Chinese
精勤修持，成为精通经论的智者之首。此外，还向杰·达隆巴大师、杰·多仁巴大师、堪钦·隆日嘉措、喇嘛当巴·绛巴伦珠、成就自在拉旺扎巴、智者桑杰益西、大金刚持益西旺布等，学习了与四续部相关的萨迦派所有法类，以及嘉莫囊巴和夏鲁巴二者的法类，竹巴噶举派的嘉旺噶崩等所有法类，噶玛噶仓派的法类，达隆巴派的所有法类。此外，还听闻了吉祥香巴噶举派的成熟解脱诀窍、实修指导和口诀等所有法门，并精进修持本尊和护法的念修等，从而获得了生起次第的稳固。通达了广大的续部论典，多次亲见本尊，尤其在瑜伽母续方面，智慧得到了极大的增长。这是受比丘戒之前的行持。之后，在接近二十岁时，于藏历十一月十七日，由持律者根嘎坚赞担任亲教师，贤哲绛巴伦珠担任轨范师，格西洛桑巴和杰仲根嘎等担任补缺，受了圆满比丘戒。外在行为如同声闻，内在如同王子大金刚持，成为伟大的教法之主，使得北方达隆、南方丹科、内索巴孜、亚炯、以及西边拉堆地区的各级首领、寺院僧众、所有百姓，几乎没有未被佛法调伏的。证悟了六支瑜伽的十种征相，与所学相符。在修持奈古六法时，梦境、觉受、以及对境的显现都得到了稳固，从而掌握了隐蔽之义，获得了无碍的现量。在桑丁寺居住期间，与噶玛巴旺秋多吉和夏玛仁波切等会面，在善妙的聚会上，就佛法进行了深入的探讨，从而感到非常高兴。预见旺秋多吉将前往其他刹土的征兆，
English
He diligently practiced and became the foremost of the wise who spoke on scriptures and reasoning. Furthermore, he received all the Dharma teachings of the Sakya school related to the four tantras from masters such as Je Taklungpa Chenpo, Je Doringpa Chenpo, Khenchen Lungrik Gyatso, Lama Dampa Jampa Lhundrup, the accomplished master Lhawang Drakpa, Khedrup Sangye Yeshe, and the great Vajradhara Yeshe Wangpo. He also received the Dharma teachings of Jomo Nangpa and Shaluipa, the Gyalwang Kabhums of the Drukpa Kagyu, all the Dharma teachings of the Karma Kamtsang school, and all the Dharma teachings of the Taklungpa school. Moreover, he listened to all the maturing and liberating instructions, practical guidance, and oral instructions of the glorious Shangpa Kagyu lineage. He also diligently engaged in the recitation and practice of yidam deities and Dharma protectors, thereby gaining stability in the generation stage. He mastered extensive commentaries on the tantras and had many visions of yidam deities. In particular, his wisdom greatly expanded in the area of the yogini tantras. These were his activities before taking the full monastic vows. Then, at the age of nearly twenty, on the seventeenth day of the eleventh month, he received the full monastic vows of a bhikshu, with Dulzin Kunga Gyaltsen as the preceptor, the wise Jampa Lhundrup as the instructor, and Geshe Lobsangpa and Jedrung Kunga as the assistants. Outwardly, his conduct was like that of a Shravaka, and inwardly, he became a great prince Vajradhara, becoming a great lord of the teachings. He brought all the chiefs, great and small, of northern Taklung, southern Tenkheb, Ne Ngopa Tse, Yargyab, and the upper and middle regions of western Latö, as well as the monastic communities and all the people, under the influence of Dharma, so that there was almost no one who was not tamed by the Dharma. He realized the ten signs of the six yogas in accordance with the teachings. While practicing the six teachings of Niguma, his dreams, experiences, and perceptions of reality became stable, thereby mastering the hidden meanings and gaining unobstructed direct perception. While residing in Samding, he met with Karmapa Wangchuk Dorje and the Shamar Rinpoche, and they engaged in deep discussions on Dharma during auspicious gatherings, which brought great joy. Foreseeing the signs that Wangchuk Dorje would pass away to another realm,
Chinese
向这位大人物供奉了拥戴为教主的升座典礼仪轨和著作。 尊贵的萨迦世系达钦·索南旺波非常高兴地接受了三宝的供养和许多觐见，并考虑到萨迦世系而给予了法缘时，达钦本人似乎被拥戴为萨迦教法的教主。 然而，由于第司没有担任乌孜的主角，后来表现出有些不悦。 向印度的班智达普尔纳·瓦吉拉和布达·古布达纳塔等博学且证悟者们，听闻了许多未掺杂藏地习俗的金刚乘经论和口诀。 精通印度各地的方言和梵语等，并且精通声明学，因此无需依赖其他译师也能很好地进行翻译和校对等。 此外，还听闻了希解派、觉域派、甘丹山的法类、宗喀巴大师等，总之，听闻了所有翻译成藏汉的经论和口诀，以及所有藏地喇嘛的教言，不分宗派。 并且直接从莲花生大师那里听闻佛法，获得了加持的征兆。 二十九岁时，在觉囊寺昆本多杰丹居住时，见到了全知杜松桑结，被拥戴为真实意义上的教法之主。 还见到了具有菩萨法胜形象者。 内心生起了对究竟意义的他空见解的特殊定解，以及对一切法之实相皆汇集于此的决断性证悟。 总的来说，就前世的缘起而言，在瓦绒时期成为了达波巴的弟子，因此精通达波噶举的教法。 并且，在阿瓦都提出生时，拥有一尊自生的喜金刚颅骨，安放在萨迦的美丽颅骨佛像中，因此对萨迦教法的利益很大。 在转世为蒋扬·曲杰时，成为了宗喀巴大师的心子，因此对格鲁派的见解广博。 在杰·卓洛时期，成为了香巴教法的教主，因此闻思修行和利他事业广大等。 教法
English
Offered to this great being was the enthronement ceremony and writings to install him as the master of the teachings. The glorious Sakya lineage holder Dagchen Sonam Wangpo himself, with great joy, accepted the offerings of the Three Jewels and many audiences, and when granting Dharma connections considering the Sakya lineage, Dagchen himself seemed to be installed as the master of the Sakya teachings. However, because Desi did not take on the main role of the Uzes, he later showed some displeasure. From Indian Panditas Purna Vajra and Buddha Guptanatha and others who were learned and accomplished, he heard many Vajrayana scriptures, commentaries, and instructions that were not mixed with Tibetan customs. He was fluent in the dialects of various regions of India and Sanskrit, and he was thorough in his knowledge of grammar, so he could translate and proofread well without relying on other translators. In addition, he heard the teachings of the Zhi byed, Chod Yulpa, the Dharma cycles of Ganden Mountain, Je Tsongkhapa, and so on. In short, he heard all the scriptures and instructions translated into Tibetan and Chinese, and the teachings of all Tibetan Lamas without sectarian bias. And he directly heard the Dharma from Guru Padmasambhava and received the signs of blessing. At the age of twenty-nine, while residing at Jonang Kumbum Dorje Den, he met the All-Knowing Dusum Sangye and was enthroned as the master of the definitive teachings. He also saw one with the form of Bodhisattva Chopa. A special certainty arose in his mind regarding the ultimate meaning of the Shentong Madhyamaka view, and a decisive realization that all dharmas are gathered in that state. In general, regarding the connections of previous incarnations, in the Barong period he became a disciple of Dagpo Pa, and therefore he was proficient in the teachings of the Dagpo Kagyu. And, when he was born as Avadhuti, he had a self-arisen Hevajra skull, which was placed inside the beautiful skull statue of Sakya, so it greatly benefits the Sakya teachings. When he was born as Jamyang Choje, he became a heart-son of Tsongkhapa, so his knowledge of the Gelug school was extensive. During the time of Je Drolchok, he became the master of the Shangpa teachings, so his studies, activities for the benefit of others, and enlightened activities were great, and so on. The teachings
Chinese
还有许多金铜和泥塑像，特别是高达两层的金铜制成的大慈悲佛像，以及《噶当经函》二十多函的全部印版。所有寺庙都完全充满了三宝所依和神物。所有楼层都用精美的丝绸装饰和花瓶底座等物品庄严布置，难以得见。大约有十八幅精美的丝绸唐卡。所有翻译过来的经律论的全部经卷数量众多。为数千名僧人提供生活费。依靠吉祥时轮的主尊——无量续部的彩砂坛城，举行了多日修供。跳神舞的服装道具和乐器等数百种。在十三年左右的时间里建成的这些，都不是普通人能接触到的。现在仍然拥有这些。五十七岁时，为了纪念去世的母亲，也建造了大型的纪念物。大约在同一时间，虽然迅绕仲的护法神像仍然存在，但由于一些不属于任何教派、来历不明的人的请求，导致了想法和要点上的偏差。因此，司曹按照命令从达丹请来了，为生病去世的人做了赎罪仪式。据说司曹并没有给予应有的尊重。大约二十一天后，显现了情况，为了纪念他，新建了寺庙。还向大型僧团布施了所有的财物，并进行了多日的净化和忏悔仪式。看到了不会堕落到恶道的征兆。猴年（藏历）初冬，前往吉喀孜。在广泛地进行满足司曹心愿的佛法开示时，据说脚上出现肿胀，生病的迹象也消除了司曹的疑虑。正如彩虹度母所预言的那样，在达丹的来往变得频繁，一天比一天更加兴盛。鸡年（藏历）年初，被带到了觉囊。来自卫藏地区，包括莫觉巴师徒等许多汉藏人士的请求，以及藏地的各位大小喇嘛，拉堆。
English
There were many gold-bronze and clay statues, especially the two-story-high gold-bronze statue of Great Compassion, and all the printing blocks of the twenty-odd volumes of the "Kadampa Scriptures." All the temples were completely filled with the three supports and sacred objects. All the floors were decorated with fine silk and vase pedestals, etc., making them difficult to see. There were about eighteen fine silk thangkas. There were numerous volumes of all the translated scriptures, tantras, and treatises. Livelihood was provided for thousands of monks. Based on the sand mandala of the Kalachakra, the principal deity of the glorious Wheel of Time, many days of practice and offerings were performed. There were costumes and props for the Cham dance, and hundreds of musical instruments. These, which were built in about thirteen years, were not accessible to ordinary people. These are still owned today. At the age of fifty-seven, a large memorial was also built to commemorate his deceased mother. At about the same time, although the guardian deity of Shunrao Drung was still present, due to the requests of some people who did not belong to any sect and whose origins were unknown, there were deviations in ideas and key points. Therefore, as ordered by Desi, Tagden was invited from Dadan to perform the atonement ceremony for the sick and deceased. It is said that Desi did not give the due respect. After about twenty-one days, the situation was revealed, and a new temple was built in his memory. All possessions were also donated to the large monastic community, and many days of purification and repentance ceremonies were performed. Signs were seen that he would not fall into evil realms. In the early winter of the Monkey year (Tibetan calendar), he went to Gyikhatse. When extensively giving Dharma teachings to fulfill the wishes of Desi, it is said that the appearance of swelling on his feet and signs of illness also dispelled Desi's doubts. As prophesied by the Rainbow Tara, the comings and goings to Tagden became frequent, and he became more and more prosperous day by day. At the beginning of the Bird year (Tibetan calendar), he was brought to Jonang. From the U-Tsang region, there were many requests from Han and Tibetan people, including Mogchokpa and his disciples, as well as various large and small lamas from Tsang, and Lato.
Chinese
南北的喇嘛僧众，施主民众男女老少聚集甚多，以佛法和世俗两方面慷慨赐予恩德，修持六支瑜伽闭关的人数也比往年多。介绍时的歌舞也比以前盛大。此后不久，掌管财务的僧人松钦热巴，在藏历二月二十四圆寂，二十六举行了盛大的煨桑、朵玛、供茶等仪式。遗体火化那天，天空晴朗，彩虹环绕，出现了许多奇妙的景象。尊者亲自说，此人未去世前十年左右，就精进修持善法，寺庙修建等，也承担了巨大的责任并努力去做，所以有把握不会转生到恶劣的地方，不用依靠世俗的善根。但是，他对自宗的宗派信仰心很强，只提倡常断和觉囊，所以在大家眼里看来势力强大，以至于对其他一些方面可能造成了一些损害。即使没有损害，也因为产生了爱恨和怀疑，而进行诽谤和邪说。自己只是修行、写作和讲经说法，除此之外，对任何事情都不关心，也不虚张声势，因此，他似乎变得专横跋扈。大小施主、喇嘛僧众，对于那些与今生欲望混杂的人，以及那些心怀不满和邪见的人，还有那些前来拜见求法的人，如果不能如愿以偿，以前依仗权势和宗教关系而出名的僧俗，很多都以此为借口进行诽谤。我认为这些行为会造成很大的罪过，所以为了以后着想，要广做善事。还做了供茶等，举行了结行仪式，修建了大型寺庙。尊者还从不动佛那里进行了净障等，做了许多不可思议的身后之事。当时，大弟子和近侍弟子们在尊者面前，回忆起尊者的身语意
English
The lamas and monks from the north and south, the patrons, and the lay people, both men and women, gathered in great numbers. They were generously bestowed with blessings through both Dharma and worldly means. The number of practitioners engaging in the Six Yogas in strict retreat was also greater than in previous years. The dances and performances during the introduction were also more elaborate than before. Shortly thereafter, the treasurer, Sonam Chams Rapa, passed away on the 24th of the second Tibetan month. On the 26th, elaborate rituals of smoke offerings, torma offerings, and tea offerings were performed. On the day of the cremation, the sky was clear, and rainbows appeared, along with many other miraculous signs. The venerable one himself said that for about ten years before his death, this person had been diligently practicing virtue, and had taken on great responsibilities and worked hard in the construction of temples, etc. Therefore, he was confident that he would not be reborn in a bad place, without having to rely on worldly merits. However, he had a strong faith in his own school of thought, and only promoted Shentong and Jonang, so his power seemed so great in everyone's eyes that it may have caused some harm to other aspects. Even if there was no harm, there was slander and false accusations due to the arising of attachment, hatred, and suspicion. He only spent his time practicing, writing, and teaching the Dharma, and did not care about anything else, nor did he show off. Therefore, he seemed to have become domineering. The great and small patrons, lamas, and monks, to those who were mixed with the desires of this life, and those who had grudges and wrong views, and those who came to see him and ask for Dharma, if they did not get what they wanted, many of the monks and lay people who were famous for their power and religious connections in the past used this as an excuse to slander him. I think these actions will cause great sins, so for the sake of the future, we should do a lot of good deeds. He also made tea offerings, held the concluding ceremony, and built large temples. The venerable one also performed purification of obscurations from Akshobhya Buddha, and did many incredible things after his death. At that time, the great disciples and close attendants in front of the venerable one recalled the body, speech, and mind of the venerable one.