Chinese
在[地名]住了1个月。在耶巴住了1年。在卡拉和曲沃日住了1年。在奥噶岩洞住了2个月。在擦日住了6个月。在琼仓岩住了6个月。在涅摩宁仲住了6个月。在隆波古住了6个月。在宁布宗住了2个月。在门卡内让住了3个月。在帕卓达仓住了4个月。在帕卓曲摩普住了2个月。在扎塔扎摩住了2个月。在夏乌塔郭住了1年。在卡钦扎拉住了1年。在帕卓嘉的岩住了1年。在拉日冈拉住了1年。在永扎隆住了3个月。在门本扎拉住了3个月。在昂普达仓住了3个月。在萨摩日住了2个月。在达宗普巴住了1年。在嘉的达琼扎住了3天。在东仓荣住了5天。在达仓荣住了5天。在泽仓荣住了9天。在江仓荣住了6天。在空行母岩洞住了4个月。在拉泽扎拉住了4个月。在荣贝扎拉住了1个月。在钦的诺隆住了1个月。在贡琼隆住了半个月。在珍桑住了两个半月。在拉萨和扎仲各住了两个半月。在藏蓬波日沃切住了3个月。总共有一百一十一年，看起来会有二十八天。如果算上在桑耶邬孜住了六年，那么会有五十六年零二十八天。这样算来，在西藏似乎是整年。上师们说，每次行走都算作半年的时间。有智慧的人应该对此进行研究。在那些时候，在奔塔多杰泽巴的岩石和帕卓扎嘎等四个地方留下了身印。在工布扎松的湖泊等四个地方留下了手印。纳木措琼姆的手印比箭程还要长一点。此外，为了让后来的信徒有所依靠，上师父母在修行地留下了许多奇妙的手足印。在西藏，最早获得成就的弟子有杰本二十一人，后来有杰本二十五人，心子九人等，这些都以掘藏师而闻名。在荣宗所著的《教法源流》中，在这些人之上，还有耶巴的成就者化为光身。
English
Stayed for 1 month in [place name]. Stayed for 1 year in Yerpa. Stayed for 1 year in Khara and Chuwo Ri. Stayed for 2 months in Okar Cave. Stayed for 6 months in Tsari. Stayed for 6 months in Khyongtsang Rock. Stayed for 6 months in Nyemo Nyingdrung. Stayed for 6 months in Lhonpo Gul. Stayed for 2 months in Nyingpo Dzong. Stayed for 3 months in Monkha Nering. Stayed for 4 months in Paro Taktshang. Stayed for 2 months in Paro Chumo Phuk. Stayed for 2 months in Drakta Tramo. Stayed for 1 year in Shauk Takgo. Stayed for 1 year in Kharchen Drak. Stayed for 1 year in Paro Chal Rock. Stayed for 1 year in Lhari Gang. Stayed for 3 months in Yungdza Lhung. Stayed for 3 months in Monbon Drak. Stayed for 3 months in Onphu Taktshang. Stayed for 2 months in Zarmo Ri. Stayed for 1 year in Dakdzong Phukpa. Stayed for 3 days in Jargyi Takchung Drak. Stayed for 5 days in Domtsang Rong. Stayed for 5 days in Taktshang Rong. Stayed for 9 days in Zigtshang Rong. Stayed for 6 days in Jangtsang Rong. Stayed for 4 months in Khandro Drakphuk. Stayed for 4 months in Lhatse Drak. Stayed for 1 month in Rongbhi Dza. Stayed for 1 month in Chim's Ngoklung. Stayed for half a month in Gongchung Lung. Stayed for two and a half months in Drinzang. Stayed for two and a half months each in Lhasa and Tratruk. Stayed for 3 months in Tsang Phungpo Riwoche. In total, there are one hundred and eleven years, and it seems there will be twenty-eight days. If we consider that he stayed for six years in Samye Utse, then there will be fifty-six years and twenty-eight days. Thus, it seems to be a full year in Tibet. The Lamas said that each journey is counted as half a year. Those with wisdom should investigate this. At those times, he left body prints in four places, including Bumtak Dorje Tsekpa Rock and Paro Drakkar. He left handprints in four places, including the lakes of Kongpo Draksum. The handprint of Namtso Chyugmo is a little longer than the distance of an arrow. Furthermore, in order to provide a basis for the devotion of future disciples, the master and consort left many wonderful hand and footprints in the practice places. In Tibet, the earliest disciples to attain accomplishment were the twenty-one Je-bangs, followed by the twenty-five Je-bangs, and the nine heart-sons, etc., who are known as treasure revealers. In the Dharma history composed by Rongzom, above these, there are also the Yerpa accomplished ones who transformed into bodies of light.
Chinese
八十成就者。据说，在曲沃日的一百零八位禅修者中，拉隆贝多因杀害国王而逃往康区，未能成就光身。据说其余一百零七位都已证得光身，但由于没有提到他们的名字，所以无法一一列举。在其他文献中记载，青普有二十五位大成就者，卓萨迪帕玛和玛尔贡萨等十七位瑜伽母，曲沃日有巴吉耶谢等三十五位大成就者，娘定增桑波等在叶巴有一百零七位大成就者。他们都化为虹光身而去。拉隆贝多的情况如前所述。不仅如此，上师的亲传弟子似乎也很多。帕莫竹巴的曾祖父阿美绛曲哲阔也是这位上师的亲传弟子，并获得了成就。大成就者邬金巴的曾祖父嘉央曲吉尼玛，据说曾到多康亚莫塘，也是上师的亲传弟子。若本南喀益西，也就是若谢饶沃的曾祖父，也是其中之一。从若本南耶开始，经过二十四代，出现了若谢饶沃。据说在那之前，成就者的传承从未中断。娘大师的曾祖父娘德辛谢巴，是马头金刚的成就者。还有娘乔饶雄努，是一位咒士成就者，他拥有莲花生大师赐予的《幻轮根本释》等许多甚深口诀。古汝曲旺的曾祖父旺杰赞仲也是其中之一。据说，斯尼本萨仁正准备用闪电击打国王，旺杰说：我的座位会落在王宫顶上，不用害怕。在他应允的那天，降下了七道闪电，他用忿怒印缠绕闪电，然后扔向苯教徒，结果苯教徒及其随从都死了。夏弥家族的曾祖父夏弥果恰，可以在空中飞行。还有朗布赛波，可以展示各种神通。以及卡钦华吉旺秋，还有将杉树连根拔起，扛着它作为柱子竖立在赞塘拉康的居士贡赛沃。以及俄米绛曲。
English
Eighty Accomplished Ones. Among the one hundred and eight meditators of Chuwori, it is said that Lhalung Peldor fled to Kham after killing the king and did not achieve the light body. It is said that the other one hundred and seven departed into the light body, but since their names were not mentioned, it was not possible to enumerate them one by one. In other texts, it is recorded that in Chimpu there were twenty-five great accomplished ones, Droza Dipa Ma and Mar Gongza, and seventeen yoginis. In Chuwori, there were thirty-five great accomplished ones including Palgyi Yeshe. In Yerpa, there were one hundred and seven great accomplished ones including Nyang Tingdzin Zangpo. All of them departed into the rainbow body. Lhalung Peldor is explained as before. Moreover, it seems that the direct disciples of the master were countless. The great-great-grandfather of Phagmo Drupa, Ames Jangchub Drekol, was also a direct disciple of this master and attained accomplishment. The great-great-grandfather of the great accomplished Orgyenpa, Gyue Jangchub Zhonnu, who went to Dokham Yermo Thang, was also a direct disciple of the master. Rokben Namkhai Yeshe, the great-great-grandfather of Rok Sherab Wo, was also one of them. From Rokben Namye onwards, after twenty-four generations, Rok Sherab Wo appeared. It is said that before that, the lineage of accomplished ones continued without interruption. Nyang Deshin Shegpa, the great-great-grandfather of Ngadak Nyang, was an accomplished one of Hayagriva. Also, Nyang Chok Rab Zhonnu, a mantra-holding accomplished one, possessed many profound instructions such as the root and commentary of the 'Magical Wheel' given by Guru Padmasambhava. Guru Chokyi Wangchuk's great-great-grandfather, Wangje Tsen Trom, was also one of them. It is said that when Nyek Bon Sanaring was waiting to strike the king with lightning, Wangje said, 'My seat will land on top of the palace, do not be afraid.' On the day he granted this, seven lightning bolts fell, and he wrapped them with a threatening mudra and threw them back at the Bonpo, resulting in the death of the Bonpo and his entourage. Shami Gocha, the great-great-grandfather of the Shami clan, could fly in the sky. Also, Langbu Sepo, who could display various miracles. And Kharchen Palgyi Wangchuk, and the lay practitioner Ngomse Wo, who uprooted a cedar tree and carried it to erect it as a pillar in Tsenthang Lhakhang. And Ngab Mi Jangchub.
Chinese
旗帜，ངམ་འབྲེ་ཨ་ཙར་ས་ལེ，雅砻祈愿的ངབ་མི་ཅན་ཙོང་之人和，拉杰嘉措扎，卓谢饶扎巴，光荣萨迦派的远祖昆·鲁旺松等大部分西藏伟人的远祖也成了他的亲传弟子，因此，莲花生大师在西藏长期居住的理由就是这样。如上所述，《巴协》中说他没有久留，这在某些人看来是真实的，因为那些罪恶的大臣们把这位特别的上师看作是一个来自边境的邪恶咒师，一个贪图黄金的人。有些人甚至说他们没有见过或听说过上师，这就像过去喜欢星星的外道仙人把世尊看作是和自己一样的外道仙人一样。与《巴协》一致的是，在马头明王甚深的历史中，也说将马头明王甚深赐予国王后，上师想要离开，国王请求他留下。上师说：“如果我留在西藏，我会让国王的寿命与日月同辉，让河流流入管道，给孩子戴上猫眼石耳环。所以你们大臣们聚在一起商议吧。”大臣们商议后说：“如果国王的寿命与日月同辉，大臣们就没有商议的权力了。如果河流流入管道，就无法区分土地的好坏和国家的好坏。如果给孩子戴上猫眼石耳环，孩子会分心，忘记食物和衣服，无法成长。把边境的门巴孩子送回去吧。”国王也无法违抗法律，上师就离开了。当时国王说：“请您摄受我。”上师说：“西南方有压制罗刹和需要调伏的众生，我要去那里。国王，我们会在奥明净土相见。”说完，他就向如拉的方向走去。如拉的妖魔鬼怪无法忍受，逃到了叶茹，据说这就是为什么现在叶茹地区的人们麻风病人和矮个子多的原因。还有一种说法是他长期居住在那里，在那个历史的延续中，当时邬金莲花生，萨霍尔堪布菩提萨埵，克什米尔的上师
English
Banner, Ngamdre Atsara Sale, Yarlung's prayerful Ngabmichen Tsong, Lhaje Gyatso Drak, Dro Sherab Drakpa, and the great ancestors of the glorious Sakya lineage, such as Khon Ludwang Sung, also became his direct disciples. Therefore, such is the reason why Guru Rinpoche remained in Tibet for a long time. As mentioned above, the statement in the Ba'zhé that he did not stay long is true in the eyes of some, because those sinful ministers saw that special teacher as an evil mantra practitioner from the border, a gold-greedy person. Some even said that they had not seen or heard of the teacher, which is similar to how in the past, those who liked the stars saw the Buddha as one of their own kind, an outsider ascetic. Consistent with the Ba'zhé, in the history of Hayagriva Yangsang, it is also said that after giving Hayagriva Yangsang to the king, the teacher wanted to leave, but the king asked him to stay. The teacher said, "If I stay in Tibet, I will make the king's life as long as the sun and moon, make the rivers flow into pipes, and put cat's-eye earrings on children. So you ministers should gather and discuss." After the ministers discussed, they said, "If the king's life is as long as the sun and moon, the ministers will have no power to discuss. If the rivers are put into pipes, the distinction between good and bad land and good and bad countries cannot be made. If cat's-eye earrings are put on children, the children will be distracted and forget food and clothing, and they will not grow up. Send the border Monpa children back." The king could not disobey the law, and the teacher left. Then the king said, "Please take care of me." The teacher said, "In the southwest, there are rakshasas to subdue and beings to tame, so I will go there. King, we will meet in the Akanishta heaven." After saying that, he went towards Rulak. The gods and demons of Rulak could not bear it and fled to Yeru, and it is said that this is why there are many lepers and dwarfs in the Yeru region now. There is also another account of him staying for a long time. In the continuation of that history, at that time, Orgyen Padmasambhava, Zahor Khenpo Bodhisattva, Kashmiri teacher
Chinese
玛拉米扎，辛哈的堪布达那达拉，印度的卡玛拉希拉，这五个人语言不通。译师噶瓦·华则，觉若·鲁坚赞，色囊·益西德，巴果·毗卢遮那，欧恭·哲觉这五位被认为是翻译的译师。注释的译师有：丹玛·泽芒，拉隆·鲁德，钦·吉哲，洛吉琼瓦，旭布·阿瓦这五位。他们被迎请到阿雅巴洛洲，在慈爱洲授记，在月亮洲翻译瑜伽，在太阳洲翻译续部和经部，在夜叉上下洲翻译密咒，在语汇齐全洲教授语法，在清净沐浴洲制定戒律，在菩提洲发起菩提心，在翻译洲进行翻译，在文殊洲讲述因果，在光明洲翻译经典，在禅定洲建立禅修院，在贝哈尔洲建立佛像，在降伏魔洲翻译威力，在毗卢遮那洲建立弟子的僧团。就这样，许多神圣的佛法得以弘扬和发展。据说，斯巴协巴认为桑耶寺在十三年内建成。唐朝史料说五年就完成了，因此可以推断他们在那里待了这么久。另一种说法是，在金刚橛口诀六法的历史中，堪布去世时，国王两次请求他留下，但他没有同意。国王又说：“大堪布，我将我所有的领土都献给您，请您留下。”堪布说：“国王，您征服汉、吐谷浑、霍尔的领土和财富只不过是游戏般的消遣。在您的曾孙在位期间，国家法律将会崩溃，不会有人为国王效力，不会有人因功受赏，不会有人惩罚邪恶，像毒蛇一样的恶人会危害法律。我已经留下了许多对他们有益的口诀。”国王再次恳求他留下，他说：“如果我必须按照您的要求留下，那么就让国王的寿命没有变化，将沙洲变成纽星，在山上开凿洞穴作为道路，给盗贼戴上龙，给孩子戴上瑟，从上面的芒域慈云到下面的工域布列纳。”
English
Malamitra, Abbot Singha Danatala, Kamalaśīla of India, these five did not speak the same language. The translators Kawa Paltsheg, Chokro Luyi Gyaltsen, Senam Yeshe De, Bagor Vairocana, and Oghom Trulshye were considered translators of language. The annotating translators were: Denma Tsemang, Lhalung Lude, Chim Kyi Druk, Lojyi Chungwa, and Shubu Awa. They were invited to Āryapāla's continent, prophesied in the Loving Continent, translated Yoga in the Moon Continent, translated Tantras and Agamas in the Sun Continent, translated mantras in the Yaksha Upper and Lower Continents, taught grammar in the Complete Vocabulary Continent, established precepts in the Pure Bathing Continent, generated Bodhicitta in the Bodhi Continent, translated in the Translation Continent, explained cause and effect in the Manjushri Continent, translated Sutras in the Illumination Continent, established meditation monasteries in the Contemplation Continent, established images in the Behar Continent, translated power in the Demon Subduing Continent, and established a community of disciples in the Vairocana Continent. In this way, many sacred Dharmas were propagated and developed. It is said that Spa bzhed-pa considered Samye to be completed in thirteen years. The Tang Dynasty records say it was completed in five years, so it can be inferred that they stayed there for that long. Another account is that in the history of the Six Teachings of Vajrakīla, when the Abbot was about to depart, the ruler asked him to stay twice, but he did not agree. The king then said, "Great Abbot, I offer you all my dominion, please stay." The Abbot said, "King, your dominion and wealth from conquering Han, Tugu Hun, and Hor are merely playful pastimes. During the reign of your great-grandson, the national laws will collapse, no one will serve the king, no one will be rewarded for merit, no one will punish evil, and evil people like poisonous snakes will harm the law. I have left many instructions that will benefit them." The king again earnestly requested him to stay, and he said, "If I must stay as you insist, then I will ensure that the king's life does not change, transform the sandy island into Ne'u Sing, create a path by carving holes in the mountain, put dragons on the heads of thieves, put dzi stones on children, from the Mangyul Loving Cloud above to the Kongyul Brena below."