English
Having met the sacred objects, many past habitual tendencies were awakened. In Barkhang, he constructed many sacred objects such as the mandala of Kagye Deshek Dupa, and performed sadhana offerings and aspirations. He taught many profound Dharma teachings to Lhodrak Guruwa and others. He exchanged Dharma gifts with many spiritual friends such as Katokpa Chöje Sönam Gyaltsen. Then, he went to Trengpu Orgyen Chödzong, and listened to Lama Gongdü and other teachings from Kongchen Rinpoche Namkhai Palden Gyatso, and their minds became one. Again, he went to Dzok and Chimpu and practiced, and saw the faces of many root Three Jewels. Later, he intended to return to Tsang, but according to the command of Tulku Chökyi Wangpo, the eighth reincarnation of Guru Chöwang, he went to Lhodrak at the age of forty-four and stayed there until forty-five. During that time, he went to Lhodrak Kharchu, Samdrub Dewa Chenpo Monastery, Lhatro and Dzawo Chak, and Drowo Lung. At Nyang Rinpoche, he received a prophecy from the actual Orgyen, predicting that he would restore the lineage of Ngari Panchen Rinpoche. This prophecy came true, and he gave various teachings and explanations of his own tradition at Nyang's Donggang Zur and other places. He also listened to and offered many teachings to Tulku Chökyi Wangpo, and performed rituals such as Lhakö and installing relics. He performed many services, such as showing signs after three days for his protective deity. In Lhodrak, he transferred the consciousness of a sinner, and the sky was filled with rainbows and light, demonstrating the greatness of the Early Translation teachings. In Lhodrak Shaltö and Tsendro, he performed Kagye great accomplishment practices, and benefited beings through medicine practices and the seven rebirths. In particular, he listened to Kagye Deshek Dupa twenty-five times, and later in Gönkar, from the accomplished Deshek Dupa Namkhai Neljor, he established a reliable source and strengthened his resolve. He listened to many teachings such as Deshek Dupa and Sangdzok Dongtruk, and praised them greatly in biographies and listening records. This accomplished one flew like a bird in the sky without being hindered by mountains and rocks. Finally, when he went to the pure land, he showed many wonderful signs. These are all recorded in Panchen Rinpoche's "The Method of Teaching Kagye Deshek Dupa - The Wheel of the Sun and Moon that Dispels Darkness." In the Lhodrak area, he extensively taught and studied Nyingma Kama and Terma, and then returned to Grikug.
Chinese
之后前往桑耶寺。在三十六岁时，于桑耶寺的巴康，为法王诸位神灵后裔宣讲了空行心髓、密集五次第等法。当时，其弟勒登在洛扎女魔手印处寻得题榜，随后从桑耶寺邬孜顶楼的遍照佛秘密宝箧中迎请出甚深法藏持明总集等伏藏。据说前后共迎请了五大甚深伏藏。之后暂时前往后藏，在雅热聂摩建立了意集大法修。在彭波热沃切进行了胜乐轮的讲修。前往俄尔埃旺却丹和图丹色多坚等地，在那里举行了许多沙弥比丘的授戒仪式。前往娘堆霞鲁等地，进行了朝圣和利益众生的广大学修。三十七岁时，经由荣钦再次返回卫地，从巴钦曲沃日前往宁普。之后在扎普热藏多，广大学修了北方伏藏修法三部、噶举自生、空脱央普等法。之后前往中央，听闻了俄派教法的剩余部分和迁识等法。显现了无量胜乐轮、毗瓦巴、无我天女十五尊、古汝恰姆扎等本尊的清净显现。之后返回，虽然没有建成伦巴竹瓦传承的多吉扎寺，但当时和现在寺院所在之处，从类似村落房舍的情况来看，他住在那里，并且圆满了寿命的缘起。从岩洞的缘起等来看，也显现了该地区将出现密宗教法和追随者的征兆。如其所说：“在金刚岩洞中休息一夜，是寿命能够维持一年的征兆。从该地再次向东行进，岩洞的尖端朝下，所有这些征兆都是显空双运之道，是证得生圆次第教法的征兆。之后，还将有八位追随者，追随于人主，从八个方向涌现传承持有者。”据说，在图丹多吉扎，从班禅昆仲绛巴父子开始，历代传承宁玛派教法，特别是尊者本人的追随者将出现传承持有者的授记，被认为是金刚语。
English
Then he went to Samye Monastery. At the age of thirty-six, in the Barkhang of Samye Monastery, he taught the Dakini Heart Essence, Guhyasamaja Five Stages, and other teachings to the descendants of the Dharma King deities in Samye. At that time, his younger brother Lekden found the inscription at the handprint of the Rakshasa in Lhodrak, and subsequently, from the upper floor of Samye Utsé, from the secret box of Namnang, he brought forth the profound Dharma treasure, the Gathering of Vidyadharas, and other treasures. It is said that he brought forth five major profound treasures, both earlier and later. After that, he went to Tsang for a while and established the Great Accomplishment of Gongdü in Yarre Nyemo. At Pungpo Riwoche, he conducted teachings and practices on Chakrasamvara. He went to Ngor Ewam Chöden and Thubten Serdokchen, and in those places, he performed many ordination ceremonies for novice and fully ordained monks. He went to Nyangtö Shalu and other places, and extensively engaged in pilgrimage and teachings for the benefit of beings. At the age of thirty-seven, he returned to Ü via Rongchen and went to Nyingphu from Palchen Chuwori. Then, in Drakpu Rizangdok, he extensively taught and practiced the three cycles of Northern Treasures, the Self-Arisen Kagye, Zangthal Yangphur, and other teachings. After that, he went to the central region and listened to the remaining teachings of the Ngok tradition, as well as transference of consciousness and other teachings. Limitless pure visions of Chakrasamvara, Virupa, the Fifteen Goddesses of Selflessness, Guru Dragpo and Consort, and others arose. After that, he returned and, although he did not complete the construction of Dorje Drak Monastery of the Lhumpa Druwa lineage, at that time and now, judging from the appearance of the village houses where the monastery is located, he stayed there and fulfilled the auspicious circumstances for his life. From the auspicious circumstances of the cave and so on, signs also appeared that the teachings of secret mantra and followers would arise in that area. As he said: "I rested one night in the Vajra Rock Cave, a sign that life can be sustained for one year. From that place, I went east again. The tip of the cave points downwards. All these signs are the path of union of appearance and emptiness, a sign of mastering the teachings of the generation and completion stages. After that, there will also be eight followers, following the lord of men, and lineage holders will emerge from the eight directions." It is said that in Thubten Dorje Drak, from Panchen Kumchhen Jangwa, father and son, the Nyingma teachings have been transmitted through the generations, and in particular, the prophecy that the followers of the venerable one himself will appear as lineage holders is understood as the Vajra speech.
Chinese
然后，他多半住在桑耶布扎的顶端，满足了无偏袒的被调伏者的愿望，滋养了所有珍贵的胜者教法，并弘扬了宁玛噶玛的圣法事业，直到四十七岁都像口述一样协调一致。从这之后，虽然年份等没有详细计算，但如果从持明上师的传记和班禅自己的秘密传记等中稍作研究，在绛巴林，从洛钦·索南南杰那里听闻了桑结涅觉，并献上了空行母心髓的灌顶和引导，他们的心意融为一体，以及从杰尊·索南嘉措那里听闻了绛林巴的其他法类等，在他的话语中说：阿里上部的玛塘巴，莲花旺嘉多吉，为了佛法放弃了身命，从印度地方的边界，到达了达果和康之间的地区，寻找了所有具有传承的圣法，听闻了许多经和论，特别是约如扎囊的绛巴林，与上师相遇，共同讲述的坛城充满天空，邬金父母秘密集会阎魔敌等，所有显现为天神坛城的一切，都与实相见地相结合而行。如是说。作为圆满教法的伟大善知识的方式也在他自己的话语中说：到达了圆满大法的山王顶峰，将要诀大成就者的噶举四洲广布，道果的日月在空中升起，在时轮金刚的虚空中圆满了力量显现，体验了大手印佛法的百味欲妙，尽情嬉戏六法道的舞蹈，在宗义的房屋中安乐地躺卧，积聚了经藏的财物，律藏的苗圃处处美丽，混合转移的方便非常擅长，断除了许多修心的土地，在敌人盗贼之上弘扬了施身法，精通寂灭魔的医师所掌握，三处种姓的舵轮聚合，在佛陀的境地中秘密汇集，在持明的行列中我是喜金刚，对于四魔的敌人来说，我是黑色而凶猛的，六面我的怒吼响彻八方，使有寂的敌人感到恐惧，我执的根本是红阎魔敌，幻化
English
Then, he mostly resided at the top of Samye Butsal, fulfilling the wishes of unbiased beings to be tamed, nourishing all the precious teachings of the Victorious Ones, and promoting the activities of the sacred Dharma of the Nyingma Kama and Terma, harmonizing like oral instructions until the age of forty-seven. After this, although the years and so on have not been calculated in detail, if one inquires a little based on the biographies of the Vidyadhara masters and the secret biographies of Panchen himself, in Jampa Ling, he listened to Sangye Menjor from Lochen Sonam Namgyal, and offered the empowerments and instructions of the Dakini Heart Essence, their minds becoming one, and he listened to other Dharma cycles of Jampa Ling from Jetsun Sonam Gyaltsok, etc., in his words it says: "Matangpa of Upper Ngari, Padma Wangyal Dorje, for the sake of Dharma, gave up his body and life, from the border of the Indian land, he went to the area between Dakpo and Kongpo, searched for all the authentic sacred Dharmas, listened to many sutras and shastras, especially in Jampa Ling of Yoru Dranang, he met the master, the common explanation mandala filled the sky, Ugyen father and mother secret assembly Yamantaka etc., all that appeared as a mandala of deities, were done in combination with the view of reality." Thus he spoke. The way he was a great spiritual friend of the complete teachings is also in his own words: "I went to the peak of the mountain king of the complete Dzogchen Dharma, I spread the four continents of the Kagye of the essential great accomplished ones, the sun and moon of the path and fruit rise in the sky, the display of power is perfected in the sphere of the Kalachakra, I experienced the hundred flavors of desire of the Mahamudra Dharma, I played whatever dance of the six Dharmas of the path, I slept happily in the house of the Dzong Madhyamaka, I accumulated whatever wealth of the sutra treasury, the nursery of the Vinaya is beautiful everywhere, I am very skilled in the method of mixing and transferring, I cut off many lands for training the mind, I extended the Chöd field on top of enemies and thieves, I am seized by the skilled physician who pacifies the maras, the rudder wheel of the three lineages is gathered, secrets are assembled in the realm of the Buddhas, in the ranks of the Vidyadharas I am Hevajra, I am black and fierce to the enemies of the four maras, the roar of the six faces resounds in the eight directions, I terrify the enemies of samsara and nirvana, the root of ego is red Yamantaka, illusion."
Chinese
于法甚为喜乐，于佛陀之境融为一体，大吉祥至上金刚心，于空行众中如海汇聚。分别念之网束缚于法身，自生之智慧普贤王。道果之瑜伽莲花自在，于智慧中获得内观。显现于心中证悟，心性亦为明空金刚界。我与本尊融为一体，此义亦为自生之功用，于自解脱之状态中解脱，自明之解脱传记处处显现。若能思维通达一切之义，则与自身无别而转为金刚。如是说。如是，阿里班禅智贤灌顶，彼时亦曾数次前往卫地，教化所化众生。尤其请教了咒禁律等。之后从寺院前往嘉顿之，名为铁山的寺院。请教了行续部的释义。如是等等说。此外，还看到了七声闻、胜乐金刚、护法五部众等众多本尊。在桑耶青普，于嘉瓦秋扬的岩洞中闭关时，得到了预言，是赤松德赞法王和古汝秋旺的化身。在莲师八名号总集的自性中，得到了使所有誓言神为之奴役的预言，从无形之声中传来如下偈颂：于极乐世界为自生，于普陀山显现，莲花王托程擦，汝乃赤松德赞。一切善逝皆为一，所有禅定亦如是。无一异之化身，总集一切化身者，乃是法的自在引导者。与金刚岩神融为一体，三十导师如影随形。如是说。此外，上师持明的集会聚集，如是说道：汝乃持明莲花王，乃是法的自在引导者。如是等等。汝之命脉根本中，生出大胜功德之宝藏。于心中生出真实意之宝藏，于肉中生出文殊身之宝藏，于舌与血中生出莲花语，于肠胃内脏中，生出降伏诛法母之大宝藏，于脑中生出金刚界，于骨骼为墙基