Chinese
那嘎日赞札和，巴拉美修惹和，阿莫嘎班杂等众多班智达宣讲后，担任他们的译师，翻译了金刚怖畏和，阎魔敌续和，妙吉祥语意和，胜乐根本续等众多经典。因为译文非常优秀，所以被命名为“利益大”。所有班智达都说：达玛巴札，您创作了很多佛法，救护了众生！您的其他功德暂且不提，即使只懂声明学的三分之一，也在印度创作了很多佛法，您为什么不创作佛法呢？像这样具有圆满功德，却远离了自赞等垢染，即使其他教派和行为低劣，只要有意义，也绝不说贬低对方的话。对于在岩石上行走，在空中飞行，在岩石上打桩等神通和成就征相，没有任何障碍。在娘麦，向噶顿楚臣桑布学习了宁玛派密法。这是他十二岁的时候。十三岁时，又向堪布多顿僧格坚赞学习。在梦中，秘密藏用糌粑做了食物。做了佛陀和合的菜，并请示了上师。上师说：那非常好，那是你精通那个法的征兆。让他们两个你各做一个注释。于是做了注释。在西藏出现了文字记录，非常好。后来创作的论著是：为了依止三学宝，创作了三个重要的窍诀。为了让增上戒律的学在相续中生起，创作了戒律广论。为了生起增上等持的学，创作了四种关联和十五支分。为了在相续中生起增上智慧的学，创作了大圆满见修行窍诀。此外，还注释了恶趣行续和，怖畏金刚和，语门等，还创作了很多其他的论著。当时有夏的央切喇嘛，玛巴多巴，哦玉巴达桑丹，多的琼波吽宁，色仲嘉措昂，仲顿果恰，旺嘎达琼，郭拉泽，嘉嘉。
English
After Nāgari Tsandra, Parameśvara, Amoghavajra, and many other paṇḍitas taught, he served as their translator and translated many scriptures such as Vajrabhairava, Yamāntaka Tantra, Mañjuśrī Meaning Tantra, and the Root Tantra of Cakrasaṃvara. Because the translation was excellent, it was named "Great Benefit." All the paṇḍitas said: Dharmabhadra, you have composed many Dharmas, protect beings! Let alone your other qualities, even if you only understand one-third of grammar, you have composed many Dharmas in India, why don't you compose Dharma? Although he possessed such perfect qualities, he was free from the defilement of self-praise, and even if other religions and behaviors were inferior, he would never say anything to belittle others as long as it was meaningful. He had no obstacles to miracles and signs of accomplishment such as walking on rocks, flying in the sky, and driving stakes into rocks. In Nyangme, he learned the Nyingma tantras from Gartön Tsultrim Sangpo. This was when he was twelve years old. At the age of thirteen, he also studied with the scholar Döton Senge Gyaltsen. In a dream, the Secret Essence made food with zanba. He made a dish of Buddha Samayoga and asked the teacher. The teacher said: That is very good, that is a sign that you are proficient in that Dharma. Make a commentary on each of those two. So he made a commentary. It was good that written records appeared in Tibet. Later, the treatises he composed were: In order to rely on the three precious trainings, he composed three important instructions. In order to generate the training of higher morality in the mindstream, he composed the Extensive Treatise on Vows. In order to generate the training of higher concentration, he composed the Four Connections and Fifteen Limbs. In order to generate the training of higher wisdom in the mindstream, he composed the Great Perfection View, Meditation, and Instruction. In addition, he also commented on the Treatise on the Conduct of the Lower Realms, Vajrabhairava, and the Gate of Speech, and composed many other treatises. At that time, there were Shab's Yangkhye Lama, Marpa Dopa, O Yukpa Da Samten, Dö's Khyunpo Hungnying, Se Trom Gyatso Ang, Tshamton Gocha, Wangka Darchung, Gö Lhatse, and Gya Gya.
Chinese
藏地如四部的学者们开始辩论，说：“仅仅是出生在藏地的人所著的论典，不值得尊重。”他们前来拜见，想要责难。仅仅通过开示，就摧毁了他们的辩论勇气。他们非常渴望见到每一部论典，听闻所有的佛法，行持侍奉，将他作为佛法的皈依处。如此，荣 सोम 从出生起，就自然具备善良的行为，拥有天生的大智慧。他的心胸也非常宽广，受到所有同时代学者的赞扬。他精通内外一切学科，尤其精通声明和因明。即使对于藏语，他也能指出细微的词义差别，例如“这个词只用于这个意义”，这比其他人更为出色。他精通并掌握了所有翻译成藏文的经、续和论典的词义。甚至对于世俗的湖泊测量、农业、畜牧、乳制品制作等方面，他也非常精通，并撰写了关于如何实践这些方面的论典。所有藏地的神鬼都向他求法，供养并听从他的命令。他的见解至高无上，是所有佛法或教法的主人。他拥有莲花生大师的所有教法，以及贝若扎那的教法。贝若通过玉扎宁波，玉扎宁波通过拉钦贡巴饶赛，拉钦贡巴饶赛通过竹玛辛拉坚，再到努南巴丹、亚兹本丹，亚兹本丹向荣 सोम 讲述。因此，他也拥有心传的法脉，是教法的主人。他也是在丹隆塘仲玛出生的化身阿若耶谢雍仲所传授教法的持有者。阿若拥有印度七传承和汉地和尚七传承的教法，荣 सोम 从阿若的亲传弟子觉若桑嘎佐库尔和康巴亚兹本丹处听受了这些教法。之后，这个传承被称为大圆满康地法。此外，从比玛拉传下来的法脉，经过娘定增桑波、热仁钦秋、娘加纳库玛茹，娘和热两人传给库琼觉悟光，以及琼波。
English
The scholars of the four regions of Tibet began to argue, saying, "A treatise written by someone born in Tibet alone is not worthy of respect." They came to see him, wanting to find fault. Merely by giving teachings, he destroyed their courage to argue. They were very eager to see each treatise, to hear all the Dharma, to perform service, and to make him their refuge of the Dharma. Thus, Rongzom, from the moment of his birth, naturally possessed virtuous conduct and great wisdom that was spontaneously accomplished. His mind was also very broad, and he was praised by all the scholars of his time. He was skilled in all fields of knowledge, both internal and external, especially in grammar and logic. Even in the Tibetan language, he could point out subtle differences in meaning, such as, "This word is only used in this sense," which was far superior to others. He was skilled in and mastered all the words and meanings of the sutras, tantras, and treatises translated into Tibetan. Even in worldly matters such as measuring lakes, agriculture, animal husbandry, and making dairy products, he was very skilled, and he wrote treatises on how to practice these things. All the gods and demons of Tibet also sought Dharma from him, made offerings, and obeyed his commands. His view was supreme, and he was the master of all Dharma or teachings. He possessed all the teachings of Guru Padmasambhava, as well as the teachings of Vairotsana. Vairotsana through Yudra Nyingpo, Yudra Nyingpo through Lachen Gongpa Rabsel, Lachen Gongpa Rabsel through Druma Shinglakchen, then to Nub Nampar Dren, Yazhi Bonton, and Yazhi Bonton explained to Rongzom. Therefore, he also possessed the mind-transmission lineage and was the master of the teachings. He was also the holder of the teachings transmitted by Aro Yeshe Jungne, the incarnate lama who was born in Denlong Tangdronma. Aro had the teachings of the seven Indian lineages and the seven Chinese Heshang lineages, and Rongzom heard these teachings from Aro's direct disciples, Chokro Zangkar Dzokhur and Khampa Yazhi Bonton. After that, this lineage became known as the Dzogchen Kham tradition. Furthermore, the lineages transmitted from Vimalamitra, through Nyang Tingdzin Zangpo, Ra Rinchen Chok, and Nyak Jnanakumara, Nyak and Ra both transmitted to Khu Chungchub Od, and Khyunpo.
Chinese
从益西沃（དབྱིག་འོད་）逐渐而来，属于绒宗（རོང་ཟོམ་）。总而言之，他的智慧和功德是谁也无法述说的。在西藏这片雪域，没有出现过与他相提并论的学者。总的来说，他虽然是佛的化身，但获得成就却是通过金刚橛（རྡོ་རྗེ་ཕུར་པ）的方式。因此，他也创作了许多金刚橛的论著。传承的历代也都是成就者没有中断。由此产生了子嗣传承和弟子传承两种。关于家族世系：首先是绒班贝吉仁波切（རོང་བན་དཔལ་གྱི་རིན་པོ་ཆེ），他的儿子是绒班仁钦楚臣（རོང་བན་རིན་ཆེན་ཚུལ་ཁྲིམས），他的儿子是绒宗曲吉桑布（རོང་ཟོམ་ཆོས་ཀྱི་བཟང་པོ）和贡钦曲帕（བསྒོམ་ཆེན་ཆོས་འཕགས་）二人。曲桑（ཆོས་བཟང་）的儿子是孜吉巴瓦（གཟི་བརྗིད་འབར་བ་）和本巴（འབུམ་འབར་）二人。孜吉巴瓦（གཟི་བརྗིད་འབར་）的儿子是敦达（སྟོན་དར་）和敦觉（སྟོན་སྐྱབས་）二人。敦达（སྟོན་དར་）的儿子是敦僧（སྟོན་སོང་）。敦僧（སྟོན་སེང་）的儿子是觉色拉贝（ཇོ་སྲས་ར་སྤེ）。此人的侍从是本巴贝（འབུམ་དཔལ）。敦觉（སྟོན་སྐྱབས་）的儿子是觉色沃热（ཇོ་སྲས་འོད་ཟེར），他的儿子是洛本本丹（སློབ་དཔོན་འབུམ་བསྟན）。曲桑（ཆོས་བཟང་）的第二个儿子本巴（འབུམ་འབར་）有儿子曲吉坚赞（ཆོས་ཀྱི་རྒྱལ་མཚན），觉泽（ཇོ་རྩེགས），觉桑（ཇོ་བཟང་）等。曲吉坚赞（ཆོས་ཀྱི་རྒྱལ་མཚན）的儿子是阿难陀跋折罗，即绒波衮噶（རོང་པོ་ཀུན་དགའ）。他的老师是梅崩（མེ་དཔུང་）。他有儿子曲吉谢年（ཆོས་ཀྱི་གཤེས་གཉེན་）和曲协（ཆོས་བཞད་）二人。绒巴觉桑（རོང་པ་ཇོ་བཟང་）的儿子是洛本觉扎（སློབ་དཔོན་ཇོ་བཀྲ），他的儿子是达桑（དར་བཟང་），多吉丹（རྡོ་རྗེ་བསྟན་）二人。达桑（དར་བཟང་）的儿子是洛本色沃（སློབ་དཔོན་སེར་འོད）。觉丹（ཇོ་བརྟན་）的儿子是尼玛僧格（ཉི་མ་སེང་གེ），他有儿子沃热本（འོད་ཟེར་འབུམ་）和本果（འབུམ་རྒོད་）二人。绒贡曲帕（རོང་བསྒོམ་ཆོས་འཕགས་）的儿子是洛本敦雍（སློབ་དཔོན་སྟོན་གཡུང་），他的儿子是觉色拉松（ཇོ་སྲས་ལྷ་བསྲུངས），他的老师是嘉措瓦钦波达玛丹（བྱམས་ཆོས་པ་ཆེན་པོ་དར་མ་བརྟེན），他的儿子是洛本萨丹多吉（སློབ་དཔོན་སྲ་བརྟན་རྡོ་རྗེ་）。现在绒宗（རོང་ཟོམ་）的家族血脉已经断绝，但在本果（འབུམ་རྒོད་）时期，仁蚌巴（རིན་སྤུང་བ）的夏哦南喀坚波（ཞལ་ངོ་ནམ་མཁའ་རྒྱལ་པོ）作为施主，涌现出许多弟子。其中最为杰出的是唐仲噶西巴（ཐང་ཁྲོམ་བཀའ་བཞི་པ་），此人在本果（འབུམ་རྒོད་）去世后，将绒宗曲桑（རོང་ཟོམ་ཆོས་བཟང་）的灵塔迎请至贡噶波寺（དགོན་དཀར་པོ）。并将金刚橛的法脉传授给聂（སྙགས་）氏家族的持咒者色玛瓦（སླེ་མ་བ་）等人。第二是弟子传承。总的来说，这位圣人拜谒了当时所有智者和成就者的足下，这是不可思议的，尤其
English
Coming gradually from Yig Oe (དབྱིག་འོད་), belonging to Rongzom (རོང་ཟོམ་). In short, his wisdom and qualities are indescribable by anyone. In this land of Tibet, the snowy region, no scholar has ever appeared comparable to him. Generally, although he is an emanation of the Buddha, he attained accomplishment through the means of Vajrakila (རྡོ་རྗེ་ཕུར་པ). Therefore, he also composed many treatises on Vajrakila. The lineages have also come down unbroken by accomplished ones. From this, there are two lineages: the lineage of sons and the lineage of disciples. Regarding the family lineage: First, Rong Ban Pelgyi Rinpoche (རོང་བན་དཔལ་གྱི་རིན་པོ་ཆེ); his son is Rong Ban Rinchen Tsultrim (རོང་བན་རིན་ཆེན་ཚུལ་ཁྲིམས); his sons are Rongzom Chokyi Zangpo (རོང་ཟོམ་ཆོས་ཀྱི་བཟང་པོ) and Gomchen Chopa (བསྒོམ་ཆེན་ཆོས་འཕགས་). The sons of Chozang (ཆོས་བཟང་) are Ziji Barwa (གཟི་བརྗིད་འབར་བ་) and Bumpa (འབུམ་འབར་). The sons of Ziji Barwa (གཟི་བརྗིད་འབར་) are Tondar (སྟོན་དར་) and Tonkyab (སྟོན་སྐྱབས་). Tondar (སྟོན་དར་) has a son, Tonsong (སྟོན་སོང་). The son of Tonseng (སྟོན་སེང་) is José Rapé (ཇོ་སྲས་ར་སྤེ). This person's attendant is Bumpa Pel (འབུམ་དཔལ). The son of Tonkyab (སྟོན་སྐྱབས་) is José Ozer (ཇོ་སྲས་འོད་ཟེར); his son is Lobpon Bumten (སློབ་དཔོན་འབུམ་བསྟན). The second son of Chozang (ཆོས་བཟང་), Bumpa (འབུམ་འབར་), has sons Chokyi Gyaltsen (ཆོས་ཀྱི་རྒྱལ་མཚན), Jotsek (ཇོ་རྩེགས), Josang (ཇོ་བཟང་), and so on. The son of Chokyi Gyaltsen (ཆོས་ཀྱི་རྒྱལ་མཚན) is Ananda Vajra, also known as Rongpo Kunga (རོང་པོ་ཀུན་དགའ). His teacher is Mepung (མེ་དཔུང་). He has sons Chokyi Shenyen (ཆོས་ཀྱི་གཤེས་གཉེན་) and Chozhé (ཆོས་བཞད་). The son of Rongpa Josang (རོང་པ་ཇོ་བཟང་) is Lobpon Jotra (སློབ་དཔོན་ཇོ་བཀྲ); his sons are Darsang (དར་བཟང་) and Dorje Ten (རྡོ་རྗེ་བསྟན་). The son of Darsang (དར་བཟང་) is Lobpon Ser O (སློབ་དཔོན་སེར་འོད). The son of Joten (ཇོ་བརྟན་) is Nyima Senge (ཉི་མ་སེང་གེ); he has sons Ozer Bum (འོད་ཟེར་འབུམ་) and Bum Go (འབུམ་རྒོད་). The son of Rong Gom Chopa (རོང་བསྒོམ་ཆོས་འཕགས་) is Lobpon Tongyung (སློབ་དཔོན་སྟོན་གཡུང་); his son is José Lhasung (ཇོ་སྲས་ལྷ་བསྲུངས); his teacher is Jamchopa Chenpo Darma Ten (བྱམས་ཆོས་པ་ཆེན་པོ་དར་མ་བརྟེན); his son is Lobpon Saten Dorje (སློབ་དཔོན་སྲ་བརྟན་རྡོ་རྗེ་). Nowadays, the family lineage of Rongzom (རོང་ཟོམ་) is cut off and no longer exists, but during the time of Bum Go (འབུམ་རྒོད་), the official Namkha Gyalpo (ནམ་མཁའ་རྒྱལ་པོ) of Rinpungpa (རིན་སྤུང་བ) acted as a patron, and many disciples emerged. Among them, the most excellent was Tangtrom Kagyipa (ཐང་ཁྲོམ་བཀའ་བཞི་པ་). After the passing of Bum Go (འབུམ་རྒོད་), this person brought the reliquary stupa of Rongzom Chozang (རོང་ཟོམ་ཆོས་བཟང་) to Gonkarpo Monastery (དགོན་དཀར་པོ). He also taught the cycles of Vajrakila to the mantra holders of the Nyak (སྙགས་) clan, the Lémawa (སླེ་མ་བ་) and others. Second is the lineage of disciples. In general, this holy person attended upon the feet of all the wise and accomplished ones of that time, which is inconceivable, especially
Chinese
པར་དུ་གོ་རུབ་译师，玛尔巴多贝，杰俄等十七位大译师。雅多杰坚巴等三十五位大成就者，玛吉夏姆的兄弟杰昆普巴等一百八十位大禅修成就者。约尔格西多杰旺秋和扬杰喇嘛等五百位持伞导师等无边无际，难以言说。普巴的法如何传承的呢？ 绒宗将法传给约尔格西多杰旺秋。约尔铁成就者，嘉顿东昂，瑜伽行者雄巴，波若多德贡，约尔铁桑吉涅本，顿珠雄努，贝巴帕巴，贝衮噶涅玛，贝衮钦曲杰，堪布嘉乔巴，古格班钦，成就者贝觉巴，洛钦索南嘉措，恰仁钦曲杰，喇嘛丹巴多杰僧格。我从他那里获得了绒宗派的圆满灌顶和传承。 现在，被称为黑普巴神的是，莲花生大师父母及以上都相似，从那以后： 哲阿杂惹努汝。 这位通过普巴获得了成就，获得了长寿持明，至今仍然活着，没有去世。 朗拉绛曲多杰在获得成就之后也与他见面，校对了之前听过的普巴法类。 这是第一次校对。 在一些历史中，说昂哲阿杂惹是萨雷，这非常不确定。 因为不理解措嘉和朗拉之间有五代人。 在一个伏藏历史中，朗拉七岁的时候，莲花生大师去西南方时，他碰到了莲师的脚。 这纯粹是不确定的自造。 后来，众生的怙主曲杰帕巴想听闻从下部猛咒解脱的灌顶，但没有找到。 他对眷属们说：“如果有人得到了这样的灌顶，即使是个乞丐，也要把他带来。 我会向他请求。” 但仍然没有找到。 后来，从尼泊尔的商人那里得知，措嘉的弟子阿，在其他历史中说，是尼泊尔的班智达热那西日。 叫做杂惹努汝的人获得了长寿持明，拥有完整的普巴法。