English
I went to the precious Kudung (relic body) many times, prostrated and prayed many times, and it seems that I received blessings. One night, I dreamed that my father was flying in the sky, and when I grabbed the hem of his clothes, I was suddenly lifted into the sky as well, and then I woke up. Thus, I spent nine years with my father, the great Rigdzin, only seeing his face. After his passing, my elder brother, Rigdzin Terton Chenpo, acted as a father in worldly matters, and as a lama with three kinds of kindness in Dharma matters, he cared for me with loving eyes, took me in, and raised me well. My elder brother, Gyalwai Sraspo, and my mother Rinpoche, from a young age, did not let me go astray, but created conditions for me to enter the Dharma. Therefore, from the time I could speak, I developed an interest in the Dharma, and from the time I gained understanding, I naturally entered the sacred Dharma, and I was content with having received such fortune. Thirdly, the way I entered the teachings and trained my mind through study and contemplation is as follows: At the age of thirteen, I shaved my head and offered my hair to the Terton Lama, who gave me the name Tenzin Jamyang Wangpo. I also received the vows of a lay devotee who upholds the Three Refuges. At the age of fifteen, I went to the great Potala Palace on foot with my elder brother, Gyalwai Sraspo Rinpoche. At that time, the Lama himself, the Fifth Dalai Lama, was receiving the title of Tishri and giving Dharma teachings, and I sat beside him as an attendant. I received the novice vows from the Fifth Dalai Lama, who gave me the name Ngawang Chopal, and I received the vows of a novice monk. At the age of twenty, in the Water Ox year, I went to the great Potala Palace again and received the full ordination. Later, according to the Dalai Lama's decree, in order to establish a connection with the teachings of the Nyingma school, and in order to purify the lineage of the lower Vinaya, I went to Kharaq Shala Rinpoche, and because he held the vows purely, I was urged to retake the vows there. Therefore, in the twenty-seventh year of my life, on the thirteenth day of the first month of the Iron Monkey year, when eight parts of the sun remained and the shadow was the length of one and a half men's feet, in the great palace of Drushi in Uru, which was filled with the signs and examples of the omniscient Lama, if one were to call out his name for a certain purpose, then the Khan…
Chinese
在伟大的昆秋丹增处，于具足信心的僧众之中，以三段无间断的仪轨，圆满受持比丘戒。在火兔年黑月里，从杰·德钦喇嘛处接受了北传戒律、教言、仪轨这三者的发愿、加入和生起次第。十二岁时，在木蛇年七月二十五日，于彩粉坛城中接受了持明者心滴的灌顶，使相续成熟。之后获得的别解脱戒和菩萨戒，也从密咒戒中分离出来，并且生起了这二种戒律的体性，因此以三种戒律来约束自己的相续。而且，自己还在母亲怀抱中时，父亲就给予了莲花生大师的大部分灌顶等许多灌顶和教言，虽然由于圣洁上师的密咒、禅定之力的加持，因缘已经融入了自己的相续中。但因为自己年幼且意愿薄弱，很难理解灌顶的意义，因此为了让这个身体能够理解灌顶的意义，而使相续成熟的，就是这个心滴的灌顶，所以才这样说。当时，瓶中落入鲜花，从幼苗到树干到稻穗之间都成熟了，并且降下花雨，响起悦耳的声音等，也显现了许多奇妙的征兆。那天晚上，自己在梦中也梦到穿着白色的衣服，与许多装饰华丽的女孩一起攀登大山，并且梦到太阳升起。就这样进入了佛法之门，以三种戒律好好地约束相续后，为了以闻思来调伏相续，在这些戒律的前后次第方面，父亲去世后大约三年间，哥哥圣洁喇嘛昆仲和母亲仁波切们大多只忙于各处事务，没有空闲住在寺庙里。在那期间，在母亲的侍女玛·桑珠确仲的劝说下，学习了口头教授，《祈祷七品》等寺庙的念诵仪轨。从祈祷师秋吉处学习了书写和阅读。乌玛泽丹增图桑在有空的时候，通过考试和背诵，让自己精通了本寺的仪轨。在寺庙的一个冬季闭关期间，自己的参考书是莲花生大师的……
English
At the great Konchok Tenzin, among the fully ordained Sangha with faith, the Bhikshu vows were fully taken with a three-section uninterrupted ritual. In the Black Month of the Fire Rabbit year, from Je Tertön Lama, the aspiration, entry, and generation stages of the three traditions of the Northern Lineage vows, teachings, and rituals were received. At the age of twelve, on the twenty-fifth day of the seventh month of the Wood Snake year, the empowerment of the Mind Drop of the Vidyadharas was received in the mandala of colored powders, ripening the continuum. The two vows of individual liberation and Bodhisattva, which were subsequently obtained, were also separated from the mantra vows, and the nature of those vows arose, thus binding one's own continuum with the three vows. Moreover, from the time when I was living in my mother's lap, my father had given me many empowerments and teachings, such as most of the empowerments of Padling's decree, but even though the auspicious connection of the blessings of the holy Lama's mantra and Samadhi power had been integrated into my own continuum, because I was young and my aspiration was weak, it was difficult to understand the meaning of the empowerment. Therefore, in order to ripen the continuum with the empowerment that allows this physical basis to understand the meaning of the empowerment, it was this empowerment of the Mind Drop, and that is why it is said in this way. At that time, flowers fell into the vase, ripening from seedlings to trunks to ears of grain, and showers of flowers fell, and pleasant sounds resounded, and many wonderful signs also appeared. That night, in my dream, I dreamed of wearing white clothes and climbing a great mountain with many ornamented girls, and I dreamed of the sun rising. In this way, having entered the gate of the teachings, and having well bound the continuum with the three vows, in order to tame the continuum with hearing and thinking in whatever order was appropriate for those vows, for about three years after my father passed away, my elder brother, the holy Lama, and my mother Rinpoche were mostly busy with various affairs and did not have time to stay at the monastery. During that time, at the urging of Ma Samdrub Chozom, the mother's attendant, I studied the oral instructions, the Seven-Chapter Prayer, and other monastic chanting rituals. From the prayer leader Chokgyur, I learned writing and reading. Umaze Tenzin Thösam, whenever he had time, would give me exams and recitations, so that I became proficient in the rituals of my own tradition. During one of the monastery's winter retreats, my reference book was Padling's...
Chinese
还写了上师的母子仪轨，以及作为大学者的榜样的八部众怙主的广大酬补仪轨等一些书籍，以及供养主至尊二十八自在的擦擦。而且因为我从小就智慧不显，言语不流畅，所以没有成为有学问的人的很大希望，但由于前世的业缘相连，就像偶然凑巧一样。十二岁时，外祖父诺布达吉牵线搭桥，前往阿里古塘的大班智达善知识南嘉寺。在兄长喇嘛丹巴昆仲听闻声明、诗学等众多论典时，我也仅仅学习了《迦拉巴》五种连接的图样，并且复习了藏文，兄长嘉赛仁波切不时地给予教导和笔录等鼓励，因此得知正楷和行书两种写法。第二年，古塘班禅再次前来，请教了《迦拉巴》的讲解和地盘图。在头脑中完整地记住了所有的图样后，在完成清净的汇集呈献的那天，因为今天是二十六日，与萨班诞辰的节日不谋而合，缘起也很好。现在这些当代的声明师，那些大名鼎鼎的人的声明全部加起来，也比不上我们的连接，所以现在请继续努力，不要忘记，说完非常高兴。之后，听闻了组合的讲解，以及霞鲁洛钦的《迦拉巴》总疏的传承。还有兰札和瓦尔图拉文字等一些字体的书写指导。后来在藏地的桑耶宗萨，也听闻了《藏文文法三十颂》和《藏文文法九论》的讲解，从而精通了包括分支在内的语法。十九岁时，在宗波，我外祖父，伟大的算术家顿珠旺杰尊前住了四个月。从九宫的转换开始，学习了包含口诀母子在内的所有白算，第一天画地盘图，晚上进行提问的细致剖析，并且依靠酥油灯进行抄写等，在明暗交替的环境中努力。因为老师视力不好，所以一开始地盘图的转换非常困难。但是，由于老师善于讲解，以及自己强烈的意愿和努力，所以对白算的理解非常好。此外
English
Also written were the Lama's Mother and Child Ritual, and as an example of great scholars, the extensive Torma Ritual of the Eight Classes of Protectors, and some other books, as well as the Tsakli of the Twenty-eight Sovereigns of the Supreme Lord of Offerings. Moreover, because my intelligence was not bright and my speech was not fluent since childhood, I did not have much hope of becoming a learned person, but due to the connection of past karma, it was like a coincidence. At the age of twelve, my maternal grandfather, Norbu Dargye, arranged for me to go to the great scholar and spiritual friend Namgyal Monastery in Ngari Gungtang. When my elder brother, the venerable Lama, and his retinue were listening to many treatises on grammar, poetics, and so on, I also only studied the diagrams of the five connections of the Kalapa, and reviewed Tibetan writing. My elder brother, Gyalsay Rinpoche, gave me occasional instructions and encouraged me to write, so I learned both block letters and cursive writing. The following year, when Gungtang Panchen came again, I asked for explanations of the Kalapa and diagrams of the mandala. On the day I finished compiling and presenting the pure collection, having completely memorized all the diagrams, it was the twenty-sixth, coinciding with the anniversary of Sakya Pandita's birth, so the auspiciousness was also good. Now, all the grammar of these contemporary grammarians, those with great names, is not as good as our connection, so please continue to work hard and do not forget, he said, very pleased. After that, I heard the explanation of composition, and the transmission of the general commentary on the Kalapa by Shalu Lotsawa. Also, writing instructions for some scripts such as Lantsa and Wartula letters. Later, in Sangye Zongsar in Tibet, I also heard explanations of the Thirty Verses on Tibetan Grammar and the Nine Treatises on Tibetan Grammar, and thus became proficient in grammar, including its branches. At the age of nineteen, in Zlumpo, I stayed for four months with my maternal grandfather, the great mathematician Dondrup Wangyal. Starting from the transformation of the nine palaces, I studied all the white calculations including the oral instructions of mother and child, drawing mandala diagrams on the first day, conducting detailed analysis of questions in the evening, and making efforts in the alternating light and darkness by copying from butter lamps. Because the teacher's eyesight was poor, the transformation of the mandala diagrams was very difficult at first. However, because the teacher was good at explaining, and because of my own strong intention and effort, I became very good at understanding white calculation. In addition,
Chinese
学习了粗略的音韵学解释、转轮的介绍以及星算命理的推算方法。还向兄长嘉赛仁波切请教了关于星算理解的细微之处。向嘉敦噶玛昆钦请教了时轮世界的粗略解释和简略的星算，以及诗学中奇妙的组合方法。后来，在寺院外面，向达隆巴竹千阿旺宗确请教了音势论的图表、月称派的文字归纳以及定末等方面的详细解释，还听取了一般性经典的简略解释，以及诗学的简易运用。在杰智钦喇嘛面前听取了诗镜论的解释，并提交了全部三章的作文考试。 总的来说，从十四岁开始，在达林有八个僧人的班扎仓。在此之上，十七岁时，当邬金敏珠林寺新建僧团时，加入了僧团，学习了僧侣的念诵仪轨，并精通了舞蹈、坛城、音律三种仪轨。在这些时期，背诵了香巴仁钦坚赞所著的《般若经释》的注释和七十义的解释，萨迦班智达的《三律仪论》，以及喇嘛嘉瓦的格隆戒律，并以专注的听闻，从兄长嘉瓦之子那里学习了戒律的实践和术语。二十岁时，担任了寺院的纠察员，二十一岁，木虎年，嘉赛仁波切去世，此后，不得不担任寺院日常法会和超度仪轨等的教师。除了早晚和晚上的经堂，以及与僧众一起参加集会等，稍微约束身心之外，没有进行深入的学习，这样过了很长时间。二十七岁时，在杰喇嘛夏乌的伏藏修法中，从闭关房出来后，召集了寺院的老年负责人，并说道：仅仅满足于精通念诵仪轨和密咒的实践是不够的，不要到处乱跑，需要结合自己的理解能力，对显密经典进行闻思。