English
The catalog of the profound treasure of Lekdenjé was found. Panchen Rinpoche also took a small treasure of the Kagyu cycle from the Tsuglagkhang of Samdrup Dewa Chenpo. Later, the two brothers went to Ü-Tsang and invited the profound Dharma cycle of Rigdzin Yongdu from the Nangtang Sangtrom of the upper house of Samye. Since going to Ngamring Detrol, until here, almost all the brothers went together. After that, sometimes they stayed together, and most of the time they carried out the activities of profound Dharma and taming the disciples separately, so the details should be known from the great biography. In short, Lekdenjé went to Tölung Tsapo Drak. After that, he met Panchen Rinpoche in Römo and went to Densa Thel. In Drigung Tigor, he met Drigungpa Chögyal Rinchen Phuntsok and first offered the instructions of Lama Gongdü. He also offered many profound Dharmas, such as Jangter, Kagye Deshek Düpa, and Rigdzin Yongdu, one after another. The other side also heard some Dharmas such as Gongpa Yangzab, so the master and disciple had an inseparable bond, which is recorded in the biography of Drigungpa. In Drongsumdo, Jigten Sumgön bestowed empowerment and offered various kinds of cushions such as Ngasar Khorlo Ri, clothes such as Ber Rinchen Pungpa, items such as Dré Shel Tashi Khyil, a Dakha Rinchen Barwa with a cover letter, and five horses and mules with saddles, mainly wind-mind steeds. In addition, he also made extensive offerings of gold, silver, tea, silk, copper utensils, etc., and offered Önphu Drigang as a temple offering, so before this he was only a renunciate, but from then on he began to serve as abbot, and the master and disciple were of one mind, and he returned with escorts. Passing through Gyama, he went to Samye. At this time, countless pure visions and prophecies also appeared. After that, while staying in retreat in Samye Sapuk, many pure visions also appeared. According to the prophecy of the treasure guardians, two yellow scrolls were taken from the treasure of Drakmar Dringzang, and there were also hailstorms and other disasters. In order to pacify the turmoil of the times, a nine-day practice of the compassionate Avalokiteśvara was performed. A reply from Panchen Rinpoche's letter was sent from Tsetang. Pagchig Khyenrab Wangchuk
Chinese
唱诵“嘎拉，不叫教法之主吗？”等道歌。之后前往“温”地，举行了包含医药修法的《噶举猛厉自生任运》大法会，持续了三天医药修法，内外出现了许多奇妙的征兆。在显现中，修法坛城的光芒四射，中央是至尊深蓝色的单面双臂本尊，作为部主，金刚萨埵是白色的，周围有八个修法部众。在药丸嘎乌的中央，甘露旋转，呈现绿黄色，单面双臂。还看到了马头明王五面十臂，周围环绕着四位门神等景象。此时，根据《大传记》中所说，在近修灌顶时，出现了二十五位尊者的五种权能，可以推测班禅师兄弟二人在大法会期间，也是按照二十五位尊者来划分权能进行修持，而不是像宁玛派那样普遍进行忿怒法的修持。之后，将修法座垫的精华供养给班禅仁波切，得到了奇妙的文书。当时，在清净显现中，班禅仁波切和直贡仁钦彭措等在多生累世中存在关联的授记清晰显现，并且出现了桑耶寺中殿存在伏藏的说法。之后，前往桑耶寺，向班禅仁波切供奉座位，并将《四臂》的续部传承供养给班禅仁波切。从中间殿三门之上的毗卢遮那佛殿内，取出了关于教法仪轨和修复寺庙方法的纸卷伏藏。在桑耶寺绕寺等活动约一个月后，前往“温”地的直贡寺。期间出现了许多显现，并创作了许多证悟道歌。特别是在一个夜晚，前往铜色吉祥山，主尊是乌金大士，三面六臂，足部伸展，右边白色，左边红色，中间蓝灰色，忿怒微笑，以华丽的服饰庄严，头顶上有三个马头。前两只手拿着金刚杵和颅碗，中间两只手拿着宝剑和期克印，后两只手将日月掷向空中。明妃三面六臂，右边白色，左边蓝色，中间红色，顶端有三张猪面发出哼哼的声音。右边的三只手拿着弯刀、卡杖嘎、铁钩，左边的三只手拿着颅碗、宝剑、绳索。周围环绕着八位名称尊，三面六臂的化身
English
He sang songs such as, "Isn't he called the Lord of the Doctrine?" Then, he went to the "Ön" area and performed a great accomplishment practice of the Kagye Drakpo Rangjung Rangshar (Eight Commands of the Wrathful, Self-Arisen, Self-Manifested) combined with medicine practice, which lasted for three medicine sessions. Many wonderful inner and outer signs occurred. In the visions, in the center of the accomplishment mandala swirling with light, the chief supreme dark blue one-faced, two-armed deity, as the lord of the family, Vajrasattva was white, surrounded by the eight accomplishment groups. In the center of the medicine gau, nectar swirled, yellowish-green, one-faced, two-armed. He also saw Hayagriva with five faces and ten arms, surrounded by four gatekeepers, and so on. At this time, according to the Great Biography, during the close retreat empowerment, the five powers of the twenty-five deities appeared. It can be inferred that the two Panchen brothers also divided the powers according to the twenty-five deities during the great accomplishment practice, and did not perform wrathful practices as generally done in the Nyingma tradition. Then, he offered the essence of the accomplishment cushion to Panchen Rinpoche, and a wonderful decree arrived. At that time, in pure visions, the prophecies of the connection between Panchen Rinpoche and Drikung Rinchen Phuntsok in many lifetimes clearly appeared, and it was said that there were hidden treasures in the Bsam-yas Bar-khang (Samye Intermediate Temple). Then, he went to Bsam-yas to offer a seat to Panchen Rinpoche, and offered the tantra and transmissions of the Four-Armed [Avalokiteshvara] to Panchen Rinpoche. From inside the Vairocana's residence above the three doors of the intermediate temple, he took a paper scroll treasure related to the rituals of the doctrine and methods of restoring the temple. After staying in Bsam-yas for about a month, circumambulating and so on, he went to Ön Drikung. Many visions appeared, and he composed many songs of realization. In particular, one night he went to Ngayab Ling (Copper-Colored Glorious Mountain), and the main deity was the Great Master of Oddiyana, with three faces and six arms, feet extended, the right side white, the left side red, the middle bluish-gray, wrathful and smiling, adorned with glorious attire, with three horse heads on the crown of his head. The first two hands held a vajra and a skull cup filled with blood. The middle two hands held a sword and a threatening gesture. The last two hands hurled the sun and moon into the sky. The consort had three faces and six arms, the right side white, the left side blue, the middle red, with three sow faces grunting at the top. The three right hands held a curved knife, a khatvanga, and an iron hook. The three left hands held a skull cup filled with blood, a sword, and a lasso. Surrounded by the emanations of the eight names, with three faces and six arms.
Chinese
在坛城中详细听闻了包括四种灌顶的介绍，后来在新处，蒋扬钦哲旺波也见到了与邬金大师身色略微偏黑之外完全一样的景象，向持明上师请教缘由，上师说就是这样。也做了修法，赐予蒋扬钦哲，两位上师的传记一致，是值得信赖之处。之后，在此期间前后出现了很多景象，也有祈请文、口诀和道歌等。之后，到达了位于昂普哲岗上方的名为扎西曲宗的寂静处，一位名叫仲饶琼巴·贡噶沃色的僧人建立了法座。又给予了极密无上的大圆满普贤王如来密意直断的窍诀，在无碍解脱的行列中： 聚集于此的金刚兄弟们， 不要散乱，安住在自性觉性中。 在奥明法界宫殿中， 任运成就普贤寂怒尊众。 体验自性觉性的智慧喜悦， 心中是任运成就的广大安乐。 那不是有漏的体验喜悦和心中安乐， 而是未经改造的法身、报身、化身三身的安住方式。 等等的道歌。之后，在昂达岗嘎的大悲观世音降伏众生坛城中，做七世成就大法会时，也出现了不可思议的景象。再次回到昂普，降下了雨。从那时起，昂普达仓就被认为是莲师的大圣地。邬金林巴取出伏藏品，除此之外，没有人来往，在景象的提示下，打开了达仓的圣地之门，进入了以前没有人使用过的古老山洞，移开了三块巨大的石门。找到了莲花生大师的宝座等。暂时居住的地方出现了光芒和各种神变，最后在梦中，护法神详细地讲述了此地的历史等。出现了许多景象，空行母授记说： 邬金堪布狮子吼， 以威力降伏了傲慢者。 玛多孜坚等， 使龙和地神立下誓言。 有五百个脚印和宝座， 一百个自生本尊。
English
In the mandala, he listened in detail to the introduction of the four empowerments, and later in the new place, Jamyang Khyentse Wangpo also saw the same vision as the great Orgyen master, except that his body color was slightly black. When he asked the reason to the vidyadhara master, he said it was so. He also performed the sadhana and gave it to Jamyang Khyentse. The biographies of the two masters are consistent, which is a place of trust. After that, there were many visions before and after this time, and there were also many prayers, instructions, songs, etc. After that, he arrived at the solitary place called Trashi Chozong above Onpu Drikung, where a monk named Drung Raschungpa Kunga Odzer established a dharma seat. He also gave the extremely secret, unsurpassed Great Perfection, the Kunzang Gongpa Zangthal experiential instructions, and in the assembly of unobstructed liberation: The vajra brothers and sisters gathered here, Do not be distracted, abide in the state of self-awareness. In the palace of Ogmin Dharmadhatu, The spontaneously accomplished Kunzang peaceful and wrathful deities. Experience the joy of self-awareness wisdom, In the mind is the vast bliss of spontaneous accomplishment. That is not the joy of contaminated experience and peace of mind, But the abiding manner of the unadulterated three kayas. And so on, he sang songs. After that, in the mandala of Great Compassion Avalokiteshvara Taming Beings in Onda Gangkar, when he performed the great accomplishment of seven lifetimes, unimaginable visions also appeared. Again, he went to Onpu and caused rain to fall. From that time on, Onpu Taktsang was known as the great sacred place of Guru Rinpoche. Orgyen Lingpa extracted the treasure, but no one else came and went. Prompted by the signs of visions, he opened the gate of the Taktsang sacred place, entered the ancient cave that no one had ever used before, and removed the three huge stone doors. He found the throne of Guru Rinpoche and so on. For a while, light and various miracles appeared in the place where he stayed. Finally, in a dream, the guardian deity told in detail the history of the place, etc. Many visions appeared, and the dakini prophesied: Orgyen Khenpo Singye Dradrok, Subdued the arrogant with power. The Maldo Zijen and others, Made the nagas and earth lords take vows. There are five hundred footprints and thrones, One hundred self-arisen deities.
Chinese
如上所述。如今也仍然有很多足迹，并且能够见到取藏者本人清晰的足迹，以及神像文字等等。像这样，从达仓迎请了古汝猛厉九头（愤怒莲师九头像）的仪轨及其传承，马头明王命夺傲慢降伏等的甚深伏藏。在昂普达等地暂时居住的时候，因为噶举派多次请求听闻佛法，所以应允了。最初请求前往桑耶寺，因此在昂炯进行了和解，准备好住处后，在桑耶寺向班禅仁波切陈述了理由。班禅仁波切说：“你有什么力量，竟然邀请噶举派来做客？”略微责备后，献上了诗句的玩笑。噶举巴也来了，和两位兄弟一起在桑耶寺做了很多恢复佛教的方法后，在桑耶普嘉托寺进行了严格的闭关。出现了很多景象，并唱诵了很多道歌，如“处所宽广嘉托岩石上，人宽广阿里拉尊和，法宽广度过岁月赤裸行。”在那里，食物也很匮乏，据说几乎只进行荞麦的苦行。道歌中说：“荞麦粥的荟供是第一，冰冷器皿的丰收年是第二，顺缘土星的悲伤是第三。”因此。闭关结束后，给予了三件法衣和护身符等。再次按照班禅仁波切的命令前往昂门丹，宣讲了很多佛法。再次回到桑耶寺时，因为食物中毒，病情非常严重，甚至一度停止了呼吸。邬金大士五种姓八名号等显现，给予了寿命的预言和灌顶，因此身体再次康复。之后，噶举巴前往聂摩，按照邀请前往，献上了宁玛部的《十万续》等很多佛法。因为前往吉普、蔡巴和托隆，所以出现了必须前往色隆哲雄的预言。从托隆帕仓岩石中取出了《大圆满心髓精华》。
English
As mentioned above. Even now, there are still many footprints, and one can see the clear footprints of the Terton himself, as well as deity images, letters, and so on. In this way, from Taktsang, he received many profound treasures, such as the Guru Drakpo Dudgu (wrathful Guru with nine heads) cycle with its transmissions, and the cycle of Hayagriva Sogtrog Dregpa Zilnon (Hayagriva who seizes life and subdues the arrogant). While residing temporarily in Onphu Da and other places, because the Kagyu school repeatedly requested to hear the Dharma, he agreed. Initially, he was requested to come to Samye Monastery, so he made peace in Ongyong and prepared a residence. Then, at Samye Monastery, he presented the reasons to Panchen Rinpoche. Panchen Rinpoche said, "What power do you have that you invite only the Kagyupas as guests?" After slightly rebuking him, he offered a humorous verse. The Kagyupa also came, and together with his two brothers, they did many things to restore Buddhism at Samye Monastery. Afterwards, he entered a strict retreat at Samye Phu Jato Monastery. Many visions appeared, and he sang many songs of realization, such as, "The place is vast, on Jato Rock, the person is vast, Lhatsun of Ngari, and the Dharma is vast, practicing naked, having passed the years." There, food was also scarce, and it is said that he mostly only practiced asceticism with buckwheat. The song says, "This buckwheat soup feast is the first, this prosperous year in a frozen vessel is the second, and this sad enclosure of unfavorable circumstances is the third." Therefore. After the retreat ended, he gave away three robes and amulets, etc. Again, according to the command of Panchen Rinpoche, he went to Onmon Den and taught much Dharma. When he returned to Samye Monastery, he became very ill due to food poisoning, and at the end, he even stopped breathing for a while. Then, the great master of Oddiyana, with the five families and eight names, appeared and gave a prophecy of his lifespan and empowerment, so his health recovered again. After that, the Kagyupa went to Nyemo, and according to the invitation, he went and offered many teachings, such as the Nyingma Gyud Bum (Hundred Thousand Tantras). Because he went to Gyipu, Tsurpu, and Todlung, a prophecy arose that he must go to Selung Drashong. From Todlung Phartsang Rock, he extracted the Dzogchen Nyingpo Duspa (Condensed Essence of Great Perfection).