏榜样的流传，所以请大家考察。关于外白内黑，在之前的教法史中，似乎是指萨迦派的大官员。这可能是因为当时一些大官员经常索要很多好处，以及金字书写者（ser yig pa）等人经常施加折磨。
English
Therefore, regarding Guru Chöwang, when his father Pakton Drupai Wangpo gave instructions, the treasure revealer Ra mo shel sman made examinations, saying, "Afterwards, only a brief doctor will appear." This clearly shows that there was no benefit to beings. However, the diagnostic methods for treating patients with edema, and the accurate identification of various secret medicines, remain to this day. Sog zlog pa believes that the method of treating swelling diseases is also a treasure from this. It is believed that the Hor and Yuan offerings were around the time of the Panditas. The wandering of Tibetan scholars and monks to remote areas has caused some damage to the teaching and practice in Tibet. At that time, those who went to India, fearing the summer heat, stayed in Mangyul. In winter, they went to Nepal, and many became known as translators, and it is said that these were prophecies. Kongpo Götsangba also said, "Many Tibetan scholars and monks do not practice the Dharma themselves, but (Upper Volume, p. 613) use the name of translators, and do not go to India, but wander in remote areas such as Nepal, and many things happen to pursue great profits." And he prophesied, "The appearance of Tibetans is gentle and their behavior is in accordance with the Dharma, but their inner thoughts are difficult to tame, so those who are white on the outside and black on the inside are like the traps of sardzi ka and dud ki. What about saying the three whites, etc.? How can a white conch have the sound of rice ears and the meaning of sabayar?" Although he said so, I think in my heart that it seems that they did not go to India, or did they go to India? Because at that time, there was a great trend for those who had a little wisdom to go to India. Kunchen Jigme Lingpa said, "During the later dissemination of Buddhism in Tibet, all those who were a little clever, could find gold, and had light feet, especially liked to go, just like the Khampas who go on pilgrimage these days." As he said, although the prophecy was spoken in view of this situation, I think it may be because the letters 'la' and 'ma' were mistaken, leading to the spread of bad examples, so please examine it. Regarding the white outside and black inside, in the previous Dharma histories, it seems to refer to the great officials of the Sakya school. This may be because some great officials at that time often demanded many benefits, and the gold letter writers (ser yig pa) and others often inflicted torture.
Chinese
如是，出自先前的诸法源。另外，至尊萨迦班智达不惜生命，只将佛法和众生的利益放在心上，前往蒙古地区（上部，614）。以及，拉萨之子，蒙古薛禅汗迎请帕巴仁波切等事迹，成为了整个西藏佛法和众生福祉的根本。邬金第二佛（莲花生大师）也说：“贡噶宁波，萨迦译师，以及索南孜摩，扎巴坚赞，是三族怙主的化身，于卫藏出现。”又说：“萨迦有译师贡噶之名，以及具帕巴之名的两位出现之后，利益西藏百姓众生安乐，护持佛陀教法五十年，是文殊菩萨的化身。”因为有这样的授记。这些至尊上师与邬金（莲花生大师）无别。总的来说，那个时代出现了很多译师和班智达，西藏的智者和持戒者也多有前往汉地和蒙古地区的，对于这些人，也只是普遍的授记，并没有可以确定的识别依据。拉摩谢曼，似乎比古汝秋旺更早出现。其于不住涅槃之后：缰绳被大地束缚，蒙古军队将来到西藏；即使是恶趣，也没有那样的痛苦；人有政权分割，政权守护众多；众生被压在地下之时；天梯城堡藏于水中的伏藏；不留余地取出的征兆显现；名为伏藏师法自在者将会出现。如是所说的下部伏藏，著名的古汝秋吉旺秋是，在佛法前弘时期，名為本聂让的人，声称用冰雹击中了赞普赤松德赞并将其杀害。莲花生大师（上部，615），以及无垢友，毗卢遮那三者的弟子，名為邦杰赞仲的具能力的咒士，用手指指着苯教徒同时降下的冰雹，将其反弹到苯教徒的村庄里，让他们自相残杀而灭亡。赞普对此给予了重赏。此人生了一个儿子，名叫邦仁增宁波。此人也担任了四座降伏神殿的祭祀负责人。每年去供奉的时候，在去往孔塘的时候，被给予了雅扎巴之间的首领职位，因此
English
Thus, it comes from the previous Dharma sources. In addition, the venerable Sakya Pandita, disregarding his own life, only kept the benefit of the Dharma and sentient beings in mind, and went to the Mongol region (upper part, 614). And, the son of Lha, the Mongol Sechen Khan invited Phakpa Rinpoche and other events, which became the foundation of the benefit and happiness of the entire Tibetan Dharma and sentient beings. The second Buddha of Oddiyana (Padmasambhava) also said: "Kunga Nyingpo, the Sakya translator, and Sonam Tsemo, Drakpa Gyaltsen, are the incarnations of the three family protectors, appearing in Tsang." It also said: "In Sakya, there will be a translator named Kunga, and two with the name Phakpa will appear. They will benefit the happiness of the Tibetan people and sentient beings, uphold the Buddha's teachings for fifty years, and are the incarnations of Manjushri." Because of such prophecies. These venerable supreme masters are no different from Oddiyana (Padmasambhava) himself. In general, many translators and panditas appeared at that time, and many Tibetan scholars and virtuous ones also went to the lands of China and Mongolia. For these people, there are only general prophecies, and there is no basis for definite identification. Lamo Sheman seems to have appeared earlier than Guru Chöwang. He, after not abiding in Nirvana: The reins are bound by the earth, the Mongol army will come to Tibet; even if it is the lower realms, there is no such suffering; people have political division, and many political protectors; at the time when sentient beings are pressed under the ground; this treasure of the heavenly ladder castle hidden in the water; the sign of extracting it without leaving any residue appears; a treasure revealer named Dharma Lord will appear. As such, the lower treasure, the famous Guru Chökyi Wangchuk, is that during the early propagation of the Dharma, a person named Bon Nyareng claimed to have struck and killed the Tsenpo Trisong Detsen with hail. Padmasambhava (upper part, 615), and Vimalamitra, and Vairochana's disciple, a powerful mantra practitioner named Pangje Tsen Trom, pointed his finger at the hail that the Bonpos were simultaneously casting, bounced it back to the Bonpo's village, and made them kill each other and perish. The Tsenpo gave him a great reward for this. This person had a son named Pang Rigdzin Nyingpo. This person also served as the head of the offerings for the four subjugation temples. When he went to make offerings every year, when he went to Khontang, he was given the position of leader between Yak and Dzapa, therefore.
Tibetan
ར་གཞིས་མང་དུ་ཕུལ། ཚེ་སྔ་མའི་ཡུལ་ཡིན་གསུངས་ནས་བདག་གིར་མཛད། དེའི་སྲས་ཀུན་མཁྱེན་ཤེས་རབ་རྒྱལ་པོ་ནས་མཁྱེན་ལྡན་ནུས་པ་ཅན་བར་མ་ཆད་དུ་བྱུང་བའི་སྤང་སྟོན་གྲུབ་པའི་སྙིང་པོ་ཞེས་བྱ་བ་དེས་བླ་མ་སངས་རྒྱས་སྙི་སྒོམ་ལ་བདག་ཚངས་པར་སྤྱོད་པར་ཞུས་པས། དགེ་སློང་གི་སྡེ་བརྒྱ་ལས་བྱང་ཆུབ་སེམས་དཔའ་གཅིག་འགྲོ་དོན་ཆེ་བས་བྱང་ཆུབ་སེམས་པའི་གདུང་མ་བཅད་གསུངས། དེར་ཁྱིམ་ན་བཞུགས་པའི་ཚེ་མཁའ་འགྲོ་གར་གྱི་དབང་མོ་ལ་ཇོ་མོ་གྱིས་ཤིག་ཟེར་བའི་ལུང་བསྟན་བྱུང་། སླར་ནམ་མཁའ་ལ་གྱ་གྱུར་འགྲོ་བའི་གྲུབ་ཐོབ་ཀྱི་བརྒྱུད་པ་དཀར་བཟའ་མགོན་སྐྱིད་ཡིན་པར་ཤེས་ནས་བདག་གིར་བཟུང་བ་ལས། ལྷུམས་ནས་སྐྱེ་མེད་ཀྱི་ཡི་གེའི་སྒྲ་ཡང་ཡང་སྒྲོག་པ་དང་། མངའ་དར་གཏད་དེ་ཚིགས་སུ་བཅད་པ་སོགས་རྟགས་ཁྱད་པར་ཅན་བྱུང་། སྤྲེའུ་ལོ་དཔྱིད་རའི་བཅོ་ལྔའི་ཉི་ཤར་ལ་བལྟམས། མཚན་བརྗོད་གསེར་མ་ཞིག་བྲི་ཞིང་ཡོད་པའི་ཚིག་མཚམས་ལ་རྟེན་འབྲེལ་བརྟགས་པས། ཆོས་ཀྱི་དབང་ཕྱུག་ཆོས་ཀྱི་རྒྱལ། བྱ་བ་དང་ཐུག་ནས་(སྟོད་ཆ།༦༡༦)མཚན་དེར་བཏགས། མིག་མཐོང་མཁན་དག་གིས་ཀྱང་ལྷ་འདྲེས་མཆོད་པར་འདུག་ཅེས་ཟེར། ཡབ་ཀྱིས་འབྲི་གུང་འཇིགས་རྟེན་མགོན་པོ་ལས་ཕུར་པ་རྩ་རྒྱུད་ཉན་པའི་ཚེ། ཁྱོད་ཀྱི་བུ་ཐ་ཆུང་ཞིག་ལ་ཆོས་སློབས་ཤིག །དེས་ཕྲིན་ལས་འབྱུང་ངོ་ཞེས་ཀྱང་གསུངས། དེ་བཞིན་དུ་མལ་ཀ་བ་ཅན་པ་ན་རེ། དགེ་བཤེས་ལྷོ་པ་ཁོ་དེ་མདའ་ལྔ་དང་གཞུ་གཅིག་ཆགས་ཀྱིས་དང་། དགྲ་བོའི་སྙིང་ལ་ཕོག་པའི་མདའ་གཅིག་འོང་ཞེས་གསུངས། ཞང་རིན་པོ་ཆེས་དགེ་བཤེས་ལྷོ་ཆུང་བ་ཁྱོད་ཀྱི་བུ་ངས་བྱའམ། ཀུ་རེ་ཡིན་ཁྱོད་ལ་ང་འདྲ་བའི་བུ་གཅིག་འོང་གསུངས་པ་སོགས་ལུང་བསྟན་མང་པོ་ཐོབ། ལོ་བཞི་ནས་ཡབ་ལས་འབྲི་ཀློག་བསླབས། སྨྲ་སྒོ་མཚོན་ཆ། རིག་ཀླག་སྡེ་ལྔ། བི་བརྟ་ཆེན་མོ་སོགས་སྒྲའི་བསྟན་བཅོས་བཅུ་གསུམ། སྐྱེ་བ་གསོ་ཐིགས་སོགས་ལུགས་ཀྱི་བསྟན་བཅོས་བཅུ། ནག་རྩིས་དང་། སྨན་དཔྱད་བཀའ་གཏེར། རྒྱལ་རབས་སྡེ་བདུན། ལྡེ་རྒྱུད་ཆེན་པོའི་སྒྲུང་འབུམ་སོགས་གླུ་གར་གྱི་བསྟན་བཅོས་བརྒྱ་དང་བཞི། བོན་གྱི་གཞུང་ཆེན་བདུན་ཅུ་དོན་ལྔ། མདོས་གཞུང་ཆེན་པོ་བརྒྱ་ཕྲག །གསང་སྔགས་ཕྱི་ནང་གི་ཐིག་རྩ་མང་པོ། ཕུར་པའི་སྐོར་སོང་ཆེན་བཞི་ལ་སོགས་པ་ཐོས་པ་མང་པོ་མཛད། དགུང་ལོ་བཅུ་པ་ལ་གསར་མའི་པྱག་རྡོར་ལུགས་དྲུག་གསན་ཏེ་བསྒྲུབས་པས་བུམ་ཆུ་ཁོལ། གཤིན་རྗེའི་གཤེད་དང་ཕུར་པ་ལ་བསྙེན་པ་ཚད་དུ་བསྐྱལ། བ
Chinese
供奉了许多田地和房屋。 说那是前世的土地，于是占为己有。 从那位的儿子，一切智者谢饶坚贝（ཤེས་རབ་རྒྱལ་པོ།）到具知贤能者之间，不断出现的“邦顿成就之精华”（སྤང་སྟོན་གྲུབ་པའི་སྙིང་པོ་）向喇嘛桑结尼贡（སངས་རྒྱས་སྙི་སྒོམ་）请求自己清净梵行，答复说：“一百个僧人中，一个菩萨的利生事业更为广大，不要断绝菩萨的血脉。” 在家时，得到空行母歌舞自在母的授记：“做我的女主人吧！” 后来得知在空中摇曳行走的成就者传承是噶萨衮吉（དཀར་བཟའ་མགོན་སྐྱིད་），于是占为己有。 从胎中就常常发出无生之文字的声音，并有授予权杖等特殊的征兆。 猴年春季十五日太阳升起时诞生。 书写着“金名”（གསེར་མ）一词，在词句之间观察缘起，与“法自在，法王”（ཆོས་ཀྱི་དབང་ཕྱུག་ཆོས་ཀྱི་རྒྱལ།）之事相遇，（上部，616）因此取名为该名。 亲眼目睹的人也说，有神灵供养。 父亲从直贡觉巴仁波切（འབྲི་གུང་འཇིགས་རྟེན་མགོན་པོ།）处听闻普巴金刚根本续时，（直贡觉巴仁波切）也说：“让你的小儿子学习佛法吧！他会成就事业的。” 同样，玛尔卡瓦坚巴（མལ་ཀ་བ་ཅན་པ་）说：“格西洛巴（དགེ་བཤེས་ལྷོ་པ་）他会像五箭和一张弓一样结合，会有一支箭射中敌人的心脏。” 祥仁波切（ཞང་རིན་པོ་ཆེ）说：“格西洛琼瓦（དགེ་བཤེས་ལྷོ་ཆུང་བ་），我来做你的儿子好吗？开玩笑，你将会有一个像我一样的儿子。” 获得了许多这样的授记。 四岁时从父亲那里学习书写和阅读。《语言之门——武器》（སྨྲ་སྒོ་མཚོན་ཆ།），《五类明论》（རིག་ཀླག་སྡེ་ལྔ།），《毗雅达大论》（བི་བརྟ་ཆེན་མོ་）等十三部声明论著，《生起次第甘露滴》（སྐྱེ་བ་གསོ་ཐིགས་）等十部仪轨论著，黑算，医方明伏藏，七部王统史，德系大传的十万故事等一百零四部歌舞论著，七十五部本教大论，成百上千的朵玛仪轨，内外密咒的许多图线，普巴金刚的四部松钦（སྐོར་སོང་ཆེན་བཞི་）等等，听闻了许多。 十岁时听闻并修持了萨玛派的六臂金刚手，结果瓶中的水沸腾。 念诵圆满了阎魔敌和普巴金刚的近修。
English
He offered many fields and houses. Saying that it was the land of the previous life, he took possession of it. From that son, the omniscient Sherab Gyalpo to the knowledgeable and capable one, the essence of Pangton's accomplishment, called "Spang ston grub pa'i nying po," asked Lama Sangye Nyi Gom to live in pure celibacy. He replied, "Out of a hundred monks, one Bodhisattva has greater benefit for beings, so do not cut off the lineage of the Bodhisattva." While living at home, a prophecy came from the Dakini, the mistress of dance, saying, "Be my mistress!" Later, he learned that the lineage of the accomplished one who goes swaying in the sky was Karza Gonkyi, and he took possession of her. From the womb, the sound of unborn letters was often proclaimed, and there were special signs such as the giving of a scepter. He was born on the fifteenth day of the spring monkey year at sunrise. He was writing the word "Golden Name," and when he examined the auspicious connections between the phrases, he met with the event of "Lord of Dharma, King of Dharma," (Upper Part, 616) and therefore named him that. Those who saw it with their own eyes also said that gods and demons were making offerings. When his father heard the root tantra of Vajrakila from Drikung Jigten Gonpo, he also said, "Teach your youngest son the Dharma! He will accomplish activities." Similarly, Malkawa Chenpa said, "Geshe Lhopa will be like five arrows and one bow combined, and one arrow will hit the enemy's heart." Zhang Rinpoche said, "Geshe Lho Chungwa, shall I be your son? Just kidding, you will have a son like me." He received many such prophecies. From the age of four, he learned to write and read from his father. "The Gate of Speech - Weapon," "The Five Categories of Knowledge," "The Great Vyata," and other thirteen treatises on grammar, "Nectar Drops for Reviving Life," and other ten treatises on rituals, black calculation, medical treasure, seven royal histories, one hundred and four treatises on songs and dances such as the hundred thousand stories of the De lineage, seventy-five great Bon scriptures, hundreds of thousands of great Modpa rituals, many diagrams of inner and outer secret mantras, the four great Songchen of Vajrakila, and so on, he heard many things. At the age of ten, he heard and practiced the six forms of the New Sarma Vajrapani, and as a result, the water in the vase boiled. He completed the recitation of Yamantaka and Vajrakila.