Chinese
夏迦塘巴·索南坚赞的传记 夏迦塘巴·索南坚赞的传记 夏迦塘巴·索南坚赞的传记完毕。顶礼 गुरु（藏文，梵文天城体，guru，上师）。从原始清净的法身，广阔如虚空之中，自然成就、无有间断的妙云密集，种种化身如雨水般降临于众生。恭敬顶礼根本传承的上师们。从三身诸佛的化现中，以三乘佛法的财富圆满富饶，消除三界众生的贫困。恭敬顶礼恩德无尽的上师。此处讲述无与伦比的法王，于三界中无有能与之比肩者，三世诸佛之意子，闻思修之顶严，经续教法之主宰。特别是，邬金大师曾授记，于此五浊恶世，作为莲花生大师之代表降临，乃引导众生之大导师，遣除无明黑暗之大悲怙主，名号如日月般广为人知，即噶陀仁波切·索南坚赞吉祥贤。以愿力之故，于藏地多康降生，然调伏之境乃卫藏拉萨，故前往彼处，兴盛了护持、弘扬、发展三事。彼圣者自幼出家，以闻思修学佛法，中间依止诸多智者成就者，听闻了所有窍诀之精华，历经苦行，勤修实修生圆次第之义。最终以利他之心利益众生，于讲辩著三事无有迷茫，满足了所化众生的各自愿望，于灌顶开光之时，示现加持之征相，事业调伏众生之事迹稀有罕见，令他人心生信服等。如口耳相传般，略述其传记，于无垢如意宝鬘之中宣说。详细的秘密传记，如亲见上师本尊空行母等，以及于修持念诵之时，出现的验相和特殊的征兆，以及授记等等，据说有很多，但因未获开许，故未记录于文字。此处讲述其示现涅槃之事业。
English
The Biography of Shar Kathokpa Sonam Gyaltsen The Biography of Shar Kathokpa Sonam Gyaltsen The Biography of Shar Kathokpa Sonam Gyaltsen is complete. Namo Guru. From the primordially pure Dharmakaya, vast as the sky, spontaneously accomplished and uninterrupted clouds gather densely, and various emanations shower down like rain upon beings. I respectfully prostrate to the root and lineage lamas. From the manifestations of the Trikaya Buddhas, enriched with the wealth of the Three Vehicles of Dharma, eliminating the poverty of beings in the three realms. I respectfully prostrate to the lord of boundless kindness. Herein is told the story of the incomparable Dharma King, unrivaled in the three realms, the heart-son of all Buddhas of the three times, the crown jewel of learning, contemplation, and meditation, the master of the sutra and tantra teachings. In particular, he was prophesied by the great Orgyen, and in this degenerate age, he came as the representative of Padmasambhava, the great guide of beings, the compassionate lord who dispels the darkness of ignorance, whose name is as famous as the sun and moon, Kathok Rinpoche Sonam Gyaltsen Pal Zangpo. Due to the power of aspiration, he was born in Dokham, Tibet, but his field of taming was U-Tsang and Lho Tibet, so he went there and flourished the three activities of upholding, propagating, and developing the teachings. That holy being took ordination from a young age and studied the Dharma through learning and contemplation. In between, he relied on many wise and accomplished masters, heard all the essential instructions without exception, and practiced diligently, studying the meaning of the generation and completion stages. Finally, with the altruistic intention to benefit beings, he was not confused about teaching, debating, and writing, fulfilling the individual wishes of the disciples. During empowerments and consecrations, he showed signs of blessings, and his activities of taming beings were wondrous and amazing, inspiring faith in others. This is a brief account of his biography, as it has been passed down orally, presented within a rosary of stainless wish-fulfilling jewels. The detailed secret biography, such as visions of the lama, yidam, and dakinis, and the special signs of experience during retreats and practices, as well as prophecies, are said to be numerous, but because permission was not granted, they were not written down. Here is told the story of his passing into nirvana.
English
Pa. I, named Namdrol, will briefly write about the manner in which beings to be tamed depart to other pure lands. I pray that the Three Roots grant their blessings. This very Jetsun Rinpoche is an emanation, appearing as a Buddha to tame whomever needs taming. He consciously takes birth. As stated in the Compendium: "Even though afflictions are exhausted, they show birth. Even though there is no aging, sickness, or death, they show death and transference." That is to say, he is able to emanate in various forms and is a great being who has attained mastery over the three states of arising, entering, and abiding. However, in order to discourage those who cling to signs, to encourage the lazy, and to convey the message that all conditioned phenomena are impermanent, he demonstrated the manner of passing into nirvana. As stated in the tantra: "Buddhas do not completely pass into nirvana, and the Dharma will not decline, but in order to ripen ignorance and for the sake of taming, they appear and then show passing into nirvana." Therefore, in the ultimate sense, he neither goes nor stays. During the time of approach and accomplishment, the dakinis prophesied that he would live to be seventy-two years old. That holy being overcame what is difficult to overcome, donned the armor of endurance without regard for suffering, and for the sake of the teachings and sentient beings, he did not spare even his own life. He continuously remained unrelaxed in the great waves of the bodhisattva's conduct, and in the early part of his life, through efforts such as difficult practices, enduring hardships, and opening hidden lands, he appeared to be extremely weary. In the latter part of his life, due to the coldness of his body, he often felt unwell due to his physical condition. Later, he stayed in retreat inside Taktsang Orgyen Tsemon. When important people came from various directions to meet him, he would grant a brief audience. For others, he would sometimes grant verbal audiences through the inner and outer curtains, depending on the circumstances. On one occasion, the Jetsun said: "For the time being, I have taken a physical body as a basis, and since it is made of the elements, sickness and so on will naturally occur. Not only I, but also the lamas of the Nyingma lineage of practice, the Sakya lineage of explanation, the Kagyu lineage of meditation, and the wise and accomplished ones of the past have also shown the manner of being ill and passing away. I myself...
Chinese
说：“能忍受吗？”对此，我这样请示说：“对于与佛陀的意旨无别的上师善知识，有寿命长短、事业大小、身体好坏等诸多不同之处。而我们自己的至尊仁波切，后来却只有身体不适，这是什么原因？”回答说：“哦，这非常可能。这些全部是前世的业力好坏，也是发愿的力量。因果不虚妄，以前世尊释迦牟尼佛也因杀死持矛黑魔的果报，脚上扎了旃檀木的刺。”因此，我也并非完全是自主的，暂时的疾病确实存在。今生没有做过任何不善的罪业，如《明灯论》所说：“如果修行没有征兆，那么显现良好是不行的，快乐耗尽终将痛苦。如果修行出现征兆，那么前世的果报将会耗尽，应当精勤于圆满和弥补之业。”因此，果报业力的残余必定会清净。然而，疾病似乎成了修善的助缘。业果不虚是至尊一切智者的特点。”就这样，直到七十二岁，经常生病，说：“我的寿命还没有到。”之后，到了狗年，七十三岁时，身体不适，我们也在西藏，多次收到“尽快来”的信函。拜见时，身体也渐渐好转。当时，阿里法王昆南巴师徒也来听法，说：“请赐予灌顶、传承和窍诀。”于是赐予了顿超的窍诀。此外，从各方前来的许多善知识和自己的僧众弟子等，都各自以佛法使之满足。之后，到了猪年，从西藏来的我们的大弟子法王蒋巴等，以及中部的僧众弟子全部聚集，供养各种物品。
English
He said, "Can you endure it?" To this, I requested, "For the Lama, the virtuous spiritual friend, who is no different from the mind of the Buddha, there are many differences such as the length of life, the extent of activities, and the goodness or badness of the body. But our own Jetsun Rinpoche seems to have only become unwell later on. What is the reason for this?" He replied, "Oh, that is very possible. All of these are also the good and bad results of previous lives, and also the power of aspirations. The infallibility of cause and effect is such that even the previous Shakyamuni Buddha, as a result of killing the demon Mina with a black spear, had a splinter of sandalwood pierce his foot." Therefore, I am not entirely self-controlled, and this temporary illness certainly exists. I don't remember having done any non-virtuous or sinful deeds in this life. As it is said in the 'Clear Lamp': 'If there are no signs of practice, then it is not right to appear good, happiness is exhausted and there is only suffering. If signs of practice appear, then the results of previous actions will be exhausted, and one should diligently engage in the work of completion and restoration.' Therefore, the remnants of karmic results will surely be purified. However, illnesses seem to be just becoming a support for virtuous practice. The infallibility of karma and its results is a special quality of the all-knowing Jetsun." Thus, until the age of seventy-two, he often fell ill, saying, "My lifespan has not yet reached its end." Then, when the Year of the Dog dawned, and he reached the age of seventy-three, he became unwell, and we were in Tibet at the time. Letters repeatedly arrived saying, "Come quickly." When we met at his feet, his health gradually improved. At that time, the Ngari Dharma King Kunam and his disciples also came to listen to the Dharma, saying, "Please grant empowerments, transmissions, and instructions." So he gave the instructions on instantaneous transcendence. Furthermore, he satisfied many virtuous spiritual friends who came from various directions, as well as his own monastic disciples, with the Dharma. Then, when the Year of the Pig dawned, our great disciple Dharma King Jampal and all the monastic disciples from the central region gathered from Tibet, offering various items.
Chinese
我献上了无量的供养。主要展示专注于祈请住世。我和施主、弟子们需要前往东方。尊者从上方冬季聚集而来，广泛地给予了佛法开示。主要指示说：你们就尽可能地留在这里吧。我也不一定长久停留。有任何疑问都要提出来。明天是实修的时候，如果陷入二取和怀疑的网中就不好了，该断除的执着都要断除。之后要记得我。在那里，所有聚集的人都提出了各自的疑问。尊者解答了所有的意旨，非常精要。又在冬季末尾，身体非常疲惫，说我在东方的时候来吧，于是迅速前往圣地。拜见上师时，呈现出非常衰弱的样子……进行了猛烈且强大的仪轨。噶举、阎魔敌、空行母的遮遣。火供、忏悔补阙、去除晦气。通过念诵等方式，才勉强没有去世。同样，从曲丁来的法王大成就者师徒也前去拜见，也献上了无量的供养。由于誓言清净，具有完全纯洁的利他心，以强烈的虔诚和渴求不断地祈祷。各种吉祥的缘起聚合，身体也逐渐康复。之后，法王金刚者等上方的弟子，维那金刚旺秋，维那格敦嘉措等藏地的僧众也聚集在一起，也献上了各自所有的财物。祈请住世，也请教了诀窍的剩余部分。喇嘛索南桑也带着荣地的供养队伍，献上了数不胜数的茶叶、丝绸等，尽心尽力地服侍。南方的喇嘛大弟子们，以及被任命为寺院住持的喇嘛和新寺院，桑丹岗，玉萨寺，哲蚌喇嘛隆，多扎恰扎塘卡，多波邬金林，拉果扎等各自的寺院和眷属们，带着无量的供养前来拜见，各自尽
English
I offered immeasurable offerings. Mainly showing the effort to focus solely on requesting to stay. I, the patron, and the disciples had to go to the east. The venerable one gathered from the upper winter region, extensively giving Dharma teachings. The main instruction was: You all should stay here as much as you can. I also may not stay for long. Ask any questions you need to. Tomorrow is the time for practice. It is not good to fall into the net of dualistic grasping and doubt. Cut off all the attachments that need to be cut off. Afterwards, remember me. There, everyone gathered asked their own questions. The venerable one explained all the intentions, which were very essential. Again, at the end of winter, he became very tired, saying, "Come when I am in the east," so they quickly went to the sacred place. When meeting the master, he appeared to be very weak... They performed intense and powerful rituals. The Eight Commands, Yamantaka, Dakini's aversion. Fire puja, confession and fulfillment, removal of defilements. Through recitations and other means, he barely avoided passing away. Similarly, the Dharma Lord Great Accomplisher and his disciples from Choding also went to visit, and offered immeasurable offerings. Because of pure vows and completely pure altruistic intentions, they continuously prayed with strong devotion and longing. Various auspicious coincidences gathered, and his health gradually recovered. Afterwards, Dharma Lord Dorje and other upper disciples, the chant leader Dorje Wangchuk, the chant leader Gedun Gyatso, and other Tibetan monks also gathered, and offered all their possessions. They requested him to stay, and also asked about the remaining parts of the instructions. Lama Sonam Zang also led the Rong region's offering group, offering countless teas, silks, and so on, wholeheartedly serving him. The southern lamas, great disciples, and the lamas appointed as abbots of monasteries, and the new monasteries, Samten Gang, Yulsar Monastery, Drepung Lama Lung, Dotra Chakzam Thangka, Dorpo Orgyen Ling, Ragodzha, and other monasteries and their retinues, brought immeasurable offerings and gathered to meet him, each doing their best.