English
There, he stayed for a while and listened to various kinds of Dharma teachings. At the age of fourteen, he invited Sprulku Snatsok Rangdrol to Tibet. He listened to limitless teachings of both new and old tantras. In particular, he listened to all the Dharma teachings (lower volume, page 306) of Chöje Kunkhyen Chenpo and Terton Pema Lingpa, including empowerments, transmissions, oral instructions, and practical instructions, as if pouring from one vase to another. At the age of twenty, he went to Lhodrak. The monastery of Tsoyu Drakkarwa and others made offerings, and all the former disciples and patrons prostrated and made offerings. There, he listened to and studied various empowerments and ritual chants from the lama. Again, he returned to Tibet and diligently practiced the profound path at places such as the lineage master Sprulku Chenpo himself, as well as Sakya Ngagchang Chenpo, Jetsun Drolchok Nangching, and Sangchim Phuk, realizing the meaning of profound reality. He saw the faces of many deities and also received prophecies. Then, Chöje Snatsok Rangdrol himself bestowed the monastery, the three supports, and empowered him to the throne. After his passing, in order to fulfill his wishes, he built many statues and so on, and during the summer and winter retreats, through teaching and so on, he went to the respective fields of disciples and patrons to be tamed, and accomplished things in accordance with their wishes. The lineage son Pema Trinley protected both Dharma and wealth. According to the instruction to establish a monastery in his birthplace, he established the Gangteng Sangngak Chöling monastery. He invited the Sprulku of Snatsok Rangdrol to the seat in Utsang. He bestowed all the empowerments and transmissions (lower volume, page 307) and oral instructions in detail, and enthroned him as the master of the teachings. Not long after, at the age of sixty-two, on the twenty-eighth day of the black month of the Fire Female Bird year (1777), he passed away in the secluded place of Dargye Chöding, accompanied by wonderful signs. Khenchen Drupchen Do-ngak Tenzin was born in Yuru Dol. His father was Nyö Dorje Tshewang, and his mother was Sonam Buchi, in the Fire Male Mouse year. He clearly recounted the previous life of Je Nangtsok Rangdrol. At the age of six, he was invited to the seat of his predecessor. He effortlessly mastered writing, reading, and the practice of activities. At the age of eight, he received the vows of a lay follower from Zhamar Könchok Bang.
English
Doma Nod. He was named Konchok Ozer. At the age of thirteen, he was ordained by Gyalwang Tenzin Drakpa. He was honored as Do Ngak Tenzin Zangpo, and received all the Dharma teachings of Chöje Kunkhyen Chenpo and Terchen Pema Lingpa, including empowerment, transmission, guidance, oral instructions, and practices. In addition, he received numerous Dharma teachings of both the old and new schools from Tuksé Kunga Drakpa, Drubchen Kunga Dorje, Ngakchang Kunsang Paljor, Gyalsé Norbu Wangyal, Jangdak Wangpo Dé, and other Nyingma masters, as well as Sakya Trichen, Shamar Nak, and many other spiritual friends. At the age of eighteen, he relied on Bum Rabpa Tarpa Gyaltsen in Dréyul Kyitsal and diligently studied all the scriptures, including the Compendium, Madhyamaka, Prajnaparamita, Vinaya, Abhidharma, and monastic discipline. In that monastery, he became known as an unrivaled debater and logician. He also became proficient in grammar, poetry, composition, medicine, and craftsmanship. In his early twenties, he was admired by the Ninth Karmapa Khyenpa, who ordered him to give Dharma talks at Garchen. For three years, he lectured on the scriptures, including sutras, tantras, arts, culture, and history, with extensive knowledge. His unimpeded wisdom in debating and answering questions was praised by all intelligent beings. At other times, he practiced the approach and accomplishment of the deity in various secluded places such as monasteries, Chimpu, Yamalung, and Lhodrak Kharchu, and devoted himself to the yoga of the Great Perfection of Naturalness for many years, thus perfecting the profound realization of the generation and completion stages. He saw the faces of Guru Rinpoche, Jetsun Drolma, and many other deities, and received their blessings. He gave many empowerments, instructions, transmissions, and oral instructions in the monasteries of Ü-Tsang and in the fields of faith, producing many lineage holders such as Rikse Sangdak Chenpo and Dzogchenpa Namkha Pa, as well as many scholars and meditators throughout Ü-Tsang and other regions.
Chinese
琼衮饶巴和，嘉巴智奔，琼结达孜巴（下卷.309），以雅砻颇章巴家族和财富的显赫为代表，受到众多施主的礼敬。所有秘密的预言都如实显现。在洛扎扎西岗的若沃建立的僧团也暂时存在。在菩提洲，建造了许多如大圆满上师传承等的圣物。在桑耶寺和拉萨等地，先后对玛尔巴等进行供养祈愿，并对许多讲修僧团以积累资粮的物品进行礼敬，从而广弘佛法，饶益众生。五十三岁土阳龙年之际，口述传记的结尾处，特别对传承弟子们无遗地宣说了灌顶传承和众多口诀教导。为了建立守护大密宗的缘起，现在事情已经完成，没有遗憾。我，一个乐于死亡的显密教法持有者，将前往原始之地，获得永恒的统治。像这样总结意义，作为遗嘱，并在达吉秋丁，以蛇形的坛城和奇妙的住所等进行聚集，并广增不衰的满足心愿的供养，内外圣物建造事业。大持明者赤列伦珠，父亲是著名的斯敦堪布多昂丹增，母亲是王族出身的儿子，于铁猪年出生在洛扎菩提洲。从五岁起就精通读写。八岁时，上师赐予了名字邬金策培（下卷.310）。逐渐开始进行事业修法等。如实地珍藏。《心性休息大车疏》等，以及学习声明和历算等知识。特别是从上师那里听取了上师多杰措松、三界亚智、寂怒八教等众多密宗噶玛和伏藏的灌顶、传承、讲解、口传和口诀等，彻底听闻。当时，由于洛域的主人去世，拉隆的僧团暂时解散。从巴沃祖拉嘉措那里接受了沙弥戒和昆瑞、帕母时轮等的灌顶传承，之后又回到自己的住所，从上师那里彻底听闻了许多甚深佛法。
English
Qongkun Rabpa and, Gyapa Chibpon, Qonggye Tagtsepa (lower volume 309), represented by the Yarlung Phobrangpa family and the splendor of wealth, were revered by many patrons. All secret prophecies manifested as they were. The monastic community established in Rowo of Lhodrak Trashigang also existed for a while. In Jangchubling, many sacred objects such as the Great Perfection Lama lineage were built. In Samye Monastery and Lhasa, offerings and prayers were made to Marpa and others successively, and many assemblies of teachings and practices were revered with objects for accumulating merit, thereby widely spreading the Dharma and benefiting sentient beings. At the end of the oral biography at the age of fifty-three, in the Earth Male Dragon year, in particular, he explained the empowerment lineage and many oral instructions to the lineage disciples without omission. In order to establish the auspicious connection for upholding the Great Secret teachings, now that the task is completed, there is no regret. I, a holder of the Sutra and Tantra teachings who is happy to die, will go to the primordial ground and obtain eternal dominion. Like this, summarizing the meaning, as a will, and gathering in Dargye Choding, with a snake-shaped mandala and wonderful abodes, etc., and greatly increasing the continuous offerings that fulfill wishes, and the construction of inner and outer sacred objects. The great Vidyadhara Trinley Lhundrup, whose father was the famous Stön Khenpo Do-ngak Tendzin, and whose mother was born into a royal family, was born in Lhodrak Jangchubling in the Iron Pig year. From the age of five, he was proficient in both reading and writing. At the age of eight, the master gave him the name Orgyen Tsepel (lower volume 310). Gradually, he began to perform activities such as practice and rituals. He treasured them as they were. He studied the "Mind at Rest" commentary, as well as grammar and mathematics. In particular, he heard from the master himself the empowerment, transmission, explanation, oral transmission, and instructions of many secret Karma and Terma teachings such as Lama Dorje Trugsum, Three Realms Yizhin, and Peaceful and Wrathful Eight Commands, thoroughly hearing them all. At that time, due to the passing of the lord of Lho region, the monastic community of Lhalung temporarily disbanded. He received the novice vows from Pawo Tsuklak Gyatso, and the empowerment transmissions of Kunrig, Pagmo Kalachakra, etc., and then returned to his own residence and thoroughly heard many profound Dharma teachings from the master himself.
Chinese
被委任了职务，承担了弘扬佛法的重任。不久，为父亲在达吉曲登寺圆寂的遗体举行了内外供养和建造佛像等仪式，圆满了父亲的心愿。总的来说，以父亲为主的喇嘛还有：松珠·楚臣多吉，洛钦·贤潘多吉，拉尊·根桑南嘉，佐钦·南喀竹扎，本隆巴·楚臣嘉参，祖钦·曲英让卓等宁玛派，以及帕沃·祖拉嘉措，古西·扎巴秋扬，涅萨·噶举瓦，松珠·噶玛丹松等萨迦派。从十三位殊胜善知识那里听闻了浩瀚的显密佛法，尤其是不懈地修持甚深的生圆次第，从而证悟了大圆满自显无别的境界。轮回涅槃显现为智慧的游舞，因此获得了驾驭诸多本尊显现的能力。追随佛法的弟子有：父亲，以及松珠仁波切帕沃嘉擦等，不仅如此，自己的依止上师们也无厌足地享用了佛法的甘露，并恭敬地顶戴。此外，还有帕日松珠·赤列南嘉，洛钦·曲丹增，丹巴·隆央沃赛，赤本·昂羌钦波等许多出身高贵、血统优良、功德卓著之人。对喇嘛、堪布、僧人、咒师、修行者、执法者等众多具缘者，普遍赐予了灌顶、修法、教导、传承、口诀等共同的法，特别是对于意愿不同的弟子，也根据各自的根器赐予了不同的法，没有丝毫阻碍。因此，与早期宁玛派的持教者一样，在弘扬佛法的事业上无人能及，虽然本体未曾离开法性平等性的大空性，但由于化身金刚上师拥有十自在，因此对各种事业都确信不疑，尤其是在灌顶时，由于智慧的加持降临，灌顶的意义融入了相续。在传授教导和口传时，从各自的经验出发，善于教导，使弟子们毫不费力地认识到甚深道的证悟，因此涌现出许多获得温暖体验的人。对于所获得的供养物品，无论大小，都
English
He was entrusted with duties and took on the heavy responsibility of propagating the Dharma. Not long after, he performed the outer and inner offerings and built stupas for the relics of his father, who had passed away peacefully at Darjeeling Chöding Monastery, fulfilling his father's wishes. In general, besides his father, the main lamas were: Sungtrul Tsultrim Dorje, Lochen Shyönpen Dorje, Lhatsun Kunzang Namgyal, Dzogchen Namkha Drukdra, Bon Lungpa Tsultrim Gyaltsen, Zurchen Chöying Rangdröl, and others from the Nyingma school; as well as Pawo Tsuklak Gyatso, Gushi Drakpa Chöyang, Nesar Kagyurwa, Sungku Karma Tenzung, and others from the Sarma school. From thirteen eminent spiritual friends, he heard the vast teachings of Sutra and Tantra, and especially without being distracted from the profound practices of generation and completion stages, he realized the Great Perfection, the non-dual view of self-arising. As samsara and nirvana dawned as the play of wisdom, he gained mastery over the visions of many yidams. The disciples who followed the Dharma were: his father, and Sungtrul Rinpoche Pawo Gyaltsapa, but also his own tutors tirelessly partook of the nectar of the Dharma and respectfully venerated him. Furthermore, there were many others of high birth, lineage, and excellent qualities, such as Palri Sungku Trinley Namgyal, Lochen Chö Tenzin, Dampa Longyang Ösel, and Tripon Ngächang Chenpo. To many fortunate ones, including lamas, khenpos, monks, mantra practitioners, meditators, and law enforcers, he commonly bestowed empowerments, sadhanas, instructions, transmissions, and secret instructions. In particular, he bestowed different teachings according to the individual capacities of disciples with different inclinations, without any hindrance. Therefore, like the early Nyingma holders of the teachings, he was unmatched in his activities of propagating the Dharma. Although the essence did not move from the great equality of dharmata, the emptiness, as the incarnate Vajra Master possessed the ten freedoms, he had unwavering certainty in each and every activity. Especially during empowerments, as the blessings of wisdom descended, the meaning of the empowerment entered the continuum. During the transmission of instructions and oral teachings, from the perspective of their own experiences, he was skilled in teaching, enabling disciples to effortlessly recognize the realization of the profound path, and thus many emerged with warm experiences. Whatever objects of offering came into his hands, whether large or small, he considered them as belonging to samsara and nirvana.