Chinese
名号显现如夏鼓，响彻众生耳廓，以威力撼动三界。总而言之，与具足智悲力三者的怙主无别。之后，雅绛（Yar-gyab）法王也曾表示，过去不曾允许画像或塑像，但后来因这位尊贵上师的殊胜功德，内心生起极大信心，赐予所有灌顶和随许，并在盛大的嘉陵（rgyal gling）仪式中，立为金刚阿阇黎。受到政教两方面的极高尊崇等等。在扎塘（grwa thang）涅幸（gnas nying）成为政教中心后，地位甚至超过了纳热（na rim）寺，尊者恩德尤为浩大。此外，贡嘎（gong dkar）先祖的后裔拉康（lha gzugs）也曾迎请许多人担任佛像开光金刚阿阇黎，如塑造释迦牟尼佛和十六尊者像等。但因未曾发现如尊者这般殊胜功德者，故内心生起极大信心，如顶髻宝般迎请，并广行供养。在施主劝请、诵吉祥颂之时，尊者略微讲述了从六种善妙开光法中引申出的道理，于是从外面显现白色等花雨，融入佛像中，并散发出妙香。尤其尊者头顶上方的虚空中，出现一道极其美丽的五色彩虹，显现了无数不可思议的瑞相。所有大臣和官员都因这些与先前名声相符的瑞相，内心生起极大信心。虽然他们请求传法，但因供养和缘起等巧合，此事未能成行。然而，大臣和官员们都精勤于尊者的赞颂诗等。之后，在猪年十月，尊者被迎请至上师的座席，即多吉丹（rdo rje gdan）大寺，这座寺院是无与伦比的化身殿，是三界无双的寺院。从头顶开始，尊者被迎请为僧众大会的顶饰，一切知
English
His name manifestly appears like the summer drum, resounding in the ears of all beings, and with the power of his might, he shakes the three realms. In short, he is no different from the Lord of the Conquerors, who possesses the three qualities of wisdom, compassion, and power. Then, even the Dharma King of Yar-gyab, who had previously not allowed portraits or statues, later, due to the wondrous deeds of this glorious Lama, his heart was filled with faith, and he bestowed all the empowerments and subsequent permissions. In a grand Gyaling (rgyal gling) ceremony, he was enthroned as the Vajra Acharya. He received the highest respect from both the religious and secular realms. As a result, Grawang Nesnying (grwa thang gnas nying) became a major center of religious and secular affairs, and this master's kindness was even greater than that of the Narim (na rim) monastery. Furthermore, the descendants of the Gongkar (gong dkar) lineage, from the Lhakhang (lha gzugs), had commissioned the creation of statues of Shakyamuni Buddha and the Sixteen Arhats, and although many were invited to be the Vajra Acharya for the consecration, none were found to possess such wondrous qualities as this master. Therefore, their hearts were filled with faith, and he was invited like a jewel on the crown of the head, and elaborate offerings and services were performed. During the time of the patrons' exhortations and the recitation of auspicious verses, the master briefly explained the principles derived from the six excellent consecration methods. As a result, showers of flowers, white and clear, appeared from the outside and dissolved into the statues, and a pleasant fragrance arose. In particular, a very beautiful five-colored rainbow appeared directly above the master's head in the sky, displaying countless inconceivable signs. All the ministers and officials, relying on these auspicious signs that matched his previous reputation, had their hearts filled with faith. Although they requested Dharma teachings, due to coincidences of offerings and circumstances, it did not happen at that time. However, the ministers and officials diligently recited the master's verses of praise, and so forth. Then, in the tenth month of the Pig year, the master was invited to the seat of the Lama, the great Dharma College of Dorje Dren (rdo rje gdan), a peerless emanation temple in the three realms. From the crown of his head, he was invited as the crowning ornament of the great assembly of the Sangha, the all-knowing Lord of Dharma.
Chinese
之后，登上金刚座大殿无畏的宝座，主要赐予萨迦派的《噶钦文集》口传，以及内古六法大手印传承等时，对内古六法生起了许多良好的体验。多次赐予胜乐金刚、摩诃摩耶等灌顶时，在法会上广行布施茶饭等，以佛法和财物两种方式使僧众心满意足。贡嘎地方的执政者前来大殿迎接，给予丰厚的礼遇。此外，无论南北的大小部族和一切众生都对他非常恭敬。许多萨迦、噶当、格鲁派的喇嘛从四面八方前来请求传法，对他们日常的供养和布施等，都使他们心满意足。总之，广泛地行持佛法和财物两种布施。之后，他认为此地此生的所化众生只有这么多，虽然身体没有疾病，但稍微示现生病的样子，前往扎塘。对法会仪轨等作了比以往更隆重的安排，并下令将所有的衣物、茶饭等分给侍从和随从，让他们方便行事。在鸡年四月初，在色康庄园居住。在庄园里，对各位官员圆满地赐予灌顶、教诫和所求之法。打算前往江热振。与法主莫乔巴和教师色康官员二人一同前往雅布图拉擦寺。对班钦那若巴的本尊至尊金刚瑜伽母作了盛大的供养，正如金刚瑜伽母的圣像亲自开口授记一样，取消了前往江热振的计划。之后，在聂塘德瓦坚拉章扬寺，因为有前往其他刹土的想法，所以减少了有相的修持次第，努力修持菩提心二谛的自他交换的施受法，以及安住于实相大手印的状态。对父亲喇嘛莫乔巴、施主色康囊索、卡让囊索等在身边侍奉的人，也讲述了修持次第的情况，特别是由于加持融入喇嘛莫乔巴，所以让他负责照料病情。
English
After that, he ascended the fearless throne of the great Vajrasana Temple. Primarily, when he bestowed the oral transmission of the Sakya Kachen Collection and the Nigu Six Dharmas Mahamudra lineage, he had many good experiences with the Nigu Six Dharmas. When he bestowed many empowerments such as Chakrasamvara and Mahamaya, he generously offered tea and food at the assembly, satisfying the minds of the Sangha with both Dharma and material goods. The ruler of Gongkar came to the great palace to welcome him and gave him lavish hospitality. Furthermore, all the great and small tribes of the north and south, and all beings, became very respectful towards him. Many lamas of Sakya, Kadampa, and Gelug came from all directions to request teachings, and he satisfied their desires with daily offerings and donations. In short, he extensively practiced both Dharma and material generosity. Then, realizing that there were only so many beings to be tamed in this realm in this lifetime, although he had no illness in his body, he slightly feigned illness and went to Drakthang. He made arrangements for the Dharma assembly and other rituals to be more elaborate than before, and ordered that all the clothes, tea, and food be distributed to the attendants and followers so that they could act conveniently. In the beginning of the fourth month of the Year of the Rooster, he resided at the Serkhang estate. At the estate, he fully bestowed empowerments, instructions, and desired teachings to the officials. He intended to go to Jang Rawagreng. Together with Dharma Lord Mokchokpa and Teacher Serkhang, the two officials, he went to Yabthura Tsak Monastery. He made grand offerings to the tutelary deity of Panchen Naropa, the venerable Vajrayogini, and as the statue of Vajrayogini herself spoke and prophesied, he canceled his plan to go to Jang Rawagreng. Later, at Nyetang Dewachen Labrang Yang Monastery, with the intention of passing away to another realm, he reduced the elaborate stages of practice and diligently practiced the giving and taking of exchanging self and others in the two Bodhicittas, and abiding in the state of the Great Seal of Reality. To his father Lama Mokchokpa, the patron Serkhang Nangso, Khar Nga Nangso, and others who were serving him, he also explained the stages of practice, and especially because the blessings were entering Lama Mokchokpa, he was entrusted with taking care of his illness.
Chinese
努力地做了往生之事，说了生生世世永不分离的话语，最终赐予了许多教诲、预言和教导。在那同一个月的十五日黎明，从左脚大脚趾的顶端，变成了一个非常大的安乐感受。那个大乐不断增长，身体全部被安乐所覆盖，所有的脉结都解开了，以双运之相，所有的意念都显现为智慧。天亮时，请来了热振（Reting）喇嘛，详细地说了这些情况，喇嘛祈请住世，（他说）这次这个病必定会死。安住在如同见道的智慧一般的乐空之中。因为没有能辨别善恶的能干的侍者，所以各个寺庙的账目要如数交清，公共财物要这样处理。将自己的一件好的小铃铛供养给了雅砻（Yalong）夏仲（Shapdrung）。不要粗暴对待僧众，司业塘（Nyêtang）方向的色康喀（Serkhang Kha）要按照以前的规矩做后面的事情。经书和灌顶品暂时不要挪动。超度仪轨从贡嘎多吉丹（Gongkar Dorjê Den）请吉金刚（Kyêdor）仪轨。如果能建造身像，就送到菩提迦耶喇嘛拉康（Lama Lhakhang）去，这样做了遗嘱。十五日临近圆寂时，又看了看历书，说：“十五日结束了吗？”十六日的拂晓时分，身体安乐，眼睛睁得大大的，在这样的状态中圆寂了，三天之内，身体的光彩没有消失。眼睛保持着菩萨的姿态没有改变。身后之事，也由热振喇嘛按照遗嘱办理。为了圆满心愿，供养、建造佛像，在拉萨和山南两地都大规模地进行。年度的供养也如先前一样，在那一年的秋末举行，并且任命了座主等等。直到佛教存在为止，为了永久供养身像，连同供养的基金都只用于极乐世界。因此，他的心愿完全实现了。热振喇嘛也获得了现世的果报，事业也变得非常广大。转世为热振喇嘛的侄女。司业塘的色摩钦（Sermoqên）喇嘛等一些僧人
English
Having diligently performed the actions of passing away, he spoke of never being separated in all lifetimes, and ultimately bestowed many teachings, prophecies, and instructions. On the dawn of the fifteenth day of that same month, from the tip of the left foot's big toe, a very great feeling of bliss arose. That great bliss expanded greatly, covering the entire body with bliss, and all the knots of the channels were released. In the form of union, all thoughts arose as wisdom. At daybreak, he summoned Reting Lama and explained the situation in detail. When the lama requested him to remain, he said, "This time, this illness will surely lead to death." He remained solely in the state of bliss and emptiness, like the wisdom of the path of seeing. Because there were no capable attendants who could discern good from bad, the accounts of each monastery should be settled as before, and the common property should be managed in this way. He offered his own good small bell to Yarlung Shapdrung. Do not treat the monks harshly. Serkhang Kha in the Nyêtang direction should continue to do the subsequent activities according to the previous rules. Do not move the scriptures and empowerment items for a while. Invite the Kyêdor ritual for the funeral rites from Gongkar Dorjê Den. If a statue can be built, send it to the Lama Lhakhang in Bodh Gaya. Thus, he made his last will. As the fifteenth day approached his passing, he looked at the calendar again and said, "Is the fifteenth finished?" At dawn on the sixteenth, his body was comfortable, his eyes wide open, and in that state, he passed away. For three days, the radiance of his body did not diminish. His eyes maintained the gaze of a bodhisattva without changing. The subsequent activities for his body were also carried out by Reting Lama according to his will. To fulfill his wishes, offerings were made and statues were built on a large scale in both Lhasa and Lhoka. The annual offerings were also held as before, in the late autumn of that year, and the abbot was appointed, and so on. Until the teachings remain, the funds for the perpetual offering of his statue, along with the endowment, were dedicated solely to Sukhavati. Therefore, his wishes were completely fulfilled. Reting Lama also experienced the fruits of the present life, and his activities became very extensive. His reincarnation occurred as the niece of Reting Lama. Some monks, such as Sermoqên Lama of Nyêtang
Chinese
对于有智慧且珍视戒律誓言的人们说，他们说：“他们谎称他的侄子是转世灵童。” 莫扎克巴认为，无论是真是假，考虑到上师的誓言，大寺庙的弟子，那些有外在联系和誓言的人，不应该接受或给予礼物和宗教基础。据说德瓦坚（极乐世界）自己任命了林堆秋杰（上部地区的法王）。后来，他还任命了一位与他的亲属无关的上师为他的寺院住持。智者们说：“兰卡的脸会出现，会有一个无悔的隐士。” 当信任和确定的热光散发出来时，对于那些不阻止智慧，对寺庙、冈嘎多杰丹（贡嘎多吉丹）等寺庙的弟子在接受和拒绝方面有誓言的人来说，怀疑的云朵变成了可见的标志。这部上师的传记，按照至尊多罗那他的指示，由隐士云丹贡布所作。愿此善行使一切众生，获得圆满二资粮的荣耀。请宽恕我自创的添加和扭曲。吉祥！ 皈敬！ 略述忆念三宝经之要义。 嗡 斯瓦斯谛。（梵文：Om Svasti） 顶礼佛、法、僧。 略述忆念三宝经之要义，在此，忆念之意，即如实不误地随顺事物之功德。此乃一切白法之根本，为生起对殊胜之境的信心。信、欲、敬，于诸多情况下，亦阐述为心识之类别，其体性极不相同；然于其他某些情况下，亦作为同义词。然于此处，三者于意义之主旨上趋于一致，且于细微部分上，亦有大小之别。信有三种：清净信、胜解信、希求信。初者，闻三宝之功德，视彼等为殊胜，且
English
Those who are wise and cherish the vows of discipline say, "They lied that his nephew was a reincarnation." Mogchokpa thinks that whether it is true or false, considering the guru's vows, the disciples of the great monastery, those who have external connections and vows, should not accept or give gifts and religious foundations. It is said that Dewachen (Sukhavati) himself appointed Lingtod Choje (Dharma Lord of the Upper Region). Later, he also appointed a guru who was not related to his relatives as the abbot of his monastery. The wise ones said, "The face of Lanka will appear, and there will be a regretless hermit." When the heat of trust and certainty radiates, for those who do not prevent wisdom, the disciples of the monastery, Gongkar Dorje Dhen (Gongkar Dorjedan), etc., who have vows in terms of acceptance and rejection, the clouds of doubt become visible signs. This biography of the guru, as instructed by the supreme Taranatha, was written by the hermit Yonten Gonpo. May this virtue cause all beings to attain the glory of complete two accumulations. Please forgive my self-created additions and distortions. Auspicious! Homage! A brief explanation of the essence of the Sutra of Remembering the Three Jewels. Om Svasti. (Sanskrit: Om Svasti) Homage to the Buddha, Dharma, and Sangha. A brief explanation of the essence of the Sutra of Remembering the Three Jewels, here, the meaning of remembering is to follow the merits of things as they are without error. This is the root of all white dharmas, for the purpose of generating faith in the supreme object. Faith, desire, and respect are also explained as categories of consciousness in many cases, and their nature is very different; however, in some other cases, they are also used as synonyms. However, here, the three tend to be consistent in the main meaning, and there are also slight differences in size in the subtle parts. There are three types of faith: pure faith, confident faith, and aspiring faith. The first is: hearing the merits of the Three Jewels, regarding them as supreme, and