Chinese
虽然遍知日亲（kun mkhyen nyi ma'i gnyen）是所有教法的精髓，但新派系以抬高自己宗派的权力，对旧派系进行分裂改造，使其如母子分离一般。因此，许多范本都被责备，即使是现存的范本，也存在不完整、内容混乱、文字不准确等问题。鉴于此，为了普遍珍视佛陀的珍贵教法，特别是为了使早期翻译的大密宗金刚乘的教法不衰退，并日益发展，于是将价值数千两白银的财物，包括黄金、海螺、马匹、牲畜等，一并献给莲师化身德格（sde dge）女领主才旺拉姆（tshe dbang lha mo），并强烈请求她务必雕刻印刷旧派系的珍贵经典。正如所请求的那样，萨迦（sa skya）领主旺姆（dbang mo）也欣然应允，并促成了印刷。此外，当仁波切打算将自己的意伏藏安置在附近时，也请求萨迦领主旺姆提供侍奉，并给予关怀。她也应允了，并将伏藏品广泛地分发给了有缘的法主们（下函，611）。此外，还有无数令人惊叹的事迹，详情请参阅传记。就这样，他广泛地利益了教法和众生，暂时观察到调伏的处所仅限于此，便融入了法界大乐的自性之中。喇嘛贝玛丹增（pad+ma bstan 'dzin）被认为是多仓赤列多吉（dor tshang phrin las rdo rje）的转世，仁波切本人也确认了他，并赐予贝玛丹增之名。全知贡噶（gong sa thams cad mkhyen pa）赐予其格林（dge gling）事物成就之名——嘉措曲达（rgya mtsho chos dar），因其言语能力强大，故能极大地利益他人。他在达森岗（stag sngasgang）的法座上长期驻锡，并在斯布雷罗（sbrel lor）前往清净刹土。嘉帕喇嘛津确培（rgya phag bla ma 'dzin chos 'phel）也具有良好的证悟，并在道孚（rta'u）地区以尼扎曲科（nyi grags chos skor）之名广泛地利益众生。此外，还有许多精通且具有成就功德，拥有修行和证悟的法主，如格则措须喇嘛仁增嘉措（dge rtse khro shul bla ma rig 'dzin rgya mtsho）等，但无法一一列举。第四代法座持有者喇嘛贝。
English
Although Omniscient Nyi's Kinsman (kun mkhyen nyi ma'i gnyen) was the essence of all teachings, the New Schools, with the power to elevate their own side, divided and reformed the Old Lineages, causing them to be separated like mother and child. Therefore, many manuscripts were blamed, and even those that existed were incomplete, with confusing content and inaccurate writing. In view of this, in order to universally cherish the precious teachings of the Buddha, and especially to ensure that the doctrine of the Early Translation Great Secret Vajrayana does not decline and continues to develop, materials worth more than a thousand silver taels, including gold, conch shells, horses, livestock, etc., were offered to the emanation of Lady Nangjung Gyalmo, Dege (sde dge) Lady Chieftain Tshewang Lhamo (tshe dbang lha mo), and she was strongly requested to carve and print the precious classics of the Old Lineage. As requested, Sakya (sa skya) Lord Wangmo (dbang mo) also gladly agreed and facilitated the printing. In addition, when Rinpoche intended to place his Mind Treasure nearby, he also requested Sakya Lord Wangmo to provide service and care. She also agreed and widely distributed the treasure items to the destined Dharma lords (lower letter, 611). Furthermore, there are countless amazing deeds, which can be found in detail in the biography. In this way, he extensively benefited the Dharma and sentient beings, and temporarily observing that the place of taming was limited to this, he merged into the nature of the Dharmadhatu Great Bliss. Lama Pema Tenzin (pad+ma bstan 'dzin) is remembered as the reincarnation of Dorje Trinley Dorje (dor tshang phrin las rdo rje), and Rinpoche himself also recognized him and gave him the name Pema Tenzin. The Omniscient Gongga (gong sa thams cad mkhyen pa) gave him the name Gyatso Chodar (rgya mtsho chos dar) for accomplishing the affairs of Geling (dge gling). Because of his powerful speech ability, he greatly benefited others. He resided on the throne of Dasengang (stag sngasgang) for a long time and went to the pure land in Sbrellor (sbrel lor). Gyapak Lama Dzin Choephel (rgya phag bla ma 'dzin chos 'phel) also had good realization and extensively benefited beings in the Daofu (rta'u) area under the name of Nizha Chokor (nyi grags chos skor). In addition, there were many masters of Dharma who were knowledgeable and possessed the merits of accomplishment, and who had the experience and realization, such as Gertse Troshul Lama Rigzin Gyatso (dge rtse khro shul bla ma rig 'dzin rgya mtsho), but it is impossible to list them all. The fourth throne holder, Lama Be.
Chinese
丹增宁波：于索荣上部的库古家族中降生，此家族世代相传持有库古传承的咒语。以前，他父亲的家族中，有一位名叫库古喇嘛曲达的掘藏师和伟大的持明者的弟子，他是一位有能力的咒语持有者，据说他是那位咒语持有者的转世，能够回忆起前世的经历（下卷，612页）。从小时候起，就像一个不知道谎言的婆罗门男孩一样，即使教他谎言，他也学不会，这是一个奇迹。年轻时，他前往恰热彭辛宗修行地居住。至尊上师蛇形的化身，金刚持莲花胜妙教幢（Padma Theg mchog bstan pa'i rgyal mtshan）以三种喜悦供养了他的莲足。献上头顶的头发后，被赐予丹增宁波之名。有一次，他用酥油制作了一个海螺，发出了美妙的声音，上师赞叹说这是一个好兆头，这也显现为成就的标志。之后，他依次从至尊上师那里接受了比丘戒，为了说明，尊贵的堪布昆桑特钦嘉措或莲花胜妙教幢（Padma Theg mchog bstan pa'i rgyal mtshan）亲自担任堪布和阿阇黎，并作为比丘十戒增上的秘密导师，在完整的比丘僧团中受具足戒。从受戒完成之后，他一生都严格遵守从神圣的律藏中所说的那样，永不违背禁止的行为，坚持坚定的行为准则，虽然没有完成安居、解夏等符合当地时节的仪式，但他从未违背守护誓言的界限。无论是饮水、脱鞋等大小行为，他都非常谨慎，甚至不吃下午的食物（下卷，613页），只用一个座位。这位上师具有戒律，行为纯洁，吉祥的格鲁派的许多学者也特别赞扬他，大家都称他为一位模范僧人。他总是端正地坐着，身体从不离开原来的位置。晚上也不用枕头，只是跏趺而坐。证悟大圆满的本来清净和任运自成。
English
Tenzin Nyinpo: He was born into the Kugu family in Sogrong Tod, a family that has successively held the Kugu lineage of mantras. Previously, in his father's family, there was a mantra holder named Kugu Lama Chodar, a disciple of the great treasure revealer and vidyadhara, who was said to be the reincarnation of that mantra holder, able to recall his previous lives (lower volume, p. 612). From a young age, like a Brahmin boy who does not know how to lie, he was unable to learn even if taught lies, which was a marvel. From his youth, he went to Chakru Phensing Dzong to reside in the practice community. The supreme master, the serpent-like emanation, Vajradhara Padma Thegchok Tenpai Gyaltsen, offered his lotus feet with the three joys. After offering the hair from the crown of his head, he was given the name Tenzin Nyinpo. On one occasion, he made a conch shell from butter, which produced a beautiful sound, and the master praised it as a good omen, which also manifested as a sign of accomplishment. Thereafter, he successively received the vows of a bhikshu from the supreme master. To be specific, the venerable Khenpo Kunsang Thegchok Gyatso or Padma Thegchok Tenpai Gyaltsen himself acted as the khenpo and acharya, and as the secret instructor for the increase of the ten bhikshu precepts, he received full ordination in the midst of a complete bhikshu sangha. From the time he completed taking the vows, he strictly adhered to the Vinaya, as stated in the sacred Vinaya, never transgressing the prohibited actions, maintaining a firm code of conduct. Although he did not complete the summer retreat, the dispersal of the summer retreat, and other ceremonies in accordance with the local seasons, he never transgressed the boundaries of guarding his vows. Whether it was drinking water, taking off shoes, or any other minor or major action, he was very careful, and he even refrained from eating afternoon meals (lower volume, p. 613), using only one seat. This master possessed discipline, his conduct was pure, and many scholars of the glorious Gelugpa order also specially praised him, and everyone referred to him as an exemplary monk. He always sat upright, his body never moving from its original position. At night, he did not use a pillow, but simply sat in the vajra posture. He realized the original purity and spontaneous perfection of Dzogchen.
Chinese
他对修持的结合，片刻也不懈怠，非常精进。特别是，由于气脉的力量显现，除了与出家标志不相违背的略微破旧的僧裙外，从不穿厚重的衣服和皮衣等。也不做为了装样子而穿粗布等行为。虽然精通气脉的引导运行等，特别是前后脉的调理等，但绝不做那种自以为是的炫耀，而是非常低调地进行秘密修行。正如所说：“任何东西都会变成黄金。” 就像这样，也体现在至尊上师斯布仁波切的良好传统中。在学问方面，也只是学习了中等程度的读写和简单的黑白算术，没有沉迷于虚假的辞藻，而是通过上师口传的秘密金刚语，从意义的角度斩断了增益，因此通达了显密各自的(下函，614页)观点，所有这些都了然于心。无论接受何种成熟解脱的教诲，都擅长指出深奥的要点，并且在具有理证支持的讲解等方面，没有任何障碍。对于有信仰的人，只给予必要的佛法开示等，从不给予不必要的闲聊等无意义的言语。特别是，对于喇嘛和僧人等，连讽刺挖苦的话语也不说。接受成熟解脱教诲的上师，主要是尼扎•秋斯布仁波切本人，以及佐钦巴第三世恩敦丹增桑布、嘉绒•秋斯南喀秋珠、成就自在者巴沃•勒饶萨、喇嘛噶桑特钦等，听闻了许多深广的佛法。为了修持这些教法，多次进行了三年三月的闭关，总而言之，除了去驻锡地等时候，平时总是专心致志地闭关。在修持期间，完全按照至尊上师斯布多吉羌的仪轨进行，绝不放松。没有不曾修过的全部新伏藏的念修，此外，还对金刚橛等许多本尊进行了语念诵。对于道相的功德，也只是经验增长圆满而已。
English
He practiced the combination of practice without any懈怠 for even a moment, and was extremely diligent. In particular, due to the manifestation of the power of the channels and energies, he never wore thick clothes or furs, except for slightly worn-out monastic robes that did not contradict the signs of being a monk. He also did not pretend to wear coarse cloth, etc. Although he was proficient in the guidance and circulation of channels and energies, especially the regulation of the front and back channels, he never engaged in self-righteous boasting, but rather practiced secret practices with great humility. Just as it is said, "Anything will turn into gold." In this way, it is also reflected in the good tradition of the supreme master Sub Rinpoche. In terms of learning, he only studied reading and writing to a medium degree and simple black and white arithmetic, and did not indulge in false rhetoric. Instead, through the secret Vajra words of the Guru's oral transmission, he cut off the additions from the perspective of meaning, and thus understood all the views of Sutra and Tantra respectively (Lower Volume, p. 614), all of which were clear in his mind. No matter what kind of ripening liberation teachings he received, he was skilled at pointing out the profound key points, and he had no obstacles in explanations with logical support. To those with faith, he only gave necessary Dharma teachings, etc., and never gave unnecessary idle chatter or meaningless words. In particular, he did not even say sarcastic or sarcastic words to lamas and monks, etc. The main Gurus from whom he received the teachings of ripening liberation were Nyidrak Chok Sub Rinpoche himself, as well as Dzogchenpa III Ngendon Tenzin Sangpo, Gyarong Chok Sub Namkha Chokdrub, Siddha Wangchuk Pawo Lerabtsal, Lama Kalsang Tekchok, etc., from whom he heard many profound and extensive Dharma teachings. In order to practice these teachings, he performed many three-year, three-month retreats. In short, except for the times when he went to the residence, he always concentrated on retreat. During the times of practice, he followed the rituals of the supreme master Sub Dorje Chang himself and never relaxed. There was no practice of all the new treasures that he had not practiced, and in addition, he recited the mantras of many deities such as Vajrakilaya. As for the qualities of the path signs, it was only the experience of increasing and perfecting.
Chinese
关于具有证悟这件事，您曾顺便对我提及，说具有的证悟就像蜜蜂围绕花蜜一样，修行也仅能与逆缘相混合。其他如在梦中见到本尊等情况，因担心传扬开来，所以连一句也不说。然而，在未到达德格（四川德格，今属甘孜藏族自治州）之前，就清晰地看到了那里的所有景象，并说似乎必须尽快前往那里。正如所说，为了迎请秋珠仁波切坐床，必须前往德格（四川德格，今属甘孜藏族自治州），这表明他能看到隐秘之事。在为一些人进行颇瓦（迁识）时，他会用手掌遮住他们的头顶，导致他们长期失去知觉等，这些都是令人惊叹的行为。这位尊者二十五岁时，当尼珠多吉持金刚本人前往德格（四川德格，今属甘孜藏族自治州）时，王储秋珠化身邬金贝久嘉措和这位尊者两人被赐予了寺院的任命。但实际上，他预见到王储秋珠的寿命不会很长，因此做出了决定，并被任命为摄政王。从那时起，他认为从事政教事务是对佛法的支持，因此承担了责任。在此期间，喇嘛们不在，佛法处于衰落之际，但他使寺院的发展没有衰退，三宝等没有遭受损失，戒律等也比以前更好，因此对自己的教派恩德极大。在王储秋珠化身邬金贝久嘉措去世后，他进行了超度，并再次迎请秋珠化身坐床，前往多康德格（四川德格，今属甘孜藏族自治州），迎请尼扎秋珠第三世坐床等。德格（四川德格，今属甘孜藏族自治州）的大司徒邀请他前往栋达伦珠顶的王宫，并为长寿佛大殿举行了开光仪式。在伟大的秘密金刚乘法学院噶陀寺，他也前往了秋珠仁波切无垢护法视察的化身时期。他的身语意行为非常奇妙，无论他去哪里，多堆（安多）和多麦（康区）等地，所有高低贵贱的人们都欢欣鼓舞。他为尼扎秋珠仁波切登上前任座主的宝座奠定了基础。之后，尊者前往大岗。