Chinese
逝世了。他的弟子虽然很多，但广为人知的有四大顶梁柱，五个隐秘柱，以及一百零八位禅修大师。四大心子是：见修的顶梁柱是德谢嘉沃巴，幻术讲说的独一顶梁柱是米娘炯扎，智慧的顶梁柱是惹萨的香俄琼瓦，禅修实修的顶梁柱是措尼的桑贡西饶坚贝。隐秘柱是：在佛法之上，以世俗法为伪装的顶梁柱是扎的扎萨喇嘛。也有人认为洛若和洛通等是八个隐秘柱。特别是，显密的一切法类都托付给了德谢嘉沃巴。他的父亲是祖阿扎拉的儿子祖贡，母亲是西饶吉。他出生在木虎年，地点在塔的后山，如同将吉祥天幡竖立在天空般的门前嘉瓦东。七岁时，无需勤奋就能掌握读写和寂怒仪轨等。跟随父亲前往乌巴隆，拉杰祖波切问他：你是什么种姓？叫什么名字？他回答说：种姓是祖琼琼，名字叫西饶扎巴。拉杰说：那么就叫祖琼西饶扎巴吧。父亲对拉杰说：把这个小僧人留在我这里吧。于是他被留在拉杰身边学习。他的智慧超群，聪颖过人，具备信心和精进，三门的行为也赢得了上师的欢心，灌顶、教诫、窍诀的一切法都如满瓶倾泻般地传授给他。特别是在乌巴隆的寺庙里，圆满地授予了他四部经的灌顶，并赐予密名为多吉伦珠匝。当时，一切外境都显现为大集会坛城，他视上师与主尊无二无别。此外，在闻思时，最初生活贫困，但按照上师的指示，依靠潘康先前的富婆玛梅，最终成就了目标。之后，他出家为僧，继续之前的学习，精通三慧，通达一切经论，智慧增长，证悟涌现，一切非人
English
passed away. Although he had many disciples, the most famous were the four pillars, the five hidden pillars, and the one hundred and eight great meditators. The four heart-sons were: the pillar of view and meditation was Deshek Gyawopa; the unique pillar of illusory explanation was Minyak Jung Drak; the pillar of wisdom was Rasa's Zhang Ngok Chungwa; and the pillar of meditation and practice was Tsonyi's Sanggom Sherab Gyalpo. The hidden pillar was: the pillar of worldly pretense above the Dharma was Drak's Draktsa Lama. Some also consider Loro and Lotung, among others, as the eight hidden pillars. In particular, all the teachings of Sutra and Mind were entrusted to Deshek Gyawopa himself. His father was Zur Atsara's son, Zur Gom, and his mother was Sherab Kyi. He was born in the Wood Male Tiger year in Tak's rear mountain, in a place called Dunchawa Dong, like raising a glorious banner to the sky. From the age of seven, he effortlessly mastered reading and writing, as well as the peaceful and wrathful rituals. Following his father, he went to Ukpalung, where Lhaje Zurpoche asked him: What is your clan? What is your name? He replied: My clan is Zur Chungchung, and my name is Sherab Drakpa. Lhaje said: Then call yourself Zur Chung Sherab Drakpa. There, his father said to Lhaje: Keep this young monk with me. Thus, he was placed under Lhaje's care for study. His wisdom was great, his intelligence was excellent, he possessed faith and diligence, and his conduct in the three doors also pleased the lama. All the empowerments, teachings, and instructions were bestowed upon him like pouring from a full vase. In particular, in the Ukpalung monastery, he fully conferred the four river-like empowerments of the Sutras and gave him the secret name Dorje Lhundrup Tsal. At that time, all phenomena appeared as the mandala of the Great Assembly, and he saw the lama as inseparable from the main deity. Furthermore, when engaging in study and contemplation, he initially experienced poverty, but according to the lama's instructions, he relied on Pankhang's former wealthy woman, Mamé, and ultimately achieved his goals. Later, he renounced household life and continued his previous studies, mastering the three wisdoms, understanding all the scriptures, increasing his knowledge, and unleashing his realization. All non-human beings
Chinese
现在也磕头礼拜。在空旷的沙地里供养饮料，在山顶供养食物等，心中所想之事毫不费力地成就了。现在我想，即使我做利他之事也能成功。上师说：“现在你来讲说吧。”于是，他护持着佐尔教法，讲说了《经部总集》，一时之间出现了三百部讲义。而且，这位尊者年幼时，从地上升起一庹高的身躯绕着佛塔行走。在斯朗巴，在进行真实年度修法时，与四位顶尖者竞争智慧时，所有人都智慧不动摇地安住，但特别的是，佐尔琼巴的身躯高出了一棵塔拉树的高度。佐尔琼巴在鲁拉的修行室里内外以及越过山边听声音的人们，都听不到声音的大小变化。那时，佐尔钦波说：“你们其他三位顶尖者是同门道友，但不要超过佐尔琼巴的界限。”这样赞叹。有一次，佐尔琼巴融入了乌帕隆的主要佛像的心中，瞬间就出现在了帐篷的顶上。在斯朗巴的开光仪式上，借用了村民的牲畜。佐尔钦波对佐尔琼巴说：“你来救赎或复活吧。”佐尔琼巴请求复活。他安住在骨骼观中，撒了一把芥子，所有的牲畜都成堆地倒下。吃完肉后，（佐尔钦波）说：“现在复活吧。”他把骨头堆在皮革上，弹了三下钹，所有的牲畜都站了起来，比以前更加健壮。之后，在耶如康赤寺的佛殿里进行讲修时，他把僧众托付给三位不理解的人来管理。他前往扎嘉波进行修行。起初，虽然神通非常大，但他毫不畏惧地安住。在金刚萨埵的房间里，通过寂止手印禅定进行修持，亲见了金刚萨埵智慧幻化之身。所有的塔的峡谷都充满了金刚萨埵。他获得了灭尽想受的生处，一切显现都如天神般光明闪耀。这些都是善念的力量增长的结果。他心想，已经没有可以真正托付的人了。于是在禅定室里，安住在无勤的大圆满境界中。
English
Now, also bowing down, he effortlessly accomplished whatever he wished in his heart, such as offering drinks in the empty sandy plains and offering food on the mountaintops. Now I thought that even if I did benefit others, it would be accomplished. The Lama said, "Now you should explain." So, he upheld the Zur teachings and explained the Mdo Gong Dü (Sutra Which Embodies All Intentions), and at one time, three hundred copies of the commentary appeared. Moreover, when this lord was young, he circumambulated the stupa, rising about a cubit above the ground. In Srampa, during the time of the actual annual practice, when competing in wisdom with the four foremost ones, everyone remained with unwavering wisdom, but especially Zur Chungwa (Zur the Younger) rose about the height of a tala tree. Because those who listened to the sound of Zur Chungwa's rulu practice room from inside and outside and beyond the mountainside experienced no change in the loudness of the sound. At that time, Zur Chenpo (Zur the Elder) said, "You other three foremost ones are Dharma brothers, but do not surpass the limits of Zur Chungwa." He praised him in this way. Once, Zur Chungwa dissolved into the heart of the main statue of Ukpa Lung, and in an instant, he departed, standing upright on top of the tent. During the consecration of Srampa, borrowing livestock from the villagers, Zur Chenpo said to Zur Chungwa, "You should liberate or revive them." Zur Chungwa requested to revive them. He remained in the contemplation of the bones and scattered a handful of mustard seeds, and all the livestock fell in a heap. After the meat offering was finished, (Zur Chenpo) said, "Now revive them." He piled the bones on the leather and struck the cymbals three times, and all of them stood up, becoming healthier than before. Then, while maintaining the teaching and learning in the Khangkhri Lhakhang (Temple of Khangkhri) in Yeru, he entrusted the monks to three people who did not understand and had them manage it. When he went to Drak Gyapo for practice, at first, although the miracles were very great, he remained without hesitation. In the Vajrasattva's room, he practiced through the gate of peaceful mudra meditation, and he saw the face of Vajrasattva in the illusory body of wisdom. All the valleys of Tag were filled with Vajrasattva. He attained the sphere of the exhaustion of perception and feeling, and everything that appeared shone brightly as the nature of deities. These were also the result of the increased power of good thoughts. Thinking that there was no one to truly entrust it to, he remained in the effortless state of the Great Perfection in the meditation room.
Chinese
因此，大圆满自显无别的见解生起，对于土石山岩等一切事物，成就了无碍的幻化神通。一次，一位名叫惹给通的经院派导师，派他自己的弟子顿巴桑波到拉杰处辩论。顿巴桑波将面前的柱子作为所立宗，以柱子作为所立宗时，拉杰说：“柱子作为所立宗，你于世俗自续派的错觉中，柱子显现为自续，但在大圆满自显无别的意义中，柱子并不成立。”说完，挥动着手，柱子毫无阻碍地消失了。当时我对此感到惊奇，于是做了上师的弟子，这就是玛托江巴。如此在嘉波住了二十一年，打算离开时，在见到十四年面容时，有两个必须离开的缘由：一是之前委托管理寺院的三个弟子，互相争斗，导致寺院衰败，因此必须管理寺院；二是需要接管佐波切的遗迹卓普寺的修复工作，因此才离开。另外，据说去往桑耶的路上，在卓沃索的地方，瞬间长出了一棵伞盖大小的白色檀香树。后来在那里建造的寺庙被称为空行母寺。还有，在娘若，琼波扎色派自己的弟子顿巴桑波到觉达央根孜处辩论，辩论的结果就像雪落在海里一样，挫败了他的傲气。他们四人也生起了信心，第二天都来做了弟子，他们就是心子四柱。而且，拉杰佐琼巴的福报广大，所有藏地的咒师都向他顶礼，并在上位尊敬他。果洛扎瓦说：“我们新派的人没有必要向他顶礼，也没有必要安排在下位，我们自己制定规矩吧。”于是制定了规矩。一次，所有咒师在香地聚集举行宴会时，佐琼巴坐在上位，果洛扎瓦正在行礼，其他所有人都顶礼了。宴会结束后，他们说：“制定了不向佐琼巴顶礼的规矩，你自己却在行礼，这是为什么？”果说：“在他的面前
English
Therefore, the view of the Great Perfection, self-appearing and undifferentiated, arose. He accomplished unobstructed magical powers over all things, such as earth, stones, mountains, and rocks. Once, a philosophical teacher named Rawa Ge Tong sent his own disciple, Dtonpa Sangpo, to debate with Lhaje. Dtonpa Sangpo established the pillar in front of him as the subject of debate. When the pillar was made the subject, Lhaje said, "Pillar as the subject, in your worldly self-sustaining illusion, the pillar appears as self-sustaining, but in the meaning of the Great Perfection, self-appearing and undifferentiated, the pillar does not exist." Having said this, he waved his hand, and the pillar vanished without obstruction. At that time, I was amazed and became the master's disciple, which is Matok Jangbar. Thus, he stayed in Gyapo for twenty-one years. When he intended to leave, after seeing his face for fourteen years, there were two reasons why he had to leave: one was that the three disciples who had been entrusted with managing the monastery before were fighting among themselves, causing the monastery to decline, so he had to manage the monastery; the other was that he needed to take over the restoration of Dro-phuk Temple, the remains of Zurpoche, so he left. In addition, it is said that on the way to Samye, at Drowo Sol, a white sandalwood tree the size of an umbrella grew instantly. Later, the temple built there was known as the Khandro Temple. Also, in Nyangro, Khyungo Drakse sent his own disciple, Dtonpa Sangpo, to Kyoda Yang Genzi to debate, and the debate was like snow falling on the sea, crushing his pride. The four of them also developed faith and came to be disciples the next day; they were the four pillars of his heart-sons. Moreover, Lhaje Zurchungpa's fortune was great, and all the mantra practitioners of Tibet prostrated to him and respected him in the upper seat. Go Lotsawa said, "We new school people have no need to prostrate to him, nor is there any need to arrange ourselves in the lower seat. Let's make our own rules." So they made rules. Once, all the mantra practitioners gathered in Shangs for a feast. Zurchungpa was sitting in the upper seat, and Go Lotsawa was performing prostrations. Everyone else also prostrated. After the feast, they said, "You made a rule not to prostrate to Zurchungpa, but you yourself were performing prostrations. Why is that?" Go said, "In his presence,
Chinese
如果去了，会想这是否就是薄伽梵大吉祥金刚持，而不会生起这是人的想法，这样说的。像这样通过讲说和修持的行持，使善逝的教法得以弘扬。六十一岁，在木虎年因患天花而逝世。他有三个子女，恰擦喇嘛的姐妹达玛菩提的儿子是恰擦擦多吉巴，以及觉萨玛释迦拉姆两个。达迪的姐妹祖朵拉姆的儿子是秘密主格多普巴释迦僧格。法子的著名弟子有：四根柱，八眷属，十六辅佐，三十二亲信，两个大修行者，一个玉波切，两个普通人，两个斯古尔，三个不合格者等等。四根柱是：心方面的柱子是贡布的觉敦释迦耶，经方面的柱子是杰隆的扬杰喇嘛，幻化方面的柱子是曲瓦的兰释迦桑，事业方面的柱子是纳摩日的达迪确夏。又被称为玛托江巴和五传承。八眷属是：玛托巴，觉敦确僧，兰释迦江，擦释迦仁，努敦巴嘎玛，卫巴萨托，秀敦达扎，策仲江贝这八位。也有将朗孜钦，纳巴宁波，让敦嘉灿三人包括在内的说法。两个大修行者是：萨贡迪玛和本贡哦巴。玉波切是拉托的孜敦索嘉。斯古尔是香敦昂色和琼波达琼扎色。三个不合格者是：果嘉擦，米琼旺僧，哦琼旺德。辅佐，亲信和普通人的名字没有提及。还有拉杰嘉沃巴的亲传弟子四根柱，以及尼察巴兰释迦江秋，传承给他。这四根柱是：格西琼波扎色的僧人，对法相非常精通，某时拉杰祖琼巴和琼波扎色两人被一位施主迎请到娘若，在同时建立法轮的时候，对琼波他们四人说，去驳倒这个叫祖琼西饶扎巴的邪法者。
English
When he went, he would think that this was the Bhagavan Great Glorious Vajradhara, and the thought that he was a human being would not arise, he said. In this way, through the activities of teaching and practice, he made the doctrine of the Sugata flourish. At the age of sixty-one, he passed away in the Wood Tiger year due to smallpox. He had three children: the son of Chaktsa Lama's sister, Dharma Bodhi, was Chaktsa Tsa Dorje Bar, and Josras Ma Shakya Lham. The son of Da Tig's sister, Tsuktor Lham, was the secret lord Dro Phukpa Shakya Senge. The well-known disciples of the Dharma son were: four pillars, eight relatives, sixteen attendants, thirty-two close ones, two great meditators, one Yupo Che, two ordinary people, two Stagurs, three unqualified ones, and so on. The four pillars were: the pillar of mind is Kyoton Shakya Ye of Gongbu, the pillar of Sutra is Yangkhyed Lama of Kyedlung, the pillar of illusion is Lan Shakya Zang of Chuwar, the pillar of activity is Da Tig Choshak of Nagmo Ri. He was also known as Ma Thok Jangbar and the five lineages. The eight relatives were: Ma Thokpa, Kyoton Choseng, Lan Shakya Jang, Tsak Shakya Ring, Nubton Bagma, Upa Sator, Shuton Dagra, and Tserom Jangpal. It is also said that Lang Zichen, Nalba Nyingpo, and Ramton Gyaltsen were included. The two great meditators were: Zagom Digma and Bongom Ngopa. Yupo Che was Ziton Sodgyal of Lato. The Stagurs were Zhangton Ngakse and Khyunpo Tachung Dragse. The three unqualified ones were: Goja Tsa, Michung Wangseng, and Ochung Wangde. The names of the attendants, close ones, and ordinary people were not mentioned. Also, the four great pillars, the heart sons of Lhaje Gyawopa, and Nyatsalpa Lan Shakya Jangchub, transmitted to him. These four great pillars were: Geshe Khyunpo Dragse's monks, who were very skilled in philosophy. Once, Lhaje Zurchungpa and Khyunpo Dragse were invited to Nyangro by a patron, and when they established the Dharma wheel at the same time, they said to the four Khyunpos, go and refute this heretic named Zurchung Sherab Drakpa.