English
It is said, "Showing the magical child's play." Nowadays, some spiritual friends of oneself and others, although they say they are only Ngari Panchen Khenchen Khastun, such as walking on the sea, flying like a bird on a rock, entering the rocky mountains without obstruction like a mouse, running on cliffs, etc., even those who claim to have achieved greater wonders than these signs of accomplishment seem to lack them. Furthermore, he made many special vows. In that very text, it says: At the age of seventeen, I made a vow to prostrate to the Sangha upon seeing them, not to stay in my homeland for more than seven days, to frequent secluded places and mountain retreats, to abstain from traveling to the gates of the royal city three times, not to engage in business for profit or compete for positions, not to perform funeral rites or act as a leader, but to rely on alms for sustenance, and to make vows of practice and study. In the mountains, rocks, rivers, cemeteries, empty houses, and bird nests of various regions, I received the instructions of the Kadampa school, kept the essential instructions for practice in my heart, properly maintained the asceticism of the single gate, and resolved to practice Dzogchen. It is said. Furthermore, at the age of eighteen, I approached the Arhat, the wise and virtuous king Chöten Zangpo, and repeatedly approached and requested the Dharma in Namgyal and Sengge Drak, etc. I learned some instructions from the Vinaya and Sutra Pitaka as heart-advice for Kadampa practice. I fully requested the Naro teachings of the Dakini, the oral transmission and instructions, and practiced the essential Red Instructions of the generation and completion stages. It is said. I met the holy Wati of Kyirong. Although there was a rumor that the Jowo Buddha spoke, and the fame spread in that direction, attachment to the signs of the path is like a dream. It is said. At that time, the reincarnations of many scholars and accomplished beings of India and Tibet in the past appeared very clearly in his mind, but here he only mentioned some memories of his homeland: India, Nepal, Purang, Kashmir, Dolpo, U-Tsang, especially Lato Shri, and the wonderful Chuwo all came to mind. Similarly, Sakya, Bodong, Shab Tö, Shab Me, Narthang, Lhozhag Zablum, Yarlung, Samye, Panyul, Chakka, Sangpu, Khareg, Gyama, Yolpu, and Tradun.
Chinese
經典的光芒清晰地照耀。 父母和兄弟姐妹，所作所为， 殊胜的佛法和本尊，清晰地忆起。 如是说，也领悟到是不可思议之处。 此外，续篇中说：十九岁时，在家乡， 为众生转动六字真言的法轮。 降下十三场花雨， 彩虹光芒的帐篷持续出现。 如是说。二十岁时，慈氏五论， 般若、量论、中观根本慧论， 四百论、集学论、入菩萨行论， 以及百物论、七十义等大部分的， 经典都背诵下来，有些阿罗汉， 如法显善知识南喀（虚空）上师， 善加听闻，并阅读了成百上千的经论， 理解于心。 如是说，仅此一项也认为是重要的事业。 此外，在那里面说：二十一岁起，文殊护法， 以及大学者持戒律者戒律吉祥， 无垢圣者仁钦僧格等， 以珍稀之心依止所有智者成就者。 如是说。依止文殊法王之后， 阎魔敌红尊无戏论等， 灌顶和诀窍，续部和修法等， 以慈悲心听闻，在布达拉宫， 九月两次修持，七日内， 清晰地见到文殊勇士和阎魔敌红尊， 这是无与伦比的人间上师。 仅仅见到红色， 愤怒莲师马头明王空行母， 清晰地显现为阎魔敌红尊。 如是说。二十二岁时，帕觉的， 所有诀窍的精华都善加研究。 修持噶举八大法行时，冬季熬炼甘露， 用小小的灯火能持续三天。 冰冻之物融化，蒸汽升腾， 鼓和乐器上都燃烧着火焰。 如是说。当时，与父亲至尊的显现相符的授记方式也在其中说：当时，帕觉金刚持大师， 在大众中开示，如是说： 孩子你若没有寿命的障碍， 这个世界将转动法轮。 昨晚绕遍坛城边缘， 喇嘛祖钦多敦钦波和， 至尊扎巴帕巴仁波切， 虚空藏
English
The light of the scriptures shone clearly. Parents and siblings, actions and deeds, The sacred Dharma and Yidam, were clearly remembered. Thus it was said, and it was realized to be an inconceivable place. Furthermore, in the continuation, it says: At the age of nineteen, in my homeland, I turned the Dharma wheel of the six-syllable mantra for sentient beings. Thirteen showers of flowers fell, A tent of rainbow light constantly appeared. Thus it is said. At the age of twenty, the five treatises of Maitreya, Perfection of Wisdom, Pramana, the Root Wisdom of the Middle Way, The Four Hundred Verses, the Compendium of Trainings, Engaging in the Bodhisattva's Deeds, And the Hundred Objects, Seventy Meanings, and most of the other Scriptures were memorized, and some Arhats, Like the virtuous teacher Chöten Zangpo, the master Namkha, Were listened to well, and hundreds of scriptures Were read and understood. Thus it is said, and this alone is considered an important deed. Furthermore, in that very text, it says: From the age of twenty-one, Manjushri Dharmapala, And the great scholar, the disciplined one, Tsultrim Pal, The stainless Damapa, Rinchen Senge, and others, Were relied upon with a precious mind, all the wise and accomplished ones. Thus it is said. Having relied on Manjushri Dharma King, Yamantaka Red, Non-elaboration, and others, Empowerments and instructions, tantras and sadhanas, Were heard with loving compassion, and in Potala, Practicing twice in the ninth month, in seven days, The Manjushri Hero and Yamantaka Red were Clearly seen, an unparalleled human lama. Just seeing the red color, The wrathful Guru Hayagriva Dakini, Clearly appeared as Yamantaka Red. Thus it is said. At the age of twenty-two, the Father Jo's, The essence of all instructions was well examined. While practicing the Eight Herukas of Kagyé, in winter, nectar was boiled, And a small lamp could last for three days. Frozen objects melted, and steam rose, Firelight blazed on all the drums and musical instruments. Thus it is said. At that time, the way the prophecy was given in accordance with the vision of the venerable Father was also mentioned in the same text: At that time, the great Father Jo Dorje Chang, In the midst of the assembly, gave this command, saying: Son, if you do not encounter obstacles to your life, This world will turn the wheel of Dharma. Last night, having circled the edge of the mandala, The Lama Zurchen Dokton Chenpo and, The venerable Drakpa Palpa Rinpoche, Namkhai Nying
Chinese
波索南喇嘛和，卓衮娘和热琼多扎，嘉瑟旺钦洛沃父子和，恰洛曲巴卓普译师和，纳措译师衮钦穆哲巴，智成索桑竹钦玛夏巴和，丹巴桑杰贝若匝纳，邬金父母国王赤松和，玛吉拉准香洛热钦波，康巴嘎洛印度班钦前，互相看着微笑欢笑时，所有人都说我是莲花自在，说着一切都融入你而去了，获得口耳传承的你拥有所有正法，直到完全掌握为止，啊沃耶，听着，掌握闻思修传承，你的血脉三十四代，或者学脉三十二代，以这种方式掌握，因为在各方弘扬的传承之路会到来，所以进行药供、血供、尘供、武器供，受权护持弘扬佛法，如是等等说了许多历史。这个传记本身也是超越思维范围的奇妙之处。从这以下为了简略，将传记偈颂的意义详细解释如下：二十三岁时，从蒋扬洛扎瓦那里听闻了珍贵的口传《道果》及其果位，以及集解和随学两种讲解方式。那时，上师显现真实现喜金刚。二十四岁时，再次听闻《道果》。二十五岁时，在桑珠林，以洛沃堪钦索南伦珠为堪布，以胜乐金刚昆秋确杰的弟子绕绛衮噶为轨范师，绕绛嘉灿嘉为屏教师，绕绛索南华为助伴，堪钦衮索巴，蒋扬洛哲华衮，堪钦楚臣桑波等二十五位具信比丘中，以布顿仁波切的仪轨为基础，结合南索巴和帕巴仁波切的仪轨等，在日间受沙弥戒，次日受比丘戒，再后一日成为比丘的实物，以完全具足三种戒律的清净戒律充满心续，法名为比丘莲花自在扎巴嘉。
English
Po Sonam Lama and, Drokön Nyang and Rechhung Dor Drak, Gyalsé Wangchen Lowo father and son and, Chaklo Chöpal Tropu Lotsawa and, Naktsö Lotsawa Kunkhyen Musépa, Scholar-accomplished Sonam Zang, Great Accomplished Marzhap and, Dampa Sangye Vairochana, Orgyen father and mother, King Trisong and, Machik Labdrön, Zhanglo Rechenpa, Khampa Galo, Indian Great Pandit, When looking at each other, smiling and laughing, Everyone said, "I am Pema Wangyal." Saying, everything dissolved into you and went away. Having received the oral transmission, you have all the sacred Dharma. Stay until you have completely mastered it, Awo Ye. Listen, hold the transmission of teaching and practice. Your lineage of thirty-four generations, Or the lineage of thirty-two disciples, holding in this way, Because the path of transmission that spreads in all directions will come, so make medicine offerings, blood offerings, dust offerings, and weapon offerings. Be empowered to uphold and propagate the Buddha's teachings. Thus, many stories were told. This biography itself is also a wonderful place beyond the realm of thought. From here onwards, for the sake of brevity, the meaning of the verses of the biography is explained in detail as follows: At the age of twenty-three, he heard the precious oral instructions of the Lamdre (Path with Result) and its fruit, along with the two types of explanations, the collective explanation and the individual explanation, from Jamyang Lowa Lotsawa. At that time, the Lama himself appeared as the actual Hevajra. At the age of twenty-four, he heard the Lamdre once again. At the age of twenty-five, in Samdrub Ling, with Lowa Khenchen Sonam Lhundrup as the Khenpo, with Rabjampa Kunchok Chökyap, a disciple of Chakrasamvara, as the Acharya, with Rabjam Gyaltsen Kyap as the screen teacher, with Rabjam Sonam Palwa as the assistant, Khenchen Kün Söpa, Jamyang Lodrö Palgon, Khenpo Tsultrim Zangpo, and other twenty-five faithful monks, based on the ritual of Butön Rinpoche, combining the rituals of Nam Söpa and Phakpa Rinpoche, etc., he took the novice vows during the day, the Bhikshu vows the next day, and the day after that, he became a Bhikshu, his mindstream filled with pure discipline, fully possessing the three vows, and his name became Bhikshu Pema Wangyal Drakpa Gyal.
Chinese
祈请赐名吉祥贤教幢。之后从那些堪布和阿阇黎处听闻了许多佛法。二十六岁时，依止了如水晶山、龙吟等寂静处。舍弃了三法衣、经卷、手铃、钵盂之外的用具，奉行单门禁行，朝拜了阿里地区的圣地，获得了一些清净显现和授记。也根据信徒的根器，给予了相应的正法。再次前往洛沃，从至尊上师处听闻了大量的续部、经教和口诀。在洛沃堪布处听闻了许多忿怒尊降阎魔敌、红阎魔敌、密集金刚等法。二十七岁时，向堪布南喀和莲花百等听闻了佛法，在布达拉宫闭关六个月，进行实修指导。向洛沃堪布、古格班禅南嘉巴桑和蒋扬洛哲巴贡等听闻了声明、量论《释量论》的讲释、灌顶和诀窍等。朝拜了普兰、冈仁波齐、科加等地。再次前往洛沃，拜见了正波掘藏师释迦桑波，听闻了许多北藏修法仪轨三类等灌顶和佛法。在果勒卡的山洞里修持北藏观音的念修，亲见了护法帐幕主的三种不同的身相。二十八岁时，从洛沃堪布处听闻了许多佛法。二十九岁时，在蒋扬衮桑处听闻了胜乐轮等法。这一年，从许多上师处听闻了许多佛法的恩泽。对各处圣地以及乐空三尊、母续、镇魔金刚橛、真实等进行了多次念修。三十岁时，向蒋扬洛哲巴贡听闻了金刚帐等许多佛法。三十一岁时，从洛沃堪布处听闻和思考了许多佛法。三十二岁时，作为洛沃堪布的侍从前往普兰等地。之后，按照堪布的吩咐，再次前往吉隆朝拜觉卧，在一位名叫成就者噶波、一百三十六岁的老者处听闻了密集金刚智慧足传承、噶举八支等新旧教法。再次向洛沃堪布听闻了道果的附属佛法。向持明释迦桑波听闻了马头明王
English
Requested the name of Glorious Virtue to be the Victory Banner of the Teaching. Then, he heard many teachings from those Khenpos and Acharyas. At the age of twenty-six, he relied on secluded places such as Crystal Mountain and Dragon's Roar. He abandoned possessions other than the three Dharma robes, scriptures, hand bell, and alms bowl, and maintained the ascetic practice of a single door. He visited the sacred sites of Ngari, and received some pure visions and prophecies. He also bestowed the sacred Dharma appropriately to the faithful. He went to Lo again, and heard extensively the tantras, transmissions, and instructions from the venerable father. He heard many teachings such as Wrathful Face Yamantaka, Red Yamantaka, and Guhyasamaja from the Lo Khenchen. At the age of twenty-seven, he listened to teachings from Khetsun Namkhai Tsen and Pema Bum, and practiced retreat in Potala for six months, giving instructions on practice. He heard many explanations, empowerments, and instructions on grammar and logic (Pramana Varttika) from Lo Khenchen, Gugé Panchen Namgyal Pal Zang, and Jamyang Lodrö Pal Gon. He visited the sacred sites of Purang, Mount Kailash, and Khochar. He went to Lo again, met Drangpo Tertön Shakya Zangpo, and heard many empowerments and teachings such as the three cycles of Northern Treasure practices. While practicing the recitation of the Northern Treasure Avalokiteshvara in the cave of Golekha, he saw three different forms of the protector, the Lord of the Tent. At the age of twenty-eight, he heard many teachings from Lo Khenchen. At the age of twenty-nine, he heard many teachings such as the Chakrasamvara cycle from Jamyang Kunsam. In this year, he received much Dharma grace from many venerable ones. He performed many recitations and practices of pilgrimage sites, Hevajra, Guhyasamaja, Matrika, Vajrakilaya, and Yangdak. At the age of thirty, he heard many teachings such as Vajra Tent from Jamyang Lodrö Pal Gon. At the age of thirty-one, he listened and contemplated extensively from Lo Khenchen. At the age of thirty-two, he went to Purang and other places as an attendant to Lo Khenchen. Then, as instructed by the Khenchen, he went to Kyirong again to visit Jowo, and heard many new and old teachings such as the Guhyasamaja Yeshe Zhap tradition and the Eight Herukas from a siddha named Karpo, who was one hundred and thirty-six years old. Again, he heard the subsidiary teachings of Lamdré from Lo Khenchen. He heard Hayagriva from the mantra holder Shakya Zangpo.