English
When Sherab Gyalpo was sent to receive teachings with a load of questions, he arrived at Samye (བསམ་ཡས་, built around 775 AD) and asked, but no one could tell him anything. Later, an old woman said, "It was originally on this Chimpu (མཆིམས་པུ) mountain." A shepherd said, "It seems to be on this mountain. Sometimes we hear the sound of cymbals and the songs of Rulu." So, he placed the load near a mound in the grass of Zang Gom. After praying with faith and devotion, he saw the door of a cave with a loud sound. With great reverence, he entered the cave, and someone said, "This is a patron coming to the assembly of the eighteen secret protectors." Gram Rog said, "This person is destined, it is not allowed." When he told his story, Gram Rog said, "I am Rog Shakjung, my student is Zur Shakjung, the introducer is Sherab Gyalpo, this is a good omen." There, he received the empowerment of Sangye Nyamjor from Zang Gom, as well as the twelve mandalas of Yangdak's self and other, and the empowerment of sixty-two mandalas including Phurba Drakma. He received all the instructions, oral transmissions, and subsequent teachings. When he arrived at the pass of Samye (བསམ་ཡས་, built around 775 AD), he saw a boy with a silk hat on the load, so he went back and asked, and learned that it was the Brahma boy, and he was given food. Later, he secretly offered the teachings to Lama Zurchen. The master and disciples practiced meditation and cultivation for many years, and benefited beings by teaching and listening to the Dharma. However, Zurchenpo focused on seclusion, thinking that this was also a distraction from virtuous deeds, so he said, "I am going to Podong Lord Rock." Then he began to meditate and practice alone. The disciples also followed, so he said, "If you come to me hoping to attain Bodhi, nothing other than meditation and practice will help. Leave worldly distractions behind and come to practice. I will only practice." So the master and disciples practiced separately. After a while, the Dakini prophesied that if he went to the lower region, it would be of great benefit to beings, so he went to the valley of Tagna. In a cave facing east with an owl's nest, he practiced Yangdak Nine Deities, and directly saw the face of the great Yangdak Nine Deities. Therefore, his residence was also known as Lama Owl Valley.
English
U Drag. There, the resources for practice were also scarce, and the prophecy of coming had also changed, so he prepared to travel to the southern region. The local deity named Ze re za tsen showed his form and requested him to stay. He said, "I have also received a prophecy to go to another place, and I also lack resources, so I must go." They said, "I will offer the livelihood of the master and disciples. Please stay no matter what." So he agreed to stay for a while. A wealthy man from Ta nag became seriously ill and said, "Send a tsok tor to Molung and ask Lama Ukpa Lungpa for blessings." When the sick man went to the lama, he felt better just by seeing his face. He asked for blessings, and as soon as the tsok khor was done, he was freed from the illness. Similarly, countless blessings occurred to those tormented by illness and evil spirits, and the people accumulated great merit. The lama thought, "This common merit is a great obstacle to achieving the supreme path. I must go to Ribo Gu-du to meditate." Just as he was about to leave, the local deity offered resources for practice and asked him to stay, saying, "It is difficult for your livelihood to be truly pure, and you will be distracted by worldly affairs, so I must go." The man wept bitterly, and if he would not stay no matter what, he asked the lama to have compassion and offered his life essence. The lama bestowed the vows of a layperson and instructed him to protect the Dharma. He also placed Marlam Jomo Na-mar under oath. Then he went to Yaru Tak. He said to Zurchungwa, "The prophecy I received to go to Ribo Gu-du to meditate seems to be this Drakgyao." So the master and disciples all began to practice. At that time, Lhaje Zurpoche had four top disciples, one secret disciple, and one hundred and eight practitioners. The four top disciples were: Zurchung Sherab Drak, who became the top in terms of view; Minyak Khyung Drak, who became the top in terms of explaining illusions; Zhang Drochung, who became the top in terms of wisdom; and Zanggom Sherab Gyalpo, who became the top in terms of practice. The secret disciple was Tsek Lama, who became the top in terms of offerings to the Dharma. Some say there were eight secret disciples. Similarly, there were also Drungom Ba-gying, Yulgom Nakmo, Chegom Shakya Gyal, Zurgom Dorje Jung, and Yugom Ngo-bar.
Chinese
像巴·贡索南宁波等一百零八位大修行者。据说他们都获得了能在空中飞行等神通。后来，有一次，三位妇女来到上师面前，说：“在雅茹香的下游，香曲的东面，有个山谷形状像弯月，丰饶肥沃如心脏，下游有如剥了皮的唐玛蒂。山形如大象的鼻子，岩石如狮子的颚骨。从三座山上流下三条河，能领悟身语意三身的意义。在那里修行，今生就能成佛，利益众生的时间也会很长。” 于是上师授记说。祖尔琼瓦把扎嘉沃作为修行地的根本。上师与眷属一同前往。上师知晓地点后，香莫云丹坚做了施主。上师住在她供养的洞穴里。包括祖尔琼瓦在内的一百多位大修行者，在山谷的上下各处，依靠茅棚、岩棚和避风处修行。七户人家服侍他们，本贡瓦负责管理施主的事务。他们把上师视为真正的佛陀。他们在那里修行了很多年，亲眼见到了四十二位寂静尊和五十位饮血尊。特别是，他们像与人见面一样见到了真实本尊的坛城，并与他们交谈。役使了八位高丽等。非人也听从他们的一切吩咐。上师说：“我从乌鸦谷看到所有的石头山岩都是寂静与忿怒本尊的坛城。特别是，我经常看到温色莫的南山是五部佛，所以要建造一座寂静殿。”于是他们开始准备。勘察地形后，他们纠正了恶劣的地理环境。在南山，形似黑蝎子向下爬的悬崖上，建造了祖尔沃切巴钦波的塑像，在他放下右脚的地方，还出现了脚印。在那里，建造了有十万尊黑汝嘎像的佛塔，以及位于四个方向和中央的五座佛塔，还有四个顶端和一个隐藏的顶端的五座佛塔。用铜盖盖住并封闭了龙神居住的泉眼。在上面打下了寺庙的地基。据说大小要和娘堆孜的寺庙一样，但石匠稍微缩小了一点。同样，大多数波扎沃都是索
English
Like Ba Gom Sonam Nyingpo and other one hundred and eight great practitioners. It is said that they all attained siddhis such as being able to fly in the sky. Then, once, three women came to the Lama and said, "In the lower reaches of Yaru Shang, east of Shang Chu, there is a valley shaped like a crescent moon, fertile and rich like a heart, and downstream it is like a skinned Tangmati. The mountain shape is like an elephant's nose, and the rock is like a lion's jaw. Three rivers flow down from the three mountains, which can realize the meaning of the three kayas. If you practice there, you will attain Buddhahood in this life, and the time to benefit sentient beings will be long." So the Lama prophesied. Zur Chungwa made Drak Gyalwo the root of the practice place. The Lama went down with his entourage. Knowing the location, Shangmo Yontan Gyen became the patron. The Lama stayed in the cave she offered. More than a hundred great practitioners, including Zur Chungwa, practiced in the upper and lower parts of the valley, relying on huts, rock shelters, and windbreaks. Seven families served them, and Bon Gongwa was responsible for managing the affairs of the patrons. They regarded the Lama as a true Buddha. They practiced there for many years, and personally saw the forty-two peaceful deities and the fifty wrathful deities. In particular, they saw the mandala of the true deity as if they were meeting people, and talked with them. They employed the eight Gauris and others as servants. Non-humans also listened to all their orders. The Lama said, "From Ugga Lung, I see all the stone mountains and rocks as the mandala of peaceful and wrathful deities. In particular, I often see the southern mountain of Wen Ser Mo as the five Buddhas, so I will build a peaceful temple." So they began to prepare. After surveying the terrain, they corrected the bad geographical environment. On the southern mountain, on the cliff shaped like a black scorpion crawling down, they built a statue of Zurwoche Palchenpo, and footprints also appeared where he put down his right foot. There, they built a stupa with hundreds of thousands of Heruka statues, as well as five stupas located in the four directions and the center, and five stupas with four tops and one hidden top. They covered and sealed the spring where the dragon god lived with a copper lid. The foundation of the temple was laid on top of it. It is said that the size should be the same as the temple of Nyangto Tsi, but the stonemason slightly reduced it. Similarly, most of the Bo Zawos were So