English
Having ascended to the top of the castle, he spoke these words: "Listen, all you arrogant ones who offer advice! May all the gods and demons of existence be witnesses! May the torma offerings to the oath-bound ones never be interrupted! In order to seek and protect my precious Dharma, which is like nectar! After turning thirteen, I wandered all over the world! I went to India and Nepal seven times! I never ceased serving the wise ones! I practiced Dharma as my action and attended to the deities as my purpose, without distinguishing between self and others. For the sake of beings, I cultivated the mind of enlightenment. Even if they fled, it was no use, I followed after them. This arrogant and rebellious act against me, may all the oath-bound Dharma protectors, the ocean of them, all the Vidyadharas, the accomplished Siddhas, and all the powerful Yakshas of Tibet, if I am innocent, turn their arrows against them!" Having said this, he struck his Dharma robes three times. All the oath-bound ones appeared visibly and said: "With our power and strength, we can even turn Mount Meru into ashes. We can assault mountains with armies. We can drain the ocean in one gulp. We can collide the sun and moon. We can turn heaven and earth upside down. However, the karmic results of the master's previous lives have already ripened. In the past, we were unable to help. Now, should we destroy the world, or what should we do?" After reporting this, he took out a sandalwood phurba from the folds of his Dharma robes, chanted and shook the life mantras of the oath-bound ones, and said: རི་ཕ་གི་མཱ་ར་ཡ་ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. Having said this, a great fire blazed from that mountain, and all the armies were burned and destroyed. It is said that he also performed the lamp of meditation to purify the sins of that deed. Thereafter, although the actions of those enemies appeared to be fierce and wrathful, in reality, they were ultimately acts of liberation motivated by compassion. There is no doubt that he liberated the beings to be tamed through fierce means and transferred them to the realm of the primordial Buddha, which is truly amazing! After subduing the enemies in this way, he lived in poverty and destitution for three years. While he was accomplishing siddhis in Drak Yang Dzong, he was invited to Samye Monastery by the powerful son of Dharma King Trisong Detsen, who established the foundation of the Dharma, and widely turned the wheel of Dharma in Changchub Ling. Regarding the way of training disciples, it also comes from his own teachings: The actions of
Chinese
与功德海相连，以及具有极大信心的善妙明灯二人，殊胜的挚友益西旺秋，以及才华横溢、慷慨大方的宰相帕巴二人，如同将神圣的誓言铭记于心，如法依教奉行，讲经七年。因此，对于我的功德海，赋予并安放了八种不同的修法和七个根本。总而言之，虽然大导师拥有无量的弟子，但主要有四位殊胜的儿子和一位最杰出者，共五位的原因是，在您自己的道歌中说：从智慧的森林中，诞生了功德的树木，注入了五个殊胜的容器中。一位拿走了树根，是宰相帕巴；一位拿走了树叶，是善妙明灯；一位拿走了花朵，是丹的殊胜功德；一位拿走了果实，是益西旺秋；一位拿走了所有，是功德海。这样说。精通根本续的是帕廓，精通甘露的是苏，精通辩论的是丹，精通心的是索，据说精通所有这些的是功德海。其中最主要的是功德海，为了利益众生的一百一十二种口诀，四位智者的口诀没有中断。为了识别菩提心要口诀的摩尼，唯一的儿子功德海融入了心中。这样说。此外，他们被摄受的方式是，努钦·桑吉·益西本人虽然是比丘的形象，但实际上处于具备三种意义的金刚持大士的地位。为了利益他人而设立了种姓传承，但两位儿子在臣民叛乱时被杀害，因此感到沮丧。将印度经书装入虎皮和豹皮中，交给一个印度搬运工，准备运往印度时，遇到了雅色本，被邀请到家中。本教徒供奉酒，索益西旺秋相遇，说我有供养处努钦，索也前去拜见。与此同时，帕廓、宰相帕巴、苏列巴的明灯、丹云丹秋也聚集在一起，他们四位劝请不要前往印度。
English
Connected with the Ocean of Merit, and the two Lamps of Goodness with great faith. The excellent friend Yeshe Wangchuk, and the two ministers, Phakpa, who are talented and generous. Like keeping the sacred vows in their hearts, they relied on the teachings and taught for seven years. Therefore, for my Ocean of Merit, eight different practices and seven roots were entrusted and placed. In short, although the great teacher had immeasurable disciples, the main reason there were four excellent sons and one supreme one, a total of five, is that in his own song it says: From the forest of wisdom, the trees of merit are born, poured into five excellent vessels. One took the root, it is Minister Phakpa; one took the leaves, it is the Lamp of Goodness; one took the flower, it is Dan's supreme merit; one took the fruit, it is Yeshe Wangchuk; one took all, it is the Ocean of Merit. It is said. Pa Gor is skilled in the root tantra, Su is skilled in nectar, Dan is skilled in debate, So is skilled in mind, and it is said that Yonten Gyatso is skilled in all of these. Among them, the most important is Yonten Gyatso alone, the one hundred and twelve instructions for benefiting sentient beings, the instructions of the four wise men are not interrupted. To identify the Mani of the Bodhicitta essence instructions, the only son, Yonten Gyatso, was absorbed into the heart. It is said. Furthermore, the way they were taken care of was that Nubchen Sangye Yeshe himself, although in the form of a monk, was actually in the position of a great Vajradhara possessing three meanings. In order to benefit others, he established a lineage, but when the two sons were killed during a rebellion of the subjects, he was discouraged. He put the Indian scriptures in tiger and leopard skins, entrusted them to an Indian porter, and when he was about to send them to India, he met Yase Bon and was invited to his home. The Bonpo offered wine, and So Yeshe Wangchuk met him and said that I have a place of offering, Nubchen, so So also went to visit. At the same time, Pa Gor, Minister Phakpa, Su Legpai Dronma, and Dan Yonten Chok also gathered, and the four of them pleaded not to go to India.
Chinese
如是安住，讲说经、幻、心三部。以及甘露等广大法门。住在纳地的黑松树时，摄受了努·功德海等。如是，通过讲说和修持，广大利益所化众生。最终，趋向涅槃，为了后世着想，想要将殊胜的佛法作为伏藏埋藏起来。从尼泊尔请来工匠，当打造紫色的伏藏箱时，龙王无热恼偕同无数眷属前来，顶礼并恳请不要入灭：具有明智和权力的导师，佛陀您！请勿入灭，为了利益众生而住世。无论住世多久，我都将供养神通、威力以及珍宝的成就。如此祈请后，说道：对敌人来说，杀也杀不完，如同散落的石堆。对亲友来说，救也救不了，如同海边的蚊蝇。事情做了也做不完，如同水面的波纹。我这个小僧人的例子也和这相同。我不需要神通、威力和珍宝的主人。即使有权决定住世多久，也无法违背金刚手菩萨的命令。因为没有能像诸佛一样守护教法的儿子，所以与这个幻身一起，暂时埋藏于地下作为伏藏。当教法危难需要时，一旦与具有因缘者相遇，对于那些受持、念诵我的教法，以及修持此教法的瑜伽士们，请不要降下世间龙族的疾病。说完，将甚深教法放入伏藏箱中，上盖刻有魔鬼，下盖盖有空行母埃嘎扎匝的印章。用蛇绳捆绑，交给龙王的腹部，称为阿汤，交给了龙王自己。还有些历史记载说，努钦活了一百一十三岁，但您自己说：努的小僧人我，已经一百三十岁了。这样说更为可靠。理由是从君主赤松德赞时期到贝阔赞时期都有住世的记载。达玛认为努巴的教法无法忍受，想要进行猛咒，于是又返回尼泊尔。
English
Thus abiding, he taught the three sections of Sutra, Illusion, and Mind. And extensively taught nectar and other vast Dharma. When residing in the black pine tree of Nar, he is said to have taken Nub Yönten Gyatso as a disciple, etc. Thus, through teaching and practice, he greatly benefited beings to be tamed. Finally, heading towards Nirvana, intending to conceal the sacred Dharma as treasures for the sake of future generations. When summoning craftsmen from Nepal and crafting the dark purple treasure chest, the Naga King Matröpa, along with countless attendants, came, prostrated, and earnestly requested not to pass into Nirvana: "Wise and powerful teacher, Buddha! Please do not pass into Nirvana, but remain for the benefit of sentient beings. For as long as you remain, I will bestow the accomplishments of magical powers, strength, and wealth." After making this request, he said: "Enemies cannot be killed completely, like a scattered pile of stones. Relatives cannot be saved, like mosquitoes by the sea. Actions cannot be finished, like ripples on water. The example of me, a small monk, is also the same. I do not need the master of magical powers, strength, and jewels. Even if I have the power to decide how long to stay, I cannot disobey the command of Vajrapani. Because there is no son who can uphold the Dharma like the Buddhas, I will temporarily bury it in the earth as a treasure together with this illusory body. When the teachings are in danger and needed, once you meet someone with the right connection, for those yogis who uphold, recite, and practice my teachings, please do not inflict the diseases of the worldly nagas." Having said this, he placed the profound Dharma into the treasure chest, with a demon carved on the upper lid and the seal of the Dakini Ekajati on the lower lid. Bound with a snake rope, it was entrusted to the belly of the Naga King, called Atam, and given to the Naga King himself. Some historical accounts say that Nubchen lived to be one hundred and thirteen years old, but he himself said: "I, the small monk of Nub, am already one hundred and thirty years old." This seems more reliable. The reason is that there are records of him residing from the time of King Trisong Detsen to the time of Pelkhor Tsen. Darma thought that the teachings of Nubpa were unbearable and wanted to perform fierce mantras, so he returned to Nepal.
Chinese
据说，当他获得了一些瓦苏达拉的猛咒剃刀断法并返回时，邪恶国王拉隆·贝多已经将其诛杀，因此他说不必进行恶咒，而是将其埋藏为宝藏。 这样，当应调伏的众生圆满后，他暂时前往原始的净土，成为一个自然形成的巨大光团。 如此这般，伟大的译师努钦波仁波切多吉扬旺特（也被称为掘藏师）的弟子有努氏四子、十五位法友、三位珍宝和一百六十位眷属等，虽然存在一些不同的传承方式，但名字在灌顶目录中明确指出：努氏四子和十五位法友，以及三位珍宝和一百六十位世间眷属等。 四子如同：哲敦·赤琼、娘协乔。 娘敦·耶炯、祖钦·释迦炯。 十五位法友是：第一位法友，心子四位是：索萨·耶旺、多吉英秋杰。 瑟列·卓玛、乌巴拉旺钦泽。 巴郭·隆杰、多吉南觉泽。 丹敦·云乔、多吉扎波泽。 第二位心子，努钦·库隆巴。 功德嘉措、多吉仁增杰。 第三位瑟的弟子，殊胜四位是：雅敦·萨江、多吉参杰泽。 嘉隆·洛哲云努、旺佐泽。 嘉敦·释迦乔饶、孜巴泽。 秀敦·索夏、成列塔辛泽。 第四位是巴郭·贝敦·耶谢，第五位五位是嘉敦·云努宁。 乔敦·达玛绛曲、杰乔饶。 杰敦·达杰、洛多宁波。 如是说。 努钦·库隆巴·功德嘉措·多吉仁增杰是一个名字，因此上师的三个名字算作一个，所以出现十五位，据说这就是十五位法友。 在这方面，我看到了大约三种传承方式，虽然这三种方式看起来不尽相同，但各自都有很大的渊源。 然而，四子和十五位法友并非都完整地接受了教言和传承，有些是直接弟子，有些只是间接弟子，这是必须的。 祖波切也有两种说法，即是否得到过他的足迹，因此需要考察。 在这种传承方式中，有些人将努钦和库隆巴分别计算
English
It is said that when he obtained some wrathful mantra razor cutting practices of Vasudhara and returned, the evil King Lhalung Peldor had already killed him, so he said there was no need to perform evil mantras, but to bury it as a treasure. Thus, when the beings to be tamed were completed, he temporarily went to the primordial pure land, becoming a spontaneously formed great mass of light. Thus, the students of the great translator Nubchenpo Rinpoche Dorje Yangwangter (also known as a treasure revealer) were the four sons of Nub, fifteen Dharma friends, three jewels, and one hundred and sixty attendants, etc. Although there are some different ways of transmission, the names are clearly stated in the empowerment catalog: The four sons of Nub and the fifteen Dharma friends, as well as the three jewels and one hundred and sixty worldly attendants, etc. The four sons are like: Dretön Trochung, Nyang Sherchok. Nyangtön Yejung, Zurchen Shakya Jung. The fifteen Dharma friends are: The first Dharma friend, the four heart sons are: Sosa Yewang, Dorje Yingchukter. Serlek Drönma, Utpala Wangchen Tsal. Pagor Lönje, Dorje Namchak Tsal. Dantön Yönchok, Dorje Drakpo Tsal. The second heart son, Nubchen Khulungpa. Yönten Gyatso, Dorje Rigdzin Ter. The third, the four excellent students of Seru are: Yartön Saljang, Dorje Tsamje Tsal. Gya Lön Lodrö Yönnu, Wangdzok Tsal. Gya Tön Shakya Chokrab, Zibar Tsal. Zhutön Soshak, Trinley Tarsin Tsal. The fourth is Pagor Bektön Yeshe, and the fifth five are Gya Tön Yönnu Nying. Kyotön Darma Jangchub, Kyechok Rab. Kyetön Dargye, Lhodö Nyingpo. Thus it is said. Nubchen Khulungpa Yönten Gyatso Dorje Rigdzin Ter is one name, so the three names of the master are counted as one, so fifteen appear, and it is said that these are the fifteen Dharma friends. In this regard, I have seen about three ways of transmission, although these three ways seem not to be the same, but each has a great source. However, not all of the four sons and fifteen Dharma friends have completely received the teachings and transmissions, some are direct disciples, and some are only indirect disciples, which is necessary. Zurpoche also has two ways of explaining whether or not his footprints have been obtained, so it needs to be investigated. In this way of transmission, some people count Nubchen and Khulungpa separately.