English
After that, I received the empowerment and instructions of the six oral instructions. Furthermore, among the disciples of Langlab, there appeared one named Kyiban Jangchub Rinchen. Because his father and brothers had robbed him of his houses, fields, and possessions, he requested Langlab to practice Vajrakila. As a result, he annihilated all the people and livestock, even the dogs, in the nine villages where his father and brothers resided. Finally, he said, "It is not enough to merely kill these enemies; seeing the walls of these houses also pains my heart." So he whirled the Vajrakila, and all the walls collapsed from their foundations. From then on, his name became known as "Kyigyang Gyel" (Collapsed Wall Kyi). His disciples, Khampa Tongsum Gomchen Mune and Tagdong Kar's monk Sherab Wo, propagated the Vajrakila, which became very powerful and famous. Nowadays, among the scattered instructions, a complete teaching lineage is not found. According to old texts, Tagtsun Sherab Wo's disciple was Lhaje Nupchung, so it is thought that the tradition of Gza' Dongmar Nag might exist within that lineage. Generally, among the descendants of the great clans such as Rlangs, Rngog, Khon, Rog, Gnubs, So, Zur, 'Gos, Dpang, Gyus, Wo-bran, and others, there have been countless individuals who have attained accomplishment in Vajrakila in Tibet, too many to enumerate. Before the rise of the New Tantras, Vajrakila held the life force of the yidams and protectors in Tibet. Therefore, most of the mantra holders blessed by the lineage came from the descendants of these clans. Great beings of the New Schools also arose from them, such as the Sakyapas, the Trophupas, and the Phagmo Drupa, the lords of the teachings. As for how they arose, please consult their respective lineage biographies. We, with our limited wisdom, cannot elaborate. Now, I will briefly recount the history of the Rongzom tradition, which is famous in our school. How did the teachings of Vajrakila pass to Rongzom? It came from the lineage of Guru Padmasambhava, Snanam Dorje Dudjom, Kharchen Palgyi Wangchuk, Don Acharya Palgyi Metok, Dro Dorje Zhonnu, Zhangzhung Yonten Drak, Rongban Yonten Rinchen, and Rongban Rinchen Tsultrim. Some say that Rongban Yonten Rinchen directly met Guru Padmasambhava.
Chinese
因此，他在人间住了三百年，最终没有舍弃肉身，而是前往了空行净土。他的儿子绒班仁钦楚臣也住了二百五十年。他的儿子是绒宗。据说，他在人间住了一百一十九年，在没有衰老的情况下去世。无论如何，这是一个成就者 непрерывной 传承。他出生的地点是：在西藏的四个茹中，茹拉藏麦的地方。出生在绒地的纳尔隆巴。从年轻时起，他就精通声音、度量等所有知识，并通过事物力量的逻辑击败了其他人。有些人说他是班智达斯弥底的转世。有些人说他是班智达帕拉仁莫的转世。后来，阿底峡尊者与绒地的神见面并辩论，阿底峡尊者无法胜过绒宗。于是阿底峡尊者说：你是印度阿阇黎黑行大足的转世。我怎么能和你进行佛法的讨论呢？由于他不可思议的行为和奇迹，他也被认为是释迦牟尼佛的化身。大多数人一致认为他是圣者文殊菩萨的化身，密咒师们这样说。他在十一岁时听闻了相状，十三岁以上听闻圆满，成为智者中的佼佼者。对于所有应该学习的知识，他也没有无知。对于困难的地方，听一次就能明白。这位尊者自己说：我听闻的并不算少，因为没有我没有听过的法。我听闻的也不算多，因为所有的法只需要听一次。总的来说，这位圣者具有深刻而广博、无垢的智慧。对于属于印度的佛法，即以前没有看过的经、律、论，也只是看了一两次就能明白，所有词句和意义都完全理解，并获得了不忘失的陀罗尼。此外，他还精通查纳卡等世间论典，以及量论、声明、诗学和其他三种工艺论典，以及土地考察等所有细微的知识。由于他具有伟大的慈悲心，对于信仰佛法的人们、佛法的修行者以及进入金刚乘的人们
English
Therefore, he lived in the human realm for three hundred years, and finally, without abandoning his physical body, he went to the realm of the Dakinis. His son, Rongban Rinchen Tsultrim, also lived for two hundred and fifty years. His son was Rongzom. It is said that he lived in the human realm for one hundred and nineteen years and passed away without any signs of aging. In any case, it is a lineage of siddhas without interruption. The place where he was born is: among the four Ru of Tibet, the area of Ru Lag Tsangme. He was born in Narlung in Rong. From a young age, he was proficient in all knowledge, including phonetics and metrics, and defeated others with the logic of the power of things. Some say he was the reincarnation of Pandit Smriti. Some say he was the reincarnation of Pandit Phrala Ringmo. Later, when Jowo Je met and debated with the deity of Rong, Jowo could not defeat Rongzom. Then Jowo said: You are the reincarnation of the Indian Acharya Black-footed Great Practitioner. How could I be able to have Dharma discussions with you? Because of his amazing deeds and unobstructed miracles, he is also known as an emanation of Buddha Shakyamuni. Most agree that he is an emanation of the noble Manjushri, so say the mantra practitioners. He listened to the characteristics at the age of eleven. He completed his listening at the age of thirteen and became the best of the wise. He was not ignorant of all the knowledge to be learned. He understood the difficult points after listening once. This Lord himself said: I have not heard little, because there is no Dharma that I have not heard. I have not heard much, because all Dharmas only need to be heard once. In general, this holy being possesses profound and vast, immaculate wisdom. Regarding the Dharma belonging to India, the Sutras, Tantras, and Shastras that he had not seen before, he understood them after seeing them only once or twice, and he completely comprehended all the words and meanings and obtained the dharani of non-forgetting. Furthermore, he was also proficient in worldly treatises such as Chanakya, as well as logic, grammar, poetics, and the other three arts treatises, and all subtle knowledge such as land surveying. Because he possesses great compassion, for people who are devoted to the Dharma, practitioners of the Dharma, and those who have entered the Vajrayana
Chinese
对于那些想要成就事业和悉地的人，他以无误的教诲认真地给予帮助。他具有神通，精通调伏众生的时机和方法。为了使普通民众和那些改变了信仰的人在今生和来世都能获得安乐，他创作了许多论著。他从不厌倦以这种方式帮助他人。对于那些没有被佛法改变的普通人，他也放弃吝啬和害人之心，以慈悲心对待他们，使他们获得和平。他像爱护生命一样珍惜戒律和誓言，并劝导他人也这样做。在创作佛法时，他从不费力地收集和阅读书籍。由于他对佛法具有无偏颇和无障碍的自信，他所创作的论著与经文和理性不相违背，并且没有语音和意义上的错误，因此任何其他学者都无法反驳。他无需学习就精通语音学和梵语。小时候，他喜欢所有的阿阇梨，并且精通他们的语言。当他看到吠陀经时，就像唤醒了语言的印记一样。甚至连动物的语言和符号他也精通。他没有错误，并且具有强大的加持力。因此，凡是学习他所创作的密宗文献的人，即使没有得到传承，也能像文字上所写的那样进行修持，并且没有不获得加持和悉地的。当时，许多卫藏四茹的学者都敬仰这位伟大的译师。其中，果汝译师比丘法智，是一位精通所有佛法的人，他最初指责说：‘许多佛法都是由出生在西藏的人创作的。’后来，当他看到荣 सोम 上师所著的《入大乘之理》时，生起了极大的敬意。他用许多财物来取悦他，忏悔了自己的罪过，并请求说：‘请您摄受我。’荣 सोम 上师答应了他，并赐予了他许多佛法，如《文殊秘密续》等。此外，玛尔巴·曲吉旺秋等译师，以及许多被称为智者的有才之士都敬仰并听闻了他的教法。所有这些听法者的弟子们也都非常虔诚，并将他视为神圣的上师。
English
To those who wish to accomplish deeds and siddhis, he diligently provides assistance with unerring teachings. He possesses clairvoyance and is skilled in the timing and methods of taming sentient beings. In order to establish ordinary beings and those who have transformed their minds towards Dharma in happiness in both this life and the next, he composed many treatises. He never tires of benefiting others in this way. Even towards ordinary people whose minds have not been transformed by Dharma, he abandons miserliness and harmful intentions, treating them with compassion and establishing them in peace. He cherishes vows and commitments like his own life and encourages others to do the same. When composing Dharma, he does not exert effort in collecting and examining texts. From the confidence of his unbiased and unobstructed Dharma, the treatises he composes do not contradict scripture and reason, and are free from errors in sound and meaning, so no other scholar can refute them. He knows the nature of sounds and Sanskrit without having studied them. In his childhood, he was delighted by every Acharya who appeared and was proficient in their languages. Seeing the Vedas, it was as if the imprints of language were awakened. He even knows the languages and signs of animals. He has no delusions and possesses great blessings. Therefore, those who study the secret mantra texts composed by him, even without receiving the transmission, will, by practicing as it is written, unfailingly receive blessings and attain siddhis. At that time, many scholars from the four regions of Ü-Tsang revered that great translator. Gorub Lotsawa, the monk Chökyi Sherab, who was learned in all aspects of Dharma, initially accused him, saying, 'Many Dharma texts are composed by people born in Tibet.' Later, upon seeing the text Entering the Way of the Great Vehicle composed by Lama Rongzom, he developed great respect. He pleased him with many offerings, confessed his faults, and requested, 'Please accept me.' Rongzom Lama agreed and bestowed upon him many teachings, such as the Manjushri Secret Tantra. Furthermore, translators such as Marpa Chökyi Wangchuk, and many intelligent individuals renowned as scholars, revered and listened to his teachings. All the disciples of those listeners were also very devoted and regarded him as a sacred lama.
Chinese
在密续的时候，您亲口说：“如果我们现在有汉文版本，就会这样进行。因为没有汉文版本，所以现在无法修改。”果汝抓住这一点，后来从名为克里希纳帕的班智达那里得到了汉文版本，并听取了他的讲解。因为和绒巴大师说的一样，所以非常信服，将从克里希纳帕那里得到的版本献给了绒巴本人，并再次听取了他的讲解。此外，这位绒巴还依止了班智达曼殊室利瓦玛、曼殊室利智、乌巴亚室利弥扎、佛陀阿卡拉巴扎、提婆卡里旃扎、萨拉梅湿婆罗、阿摩伽金刚等众多班智达，让他们担任译师，翻译了《金刚怖畏》、《阎魔敌续》、《妙吉祥语义》和《胜乐根本续》等众多经典。因为译文非常好，所以被认为是很有益处的。所有班智达都说：“达玛巴扎，您创作了很多佛法，救护众生吧！您的其他功德暂且不提，即使只知道声论和量论的三分之一，也能在印度创作很多佛法。您为什么不创作佛法呢？”他虽然具有如此圆满的功德，却没有自我赞扬等污垢，即使别人的教法和行为低劣，只要对实际有益，也绝不说贬低别人的话。他对于在陡峭的岩壁上行走、在空中飞行、在岩石上打桩等神变和成就的征兆，没有任何障碍。在娘麦，他从噶顿楚臣桑波那里听取了宁玛派的密法，这是他十二岁的时候。十三岁时，又从堪布多顿僧格嘉参那里听取了教法。梦中梦见秘密藏用糌粑做食物，佛陀和合用蔬菜做菜供养，他将梦境告诉了老师，老师说：“这非常好，这是你精通那个教法的征兆。你们两个为这两部经典各作一部注释。”于是他做了注释，这对于西藏出现文献来说是很好的。后来，为了依止三学，他创作了三部重要的窍诀，为了在相续中生起增上戒学
English
During the time of the Secret Tantras, you yourself said, "If we had a Chinese version now, it would proceed in this way. Because there is no Chinese version, it cannot be corrected now." Gorub seized upon this, and later, he obtained a Chinese version from a pandita named Krishna-pa and listened to it. Because it was as Rongpa Chenpo had said, he was very pleased and offered the version he had received from Krishna-pa to Rongpa himself and listened to it again. Furthermore, this Rongpa relied on many panditas such as Manjushri Varma, Manjushri Jnana, Upaya Shri Mitra, Buddha Akara Bhadra, Deva Kari Chandra, Sara Maheshvara, and Amoghavajra, and had them act as translators. He translated many scriptures such as the Vajrabhairava, the Yamari Tantra, the Manjushri Meaning Tantra, and the Chakrasamvara Root Tantra. Because the translations were very good, they were considered very beneficial. All the panditas said, "Dharma Bhadra, compose many teachings and protect beings! Let alone your other qualities, even if you only know about one-third of the systems of sound and logic, you could compose many teachings in India. Why don't you compose teachings?" Although he possessed such perfect qualities, he was free from the defilement of self-praise and the like. Even if the religious practices and conduct of others were inferior, he would never say anything to disparage others, unless it was actually beneficial. He had no obstacles to miracles and signs of accomplishment such as walking on steep cliffs, flying in the sky, and driving stakes into rocks. In Nyangme, he listened to the Nyingma secret mantras from Gartön Tsultrim Zangpo, which was when he was twelve years old. At the age of thirteen, he also listened to the teachings from the learned Dotön Senge Gyaltsen. In a dream, he dreamed that Secret Essence made food out of tsampa, and Buddha Samyasambhoga made vegetables for offering. He told the dream to his teacher, who said, "That is very good. It is a sign that you have mastered that teaching. You two should each write a commentary on these two texts." So he wrote commentaries, which was good for the emergence of written texts in Tibet. Later, in order to rely on the three precious trainings, he composed three important instructions. In order to generate the training of higher discipline in the mind-stream,