English
On Ton Shak, Lama Chöphu Ba, Sakya Paṇḍita, Lama Tsangba, Abbot Jödanpa, Accomplished One Khar Gyawa, Abbot Jögyal, and Kham Tönten, from whom he received many teachings. Thinking that he needed to find a lama who was an accomplished one to practice, he went to a great scholar named Lama Ngoktön, who was more learned and disciplined than Salo and Khrulo. When he slept with him, he shouted loudly, "Venerable Tārā, save me from the lower realms!" When asked what had happened, he said, "There were three deep and dark abysses arranged, and I almost fell into them. When I asked what they were, they said they were the abysses of the lower realms, and I was so frightened that I shouted." Now it seemed necessary to go to a lama who was an accomplished one, named Yolri Gongwa, who was proficient in illusory body and dreams, possessed clairvoyance, had seen the faces of many yidams, and was a great hidden yogi. Although he thought he would go no matter what, Ngoktön passed away before three years had passed. Then, when he went to see him, near dawn, he said to the attendant Lama Gongpo, "Today a meditator will come to see me, and he will become the master of the teachings. My teachings will spread as far as Oḍḍiyāna and Jālandhara, and even to the shores of the outer ocean. This morning, the ḍākinīs and dharma protectors have gone to greet him. Now you clean the temple, he likes cleanliness." After he finished, he said, "Now he is eating barley from the Nāga of Sema. Go and greet him." Then he went to Nai Gang and met Lama Gongpo. As soon as he arrived back at the monastery, the lama said, "You will come tomorrow, but not for three years. In the meantime, Ngoktön and Shipa Nakpo, who prophesied that I would meet you, will also pass away." Thinking that the lama had clairvoyance, the lama said, "Why have you come to me with such faith?" He had heard that the lama was proficient in illusory body and dreams, manifested clear light, had seen the faces of many yidams, and that the dharma protectors listened like servants, so he had come to see him. When he asked to receive the teachings of Lama Shangpa, he gradually gave him the empowerments and instructions, combining them with practice. His virtuous qualities from meditation and the great deeds he performed for humans and non-humans were amazing and countless. He also saw the faces of many yidam deities and practiced through dreams.
Chinese
功德。 在幻觉中，身体和手清晰地显现为金刚，一根头发的毛孔中清晰地显现出胜乐金刚五尊坛城，获得广大的本尊光明，聚集了众多的弟子。 尤其是，三位解开封印的殊胜弟子是： 智者成就者藏玛香顿，聂宁巴阿义僧格，智者贤者琼努竹，将单传的诀窍全部赐予。 格巴克措五次转世，以此教法遍布上、中、下三区。 七十二岁时，在日贡（Ri-gong）融入法界。 火化遗体后，出现众多遗骨舍利，作为内依，安放在金塔中，成为众生供养的圣物。 如此，单传封印派的传承圆满，应验了无死金刚的偈颂中所预言的那三位。 如是说，最初的眷属是智者成就者香顿，桑丁巴琼努竹，聂宁巴阿义僧格这三位。 除此之外，还涌现出莫乔仁钦洛哲等众多弟子，由此，香巴噶举在上部阿里地区兴盛，下部多康地区兴盛，中部卫藏地区广泛兴盛。 法主尊者的寺院日贡（Ri-gong）中，聂宁巴的住所，将色林巴扎西贝等安置于成熟解脱道。 色林巴在约和斯德内部建立了修行处。 在色林巴的法门中，确贝西绕驻锡于中心，弘扬佛法，未能更加广大，这是因为创作祈请文阿通玛的缘起。 ༈ 桑丁巴琼努竹，出生地娘麦，从小出家，成为智者贤者。 依止法主尊者的莲足，圆满听闻香巴教法，证悟生起。 依靠上师的授记，在娘堆，桑丁建立了修行处。 从道果、大手印奈古法类中，广大利益众生。 奈古桑丁法而闻名。 如上师授记，弘扬佛法之广大，未有超过聂宁巴者。 ༈ 教法命脉智者成就者藏玛香顿的传记： 出生地拉普康江邦卡，种姓如
English
Qualities. In illusion, the body and hands clearly appear as Vajra, and the mandala of the five deities of Supreme Bliss clearly appears in the pores of a single hair, obtaining vast deity luminosity, and gathering many disciples. In particular, the three supreme disciples who unlocked the seals are: The wise accomplished Tsangma Shangton, Nyenyingpa A-yi Senge, the wise and virtuous Jhonnu Drup, to whom all the single-transmission instructions were completely given. The five Grapa Khitsho were reborn five times, spreading the teachings throughout the upper, middle, and lower regions. At the age of seventy-two, he merged his mind into the Dharmadhatu at Rigong. After cremating the body, many relics appeared, which were placed as inner supports in a golden stupa, becoming sacred objects of worship for all beings. Thus, the lineage of the single-transmission sealed lineage was completed, fulfilling the prophecy in the verses of the Immortal Vajra regarding those three. As it is said, the initial retinue consisted of the wise accomplished Shangton, Samdingpa Jhonnu Drup, and Nyenyingpa A-yi Senge. In addition to these, many others such as Mogchok Rinchen Lodro emerged, from which the Shangpa Kagyu flourished in upper Tolung Ngari, lower Lumo Dokham, and widely in central Utsang. At Rigung, the seat of Dharma Lord Tönpa, the residence of Nyenyingpa, Serlingpa Tashi Pal, and others were placed on the path of maturation and liberation. Serlingpa established practice centers in Yol and Busde. In Serlingpa's Dharma gate, Chöpal Sherab resided in the center, upholding the teachings, which did not expand further, due to the interdependent circumstances of composing the A-tungma prayer. ༈ Samdingpa Jhonnu Drup, born in Nyangme, ordained from a young age, becoming a wise and virtuous person. He relied on the lotus feet of Dharma Lord Tönpa, completely hearing the Shangpa Dharma, and realization arose. Relying on the prophecy of the lama, he established a practice center in Nyangto, Samding. From the Lamdre and the Mahamudra Niguma Dharma cycles, he greatly benefited beings. Known as the Niguma Samding tradition. As prophesied by the lama, the extent of the teachings did not surpass Nyenyingpa. ༈ The biography of the wise accomplished Tsangma Shangton, the life force of the teachings: Born in Lhapu Khongkyang Pangka, lineage Ra.
Chinese
瓦本波·衮桑，是雍卓盖二人的儿子。从小就具有信心、精进、智慧、慈悲，以及强烈的厌离心。十三岁时，由堪布楚西担任堪布，受了沙弥戒。在堪布香布处听受了《现观庄严论》、《入行论》、《释量论》、《量理宝藏论》、《慈氏五论》、《中观理聚六论》、《学集论》等，完全领会了其中的要点。还听受了五尊红阎摩敌、度母除障、尊胜佛母的教法。在上师敦仁处听受了《喜金刚》、《胜乐金刚》、《度母》、《金刚手》、《顶髻尊胜佛母》、《胜乐略续》、《断除恶趣续》、《金刚生》、《九尊胜》、《除障》、《尊胜》、《古汝玛嘎拉》、《狮吼观音》、《弥永玛》、《噶当道次第》、《修心》等，以及十六罗汉、般若心经。在噶玛巴·大悲尊处听受了嘉瓦嘉措、身语意介绍、气脉无别、止观禅修等许多教法。通过闻思，以讲辩著的方式，赢得了其他智者的赞赏。他对物质的贪恋很少，放弃了父母去世后留下的土地。给当地人布施了很多财物，并以财物和虔诚之心取悦了所有前来求法的上师。即使是开玩笑的话也不说，而是按照传承如法依止上师。视喧嚣为魔，断绝了世俗交往。在修习生起次第时获得了稳固的成就，在圆满次第的禅定中生起了特殊的定解。听闻约普日冈有佛陀释迦牟尼居住，以无限的虔诚去拜见，感动得汗毛竖立，泪流满面。之后，接受了幻身、梦修的总灌顶，修习六法，七天后生起了乐暖。修习幻身蜂拥法，能够自主控制梦境，幻相自然显现。能够同时进行净化、增益、自在、降伏等事业，并且像在佛陀的净土一样，清晰地看到卫藏地区的所有土地、石头、山脉和岩石。因为对修行有坚定的决心，上师说：“你比我修行得更好。”一天晚上，在充满天神形象的虚空中，出现了一头母猪，紧紧地拥抱他的身体，生起了无漏的喜乐。上师说这是获得了意义的灌顶。
English
Vabonpo Konzang was born as the son of Yum Joge. From a young age, he possessed faith, diligence, wisdom, compassion, and a strong sense of renunciation. At the age of thirteen, he was ordained as a novice monk with Khenpo Tsulshe as his preceptor. He received teachings on the Ornament of Clear Realization, the Bodhisattvacharyavatara, the Pramanavarttika, the Treasury of Logic on Validity, the Five Treatises of Maitreya, the Six Collections of Reasoning on Madhyamaka, and the Compendium of Trainings from Khenpo Shangbul, fully comprehending their essential points. He also received teachings on the Five-Deity Red Yamari, Tara Eliminating Obstacles, and Ushnishavijaya. From Lama Tonrin, he received teachings on Hevajra, Chakrasamvara, Tara, Vajrapani, Ushnishavijaya, the Condensed Essence of Chakrasamvara, the Sutra for Purifying the Lower Realms, Vajra Arising, the Nine Ushnishas, Eliminating Obstacles, Ushnishavijaya, Guruma Kala, Simhanada, Mya Lungma, the Kadampa Lamrim, Mind Training, and the Sixteen Arhats, as well as the Heart Sutra. From Karmapa Thukje Chenpo, he received many teachings such as Gyalwa Gyatso, introductions to body, speech, and mind, the inseparability of wind and mind, and shamatha-vipassana meditation. Through study and contemplation, he delighted other wise individuals with his explanations, debates, and compositions. He had little attachment to material possessions, and he abandoned the land inherited from his deceased parents. He gave many offerings to the local people and pleased all the lamas who came seeking Dharma with material gifts and devotion. He did not even speak jokingly, but relied on the lama in accordance with the lineage. Seeing worldly activities as demons, he abandoned worldly interactions. He gained stability in the generation stage practices he undertook. He generated a special certainty in the samadhi of the completion stage. He heard of the fame of Buddha Shakyamuni residing in Yolpu Rigong, and with immeasurable devotion, he went to meet him, causing his hairs to stand on end and tears to flow. Afterwards, he received the general empowerment of illusory body and dream yoga, and by practicing the Six Dharmas, heat arose within seven days. By meditating on the illusory body swarm, he was able to control his dreams, and illusions arose naturally. He was able to perform the activities of purification, increase, control, and subjugation simultaneously, and he clearly saw all the land, stones, mountains, and rocks of U-Tsang, as if in a Buddha's pure land. Because of his firm determination in practice, his lama said, "You are practicing better than me." One night, in the midst of a sky filled with divine forms, a sow appeared and embraced his body tightly, giving rise to uncontaminated bliss. The lama said that he had received the empowerment of meaning.
Chinese
由于轮涅安乐，对于教导他人的善行稍微懈怠。之后，接受了六法各自的灌顶。空行母红白，胜乐金刚五尊，大悲观音杰岗派系，智慧怙主仪轨，胜乐金刚空行母持明等，总而言之，圆满地接受了香巴噶举的所有法。上师慈爱地摄受，最初获得了单传的甘露。自己的弟弟也出家为僧，毁坏家庭后让他入了佛门。障碍立即消除，当初在岩石的缝隙中居住时，看见了许多度母的眷属。主尊的手放在头顶上加持，其他所有也都加持等，许多本尊都加持。在恐怖的坟场中进行断法时，所有鬼神都受到誓言的约束。本尊主要修持胜乐金刚和大悲观音。仅仅饮用或涂抹一点点口水和尿液，就能从所有疾病和邪魔中解脱。观察六道众生的处境。因为对事物没有执着，所以将供品用于供养和布施。发誓不接受外在的供品。住在茅棚里弘扬佛法，被称为“茅棚派”。仅仅以苦行的形式居住。去世时，除了一件衣服外，没有任何财产。仅仅听到或看到就能产生良好的善行，因此美名远扬，聚集了许多眷属。所有人都把握住了修行的要点，内外没有虫子，也没有被污垢沾染，像水晶一样清澈，因此被称为清净香顿。杰岗巴，丹顿巴，曲杰顿巴等人，是本尊神预言的弟子，最初无与伦比的就是这位。临近涅槃时说：“我将前往东方清净的刹土，前往佛陀教化的刹土，是授记眷属的最初者，清净的眷属和刹土等，未来利益众生不可估量，圆满具备大地的功德。”等等。虽然身体没有痛苦，但示现生病的样子，七十六岁时，在鸡年五月十五日，带着奇妙的征兆逝世。遗体变成了舍利子的供养之处。这位上师在小茅棚中修行，由于名声远扬，眷属众多。