Chinese
无论对任何行为事业都进行充分考察后，对于像第二佛陀这样的人物，有些施主会遇到飞来横祸般的恶名，有些人也会遭受毫无根据的诽谤。当被问及这是否是管家的过错时，回答说：总的来说，在这五浊恶世，即使真正的圆满正等觉佛陀亲临，也很难让所有人都满意和恭敬。俗话说“没用的东西没人嫉妒，破烂东西狗都嫌”，就像世俗的谚语一样。此外，必须理解上面提到的原因。一般来说，众生的苦乐如果没有被往昔业力的力量所摧毁，并且暂时的因缘二者都具备，那么即使堆积如山的千佛慈悲也无法改变其结果。正如至尊慈氏菩萨所说：“天王降下雨水，不适宜的种子不会生长。诸佛即使降临，无缘者也无法体验到美好。”例如，虽然确信嘉瓦噶玛巴是第六世佛陀的转世，但主要的施主库拉巴却无缘无故地消失了。还有文殊菩萨的化身，尊贵的萨迦派的主要施主第斯雅绛巴也是如此。还有被文殊菩萨摄受无疑的嘉瓦宗喀巴大师，以及仲敦巴·嘉瓦炯乃的化身，所有这些父子的教法的施主第巴噶丹巴，你也看看。还有观世音菩萨的化身，藏巴嘉热巴大师的转世，以及历代传承的教法施主，隆波孜，你也看看。对于伟大的圣者僧团，瑜伽士男女们，难道没有慈悲和加持吗？这完全是他们自己业力强大的结果。另一方面，由于对信仰的改变、邪见等严重违犯誓言，今生可能会成熟可见的果报。然而，对于我所作所为的传记，那些具有智慧、坦诚直言、长期考察研究的人来说，对于教法的建立和所见到的论典，你们不必从字面上产生信仰，而是自然而然地产生信仰。
English
After thoroughly examining any actions and deeds, it is said that some patrons of someone like the Second Buddha encounter unexpected misfortunes and accusations, and some also suffer groundless slanders. When asked if this was the fault of the steward, the answer was: In general, in this degenerate age, even if the actual Complete and Perfect Buddha were to come, it is difficult to please and inspire reverence in everyone. As the saying goes, "No one envies the useless, and even dogs despise the tattered," like a common worldly proverb. Furthermore, one must understand the reasons mentioned above. Generally, the happiness and suffering of sentient beings, if not destroyed by the power of past karma, and if both temporary causes and conditions are present, then even the compassion of a thousand Buddhas piled up cannot change the result. As the Venerable Maitreya said, "Even if the king of gods sends down rain, unsuitable seeds will not sprout. Even if the Buddhas appear, those without fortune will not experience goodness." For example, although it is certain that Gyalwa Karmapa is the reincarnation of the Sixth Buddha, the main patron Kula Raba disappeared without a trace. Similarly, the emanation of Manjushri, the main patron of the glorious Sakya school, Desi Yarjangpa, was also the same. And Gyalwa Tsongkhapa, who was undoubtedly taken care of by Manjushri, and the emanation of Dromtonpa Gyalwai Jungne, all the patrons of the teachings of these fathers and sons, Depa Gandenpa, please also look at them. And the embodiment of Avalokiteshvara, the reincarnation of Tsangpa Gyarepa, and the patrons of the teachings who have come down through the lineage, Lhunpo Tse, please also look at them. For the great holy Sangha, the yogis and yoginis, is there no compassion and blessing? It is entirely the result of their own powerful karma. On the other hand, due to severe violations of vows caused by changes in faith and wrong views, the visible results may ripen in this life. However, for this biography of my actions, for those who are intelligent, speak frankly, and have conducted long-term investigations, for the establishment of the teachings and the treatises seen, you do not need to generate faith from the words, but faith will arise naturally.
Chinese
坛城主尊。（以）具力上师慈爱之名者，从奇妙事业之形态大海中，为利有情而取一滴水，以及为胜利佛塔供养之殊胜所依之目录，在此略述。以我智慧低下且闻思力弱之故，舍弃智者之诗学修辞，以智力低下者易懂之方式宣说，若有错谬之处，祈请智者宽恕。那是，此位上师圣者，从前世以来，就以在佛教中行广大事业之缘起和愿力，今生亦将出现弘扬佛法之伟大事业。观察其父母，父亲是具力的王族，至尊一切智者大持金刚座者贡噶南杰贝桑布之侄子，法王才培索南坚布，母亲是智慧空行母，具有真实之名相，三十一岁时，尊者入胎，母亲梦见金色佛塔光芒四射，普照十方，一切众生皆顶礼供养，融入自身。醒来后，身心安乐。圆满胎中之行后，木鼠年萨嘎月八日，母亲在进行斋戒之时，伴随着奇妙的征兆，诞生了。脐带如禅定带般缠绕，面带微笑，父母皆大欢喜，举行盛大的诞生庆典。赐名为诺布多杰旺秋。五十六岁起，不随普通少年之习气，对三宝之所依进行顶礼供养，以慈悲之心对待众生，并将一起玩耍的伙伴置于听法之位，尊者自己则在适合的土地、台阶和石板上，以讲经之姿态行事。十一岁时，前往上师之座金刚座之大法学院。于至尊贡噶坚赞大师前，为进入佛教之门，受持三皈依之居士戒。赐名为阿旺贡噶索南贝桑布。僧众
English
The main deity of the mandala. From the ocean of wondrous deeds of the powerful and loving Lama, a drop of water is taken for the benefit of beings, and a brief catalog of the supreme support for offering the victorious stupa is described herein. Due to my inferior intellect and weak strength of study, abandoning the poetic rhetoric of the wise, I explain in a way that is easy for those of low intelligence to understand. If there are any errors, I ask the wise to forgive me. That is, this holy Lama, from previous lives, due to the auspicious connection and aspiration of performing great deeds in the Buddhist teachings, in this life also, great deeds of propagating the Dharma will arise. Observing his parents, the father is from a powerful royal family, the nephew of the great Vajrasana Kunga Namgyal Pal Zangpo, the all-knowing and venerable one, the Dharma King Tshepel Sonam Gyalpo, and the mother is a wisdom dakini, possessing the true signs of her name, at the age of thirty-one. When the Lord entered her womb, the mother dreamed of a golden stupa radiating light in all directions, worshiped and offered to by all beings, merging into her body. Upon awakening, her body and mind were filled with happiness and well-being. After the completion of the activities in the womb, on the eighth day of the Saga month in the Wood Male Rat year, while the mother was observing the fast, he was born with wondrous signs. The umbilical cord was coiled like a meditation belt, and with a smiling face, both parents were overjoyed and held a grand birth celebration. He was named Norbu Dorje Wangchuk. From the age of fifty-six, not following the habits of ordinary youths, he prostrated and made offerings to the objects of the Three Jewels, treated sentient beings with compassion, and placed his playmates in the position of listening to the Dharma. The Lord himself acted as if he were teaching the Dharma on suitable land, platforms, and stone slabs. At the age of eleven, he went to the great Dharma college of Vajrasana, the seat of the Lama. In the presence of the venerable Kunga Gyaltsen, he took the vows of a lay follower, holding the Three Refuges, to enter the gate of the Buddha's teachings. He was named Ngawang Kunga Sonam Pal Zangpo. The Sangha
Chinese
在广阔的土地上，盛大地陈设了讲经的法座。从那时起，他学习了修法坛城、舞蹈、度量和旋律三种，仅仅通过回忆和复习的方式就完全掌握了。当他来到金刚帐篷的跳神者中间时，他的身姿和高昂的姿态等都变得非常奇妙。十五岁时，由引导者释迦昆噶担任堪布，在具备所有必要条件的上师面前，接受了无过失圆满的出家戒，以红色的袈裟装饰得庄严美丽。二十七岁时，他前往后藏地区，向杰尊萨迦班智达请教了喀且班钦的教法。当他看到比丘戒的传承时，得知他担任十善业的堪布，便在他面前，接受了具足所有条件的圆满比丘戒。之后，他前往了伟大的主寺，拜见了吉祥的萨迦。从血脉传承的法座上，受到了极其隆重的尊敬和款待，出现了无数奇妙的征兆，预示着萨迦派的珍贵教法将会出现伟大的事业。当他前往朝拜卡乌扎宗时，那里的神变突然增盛，他也看到了许多征兆，预示着吉祥怙主将会成就事业。在菩提迦耶，引导者释迦昆噶、班钦德瓦多吉、持明者策旺扎西、金刚持耶喜旺波等上师被迎请为这位仁波切的顶严，在他面前，主要听受了宗律的口传、引导和经论讲解，以及从萨迦班智达传承下来的所有诀窍，显密经论的教证，特别是无遗地听受了护法帐面怙主的修法仪轨等，这些都详细记载在闻法目录中。当他稍微进行文殊菩萨的念诵修持时，黎明时分，在修法座上，他做了一个梦。梦中，一个白人手持一把水晶宝剑献给他，他用舌头舔舐，感觉像冰融化一样，味道比蜂蜜还要甜美。醒来时，看到那个白人面带微笑。此外，本尊和护法的念
English
On the vast land, a grand Dharma teaching seat was arranged. From then on, he studied the three aspects of practice mandala, dance, measurement, and melody, mastering them completely through recollection and review alone. When he came among the Vajra Tent dancers, his posture and dignified bearing became extraordinarily wonderful. At the age of fifteen, the guide Shakya Kunga served as his Khenpo (abbot). In the presence of a master possessing all the necessary qualifications, he received the flawless and complete ordination, adorned beautifully with the red monastic robes. At the age of twenty-seven, he traveled to Tsang (Ü-Tsang region of Tibet) and requested teachings from Kache Panchen through Jetsun Sakya Pandita. When he saw the lineage of the Bhikshu vows, he learned that he was serving as the Khenpo of the Ten Virtuous Actions. In his presence, he received the complete Bhikshu vows with all the necessary conditions. Afterwards, he went to the great main monastery and visited glorious Sakya. From the seat of the lineage holders, he received extremely grand respect and hospitality. Countless wonderful signs appeared, foretelling that the precious teachings of the Sakya school would bring forth great activities. When he went to visit Khau Drakdzong, the miraculous powers there suddenly increased, and he also saw many signs foretelling that the glorious protector would accomplish activities. In Bodh Gaya, the guides Shakya Kunga, Panchen Dewa Dorje, Mantra Holder Tsewang Tashi, Vajra Holder Yeshe Wangpo, and other masters were invited as the crown ornaments of this Rinpoche. In their presence, he mainly listened to the oral transmissions, instructions, and commentaries of the Dzong tradition, as well as all the key instructions transmitted from Sakya Pandita, the scriptural authorities of Sutras and Tantras, and especially the practice rituals of the Dharma protector Gur Zhal (Panjaranatha), without omission. These are all clearly recorded in the listening records. When he was slightly engaged in the recitation and practice of White Manjushri, at dawn, while on the meditation seat, he had a dream. In the dream, a white man handed him a crystal sword. When he licked it with his tongue, it felt like ice melting, and the taste was even more exquisite than honey. When he woke up, he saw that the white man was smiling. Furthermore, the deity and Dharma protector's recitations
Chinese
无论进行何种修法，每次都会出现数不清的亲见本尊的征兆。但由于害怕世间八法扰乱内心，以及资质低下者以邪见看待，所以都极度保密。从文殊菩萨摄受的征兆开始，对一切知识领域都畅通无阻。在盛大的僧团聚会中，作为吉祥胜乐金刚空行海等金刚阿阇黎，以纯正的言辞和智慧的勇气，使众人都感到惊奇。之后，凭借神人般伟人的旨意，在嘉敦巴·平汝瓦大师的驻锡地，涅塘（Nyetang，སྙེ་ཐང་，位于今西藏拉萨市曲水县）德瓦坚（Dewachen，བདེ་བ་ཅན）的聚会中心，登上狮子宝座。此后不久，尊贵的上师圣者的寂静处，法堡金刚宫，以及胜乐金刚的修行地也亲自掌管。之后，朝拜了成为包括天神在内一切众生之皈依处的至尊圣者贡噶宁波·扎西坚赞贝桑波的足下。以吉祥萨迦派的教诲、香巴噶举派等为主，所有未曾听闻的教诲，都如瓶倾泻般地接受。特别是被授予萨迦和香巴两派的重任。在给予贡布·达恰（梵文：Takshad，梵文罗马拟音：Takshad，藏文：ཏཀྴད་，义：达恰）的灌顶时，梦中出现了两位身着阿阇黎服饰的贡布化身，向他献上贡布的法器——三尖卡杖嘎等多种瑞相。后来在授予灌顶时，也降下了给予同样法器的旨意和广大的授记。听闻了所有未曾听闻的教诲之河流等，都应查阅听闻目录之海。由于获得了不忘陀罗尼的力量，所以在所有摄受弟子的场合，无论听闻学习何种修法坛城，都只需稍作休息，便能通达。并且，与对一切众生发起慈悲怜悯的菩提心从不分离。各种持邪见者竞相提供服务，并扰乱他的内心。尊者自己虽然没有嗔怒，但护法们凭借奴仆般的力量，示现了各种事业的征兆。
English
No matter what kind of practice was performed, there were countless signs of directly seeing the deities each time. However, due to the fear of the eight worldly concerns disturbing the mind, and the fear that those of low capacity would view it negatively with wrong views, it was kept extremely secret. Starting from the signs of being embraced by Manjushri, he became unobstructed in all fields of knowledge. In the midst of a grand gathering of the Sangha, as a Vajra Acharya of glorious Chakrasamvara, Dakini Ocean, etc., with pure words and the courage of wisdom, he amazed everyone. Then, by the decree of the great divine-like ruler, he was enthroned on a lion throne in the residence of Gyatonpa Phyingruwa, the crown jewel of the gathering at Nyetang Dewachen. Not long after, he personally took charge of the solitary retreat of the venerable and holy Lama, the Dharma Fortress Vajra Palace, and the practice place of Chakrasamvara. Then, he prostrated at the feet of the venerable and holy Kunga Nyingpo Tashi Gyaltsen Palsangpo, who had become the refuge of all beings, including the gods. He received all the teachings without exception, like pouring from a full vase, led by the teachings of the glorious Sakya school, the Shangpa Kagyu, and others. In particular, he was entrusted with the great responsibility of the Sakya and Shangpa lineages. When giving the initiation of Gonpo Takshad, in a dream, two emanations of Gonpo in the attire of Acharyas appeared and offered him Gonpo's weapon, the three-pointed Khatvanga, and other auspicious signs. Later, during the initiation, the decree to give the same weapon and extensive prophecies were bestowed. The hearing of all the rivers of teachings that had not been heard, etc., should be looked into in the ocean of hearing records. Because he obtained the power of the unfailing Dharani, in all occasions of embracing disciples, no matter what kind of practice mandala was heard and studied, he could understand it with just a little rest. Moreover, he was never separated from the Bodhicitta that arises from compassion and love for all beings. Various heretics competed to offer services and disturbed his mind. Although the尊者 himself did not have anger, the Dharma protectors, with the power of servants, manifested various signs of activities.