Chinese
依止了永哦瓦扎西伦珠等众多大德，听闻了无数的宁玛噶玛的法，并断除了增益和损减而精进修学。精勤于生圆次第的修习，证悟达到究竟。由于没有被世间八法的喧嚣所染污，所以所有追随者也自然而然地掌握了殊胜的佛法。建造了三套宁玛续部，前两套考虑到教法的传承，运往康区和工布地区，尽其所能地利益众生，凡是拥有的经书等都布施出去，即使没有，也慷慨地施舍修法的资具。显密经论和文化等讲修事业 непрерывно，圆满了所化众生的期望。对于听法者，也经常在生活上给予照顾。总而言之，以博学、持戒、贤善三者的功德而著称，讲修事业三者的事业与虚空同等。六十一岁时，在寿障之年，融入寂静的法界。之后，努钦桑杰益西的转世，秘密主 钦列 伦珠继承了他的事业。这位是亚斯顿 堪布 大成就者 多昂丹增之子，于铁猪年出生在查江秋林。五岁时，精通书写和阅读。八岁时，在父亲座前受居士戒，赐名为邬金策培。从此开始，从事业仪轨的修持方面，学习了遍知者的著作，以及声明和历算等世俗学问，获得了智慧的力量。特别是从父亲那里听闻了上师、圆满、意三类，修部八部等噶玛的灌顶、传承、讲解和口传，并通过闻思修加以确定。从大德祖拉嘉措处受沙弥戒，赐名为 钦列 伦珠华桑波。也听闻了各种佛法。此外，还依止了语化身 楚臣多吉、大译师 贤潘多吉、拉尊 衮桑南嘉、佐钦巴 竹扎桑波、本隆巴 楚臣嘉参、祖 确英让卓、赤西 诺布 确丹等宁玛派的，以及嘉曹 扎巴秋扬、衮波 索南秋丹等新派的，新旧派的喇嘛
English
Having relied on many great beings such as Yön Ngoba Tashi Lhundrup, he listened to countless Nyingma Kama and Terma teachings and trained to cut through exaggerations and deprecations. He diligently practiced the generation and completion stages, and his experience and realization reached their culmination. Because he was not tainted by the eight worldly concerns, all who followed him naturally gained control over the sacred Dharma. He built three sets of the Nyingma Gyübum, sending the first two sets to Kham and Kongpo, considering the continuation of the teachings. He benefited beings to the best of his ability, offering whatever scriptures he had, and even if he didn't have them, he generously provided the materials for practice. His teaching activities, including Sutra, Tantra, and the arts, were непрерывно, fulfilling the hopes of those to be tamed. He also always supported those who listened to the Dharma with their livelihood. In short, he was renowned for his qualities of scholarship, discipline, and virtue, and his activities of teaching, practice, and deeds were as vast as the sky. At the age of sixty-one, during a year of life obstacles, he passed away into the peaceful realm of Dharma. Afterwards, the reincarnation of Nubchen Sangye Yeshe, Sangdak Trinley Lhundrup, inherited his activities. This one was born as the son of Yab Syö Tön Khenchen, the great accomplished master Do Ngak Tendzin, in the Iron Female Pig year in Chak Jangchup Ling. From the age of five, he knew both writing and reading well. At eight, he received the upasaka vows from his father, and was named Orgyen Tsepel. From then on, he studied the writings of the omniscient one, as well as secular subjects such as grammar and astrology, gaining the power of intelligence. In particular, he heard many Kama empowerments, transmissions, explanations, and oral instructions such as the Guru, Dzogchen, and Thuksum, and the Eight Sadhana Sections from his father, and established them through contemplation and meditation. He received novice ordination from the great being Tsuklak Gyatso, and was named Trinley Lhundrup Palzangpo. He also heard various Dharma teachings. In addition, he relied on speech incarnations Tsultrim Dorje, the great translator Zhenpen Dorje, Lhatsun Kunsang Namgyal, Dzogchenpa Drukdra Zangpo, Bön Lungpa Tsultrim Gyaltsen, Zur Chöying Rangdröl, Trulshik Norbu Chöten, and others of the Nyingma tradition, as well as Gyaltsab Drakpa Chöyang, Gönpo Sönam Chokden, and others of the Sarma tradition, lamas of both the old and new traditions.
Chinese
依止了三十多位上师，无有骄慢地听闻了无量显密之法。特别是密集经部的灌顶：八岁时，迎请持明昆桑班觉菩提林，与父亲一起听闻了康地的仪轨。二十一岁时，从拉尊昆桑南嘉处，根据康地仪轨的文本听闻。二十九岁，土兔年四月，在上拉伦珠顶，在大译师嘉潘多吉尊前，对密集经部的根本和支分的坛城全部用彩粉绘制，根据嘉尼巴德列的文本，与大成就的仪轨相关联，在十七天内圆满听闻了四河灌顶、大手印次第口诀等。赐予密名为多吉杜炯扎。同年，对具缘者慷慨施予佛法，说“或者儿子不卖法”，不接受任何人的法供养而退回。但是，据说这位尊者供养了九套灌顶瓶器僧衣，尊者非常高兴地接受了。这表明尊者视其为灌顶之水的容器，并展示了弘扬佛法的缘起和方便之法。如此，断定了闻思的增益，在众多寂静处，如实地将心要的修行方式付诸实践。因此，获得了能够阻止不净显现的生起次第的明相的现见之相，无论从事什么事业都能无碍成就。证悟了圆满次第本来清净、基位圆满、无有迁变的实相。因此，斩断了轮回涅槃的实执。显现世间自然成就，在光明清净的界中，众多本尊的景象显现，并获得授记。由于自身利益的执着消失，无勤任运地生起利益他人的遍空大悲心。因此，为众多希求解脱的贤劣有缘者持续不断地转动讲修的法轮，从而增进了佛法的利益和安乐。特别是，将所有甚深广大的佛法全部赐予身语意的殊胜之子大伏藏师法王，并任命为摄政王。五十二岁时，水虎年正月的二十二日，头顶
English
Having relied on more than thirty venerable teachers, he listened to the boundless teachings of Sutra and Tantra without any arrogance. In particular, regarding the empowerment of the Guhyasamaja Sutra: At the age of eight, he invited the mantra holder Kunsang Paljor Jangchub Ling and, together with his father, listened to the Kham tradition itself. At twenty-one, he listened to the Kham tradition's text from Lhatsun Kunsang Namgyal. At twenty-nine, in the Earth-Hare year, the fourth month, at Gongra Lhundrup Ding, in the presence of the great translator Gyanpen Dorje, all the mandalas of the root and branches of the Guhyasamaja Sutra were constructed with colored powders. Based on the text of Nyalpa Delek, he completely listened to the Four Rivers Empowerment, Mahamudra sequential instructions, and so on, in connection with the great accomplishment ritual, within seventeen days. He was given the secret name Dorje Dudul Tsal. In the same year, he generously bestowed Dharma upon the fortunate ones. However, saying, "Or a son does not sell Dharma," he did not accept Dharma offerings from anyone and returned them. However, it is said that this lord offered nine sets of empowerment vases and monastic robes, which the lord gladly accepted. This shows that he regarded them as vessels for the water of empowerment and demonstrated the symbolic means of arranging the auspicious connection for spreading the teachings. Thus, having determined the manner of cutting off the doubts of hearing and thinking, he practiced the essential path in many secluded places. Therefore, he obtained the signs of visible appearance of the clear appearance of the generation stage, which can prevent impure appearances, and whatever activities he undertook were accomplished without hindrance. Having realized the nature of the Dzogchen Kadak, the primordial completion, the unchanging state, as it is, he cut off the clinging to samsara and nirvana. As appearances and existence were spontaneously perfected and purified in the expanse of clear light, the visions of many yidam deities arose, and he received prophecies. As the clinging to self-interest dissolved, the compassion for benefiting others, which pervades the sky, arose effortlessly and spontaneously. Therefore, he continuously turned the wheel of Dharma of teaching and practice for many fortunate ones, both high and low, who sought liberation, thereby increasing the benefit and happiness of the teachings and beings. In particular, he completely bestowed all the profound and vast Dharma upon the supreme son of body, speech, and mind, the great treasure revealer Chokyi Je, and enthroned him as regent. At the age of fifty-two, on the twenty-second day of the Water-Tiger year, in the first month, the crown of his head
Chinese
随着身体的衰退，月亮的清凉光芒逐渐消逝，如同香烟般的蒸汽升腾，他的色身融入了法界。之后，他摄受了洛钦·曲吉坚赞。他于铁羊年出生在埃丹青波村的下部。由于前世的习气显现，僧侣们认定了他，并将他迎请至达果上部的寺院，如林等。他毫不费力地掌握了书写、阅读和仪轨。他前往琼结白日寺院精进修学，从座主索南仁钦处受了比丘戒，法名为曲吉坚赞。他听受了各种灌顶和传承。从《意集》等仪轨的词句背诵，以及这些仪轨的书写、度量、舞蹈和旋律开始，他学习了全知者的论著《心性休息》的根本和注释。在那里，他还向努顿·扎巴旺波学习了回遮和洛克特里等猛咒的实修，以及黑白算。十八岁时，在土鼠年，他担任了寺院的纠察师，成为了一个极好的榜样。同年，他迎请了持明·钦列伦珠到琼结白日寺院，化身钦列南杰为首的全体僧众，在彩粉坛城中，结合大成就，赐予了佐尔派的《总集经部灌顶》、口诀和印封，并顺带从画布上赐予了昆学派的《师徒小集》。当时他一同听受，密名为多吉永哲扎。后来，在各种时间和地点，他还听受了噶举·德度、意集、比玛心髓、希林的伏藏法等许多法门。此外，他还依止了拉尊·南喀吉美、松珠·楚臣多吉等许多智成就的上师，听受了许多噶玛和伏藏的灌顶、传承和引导。在嘉日翁萨的劝请下，他前往贡热，向娘敦·洛乔多吉学习了《声明·迦拉巴》、诗学、韵律等包括分支在内的语法，并精通了它们。如此听受圆满后，他还曾在埃通门和措美尔等地居住过一段时间，主要在达果上部
English
As his physical strength waned, the moon's cool radiance gradually faded, and as vapors like incense smoke rose, his physical form dissolved into the expanse of Dharma. Afterward, he took under his care Lochen Chögyal Tenzin. He was born in the lower part of E-dam Sönpo village in the Iron Sheep year. Due to the clear imprints of his previous life, the monastic community recognized him and invited him to the monasteries of Dagpo Tö, such as Ling. He effortlessly mastered writing, reading, and liturgical practices. He went to Pön-gyas Pelri Monastery to pursue his studies. He received his full ordination from the abbot, Sönam Rinchen, and was given the name Chögyal Tenzin. He received various empowerments and transmissions. Starting with the recitation of the words of rituals such as the Gongdü, and the writing, measurements, dances, and melodies of those rituals, he studied the root text and commentary of the Omniscient One's treatise, "Mind at Rest." There, he also learned the practical applications of wrathful mantras such as Zlog and Loktri, as well as black and white astrology, from Nubtön Drakpa Wangpo. At the age of eighteen, in the Earth Male Mouse year, he served as the disciplinarian of the monastery, becoming an excellent example. In the same year, he invited Rigdzin Trinle Lhündrup to Pön-gyas Pelri, and the incarnate supreme being Trinle Namgyal, along with the entire monastic community, bestowed the Düpa Do empowerment, instructions, and seals, connected with the great accomplishment in the sand mandala, according to the Zur tradition, and incidentally, bestowed the Kön-shyak's Nyungdü from a painted canvas, according to the Kham tradition. At that time, he listened together, and his secret name was known as Dorje Yongdrol Tsal. Later, at various times and places, he also listened to many teachings such as the Kagye Dedü, Gongdü, Bima Nyingthig, and the treasures of Zhikling. In addition, he relied on many accomplished masters such as Lhatsün Namkha Jikme and Sungtrul Tsultrim Dorje, and listened to many Kama and Terma empowerments, transmissions, and instructions. Urged by Gyari Wönsa, he went to Gongra and learned the "Grammar of Kalapa," poetics, metrics, and other branches of grammar from Nyangtön Lochok Dorje, and mastered them. After completing these teachings, he also resided in E-thong Mön and Tso Mer, among other places, and mainly in Dagpo Tö.
Chinese
在岭寺安顿下来，以隐秘的方式精进修持，因而生起良好的证悟。护法神役使的力量征象不断显现，以至于那些地方的村民们，如果违背喇嘛岭巴的教言，就会畏惧护法神的惩罚。特别是三十二岁时，在水虎年到达达岭，从我的上师处听受了一些白玛岭巴的法。当时得知从父亲处听受的经部灌顶传承以及仪轨都非常清净。后来，按照邀请前往法座，向掘藏大师喇嘛献上经部灌顶，对前译的教法产生了无上的利益。七十八岁时，在土鼠年四月，于达 upper 岭寺圆寂。又有一种传承方式是，智者成就者洛哲嘉灿从匝隆巴噶玛弥久旺杰波处听受，他的密名为多杰若巴匝。其从拉尊衮桑南嘉处听受，他是大圆满的证悟融入虚空的成就自在者，是窍诀心髓教法的主人。其从仁增钦列伦珠处从噶陀多吉桑波的灌顶仪轨上听受。一般来说，这个传承也有噶陀多吉桑波的弟子帕秋比丘大士，他的密名为多吉杜度匝，夏弥多吉嘉也从他那里听受，所以混杂了康区的传承，仪轨上是从娘地的文字上进行的，但这里因为版本的原因，显现是从噶陀巴的文字上听受的。༈ 第二，从祖尔姐妹二人处传承的方式是，在祖尔哈木所著的交付传承历史中说：喇嘛桑珠巴将我和祖尔哈木释迦炯乃，以及妹妹祖尔莫格敦崩，连同交付传承一起赐予。这样，卓钦桑珠多吉就传给了祖尔哈木姐妹二人。首先，从祖尔哈木释迦炯乃处传承的方式是，祖尔哈木是祖尔巴协桑波华的儿子。从七岁开始，和自己的舅舅祖尔僧格华，一个十岁的孩子，一起在土阳龙年，卓钦桑珠多吉