Chinese
安隆曼阿罕见传承的僧人，从众多苦行瑜伽士处听闻各种甚深教法，使遍主嘉瓦仁波切的意之坛城充满。此外，在修缮泰桑丹寺极其险峻的殿堂时，萨迦的脸面宝匣无人能找到，这位圣者作了焚香祈祷，乌鸦用嘴指了出来。在贡嘎寺居住时，出现了非人的供养景象。前往布达拉宫的路上，在景色中见到了度母的容颜。礼敬嘉瓦仁波切的方式，李彬哈热作了授记。贡饶的侍者企图加害他的性命时，护法神亲自诛杀了他们。诸如此类的众多奇妙事迹都记载在传记中。利益他人的弟子也很多，从上述的永增中，有遍主金刚持衮波索南秋丹，贡饶洛钦贤潘多吉，掘藏师仁增钦波久美多吉，喇嘛哲巴，巴日祖古仁波切，色敦图秋沃热，夏鲁堪钦索南秋珠等几位上师，以及弟子中有拉孜帕摩竹巴父子，卓玛布的后裔沃秋祖古，曲旺的后裔娘妥卡摩，以及斯德纳嘎孜巴赤本孜农旺嘉多吉，祖古噶玛诺布等众多大德贤哲，以及我等图丹埃旺觉嘎尔的僧众等众多僧团也赐予灌顶和教法。嘉瓦仁波切以帝师的待遇款待，在藏绒贡饶和日隆布，曲沃日策，曲珠德等众多寺院新建了许多供养，并建立了僧众聚集的寺院，建造了经堂，身语意之所依等，做了许多事业之轮。主要在外表上严守别解脱的戒律，将增上戒律的戒律融入心中，并修持三戒，与增上智慧的戒律，以及增上禅定的戒律相结合，修持生圆次第的念诵。
English
A monk of the rare lineage of Anglung Man-ngag, having heard various profound teachings from many ascetic yogis, filled the mandala of the intention of the Omniscient Gyalwang Rinpoche. Furthermore, during the renovation of the extremely dangerous temple of Thel Samdeng Gonkhang, when no one could find the treasure box of Sakya's face, this holy being made incense offerings, and a crow pointed it out with its beak. While residing at Gongkar Monastery, there were signs of offerings from non-humans. On the way to the Potala Palace, he saw the face of Tara in the landscape. The way to perform the rituals for the Gyalwang Rinpoche was prophesied by Libin Hara. When the attendants of Gongra attempted to harm his life, the Dharma protector personally killed them. Many such wonderful events are clearly recorded in the biography. The way his disciples who benefited others increased was also as follows: Among the aforementioned Yongdzin, there were the Omniscient Vajradhara Gonpo Sonam Chokden, Gongra Lotsawa Zhenpen Dorje, Terton Rigzin Chenpo Gyurme Dorje, Lama Drepawa, Palri Tulku Rinpoche, Seton Thukchok Ozer, and Zhalu Khenchen Sonam Chokdrub, among others who became lamas. Among the disciples were Lhatse Phagmo Drupa and his sons, the descendants of Drolma Bhukpa, Oechok Tulku, the descendants of Chöwang from Nyangto Khama, and Desi Nakartsepa Tripon Zilnon Wangyal Dorje, Tulku Karma Norbu, and many other great and accomplished masters. Also, he bestowed empowerments and teachings to many sangha communities, including the Sangha of Thupten Ewam Chokgar and others. The Gyalwang Rinpoche, honored as Tishri, with medical offerings, newly established many offerings to monasteries such as Tsangrong Gongra and Rilung Bhuk, Chuwo Ritse, Chuzhubde, and others, and established monasteries where sanghas gathered, built assembly halls, and created supports for body, speech, and mind, thus performing many wheels of activity. Primarily, outwardly, he strictly adhered to the precepts of individual liberation, diligently integrated the precepts of higher discipline into his mind, practiced the three vows, combined them with the precepts of higher wisdom and the precepts of higher concentration, and practiced the recitation of the generation and completion stages.
Chinese
如母河之流不断绝，观想周围一片光明。以四种事业之门成办利乐有情之主要者，从嘉瓦仁波切的身体仪轨开始，满足所有高低众生的愿望。仅仅以讲修、讲辩听法度日，这位仁波切的传承良好且众多，故而遍布各处。如果住在他的座前，每天都会从多个方面生起不可思议的菩提心和理解力，等等，他擅长引导所化众生。无论是新旧密续的灌顶、传承、诀窍，无论给予什么，都会觉得只有他最精通。撰写论著的方式也是如此。有《密集金刚》仪轨、《灌顶仪轨明灯》、《近修次第》、《噶举派圆满次第实修窍诀释·事业任运成就·古汝意藏》。四种事业的火供无杂圆满等等，对于自宗非常重要的有很多，还有古汝玛哈嘎拉的随许等等其他宗派的一些。三相文法注释《双运·心之车》，诗学疑难注释《妙音欢笑之海》等等很多。辩论方面的著作也有《妙音宝答问·普贤意藏》，内务官蒋扬巴的辩论答复《老顽童的风药》等等，还有其他书信类等等很多，在传记和文集中有详细记载。如是，在实际的刹土中，已经成办了无量无边的利乐有情之事，考虑到在其他刹土中进行更广大的利生事业，于铁猪年五月开始示现身体略有不适，为此进行了多种身体仪轨。应确吉多杰林巴学会供养的祈请文之请求，说道：莲师胜者海的加持力，愿殊胜智慧之意不变异，祈请加持弟子的身语意三门，愿无别本来清净大圆满中获得解脱！说完这些，十五那天，以三身的意之见地，在绒日隆布显现光明法身，示现了融入法界的景象。当时，天空布满了彩虹和云彩等奇妙的景象。之前在
English
Like the uninterrupted flow of a mother river, contemplating the surroundings as a vast expanse of light. As the main figure accomplishing the benefit and happiness of beings through the four activities, starting from the body rituals of the supreme Gyalwang, he fulfills the wishes of all, high and low. Spending time solely on explanation, practice, teaching, and listening, this Rinpoche's lineage is excellent and vast, thus spreading everywhere. If one stays in his presence, inconceivable bodhicitta and understanding arise from many aspects every day, and so on; he is skilled in guiding those to be tamed. Whatever empowerment, transmission, or pith instruction of the new and old tantras he gives, one feels that only he is the most proficient. His way of composing treatises is also like this. There are the "Guhyasamaja" ritual text, "Illuminating Lamp of the Empowerment Ritual," "Practice Sequence," "Explanation of the Complete Kagyü Practice Essence, Spontaneous Accomplishment of Activities, Guru's Intentional Treasure." The complete, unmixed fire puja of the four activities, and so on, many of which are very important for his own tradition, and some from other traditions, such as the subsequent permission of Gurmgon. The commentary on grammar and poetics, "Union, the Chariot of Mind," the commentary on poetic difficulties, "Ocean of Melodious Laughter," and so on, are numerous. In terms of debate writings, there are also "Answers of Melodious Speech, Treasure of All-Good Intentions," the debate response of the chamberlain Jamyangpa, "Wind Medicine for Old Children," and so on, as well as many other types of letters, which are detailed in the biography and collected works. Thus, in this actual realm, having already accomplished limitless benefit and happiness for beings, considering engaging in more extensive benefit for beings in other realms, from the fifth month of the Iron Pig year, he showed signs of slight physical discomfort, for which various body rituals were performed. In response to the request for a supplication verse offered by the Ngegsang Dorje Lingpa Society, he said: "Through the blessings of Padmasambhava, the Ocean of Conquerors, may the intention of supreme wisdom not change, please bless the three doors of the disciple's body, speech, and mind, may we be completely liberated in the indivisible, primordial purity, the Great Perfection!" After saying this, on the fifteenth day, with the view of the intention of the three kayas, in Rongri Lungbuk, he manifested the great, clear Dharmakaya, and showed the manner of dissolving his intention into the Dharmadhatu. At that time, the sky was filled with rainbows and clouds, and other wondrous signs also appeared. Previously in the
Chinese
当您还未驾临时，如果（寺院）沦为年老体衰的五位僧人勉强维持的局面，这些几乎要被他人接管的僧众，您必须肩负起管理重任——在如此圣谕和口头教诲的双重力量下，为了明确您的意愿，我必须前往（寺院）。我刚一将嘉瓦仁波切的圣谕顶戴于头顶，便克服了夏季难以逾越的重重险阻，抵达了与蔡穹寺无二的瑞隆寺，以头顶礼尊贵的遗体，献上了无数的祈祷和供奉。在秘密的火供仪式之后，举行了一些仪轨，包括上师密集、噶举全集以及董竹等。依靠大悲观世音菩萨轮回解脱的修持，以及上师秘密集会的坛城修供，为尊贵的遗体赋权。视上师为坛城之主，献上供养和祈祷，接受四种灌顶。虽然想索取一件重要的信物，但由于寺院的僧侣们已经开始争夺财产，我未能如愿，只拿了一小块常供的檀香木，作为信仰的象征。我将上师的教诲铭记于心，向僧侣们发表了讲话并给予了教诲。后来，当他和他的弟子们之间爆发激烈的冲突时，我特意前往卫藏地区，劝说他们不要这样做，但没有人听取我的意见，除了派系偏见。我只能回忆起已故的上师，以此作为慰藉，默默地流下敬仰的泪水。就这样，已故的上师圆寂后，由于他的家族没有火葬的传统，在嘉瓦仁波切的恩泽下，建造了一座金银制成的大型佛塔，将他的整个遗体保存在其中，成为了众生积累功德的福田。出自娘氏家族的乌金多杰羌，以智者和成就者身披袈裟的形象，作为我等众生的导师而出现，我向至尊智慧金刚顶礼百次。祈愿子等诸佛的智慧、慈悲和力量，汇聚于一体的坛城之主，至尊的拉通洛珠，
English
Even before your arrival, if the monastery falls into a state where it is barely maintained by five elderly monks, you must take on the responsibility of managing these monks who are on the verge of being taken over by others—under the power of such a decree and verbal teachings, to clarify your intentions, I must go to the monastery. As soon as I placed the decree of Gyalwang Rinpoche on my head, I overcame many difficulties that are difficult to cross in the summer, and arrived at Rilung Monastery, which is no different from Tsel Gung Monastery, and offered countless prayers and offerings with my head touching the precious remains. After the secret cremation ceremony, some rituals were performed, including Lama Sangdu, Kagye Yongdzok, and Dongtruk. Relying on the practice of Great Compassionate Avalokiteśvara liberating from samsara, and the mandala practice of Lama Sangwa Dupa, empowering the precious remains. Viewing the Lama as the lord of the mandala, offering offerings and prayers, and receiving the four empowerments. Although I wanted to ask for an important relic, I was unable to do so because the monks of the monastery had already begun to compete for property, so I only took a small piece of regularly offered sandalwood as a symbol of faith. I kept the Lama's teachings in mind, gave a speech to the monks, and gave teachings. Later, when a fierce conflict broke out between him and his disciples, I made a special trip to U-Tsang to persuade them not to do so, but no one listened to me except for factional prejudice. I could only recall the late Lama as a consolation, and silently shed tears of reverence. In this way, after the late Lama passed away, since his family did not have the tradition of cremation, under the grace of Gyalwang Rinpoche, a large stupa made of gold and silver was built, and his entire remains were preserved in it, becoming a field of merit for sentient beings. Ugyen Dorje Chang from the Nyang clan, appearing as a guide for beings like us in the guise of a scholar and accomplished one wearing a kasaya, I prostrate a hundred times to the supreme wisdom vajra. May the wisdom, compassion, and power of all the Buddhas, including the sons, be gathered into one, the lord of the mandala ocean, the supreme Latong Lodro,
Chinese
金刚之颜面，我心时时忆念。 怙主您以恩德善加守护，殷勤教诲的前译法。 愿以闻思修和听讲，精勤圆满您之意，继承您之业！ 如是祈请之声宣说。如是，彼殊胜上师摄受了我。我的证悟即使写出来也只是徒劳，然而为了后世持有法脉者能辨认传承，略述一二。出生地为左茹之恰，蒙喀南色林，出自鸟黑种族，父亲噶玛彭措旺波，母亲出自竹门衮列种族，名日增布赤旺姆。铁蛇年藏历三月八日，在吉祥普巴的成就日，旭日东升之时降生。与大成就者仁增约莫瓦的授记相符，赐名为噶玛策旺彭措并加持。赐予策旺等。被认为是列丹夏的转世，嘉瓦仁增阿旺波的转世，六岁时到达土登多杰扎。于众生之上师一切智者前，圆满仪轨后，在洛桑嘉措座前剃度，赐名为洛桑班玛程列特钦旺杰嘉波永杜德。之后受了五次左右的灌顶，圆满仪轨后，作为普贤王如来化身的缘起，改名为衮桑班玛程列。赐予居士戒，祈请七章等口传，从而摄受。一切种姓之主，祖钦多杰羌秋英让卓，次第赐予成熟解脱之教言如海。十二岁时，一切智者嘉瓦仁波切被迎请至东方中国，作为皇帝的供养处，在贡嘎多杰丹的秋扎多杰羌，大译师衮波索南秋丹处，完整听闻了甘珠尔仁波切的传承。从居士到沙弥，乃至比丘，赐名为班玛程列。此外，荣
English
Of the Vajra face, I remember again and again in my mind. Protector, you have well protected me with your kindness, the Nyingma teachings diligently advised. May I, through diligence in hearing, thinking, meditating, and teaching, perfectly fulfill your intentions and inherit your legacy! Thus, the sound of supplication is proclaimed. Thus, that holy lama took me into his care. Although writing about my realization would be in vain, in order for those who hold the Dharma lineage in the future to recognize the lineage, I will briefly describe it. I was born in Monkhar Namse Ling in Yoru, from the Black Bird clan, my father was Karma Phuntsok Wangpo, and my mother was Rigzin Buchi Wangmo from the Druk Mon Kunlek clan. I was born on the eighth day of the third month of the Iron Snake year, at sunrise, on the auspicious day of accomplishment of Vajrakilaya. It coincided with the presence of the great Vidyadhara Yolmowa, and I was named Karma Tsewang Phuntsok and blessed. I was given Tsewang, etc. It was said that I was the reincarnation of Lekden Zhab, the reincarnation of Gyangwa Rigzin Ngakgi Wangpo. At the age of six, I arrived at Thubten Dorje Drak. In front of the all-knowing great lama of beings, after completing the ritual, I offered my hair at the feet of Lobsang Gyatso, and was given the name Lobsang Padma Trinley Tekchok Wangyi Gyalpo Yongdu De. Later, after receiving about five empowerments and completing the ritual, as an auspicious sign of the embodiment of Samantabhadra, I was renamed Kunsang Padma Trinley. I was given the vows of a layperson, oral transmissions of the Seven Chapters of Supplication, etc., and thus taken into care. Zurchhen Dorje Chang Choying Rangdrol, the master of all lineages, gradually bestowed the ocean of maturing and liberating instructions. At the age of twelve, when the all-knowing Gyalwa Rinpoche was invited to eastern China as the object of offering for the emperor, I fully listened to the transmission of the Kangyur Rinpoche from Chokdrak Dorje Chang of Gongkar Dorje Den, the great translator Gonpo Sonam Chokden. From a layperson to a novice monk, and then to a fully ordained monk, I was given the name Padma Trinley. Furthermore, the glorious