Chinese
考虑后，修建了寺庙，三个工匠用三个月零七天完成了，白天是人建造的，晚上是空行母建造的，比人建造的还要高，因此被称为空行母寺庙。弟子玛托·江巴尔想要建造一座寺庙。有一棵巨大的树，有一顷地的面积，树干自然弯曲，非常危险。他给侍者一个绳套，说："这棵树上有地主白蛇和黑蛇，抓住它。"玛托巴自己脱下肩膀，用斧头砍树，流出了鲜血。他用那棵树建造了自己的寺庙，将七根木柱献给了喇嘛祖琼巴。剩下一根柏树柱子，被拉到河里。在绒莫山口，它在水里浸泡了五天也没有出来。在那里，僧侣们来到喇嘛祖琼面前，说："有一根很好的柱子，但是浸在水里出不来。"喇嘛说："如果在这里建造空行母寺庙，对末法时代的众生有很大的利益。总的来说，八部众会嫉妒。"他想到绒莫山口的地主会嫉妒，所以说："你们两个拿着这两个白色和红色的朵玛，把这个白色朵玛堆在岩石上，把这个红色朵玛扔到湖里。哦，这根柱子是喇嘛祖琼巴的，如果你们现在能运送，就运送吧，不要回头。"他们两个照做了，木头也出来了，寺庙的木结构都很好地完成了。上师和弟子们在休息的时候，工匠们填满了整个空间，因此被称为化身工匠。因此，寺庙建成后，建造了四十二尊佛像。在那棵檀香树的根部，也建造了象头王财神勒登的雕像。在开光仪式结束时，喇嘛用袍子的下摆打了贡布（大黑天护法）的雕像三次，问道："你能守护佛法吗？"贡布的头弯了三次。喇嘛又问："你能赞美三宝的荣耀吗？"贡布面带微笑，特别说道："我将成为拉杰·祖琼巴传承的助手。"贡布说："我将按照您的指示去做。"当时，侍者生起了极大的敬仰，并询问了原因。喇嘛说："我就是真正的黑汝嘎，所以……"
English
Having considered, they built a temple, and three craftsmen completed it in three months and seven days. During the day, it was built by humans, and at night, it was built by dakinis, surpassing the height built by humans, so it became known as the Dakini Temple. The disciple Mathog Jangbar desired to build a temple. There was a large tree, covering an area of one acre, with a naturally twisted trunk that was very dangerous. He gave a lasso to the attendant and said, "This tree has the landlords, a white snake and a black snake, so catch it." Mathogpa himself took off his shoulder and struck the tree with an axe, causing blood to gush out. From that tree, he built his own temple, offering seven wooden pillars to Lama Zurchungpa. One juniper pillar remained, and when it was dragged to the river, it sank in the water at Ngamo Trang for five days without emerging. There, the monks came to Lama Zurchung and said, "There is a good pillar, but it is submerged in the water and cannot come out." The Lama said, "If a Dakini Temple is built here, it will greatly benefit beings in the degenerate age. In general, the Eight Classes of gods and demons will be jealous." He thought that the landlord of Ngamo Trang was being jealous, so he said, "You two take these two white and red tormas, pile this white torma on the rock, and throw this red torma into the lake. Oh, this pillar belongs to Lama Zurchungpa, so if you can transport it now, transport it, and don't look back." The two of them did as instructed, and the wood also emerged, and the wooden structures of the temple were well completed. While the master and disciples were resting, the craftsmen filled the entire space, so they were known as emanation craftsmen. Therefore, after the temple was completed, forty-two Buddha statues were built. At the base of that sandalwood tree, a statue of Tsogdag Legden (Ganapati) was also built. At the end of the consecration ceremony, the Lama struck the image of Gonpo (Mahakala) three times with the hem of his robe, asking, "Can you protect the Buddha's teachings?" The head of Gonpo bowed three times. The Lama then asked, "Can you praise the glory of the Three Jewels?" Gonpo smiled and specifically said, "I will be a helper to the lineage of Lhaje Zurchungpa." Gonpo said, "I will do as you command." At that time, the attendant developed great devotion and asked for the reason. The Lama said, "I am the actual Heruka, so..."
Chinese
说是让护法神去工作。同样，关于建造索普空行母殿的方式，在《旺江》中说：“剩余食物在檀香树上诞生了佛。”这是通过简要的方式说的。然后，他又去了扎嘉沃，作为掌握穷尽三摩地的标志，通过修水，石头中自然涌出水。通过修风，他获得了对风的控制，早上在乌巴隆进行早课，在空行母殿索普进行午课，去扎嘉沃进行晚课，在那里他维持了一个大型的讲修僧团。聚集了很多弟子，四大柱如上所述。八根栋梁是努顿嘎玛、玛托巴、古顿秋森、由巴托让泽昌江贝、江巴扎扎、泽拉玛、兰雅泽瓦。两位大修行者是瓦贡格玛、本贡沃沃。此外，还有十八个主要支派，三十二个次要支派，一百零八个扎玛，三个玉巴切米，两个达古米等等。据说讲经说法时，书籍流通超过一万卷，佛法得以弘扬和发展。如此，喇嘛祖琼巴从两种方式中显现出福报，以至于西藏所有的密宗行者都顶礼膜拜，没有人走在前面。格西果库巴拉杰，这位新密宗的大译师，以前是祖钦喇嘛面前带着黑马的牧民，带着绿松石和铜来的人，因为没有给予佛法而患了心病，后来向宁玛派发送了许多信件的那个人，由于嫉妒的动机，说：我们新派的人没有理由向祖琼巴顶礼膜拜，也没有理由坐在下面，所以我们自己制定了法律。有一次，在香发生了一个盛大的宴会，所有的格西和密宗行者都聚集在一起。格西果亲自来到喇嘛祖琼巴在僧团中就座的面前顶礼膜拜。宴会结束后，他自己的僧侣问果：我们制定了不向祖琼巴顶礼的法律，您为什么顶礼呢？他说：当我走到他面前时，我看到世尊大吉祥金刚或者就是那个人。
English
It is said that the protector deity was sent to work. Likewise, regarding the manner of building the Söphuk Khandro Lhakhang, it is said in the "Wangjang": "The Buddha was born on the sandalwood tree from leftover offerings." This was said in a concise manner. Then, he went again to Drak Gyawor, and as a sign of mastering the Samadhi of Exhaustion, by meditating on water, water naturally gushed forth from the rock. By meditating on wind, he gained control over the wind, so that he would do the morning service in Ukpa Lung in the morning, the midday service in the Khandro Lhakhang Söphuk, and go to Drak Gyawor for the evening service, where he maintained a large monastic college of teaching and practice. Many disciples gathered, the four pillars being as mentioned above. The eight beams are Nup Tön Gapa Ma, Ma Tokpa, Ku Tön Chö Seng, Yüsep Tö Rang Tseram Jang Pel, Jangpa Drak Drak, Tsek Lama, and Lhen Nya Tsalwa. The two great meditators are Wa Gom Gema and Bön Gom Ngowo. Furthermore, there were eighteen major branches, thirty-two minor branches, one hundred and eight Dralmas, three Yüpa Chemi, two Takurmi, and so on. It is said that during the time of teaching and learning, more than ten thousand volumes of books were circulated, and the teachings were propagated and expanded. Thus, Lama Zur Chungpa himself manifested blessings from both ways, so that all the tantric practitioners of Tibet prostrated to him, and no one went to the front. Geshe Gö Kukpa Lhatse, the great translator of the New Tantra, was formerly the nomad with a black horse who came to Lama Zurchen with turquoise and copper, and because he was not given the Dharma, he suffered from heart disease, and later sent many letters to the Nyingma school. Due to the motivation of jealousy, he said: "We New School people have no reason to prostrate to Zur Chungpa, nor do we have any reason to sit below, so let us make a law," and they made a law. Once, when a great feast occurred in Shang, all the Geshes and tantric practitioners gathered. Geshe Gö himself came and prostrated before Lama Zur Chungpa, who was seated in the assembly. When the feast ended, his own monks asked Gö: "We made a law not to prostrate to Zur Chungpa, why did you prostrate?" He said: "When I went before him, I saw the Bhagavan Mahāśrīheruka or that was who he was."
Chinese
据说，他们认为这样就像没有人类意识一样。据说，与此同时，还出现了译师仁钦桑波、仲米译师、洛扎玛尔巴译师、俄译师等。此时，萨迦夏仲阿米大师所著的《道果法源善说汇集之海》中，关于仲米去印度的原因，记载了这样一段关于三学之敌兴起的故事：在娘堆，秀敦巴绛巴尔将阿曼斯的邪道带入歧途，说今生就能成佛，从而使增上戒律成为敌人。在娘麦，祖琼西绕扎巴说，通过大圆满，认为知即是佛。重复“分别念即是轮回”，从而使禅定成为敌人。在乌如绛，格西敦巴说，噶当派的讲经闻法是徒劳的。守护别解脱戒，修持大悲心等本尊，认为在一个时辰内，本尊会斩断一切束缚，从而使增上智慧成为敌人。香擦敏巴将身命献给上师，制造争端，重复“成佛”，从而使三学都成为敌人。等等。秀敦巴的传承似乎不太出名。祖琼巴属于宁玛噶玛派。格西敦巴仲敦嘉瓦炯内是噶当派的源头。香擦敏巴，似乎是想说香擦巴喇嘛香仁波切，但“擦敏”可能是文字错误，或者没有出现非常伟大的瑜伽士。香擦巴指的是擦巴噶举派。据说在各王朝教法史中，将不属于该派的“擦敏”称为现在的多擦敏巴。总而言之，仲敦对增上智慧之学的损害，噶当派新旧派都来申诉。同样，喇嘛香对三学的损害，噶举派也同样申诉。但我们宁玛派的祖琼巴没有造成对增上禅定的损害，现在正是像抖掉头上的雪一样的时候。也就是说，通过大圆满，认为知即是佛。
English
It is said that they thought it was as if there was no human consciousness. It is said that at the same time as this, there appeared translators like Lotsawa Rinchen Zangpo, Drokmi Lotsawa, Lho Drak Marpa Lotsawa, and Go Lotsawa. At this time, in the 'Lamdre Chos 'byung Legs bshad 'dus pa'i rgya mtsho' (Ocean of Collected Excellent Explanations of the Lamdre Dharma Origin) composed by Sakya Shabdrung Ami, the reason for Drokmi's journey to India is recorded as follows regarding the rise of enemies to the three trainings: In Nyangto, Sheu Tonpa Jangbar led Amanas into the wrong path, saying that one could attain Buddhahood in this life, thereby making higher discipline the enemy. In Nyangme, Zur Chung Sherab Drakpa said that through Dzogchen, knowing is considered to be the Buddha. Repeating 'Conceptual thought is samsara,' thereby making Samadhi the enemy. In Uru Jang, Geshe Tonpa said that the Kadam's teaching and listening is a meaningless effort. By keeping the Pratimoksha vows and accomplishing deities such as Mahakaruna, it is said that in one moment, the deity will cut off all attachments, thereby making higher wisdom the enemy. Zhang Tsal Minpa offered body and life to the Lama, causing conflict, repeating 'Attaining Buddhahood,' thereby making all three trainings the enemy. And so on. Sheu Tonpa's lineage does not seem to be well-known. Zur Chungpa belongs to the Nyingma Kama school. Geshe Tonpa Dromton Gyalwai Jungne is the source of the Kadampa. Zhang Tsal Minpa seems to be referring to Lama Zhang Rinpoche of Zhang Tsalpa, but 'Tsal Min' may be a typographical error, or a very great yogi may not have appeared. Zhang Tsalpa refers to the Tsalpa Kagyu. It is said in various royal and religious histories that 'Tsal Min,' who does not belong to that school, is now known as Dol Tsal Minpa. In short, regarding Dromton's harm to the training of higher wisdom, the old and new Kadampas came to appeal. Similarly, regarding Lama Zhang's harm to all three trainings, the Kagyupas also made similar appeals. But we Nyingmapas, Zur Chungpa, did not cause harm to higher Samadhi, so it seems like the time to shake off the snow on our heads. That is to say, through Dzogchen, knowing is considered to be the Buddha.
Chinese
虽然“无念是轮回”这句话在小仲敦巴的著作中出现，但在我们宗派中并不出名。但这句话本身并没有什么错误，所以是可以接受的。因为忆念佛陀是显密一切宗派的传统，如果忆念自己要修的果位，而不修道，怎么能得到果位呢？闻思修三者的想法，不也是忆念吗？此外，受持、读诵、念诵、忆念等又是什么呢？如果不能忆念，又用什么来修禅定呢？以平凡的分别念是轮回为基础。如果不是这样，那么尊贵的萨迦派人士也不应该批评达波噶举派的分别念是法身。这些有很多可以引用的经文，但因为篇幅有限，就用这些要点来代替吧。另外，在那部法源中，写了仲米去印度的缘由。在下面写了仲米从印度回来后讲经说法，培养弟子的章节中，在讲述续部的弟子时也写道：第五位是娘日祖波切释迦炯乃，他献上了满满的瑟石和玉石，以及扎奥的坐垫，请求佛法，四年里，他精通了包括所有部分的三个续部。特别是，他精通古汝，讲经说法，有一百多个僧人。他想在娘日建立续部的讲法，他的两个大儿子，孜莫二，孜果三，柱子四，栋玛八，达玛三十二，黑大自在四，做事的人聚集起来，献上了许多供品，请求不要破坏宁玛派的教法，所以没有能讲，从那以后也没有发展起来。但是，他是仲米著名的弟子。就像世间的谚语说的那样，需要的是金刚，不需要的是石头，事情就是这样。祖琼巴拉巴定额增是教敌，而他的上师祖波切是续部精通者的弟子，这非常不合理。祖琼巴是祖波切的侄子，所以这些宁玛派的历史中出现了没有仔细考虑，粗略估计的错误。
English
Although the phrase "non-thought is samsara" appears in the writings of Zur Chungpa, it is not well-known in our tradition. However, there is nothing inherently wrong with the phrase itself, so it is acceptable. Because remembering the Buddha is the tradition of all Sutra and Tantra schools, if one remembers the fruit one is to cultivate but does not practice the path, how can one attain the fruit? Isn't the thought of hearing, contemplating, and meditating also a form of remembering? Furthermore, what are holding, reading, reciting, and remembering? If one cannot remember, how can one cultivate meditation? Based on the premise that ordinary conceptual thought is samsara. If this were not the case, then the glorious Sakya masters should not criticize the conceptual thought of the Dagpo Kagyu as the Dharmakaya. There are many scriptures that could be cited for these points, but due to limited space, these key points will suffice. Also, in that same Dharma history, it is written about the reasons why Drokmi went to India. In the section below about Drokmi returning from India, teaching the Dharma, and cultivating disciples, when discussing the disciples of the Tantra tradition, it is also written: The fifth was Nyari Zurpoche Shakya Jungne, who offered a full seat of gzi and turquoise, and a silk brocade cushion, requesting the Dharma. For four years, he mastered the three Tantras with all their parts. In particular, he became proficient in Guhya and taught the Dharma, and there were more than a hundred monks. He wanted to establish the teaching of the Tantras in Nyari, and his two great sons, Tsemoyi, Tsegoksum, the four pillars, the eight beams, the thirty-two dralmas, the four great black ones, and the workers gathered and offered many offerings, requesting that the teachings of the Early Translation School of Secret Mantra not be destroyed, so he was unable to teach, and there was not much development from that point on. However, he was a famous disciple of Drokmi. It is just like the worldly proverb that what is needed is a vajra and what is not needed is a stone. Zur Chungpa Lhapa Tingngezin is an enemy of the teachings, and his guru Zurpoche being made a disciple who was proficient in the Tantras is very unreasonable. Zur Chungpa is the nephew of Zurpoche, so these Nyingma histories have errors of not considering carefully and making rough estimations.