English
Since the realms of samsara and nirvana were blissful, he was somewhat lax in the virtuous practice of teaching others. Then, he received the individual empowerments of the Six Dharmas. The Red and White Dakinis of Khechara, the Five-Deity Chakrasamvara, the Kyergang lineage of Great Compassion, the cycles of Yeshe Gonpo (Wisdom Protector), the Chakrasamvara Khechara Lineage Holder, and in short, he received the complete Shangpa Kagyu teachings. The lama cared for him with affection. He initially received the nectar of the single lineage transmission. His own younger brother also became a monk, having destroyed his household and entered the Dharma. Obstacles were immediately cleared away, and when he was residing in a crack in the rock, he saw many entourages of Tara. The main Tara placed her hand on his head and blessed him, and all the others also blessed him, and so forth, many yidams blessed him. When he performed Chöd in terrifying charnel grounds, all the gods and demons were bound by oath. He mainly practiced the yidams Chakrasamvara and Great Compassion. Just by drinking or applying a little of his saliva and urine, all diseases and demonic influences were liberated. He observed the purification of the six realms. Because he was free from attachment to objects, he made offerings and generosity with the offerings. He vowed not to accept external offerings. He stayed in a hut and upheld the teachings, and was known as the "Hut Tradition." He lived solely in the manner of a renunciate. At the time of his passing, he had no possessions except for a single set of clothes. Merely seeing or hearing him generated good virtue, so his fame spread and many followers gathered. Everyone grasped the essence of the path, and inwardly and outwardly he was without worms and was not stained by impurities, but was clear like crystal, so he was known as Pure Shangtön. Kyergangpa, Dantonpa, Chöje Tönpa, and others were disciples prophesied by the yidam deities, and this one was initially unrivaled. When nearing nirvana, he said, "I will go to the pure land in the east, I will go to the land where the Buddha teaches, I am the first of the prophesied retinue, the pure retinue and pure lands, etc. In the future, benefiting beings will be immeasurable, possessing the complete qualities of the earth." And so forth. Although he had no pain in his body, he displayed the appearance of being ill. At the age of seventy-six, on the fifteenth day of the fifth month of the Bird year, he passed away with wondrous signs. His body became a field of offering for relics. This lama practiced in a small hut, and due to the spread of his fame, his retinue was large.
Chinese
聚集在一起。此教法如法王导师的授记般，教法极度兴盛。特别是，从贤哲戒律功德（戒蕴）和琼波楚臣贡布等众多弟子的聚集处，发展出了被称为“觉派”的教法。此教法分为觉派上、中、下三部分。其中，穆钦·嘉岑布（胜幢）·华桑在穆区弘扬，拉吉瓦·南喀嘉岑（虚空胜幢）在上部地区护持教法。下部由蒋巴（慈氏）的弟子果敦·南喀坚波（虚空王）等人弘扬。中部由贤哲戒律功德担任觉派的座主。据说从其侄子蒋巴等人传承了觉派的座席，由此发展出了巴崩瓦·多吉嘉岑（金刚幢）等。巴崩派有香孜康巴·索南桑布、贡嘎瓦、雄坚巴、托嘉扎那巴、格扎嘎布。在扬贡，莫觉巴·赤麦（后莫觉巴）使教法兴盛。还有贤哲香敦的弟子，觉派的弟子传承，此传承来自琼波楚臣贡布。琼波楚臣贡布曾向贤哲戒律功德请教，因此也算是座席的传承，但因为他是琼波瑜伽士的化身，所以被称为“师徒传承”。如今应主要重视这些。此外，成就者唐东嘉波和热钦·华觉桑布两人所传的教法，从自宗传承来说，也属于觉派和桑派两者。 琼波楚臣贡布，出生地在香地的嘉热，父亲是贡布，母亲是嘉吉，是他们的儿子。种姓是琼波，名字叫楚臣贡（戒律怙主）。从小就具有强烈的出离心和厌离心。父母带着他去拜见成就者邬金巴，听闻教法，对佛法的领悟大大增长。十四岁时，亲戚们说：“你是弟弟，嘉热的首领说了。”弟弟准备出家事宜，他想：“在佛法方面，我应该获得胜利。”弟弟把出家的东西都给他了。他逃到觉地出家。贤哲香敦来到闭关房，他说：“立刻让他进入闭关房。”他立刻来到跟前，剃度出家，取名为楚臣贡布（戒律怙主）。
English
gathered. This teaching, as prophesied by Dharma Lord Tönpa, flourished greatly. In particular, from the gathering of many disciples such as Khetsün Gyaltsen Bum and Khyüngpo Tsültrim Gönpo, the Jagpa tradition arose. This tradition was divided into three parts: Upper, Middle, and Lower Jagpa. In the Upper region, Müchen Gyaltsen Bum Palzang propagated the teachings in the Mü region, and Lachiwa Namkha Gyaltsen upheld the teachings in the Upper region. In the Lower region, Jampa's disciple Goktön Namkha Gyalpo and others propagated the teachings. In the Middle region, Khetsün Gyaltsen Bum held the seat of Jag. It is said that the seat of Jag was passed down from his nephew Jampa and others, from which Babongwa Dorje Gyaltsen and others emerged. In the Babong tradition, there were Shang Zurkhangpa Sönam Zangpo, Gungkarwa, Shyongchenpa, Tobgyal Drak Nagpa, and Ger Dra Karpo. In Yanggön, Mogchokpa Chima made the teachings flourish. Also, the lineage of disciples of Khedrup Shangtön, the disciples of Jagpa, comes from Khyüngpo Tsültrim Gönpo. Khyüngpo Tsültrim Gönpo listened to Khetsün Gyaltsen Bum, so it can be considered a lineage of the seat, but since he was an emanation of Khyüngpo Naljor, it is known as the "Teacher-Disciple Lineage." Nowadays, these should be mainly emphasized. Furthermore, the traditions transmitted by the accomplished Thangtong Gyalpo and Rechen Paljor Zangpo, from the perspective of their own lineages, belong to both the Jagpa and Sangpa traditions. Khyüngpo Tsültrim Gönpo was born in Shang Kya Ra, his father was Gönpo, and his mother was Gyal Kyi, and he was their son. His clan was Khyüngpo, and his name was Tsültrim Gön (Guardian of Discipline). From a young age, he had great renunciation and detachment. His parents took him to see the accomplished Ugyenpa, and he listened to the Dharma, greatly increasing his understanding of the teachings. At the age of fourteen, his relatives said, "You are the younger brother, so the leader of Kya Ra said." The younger brother prepared for ordination, and he thought, "In terms of Dharma, I should be victorious." The younger brother gave him all the ordination items. He fled to Jag to become a monk. The wise and accomplished Shangtön came to the retreat, and he said, "Immediately let him enter the retreat." He immediately came before him, shaved his head, and gave him the name Tsültrim Gönpo (Guardian of Discipline).
Chinese
是。出生地在多康（mdo khams）的岭（gling）。父亲阿苏拉（a su ra），母亲卡康（kha kheng）。是五个子女中的老大。祖辈致力于大悲观音的法类修持。四岁时做了能记住的梦。十一岁时讲授《二观察》。十八岁时精通《入行论》、《现观庄严论》等。前往萨迦（sa skya），学习《释量论》。现在必须自己做临终法了。在止贡（'bri gung）向喇嘛洛桑巴（blo bzang pa）求教奈古六法。修持也很欢喜。喇嘛洛桑巴说：“香巴喇嘛楚臣贡布（tshul khrims mgon po）是一位伟大的成就者，去那里求法吧。”于是前往琼波楚臣贡布处，计划住六年。修习奈古法，七天后就能穿单衣了。此外，还求得了包括黄金法在内的所有香巴法。在多康，母亲去世时，也清楚地知道法，并完成了心愿。穿单衣去了萨迦，一些研究正理学的道友误解了慈悲心。认为没有领悟实相很可惜，于是返回香地。来了一个罪犯，藏了起来。仁蚌（rin spungs）派来的使者没有放走，于是让热钦（ras chen）被仁蚌囚禁。依靠拙火获得暖乐，再次忏悔。此外，心中获得自在成为证悟的征兆。清楚地知道来世的身体和清净刹土的调伏等，拥有不可思议的功德。虽然致力于无定处的苦行，但根据法王克珠巴（mkhas grub pa）的教言，担任了德钦（bde chen）寺的座主。使许多弟子走向成熟解脱。示现生病，请求医药等也不听从，说：“在西方极乐世界祈祷吧。”六十岁时，猪年八月二十日，逝世于法界。荼毗时降下花雨等，法体舍利成为积累福德的良田。༈ 香巴噶举仁钦坚赞（rin chen rgyal mtshan）：父亲是官员益西班智达贝（dpon yig bzang po dpal），母亲是觉萨玛贝钦（jo sras ma dpal chen）之子。水蛇年出生。三岁时父母双亡。在叔叔持律师仁钦沃赛（'dul 'dzin rin chen 'od mdzes）和释迦僧格（shAkya seng ge）处，学习了读写等基础知识。与仇敌作
English
is. The birthplace is Ling in Do Kham (mdo khams). Father Asura (a su ra), mother Kha Kheng (kha kheng). The eldest of five sons and daughters. The ancestors were dedicated to the Dharma practices of Great Compassion. At the age of four, he had dreams that he could remember. At the age of eleven, he taught the Two Examinations. At the age of eighteen, he was proficient in Engaging in the Bodhisattva Deeds, Ornament of Clear Realization, etc. He went to Sakya (sa skya) and studied Pramanavarttika. Now I have to do my own dying Dharma. In Drigung ('bri gung), he asked Lama Lobsangpa (blo bzang pa) for the Six Dharmas of Niguma. He was also very happy with the practice. Lama Lobsangpa said, "Shangpa Lama Tsultrim Gonpo (tshul khrims mgon po) is a great accomplished one, go there to ask for Dharma." So he went to Kyunpo Tsultrim Gonpo and planned to stay for six years. Practicing the Niguma Dharma, he was able to wear a single cloth after seven days. In addition, he also received all the Shangpa Dharma, including the Golden Dharma. In Do Kham, when his mother passed away, he also clearly knew the Dharma and fulfilled his wishes. He went to Sakya wearing a single cloth, and some Dharma friends who studied logic misunderstood compassion. Thinking it was a pity that he did not realize the true nature, he returned to Shang. A criminal came and was hidden. The messenger sent by Rinpung (rin spungs) was not released, so Raschen (ras chen) was imprisoned by Rinpung. Relying on Tummo to obtain warmth and bliss, he repented again. In addition, gaining freedom in the mind became a sign of realization. He clearly knew the body of the next life and the taming of the pure land, etc., and possessed inconceivable merits. Although he was dedicated to wandering asceticism, according to the instructions of Dharma Lord Khedrup Je (mkhas grub pa), he served as the abbot of Dechen (bde chen) Monastery. He led many disciples to maturity and liberation. Showing illness, he did not listen to requests for medicine, etc., saying, "Pray in the Western Pure Land." At the age of sixty, on the twentieth day of the eighth month of the Pig year, he passed away into the Dharmadhatu. During the cremation, flowers rained down, etc., and the relics of the body became a field of merit for accumulating merit. ༈ Shangpa Kagyü Rinchen Gyaltsen (rin chen rgyal mtshan): His father was the official Yig Zangpo Pel (dpon yig bzang po dpal), and his mother was the son of Jo Srama Pelchen (jo sras ma dpal chen). Born in the Water Snake year. His parents died when he was three years old. He learned the basics of reading and writing, etc., from his uncle, the Vinaya Master Rinchen Odze ('dul 'dzin rin chen 'od mdzes), and Shakya Senge (shAkya seng ge). Making enemies with
Chinese
翁巴（翁波）大师和持律者释迦贝两人为首的僧团中出家，取名为仁钦坚赞。二十岁时，尊称持律大德美巴嘉为堪布，在具足僧众中受具足戒。从吉祥上师索南坚赞和洛钦绛孜处，生起中观和唯识二者的菩提心。从叔父仁钦等众多瑜伽自在者处，接受了四续部的众多灌顶。闻思教理之源，在吉祥萨迦，从学师云努扎西等处听闻了量论七部。之后依止布顿法王、译师达玛师利等，听闻了慈氏五论等般若，广中略般若等。在母亲不知情的情况下，拜见了住锡的空行母昆波楚臣贡，听取了引导并请教了梦光明之体验，非常高兴。从绛钦绛仁处听闻了时轮金刚灌顶和续部，接受了六支瑜伽的灌顶和支分。闻思时，放弃了饮食的努力，仅仅依靠少许食物而精进，上师欢喜，道友们都流下了眼泪。一次在扫帚中发现了两块金子，因为没有主人，认为是护法神所赐，一块金子献给了上师，一块金子作为资具。在洛钦绛孜处听闻密集金刚五次第的实修引导时，视上师为观世音菩萨，证悟了幻身、梦光明之体验，证悟如虚空般广大，获得了清净显现。在日琼拉钦处听闻了所有的香巴教法，说：如此善行的力量，香雄巴大师也没有。还赐予了很多经书等。为仁钦大师圆寂做了广大的供养和追荐。占据德钦的法座后，开展讲修和禅修。前往郭瓦时，虽然沉入水中，身体却没有受损的瑞相，断绝了污垢和虫子的延续，戒律的芬芳传遍各处，聚集了很多弟子。所传授的引导，都避免了夸夸其谈，而是直截了当，因此弟子们没有不能领受引导的。说：我很快就要走了。从月末开始示现生病，八十八岁时，虎年十一月二十五日示寂。