Chinese
大约十四五岁时，不得不做些寺庙的零星事务。后来他说，那段时间毫无意义地过去了。十七岁时，当吉尊·绛央扎巴坚赞前往亚泽的途中，在洛沃（今木斯塘）相遇。听闻了念珠三圈等的实修和许多佛法。之后再次相遇，听闻了许多密宗的法，并精通了《量理宝藏论》。之后他想去吉尊·绛央那里，于二十一岁时独自逃走。以前也是个富裕的人，路上被牧民的狗咬伤了脸，路途遥远等，非常辛苦，但他的决心没有动摇。他认为疲劳是因为违背了父母的命令，所以在一些山口，向父母所在的方向多次磕头忏悔，之后就顺利了。之后在萨迦的吉尊·绛央那里，同时学习了《现观庄严论》、《量理宝藏论》和《俱舍论》。朋友们说集中学一个比较好，但他没有听，在三个的基础上又加上了《入菩萨行论》和一些密法。两年半后，四部论典及其注释的词义全部掌握，为了准备新释的器具，前往塔那。在学问僧仁耶处住了三个月左右，一边修持石丸精华等断食的诀窍，一边听了一遍《慈氏五论》的讲解。之后做了新释。略、中、广三种等般若经的经部，听了一会儿就全部掌握了。前往卫藏的大部分地区游学，智慧超群，才华横溢，精通《般若十万颂》等众多经部的词义，无论大小论典都能毫不费力地通晓，因此大家都赞叹说简直是全知者，全知的名号也从那时开始有了。总的来说，听闻显密佛法的上师有三十多位，最主要的是吉尊·绛央，显密的大小论典无数，灌顶也有七十多种。
English
At around the age of fourteen or fifteen, he had to do some odd jobs at the monastery. Later he said that that time had passed meaninglessly. At the age of seventeen, when Kyiton Jamyang Drakpa Gyaltsen was on his way to Yartse, he met him in Lowo (present-day Mustang). He heard many practices and teachings, such as the three rounds of rosary recitation. Later, he met him again and heard many secret tantric teachings and mastered the Compendium of Valid Cognition. After that, he wanted to go to Jamyang's presence, and at the age of twenty-one, he ran away alone. He was a wealthy person before, and on the way, he was bitten on the face by a nomad's dog, and the long distance made him very tired, but his determination did not waver. He thought that the fatigue was because he had disobeyed his parents' orders, so at some mountain passes, he prostrated and confessed many times in the direction where his parents were, and after that, things went smoothly. After that, at Sakya, he studied the Ornament of Clear Realization, the Compendium of Valid Cognition, and the Treasury of Abhidharma all at the same time under Kyiton Jamyang. Friends said that it would be better to concentrate on one, but he did not listen and added the Bodhisattvacharyavatara and some tantric teachings on top of the three. After two and a half years, he mastered all the words and meanings of the four treatises and their commentaries, and went to Tanak to prepare the equipment for the new commentary. He stayed with the scholar Rinchen Yeshe for about three months, practicing the essence extraction of pebbles and other fasting techniques, while listening to the explanation of the Five Treatises of Maitreya once. After that, he made a new commentary. He listened to the Prajnaparamita Sutras, such as the extensive, intermediate, and concise versions, for a short time and mastered them all. He traveled to most of the regions of U and Tsang for monastic tours, and he was outstanding in wisdom and had excellent intellectual abilities. He was fluent in the words and meanings of many sutras, such as the Hundred Thousand Verses of the Prajnaparamita, and he knew all the major and minor treatises without any difficulty. Therefore, everyone praised him as being like an omniscient one, and the name "Omniscient" was given to him from that time on. In general, he had more than thirty lamas from whom he heard the teachings of Sutra and Tantra, and the most important one was Kyiton Jamyang, from whom he received countless major and minor treatises of Sutra and Tantra, and more than seventy empowerments.
Chinese
未闻。又于吉祥时轮方面，首先于这位上师处，对于灌顶、续部、口诀等一切都精通。还做了几年讲修辅导。于教法长河寺的堪布大菩萨索南扎巴处受比丘戒，听闻并通达了包括律经根本经释在内的一切。安住于极致的僧人身。期间回乡，拜见了父母等，对于之前违背教令前往卫藏一事忏悔，使人不悦之事不再发生，住了一年左右，再次前往萨迦。三十岁时，因一件事前往觉囊，对修行方式生起了信心。之后前往拉萨和楚布等地，与法王让迥巴进行了多次佛法交流。让迥巴虽然没有抬高这位仁波切的理智之面，但因具有良好的神通，预言说：您会很快获得比现在更好的见解和佛法术语。三十一岁时前往觉囊，从大学者处听闻了许多共同灌顶和诀窍，对六支瑜伽进行了实修指导。除了请求指示的时候，谁也不见，住在空行乐园。由于收摄禅定的体验证悟达到究竟，上师说要进行快速引导，请求说要慢慢修持，于是进行禅修，获得了如续部所说的生命力达到极致的征兆。之后在拉萨举行祈愿法会，在叶尔巴进行了一次闭关。又往上走，在吉普向喇嘛衮邦·确扎巴听闻并讲述了一遍《大疏》。由于大学者的允许，向五十名左右的格西详细讲述了一遍续部注释。之后由于上师的强烈命令，前往座床。大学者非常高兴，近两年的时间里，不分昼夜地赐予了灌顶、传承、引导、讲说等上师自己所拥有的一切佛法。总的来说，向嘉央大师和大学者听闻的佛法是无边无际的，仅仅记住名字也很困难。殊胜的他空见修行，虽然是在空行乐园居住时心中产生的，但几年都没有对别人说。前往座
English
I haven't heard. Also, regarding the glorious Kālacakra, first, at the feet of this lama, he became extremely proficient in all empowerments, tantras, and instructions. He also engaged in teaching and listening as a side practice for several years. He received full ordination from the great Bodhisattva Sonam Drakpa, the abbot of Cholung Monastery, and having heard and understood all the Vinaya, including the root text and commentaries, he remained in the ultimate state of a monk. During that time, he went to his homeland, met his parents and others, and apologized for having previously disobeyed orders and gone to Ü-Tsang. He ensured that no one was displeased and stayed for about a year before returning to Sakya. At the age of thirty, he went to Jonang for a certain matter and developed faith in the practice tradition. Then he went to Lhasa and Tsurpu, among other places, and had many Dharma discussions with Chöje Rangjungpa. Although Rangjungpa did not elevate this lord's intellectual face, he possessed good clairvoyance and prophesied, "You will soon have an even better view and Dharma language than you have now." At the age of thirty-one, he went to Jonang and received many common empowerments and instructions from the great scholar-ascetic. He practiced the Six Yogas under guidance. Except for when requesting instructions, he met with no one and stayed in Khachö Dechen (Khechara Pure Land). As his experience and realization of meditative absorption reached its culmination, the lama said to give quick guidance, but he requested to cultivate it slowly and practiced meditation, possessing the signs of perfected life-force as described in the tantras. Then he made a prayer festival in Lhasa and stayed in Yerpa for a retreat. Again, he went up and at Kyipu, he listened to and taught the Great Commentary once to Lama Kunpang Chödrakpa. With the permission of the great scholar-ascetic, he extensively taught the tantra commentary once to about fifty geshes. Then, due to the lama's strong command, he went to the throne. The great scholar-ascetic was very pleased and, for nearly two years, day and night, he bestowed all the Dharma that the lama himself possessed, such as empowerments, transmissions, guidance, and teachings. In general, the Dharma he heard from Jamyang Gyaton and the great scholar-ascetic was limitless, and it is difficult to even remember the names. The extraordinary Shentong view and practice, although it arose in his mind while residing in Khachö Dechen, he did not speak of it to others for several years. He went to the throne.
English
After a few years, he laid the foundation for the great Kumbum Monastery and ascended the Dharma throne of Zangden Gong. To more than ten virtuous spiritual friends, he elaborately explained the "Ten Essential Sutras" with his own insightful views, expounding them extensively. He also composed many treatises expounding the Shentong (gzhan stong) view. The scriptures and Dharma terminology spread everywhere, beyond the comprehension of ordinary scholars. When engaging in direct debates, it was like snow falling into the ocean, silent and without trace. Those who met him in person all developed certainty in the doctrine and gained immense faith in the Lama. To those who sent oral messages and debate letters from afar, he gave replies in accordance with the Dharma, enabling them to attain certainty. Later, this doctrine became free from controversy, and at the urging of many Geshes from all directions, he composed large works such as the "Ocean of Definitive Meaning." When building the great stupa, he recited mantras for an extremely large number of beings. After shaking the vajra bell, not a single being remained, and the sky was filled with rainbows and light. In a place where there was no water, the spring of Chalung flowed continuously. The roof of the palace and the canopy of the umbrella each corresponded to a single sun. When encountering extremely strong winds and heavy rain, he spoke words of truth, and they immediately subsided. Whether teaching Dharma on the Dharma throne, giving instructions at the artisans' place, or engaging in meditation in his private chamber, the three aspects of his body appeared simultaneously, which many people witnessed repeatedly. Some also saw the eight aspects of his body appearing at the same time. He went to Jonang, Phukmo Chözong, and the cliffs of Spibar Phuk, swiftly traveling to many inaccessible places, and built many stupas, some of which still exist today. When he first went to Jonang, as he ascended from Da, he saw the complete Kalachakra mandala in the sky. From then on, the number of times he directly saw the deities was countless, and he did not publicize it much. He was like being inseparable from the Holy Avalokiteśvara, and the protector deity Gurgyi Gonpo and Vaishravana served him like servants. When performing prostrations, offerings, and meditation, the three protectors, Holy Tara, Medicine Buddha, and Maitreya came in turn. Dakini Ocean and Guhyagarbha Tantra, etc.
Chinese
并且，他所见的包括大小戒律、金刚亥母、金刚界等等坛城，也多得无法计数。在做往生极乐世界的祈愿时，他亲眼见到了极乐世界的净土。在寝宫极乐世界做莲师的初十供养时，莲花生大师带着空行眷属亲临并给予祝愿。凡是参与建造佛塔的人，他都看到了他们将往生极乐世界的征兆。当他在三昆（Spun gsum）居住时，为本尊觉卧布格玛（Jo bo bhu gma）做开光时，彩虹光芒中显现出吉祥八宝的形象，非常清晰地从西方出现，并且无数五颜六色的花朵真实地降落。半夜，衮本（sku 'bum）里面漏水等等小事，他也立刻知晓。元朝皇帝和施主的权势变迁，以及国家的变迁等等，都如他所说的那样应验了。蒙古军队入侵的事情，他也很早就预见到了。在军队入侵的时候，他在宁若（Nying ro）、帕普（Phar phug）、纳敦（Na dum）等地，专心致志地闭关了四年左右。后来，国王赐予了很好的旨意，让他不必前往（朝见），他非常高兴，回到了寺庙。此后，这位法王在觉囊寺担任座主十七年，主要住在觉囊寺，广泛弘扬了实修传承的教法。建造衮本（sku 'bum），说法，供养，众多学者聚集在一起，广泛地给予显密教法的灌顶和经论讲解。集会也只是以实修为核心，即使人数少的时候也有大约一千人聚集，一般来说，人数少的时候也有大约两千人聚集，多的时候则无法计数。在建造佛塔的工程中，无论是谁努力工作，谁慷慨解囊，他们的善行都非常殊胜。凡是向这位法王请求甚深道法引导的人，没有一个没有开始修持善行的。在发生饥荒的时候，他给予所有弟子各种各样的苦行。上师和弟子们都放弃了人的食物，把所有的食物都给了穷人。后来，法王的弟子克鲁（Klu）担任译师，杰·乔列南杰（rje phyogs las rnam rgyal ba）担任座主期间，隐
English
And, the mandalas he saw, including the major and minor vows, Vajravarahi, Vajradhatu, etc., were also countless. When making aspirations for rebirth in Sukhavati, he directly saw the pure land of Sukhavati. When making the tenth-day offering to Guru Rinpoche in the Sukhavati chamber, Guru Padmasambhava, along with the assembly of dakinis, actually came and gave blessings. Whoever participated in the work of building stupas, he saw the signs of their going to Sukhavati. When he was staying in Spun gsum, when he consecrated the tutelary deity Jowo Bhugma, the image of the Eight Auspicious Symbols in the rainbow light was very clear and came from the west, and countless flowers of various colors fell undeniably. He also immediately knew about minor things such as water leaking into the Kumbum in the middle of the night. The changes in the power of the Yuan emperor and patrons, and the changes in the country, all came true as he had said. He had foreseen the coming of the Mongol army long ago. When the army came, he stayed in seclusion in Nyingro, Pharphug, Nadum, etc., for about four years. Later, the king gave a good decree, saying that he did not need to go (to see him), and he was very happy and returned to the monastery. After that, this Lord held the seat of Jonang for seventeen years, mainly staying in Jonang itself, and widely propagated the teachings of the practice lineage. Building the Kumbum, giving teachings, making offerings, and gathering many scholars, he widely bestowed empowerments and teachings of sutras and tantras. The assembly was only focused on practice as the essence, and even when the number was small, about a thousand people gathered, and generally, even when the number was small, about two thousand people gathered, and when the number was large, there was no limit. In the work of building stupas, whoever worked hard and whoever gave generously, their virtuous deeds were very excellent. Whoever asked this Dharma Lord for guidance on the profound path, there was not one who did not start practicing virtue. When there was a famine, he gave all the disciples various kinds of ascetic practices. The master and disciples all gave up human food and gave all the food to the poor. Later, during the time when Dharma Lord's disciple Klu served as a translator and Je Chokle Namgyal served as the abbot, the secluded