English
I pray! Due to the awakening of the connection of aspirations, the manner in which the profound treasures descended was as follows: At the age of eighteen, on the tenth day of the fifth month of the Water Hare year, he extracted the Rigdzin Thug Thig from Yarma Lung. At the age of twenty-two, on the eighth day of the Intercalary month of the Fire Sheep year, through miraculous displays, he extracted the Shinje Shedreg Jom from Shel Drak. At the age of thirty-one, on the fifteenth day of the Tiger month of the Fire Dragon year, he extracted the Gur Drag Dorsem Ati cycle from Okar Drak. At the age of thirty-five, on the twenty-ninth day of the autumn month of the Iron Monkey year, he invited the Great Compassionate One, Desheg Kun Du, from Shawuk Takgo as a public treasure of Dharma cycles. Before and after these, in the miraculous great places of accomplishment such as Drakmar Chimphu and Yarma Lung, and in the private chambers of the old and new monasteries, and in secluded places such as the retreat huts of Odsel Tse and Samten Tse, he relied on retreats of consecutive years, six months, three months, and one month. He engaged in the recitation and practice of approximately thirty-five yidam deities, such as the Guru Zhi Drak, Vajrasattva, Kagyé, Great Compassionate One, Yang Phur, Shinje Shed, Tamdrin, and Khandroma. He condensed the practice of Tögal and lungjor, etc., according to the time and place, into the essence of the Great Perfection Trekchö. Thus, he gained stability in the generation stage, which prevents impure appearances, and accomplished the four activities without any hindrance. The movement of the channels, winds, and bindus of the completion stage were purified in the dhūti (藏文，梵文天城体，dhūti，梵文罗马拟音，pure channel), and the wisdom of bliss blazed in all directions. The realization of the Great Perfection, self-appearing without bias, arose, and the signs of grasping and clinging were naturally liberated. All of samsara and nirvana, without basis or root, were equally and vastly awakened to bodhi. He gained mastery over the samadhi of the unobstructed, luminous sphere of equality. All appearances and experiences arose as the play of wisdom, and the wisdom bodies of many Indian and Tibetan panditas and siddhas, such as the Great Teacher Padmasambhava, Vimalamitra, Humkara, Buddhasamgama, Vairochana, Tso Gyal, Nyangrel, and Kunkhyen Chöje, appeared manifestly, thus expanding the mandala of emanations. He bestowed empowerments of numerous kama and terma, represented by his own terma, and fully explained all the key points of the profound path, becoming a teacher, as well as Vajrakumara, Vajrasattva, Yangdak, and the peaceful and wrathful Great Compassionate One.
Chinese
瑜伽母等众多本尊神也显现，并灌顶加持，前往极乐世界和铜色吉祥山等众多清净刹土，从而获得了精通一切刹土的等持，空行护法们也听从差遣，毫不费力地成办事业并作授记等，不可思议的景象无边无际。 拥有无碍的现量，对时代变迁等作出的授记，后来都应验了，显现出许多令人信服的理由，此处不再赘述。 并且，在三十一岁之前，先前在心续中种下的成熟之种子逐渐增长，瓶灌顶的体验，一切外境显现都如幻如梦般确定下来。 大部分时间都是行持身之利生事业的时候，因此，前往秀千、吉隆等南北各异的众多地方，仅仅见到身之坛城，就使无数无宗派的所化众生在相续中种下了解脱之种子，从而使轮回有了边际。 三十二岁时，从火蛇年（藏历）四月开始，密灌顶的体验，自明觉性显现为空性，能取所取消融于法界。 因为是主要行持语之利生事业的时候，所以为高、中、低各种有缘眷属不间断地转动甚深广大的法轮。 三十八岁时，从水猪年（藏历）十一月开始，通过使者的途径，以乐融于暖为例证，证悟了意义之智慧，觉性空性大乐俱生不变的四喜在心续中产生的体验逐渐增长，因为是大部分时间行持意之利生事业的时候。 从那以后，虽然也宣说了共同的无宗派之法，但特别是在相续中种下甚深窍诀之教诲，从而使有缘者们强制性地见到自生智慧之面，主要就是以这样的事业作为自己的责任。 这样，因为成为了与一切佛陀的金刚三身无二无别的自性，所以是平等、广大、遍布地行持事业利生的时候。 一切行为都从对自利作意的束缚中彻底解脱出来。
English
Yoginis and many other yidam deities also appeared, bestowing empowerment and blessings. By traveling to many pure realms such as Sukhavati and Glorious Copper-Colored Mountain, he gained mastery over the samadhi that thoroughly understands all realms. Dakinis and Dharma protectors were at his beck and call, effortlessly accomplishing activities and giving prophecies, resulting in endless wondrous visions. Possessing unobstructed direct perception, his prophecies about the changes of time and so on came true later on, revealing many reasons for faith, so I will not elaborate further. Moreover, up to the age of thirty-one, the seeds of maturation previously planted in his mindstream gradually grew, and the experience of the vase empowerment, all external appearances, were established as clear emptiness, like a dream. For the most part, it was a time for engaging in activities for the benefit of others through his body. Therefore, he traveled to many different places in the north and south, such as Shodchen and Kyilung, and merely seeing his body mandala planted the seeds of liberation in the minds of countless unbiased disciples, thus bringing samsara to an end. At the age of thirty-two, starting from the fourth month of the Fire Snake year, the experience of the secret empowerment, self-awareness dawned as clear emptiness, and the grasped and the grasper dissolved into the dharmadhatu. Because it was mainly a time for engaging in activities for the benefit of others through his speech, he continuously turned the profound and vast Dharma wheel for the assemblies of fortunate ones, high, low, and intermediate. At the age of thirty-eight, starting from the eleventh month of the Water Pig year, through the path of messengers, exemplified by the melting bliss of heat, the experience of the wisdom of meaning, the great bliss of co-emergent, unchanging emptiness, the four joys arising in his mindstream gradually increased, because it was mostly a time for engaging in activities for the benefit of others through his mind. From then on, although he also taught the common non-sectarian Dharma, he especially planted the instructions of profound key points in the mindstreams, thus forcibly making the fortunate ones see the face of self-arisen wisdom, mainly taking such activities as his responsibility. Thus, because he became the nature inseparable from the Vajra Three Kayas of all Buddhas, it was a time for engaging in activities for the benefit of others in an equal, vast, and pervasive manner. All actions were completely liberated from the bondage of self-cherishing.
Chinese
以心中唯一挂念着有情众生的利益和安乐的伟大精神，通过讲说、修持、事业这三种事业来度过时光。其中，讲说的事业是：主要听闻了全知第五世达赖喇嘛的众多深广法类，并被尊为帝师。以此为代表，还有安住在土猪、土牛等高位上的众多圣者，以及大官、小官等大人物，使佛法兴盛的善知识法嗣们，以及以众多殊胜语子为代表的来自卫藏康区、工布、洛隅、阿里等地的无边无际的具信缘分者，都各自根据他们的根器，不断地赐予旧译噶玛、伏藏、新密咒、显宗等方面的灌顶、传承、讲说等法门，以无与伦比的讲说事业使佛法兴盛广大。为了佛法长久住世，还创作了许多关于噶玛、伏藏的修法仪轨、引导文、释论、口诀等善说。修持的事业是：自己安住于等持和后得的境界中，对于所传授的禅修引导，不仅仅停留在理解层面，而是直接在觉性上进行认识。在灌顶时，智慧的加持真实地进入弟子的相续中。所有本尊念诵和修持的事业，也不仅仅停留在口头上，而是付诸实践。行为事业的法轮是：以上下各级供养等方式，以及信徒们所供养的财物，不封闭仓库的门锁，以三戒来约束自相续，并通过讲说和修持的事业来度过时光，新建立了近三百人的邬金敏珠林寺僧团，并且不吝惜供养，使之不断发展。为他们提供住所和三宝的供品，四季的修供仪轨的资具和财物。此外，还有许多彩绘和泥塑的佛像，以及以金银书写的《甘珠尔》为代表的五百多部经书，以及旧译的注释、仪轨等众多版本。以十万佛塔见即解脱大塔为首的...
English
With a great spirit that solely cherishes the benefit and happiness of sentient beings, he spends his time with the three activities of teaching, practice, and action, which are completely virtuous. Among them, the activity of teaching is: mainly, he listened to numerous profound and extensive Dharma cycles from the omniscient Fifth Great Dalai Lama and was honored as Tishri. Representing this, there were also many holy beings residing in high positions such as earth-pig, earth-ox, etc., as well as great figures such as high officials and minor officials, the spiritual friends who made the teachings clear, the sons of the body, and the many supreme sons of speech. Representing these, countless fortunate individuals of high and low status from U-Tsang, Kham, Kongpo, Lho Mon, Ngari, etc., were continuously granted various Dharma gates of empowerment, transmission, explanation, and oral instruction of the Early Translation Kama, Treasure Teachings, New Tantras, Sutra aspects, etc., according to their individual minds. With unparalleled teaching activities, he made the teachings clear and widespread. For the sake of the long-lasting existence of the teachings, he also composed many excellent explanations such as sadhana mandalas, guidance manuals, commentaries, and oral instructions of Kama and Treasure Teachings. The activity of practice is: while remaining unmoving from the samadhi of equipoise and subsequent attainment, he introduced the meditation instructions that were imparted not only to the level of understanding but directly to the recognition of awareness. During empowerment, the blessings of wisdom actually entered the disciples' minds. All the activities of recitation and practice were not only limited to verbal explanations but were put into practice. The activity of the wheel of action is: the offerings made by superiors and inferiors, as well as the offerings made by faithful individuals, were not locked away in the treasury. He bound his mind with the three vows and spent his time with the activities of teaching and practice, newly establishing a sangha of nearly three hundred monks at Ogyen Mindrolling Monastery, and he did not hesitate to provide offerings, allowing it to continuously develop. He provided them with residences and the three supports, offerings for the four seasons of practice and offering rituals, and wealth. Furthermore, there were many painted and sculpted images, as well as over five hundred scriptures represented by the Kangyur written in gold and silver, and many editions of commentaries and ritual texts of the Early Translation. Starting with the great Thongdrol Chenmo Stupa of Kumbum...
Chinese
建造了众多的佛塔等圣物，以圆满的布施，对于无偏的供养处，慷慨地施予作为积聚二资粮的因缘等等，仅仅以弘扬佛法和利益众生的伟大事业为己任，这是令人惊叹的传记。特别是以身语意的殊胜之子贝玛久美嘉措为首的敏珠林僧团等我们这些原本安住的人，以及哲哦活佛、饶绛巴恰巴曲培、白玉寺座主、博沃喇嘛等突然到来的求法者，总共约三百人左右，按照根本和支分的坛城分类，拉杰嘎尔和兰新旧等直至度母灌顶，都遵循统一的仪轨。依靠彩粉坛城，圆满了四续部的集合，给予灌顶、口传和窍诀，以及相关的边际，与修持大法会的程序相结合，在铁羊年藏历十一月初七至十八之间，为期十一日，赐予了圆满的成熟，以此为代表，持续不断地进行着弘扬佛法和利益众生的伟大事业，现在已经六十五岁了。但愿为了将遍布虚空的无量众生安置于伟大自在的至高果位，他那广大无边的利生事业永不间断，他的色身也无有生灭，坚定不移地安住于世。在这些之中，作为马头明王化身的殊胜之子贝玛久美嘉措，麦彭南嘉多杰华桑波，是掘藏大师喇嘛之子，生于火虎年。从小就具有觉醒的迹象，七岁时在僧众中说出了《秘密藏续》的心髓，令所有人都感到惊奇。以此为标志，他天生就具有卓越的智慧。在父亲法王等殊胜善知识的助缘下，听闻了无数新旧密法的教义，精通显密经论和各种文化知识。二十岁时受了比丘戒。进行了年修和月修等闭关，修持了众多的本尊。