Chinese
在云宗乌嘉隆，由于父母的劝导，他前往修行，听闻了幻化网和乐丹等法。他彻底地修习了修行和实践。从祖母曲珍桑姆·俄色处听闻了光明密法和幻化网等法。他被昂热·俄色秋丹的成就自在者的名声所吸引，前往藏绒曲珍拉冈，在上师央提的实修指导下，认识了原始清净的自性，并确定了任运自成的觉受。同样地，甚深央提，空行央提，卓衮·敦措热巴的央提黑法金刚独粒的暗室指导等甚深道大圆满的诀窍，以及娘的噶举八大法行、吉祥集聚的灌顶和传承，白林长寿法、念珠等众多伏藏法，以及玛吉的断法，直贡派的扎比尔气脉修法等诸多法门。他想出家，请求剃度，但上师说：“我给你剃度不行，必须留着作为自在标志的头发。”因此，由于上师的命令，他未能剃度，虽然留着发髻，但下面会说明他保持清净梵行。在曲嘉·华姆处，听闻了邬金林巴的唐卡目录和措嘉传记无垢普喜的伏藏法，直贡意甚深的三根本朵玛灌顶和仪轨等。从丹巴桑杰的化身大圆满者南喀竹扎桑波处听闻了包括十七续忿怒黑续在内的法，以及堪布隆钦巴的七宝藏、三休息法，四心髓等法。从比玛的化身贡觉仁增·衮桑南嘉处听闻了噶玛林巴的闻解脱的灌顶、传承和指导，以及热那朗萨等众多法。从朗布曲杰·曲炯旺秋处听闻了一些胜乐轮空行海的法类。从萨迦派的传承者嘎钦·图多旺秋，赤钦阿弥·衮噶索南，泽东赤钦·衮噶索南伦珠，夏玛第六世噶旺曲吉旺秋，贡热洛钦·贤潘多杰等处听闻了诸多甚深法。听闻密集嘛朵灌顶的方式是：在贡热洛扎处听闻了一次。
English
In Yungzur Ugja Lung, urged by his parents, he went to practice and listened to the teachings of the Magical Net and Lekden, etc. He thoroughly studied the practices and conduct. He listened to the teachings of Zurmo Chöden Zangmo Ösel, such as the secret teachings of luminosity and the Magical Net. He was captivated by the fame of Ngari Ösel Chokden, a master of accomplishment, and went to Tsang Rong Chutsen Lhagang, where, under the guidance of Lama Yangtig, he was introduced to the nature of primordial purity and established the experience of spontaneous presence. Similarly, he received the profound Yangtig, the Dakini Yangtig, the darkroom instructions of Drogön Dungtso Repa's Yangtig Nagpo Sergyi Druchik (black Yangtig, the single golden seed), and other profound path Great Perfection instructions, as well as the empowerment and transmission of Nyang's Eight Herukas, the Gathering of Sugatas, Pema Lingpa's Longevity Practice, Rosary, and many other treasure teachings, Machik's Chö practice, and Drigungpa's Dzabhir wind practice, among many others. He wished to become a monk and requested ordination, but his lama said, "It will not do for me to cut your hair; you must keep dreadlocks as a sign of power." Therefore, due to his lama's command, he was unable to shave his head, and although he had dreadlocks, it will be explained below that he maintained pure celibacy. At Chögyal Palmo, he listened to Orgyen Lingpa's Thang Yig (catalog of thangkas) and the terma of Tsogyal Namthar Drime Kundga (Biography of Tsogyal, Immaculate Joy), and the Drigung Gongpa Yangzab's Three Roots Torma empowerment and rituals, etc. From Dampa Sangye's reincarnation, the Dzogchenpa Namkha Drukdra Zangpo, he listened to the seventeen tantras, including the Wrathful Black Tantra, as well as Khenpo Longchenpa's Seven Treasures, the Three Rest Teachings, and the Four Heart Essences, etc. From Bima's reincarnation, Kongnyön Rigdzin Kunzang Namgyal, he listened to Karma Lingpa's empowerment, transmission, and instructions of Hearing and Liberation, as well as Ratna Lingpa's Longsal, and many others. From Langbu Chöje Chökyong Wangchuk, he listened to some of the Chakrasamvara Khechara Gyatso teachings. From the Sakya lineage holders Gachen Thutop Wangchuk, Trichen Ami Kunga Sonam, Tsedong Trichen Kunga Sonam Lhundrup, the Sixth Zhwa-dmar Garwang Chökyi Wangchuk, and Gongra Lochen Zhenpen Dorje, he listened to many profound teachings. The way he listened to the Guhyasamaja empowerment was: he listened once at Gongra Lotsawa.
Chinese
并且，当北方大圆满法的那木喀·竹扎（Namkha Drukdra）给予藏布·特秋林巴（Tsangbu Thekchok Lingpa）等人经部灌顶时，也听受了一次。这位大圆满法修行者精通了《秘密释义·遣除黑暗》，具有很大的功德。虽然他在桑桑拉扎（Zangzang Lhadrak）圆满完成了修行，成为了证悟的主人，但是，如果不是对经部灌顶的幻化有很深的熟悉，就很难讲解，因为他对“降、加持、引、融入、稳固”等术语不太清楚，也不擅长手印的结法等。据说，这位大师在乌鸦山谷（Ukpa Lung）学习幻化，这是遍主·曼隆巴（Khyabdag Menlungpa）所说的。特别是，当吉顿·策热旺波（Kyiton Tserik Wangpo）在颇章·桑珠孜（Phodrang Samdrubtse）的白宫给予从持明者大师传承下来的这个经部灌顶时，他听受了，并且将一些难以实践的要点记录了下来。这样说来，他听受了三次大集会灌顶，这没有错。此外，他还从贡噶·彭措仁增（Gong-ga Phuntsok Rigdzin）那里听受了一些北方伏藏心髓修法，从金色堪布释迦丹增（Shakya Tenzin）那里听受了一些新派法。他还从遍主·曼隆巴·洛哲秋吉多杰（Khyabdag Menlungpa Lodro Chokyi Dorje）那里听受了噶当巴·多桑（Kadampa Dorzam）等口耳传承。如此这般，他从许多圣者那里听受了甚深教法，并且将听闻的意义付诸实践。例如，他前往南方德谟雄（Dremoshong）进行修行，从而生起了良好的证悟。在所有时间里，他都在僻静的地方进行修行。有时依靠食物，有时依靠苦行食精等多种方式，主要以专心致志的瑜伽士的行持为准则。因此，他在塔吉扎嘉沃（Takgi Drak Gyalpo）和毗卢扎那（Vairotsana）的修行山洞、扎布隆（Zapbu Lung）、纽吉多杰仲布（Nyukgi Dorje Drongbu）等地独自修行。特别是在名为贡普（Gonpuk）的静修处，一位老阿姐侍奉了他，他在那里进行了长达九年的不下山的修行。修行的结果是，轮回和涅槃的一切法都在原始清净的状态中解脱，六识的显现无论出现什么都自然解脱，无需分别，周遭充满了广阔的光明，无碍任运自成的觉性光芒遍布显有清净的境界。
English
Furthermore, when Namkha Drukdra, the Northern Dzogchen practitioner, bestowed the Sutra Empowerment upon Tsangbu Thekchok Lingpa and others, he also listened once. This Dzogchen practitioner mastered the "Secret Explanation: Dispelling Darkness" and possessed great merit. Although he completed his practice at Zangzang Lhadrak and became a master of realization, it would be difficult to explain unless he had a deep familiarity with the illusion of the Sutra Empowerment, because he was not very clear about the terms such as "descending, blessing, drawing, merging, stabilizing," and he was not skilled in the formation of mudras. It is said that this master went to Ukpa Lung to study illusion, which was heard from the words of Khyabdag Menlungpa. In particular, when Kyiton Tserik Wangpo bestowed this Sutra Empowerment, which was transmitted from the Vidyadhara Master, at the White Palace of Phodrang Samdrubtse, he listened and recorded some of the difficult points of practice. In this way, it is certain that he listened to the Great Assembly Empowerment three times. In addition, he also listened to some Northern Treasure Mind Practice cycles from Gong-ga Phuntsok Rigdzin, and some new teachings from the Golden Abbot Shakya Tenzin. He also listened to the Kadampa Dorzam and other oral transmissions from Khyabdag Menlungpa Lodro Chokyi Dorje. In this way, he listened well to the profound Dharma from many holy beings and put the meaning of what he heard into practice. For example, he went to Southern Dremoshong to practice, and thus good realization arose. At all times, he practiced in secluded places. Sometimes relying on food, and sometimes relying on asceticism and essence extraction, etc., he mainly followed the conduct of a dedicated yogi. Therefore, he practiced alone in places such as Takgi Drak Gyalpo and Vairotsana's practice cave, Zapbu Lung, and Nyukgi Dorje Drongbu. In particular, at a hermitage called Gonpuk, an old nun served him, and he stayed there for nine years, practicing without descending from the mountain. As a result of his practice, all the dharmas of samsara and nirvana were liberated in the state of primordial purity, and whatever arose from the appearances of the six consciousnesses was naturally liberated without calculation, and the surroundings were filled with vast light, the unobstructed and spontaneously accomplished awareness radiance pervading the pure realm of existence and appearance.
Chinese
从显现的自性中，对于自他之苦乐善恶，以及他人供养之物等如何到来，都能如实了知。在小小的金刚盒子里，听闻空行母之语，并对马头金刚进行舌头禅修，听闻马的叫声，也被称为马头金刚的化身。在《卡塘·努布规》中说：“名为达玛扎者，出现于藏香文玛地区，是马头金刚加持之士，相遇者能断除恶趣轮回。”据说在利津·索珠的著作中，也被预言为马头金刚的化身。一次，当他前往门嘎时，牧民看到五色彩虹如背景般环绕。在匝普，他清晰地看到金刚萨埵的身像，等等，许多证悟的功德得以显现。特别是，由于他精通气脉，所以纯净的精华甚至连芥菜籽大小都没有损失，这是嘉瓦·曼隆巴所说的。那位圣者也在《旺江》中赞叹道：“将雨幡系于顶髻之上。”对于具有戒律的比丘来说，他是第一剩余，是菩萨世俗菩提心的因，对于密咒戒律来说，他是第五根本堕等一切三戒的根本，因此，仅此一项奇妙的行为，就被认为是无与伦比的传记。此外，关于他如何利益有情众生，在以修行作为核心的禅修期间，每年赐予解脱之道的弟子有：嘉瓦·曼隆巴·洛乔多杰大士，祖尔扬·乌的后裔，奥泽东座的夏仲赤坚两位，光明至尊的化身多玛·苏巴昆钦，康波佐钦化身等，以及种姓、出身、学识、戒律和成就都非常伟大的圣者们，以及无数高低不同的有情众生，都赐予了成熟解脱的恩德。所有供养的财物，都用于卫藏地区的广大供养、回向和供奉等积资方面。降雨、冰雹防护等，也都是不待他人劝请，以自发的意愿而行。对于遭受疾病和邪魔侵扰的地方，他都给予加持，从而带来巨大的利益，总之，他给予众生最大的利益和安乐。特别是，奥乔化身和
English
From the nature of arising limitlessly, he directly knows how the happiness and suffering, good and bad of oneself and others, and the offerings of others, etc., come about. In a small vajra box, he heard the voices of the dakinis, and by performing tongue practice on Hayagriva, he heard the neighing of horses, and he was also known as an emanation of Hayagriva. In the Kathang Nubs Drig Ma, it says, "He who is called Dharma Dza, appears in the Tsangshang Wenmar region, is a person blessed by Hayagriva, and whoever meets him will cut off the wheel of suffering in the lower realms." It is said that in Rigdzin Sogdrub's work, he was also prophesied to be an emanation of Hayagriva. Once, when he went to Ngon Ga, a herdsman saw a five-colored rainbow encircling him like a backdrop. In Zabphu, he clearly saw the form of Vajrasattva, and so on, many qualities of realization became manifest. In particular, because he had mastery over the channels and winds, not even a mustard seed's worth of pure essence was lost, as Kyabje Menlungpa said. That holy being also praised in Wang Jang, "The rain banner is tied to the crown of the head." For monks with vows, he is the first remainder, the cause of the conventional bodhicitta of a bodhisattva, and for mantra vows, he is the root of all three vows, such as the fifth root downfall, so this one amazing deed alone is understood as an unsurpassed biography. Furthermore, regarding how he cared for sentient beings to be tamed, during the meditation sessions where practice was the essence, the disciples to whom he bestowed the experiential liberation instructions every year included: the great Kyabje Menlungpa Lhochok Dorje, the descendants of Zur Yang-uk, the two throne holders of Og Tse Dong, Shadrung Tri Gyen, the emanation of Clear Light Supreme, Dolma Subuk Kunchyen, Kongpo Dzogchen Tulku, and other holy beings who were great in lineage, birth, learning, discipline, and accomplishment, and countless sentient beings, high and low, were bestowed with the grace of maturation and liberation. All the offerings received were used solely for accumulating merit through extensive offerings, dedications, and supports in U-Tsang. Rainmaking, hail protection, etc., were also undertaken with spontaneous intention, without waiting for others to request them. He blessed places afflicted by disease and evil spirits, thereby bringing great benefit, and in short, he bestowed supreme benefit and happiness upon beings. In particular, Oechok Tulku and
Chinese
据说，以前曾给卓玛斯布格昆切等授予过多次经部灌顶，但由于没有明确的记录和传记，所以不太清楚。然而，从仁增杰传承下来的完整的经部大灌顶、权能、口传和诀窍，是赐予了遍主香隆巴大师。由于纳萨瓦多杰羌衮波之名的旨意劝请，在香巴之间，只赐予了遍主扎仓巴一人单传。此时，听说从仁增杰传承下来的经部灌顶由兄弟传播，转向了赞地的传承，为了避免以前听过经部灌顶的其他传承者的心意受到影响，担心会违反誓言，所以表面上杰喇嘛扎仓巴也得到了黑色的“央提”，并在闭关期间给予了保护。因为这段时间保密非常严格，所以现在还有一些人私下议论说，遍主香隆巴大师的老师，布热仁波切没有给予经部灌顶，只是记忆而已。在我这里，也经常以此为基础，暗示性地指责上师，但由于先后有纳萨瓦蒋扬钦哲叔侄三人和嘉瓦一切智者的恩德，才使得从仁增杰传承下来的经部灌顶没有中断。如果捏造这样的谣言，就会成为诽谤佛法，并为所有圣者积累无数口业的根源，所以这些造恶业的众生是可怜悯的对象。像这样，大喇嘛布热雄巴本人，连三戒的细微戒条也不违越，戒律和誓言非常清净。以玛哈瑜伽的瑜伽，将稳定和运动的事物显现为清净。以阿努瑜伽的诀窍，将深奥的蕴界认知为身体的坛城，并获得对脉气自在。对大圆满阿底瑜伽的彻却和脱噶之义深信不疑。因为将今生的所有行为都视为幻化，所以不参与喧嚣的事务，而是知足少欲。由于昂热俄赛秋是永增的主尊的缘起，俄秋祖古俄赛隆央心胸宽广，