English
Nga! Wonderful, endowed with wisdom and compassion! If one encounters the glorious protector Dharma, one will quickly attain all siddhis. Thus, the Sky Dharma Maning Chodak, the name Padma Mani Tsal. Having identified him as such, and promising to be the incarnation of the great scholar Vimalamitra and the Vidyadhara Jamyang Khyentse Wangpo, he received various teachings from Rigdzin Kunzang Sherab. Primarily, he received full ordination from Padma Lhundrup Gyatso, and heard all the sutras, tantras, and terma teachings like a vase being filled to the brim. He had extensive knowledge and a wide range of Dharma teachings. From Karma Shamar Nak and Nesawa Kunga Lekpai Jungne, Katok Karse Sonam Detsen, and others, he mutually received many new and old Dharma teachings. Later, from Kunchen Situ Chokyi Jungne, he received the complete Lama Gongdu empowerment and transmission. Ratna (藏文，梵文天城体，ratna，Jewel). He bestowed Sky Dharma and other teachings. In return, he heard the collected explanations and so on. He lived his life and practiced equally. His following of disciples was extremely large, and many individuals perfected the heat and realization of the generation and completion stages, displaying signs of accomplishment. When he went to Lhundrup Teng as the lama of Chögyal Tenpa Tsering, during a spontaneous performance of the Vajrakila root dance from the Khon lineage tradition, some fortunate ones saw that his feet did not touch the ground. At that time, Sakya Dagchen looked to the east and said, "Today, in the eastern direction of Dokham, a noble being abiding on the earth, through the dance of Vajrakila, has placed countless sentient beings who see and hear into liberation," which is said to have corresponded with this event. He initially established the tradition of the retreat at Dege Changra, and Kunsang Situ Khyentse Tsultrim Rinchen and others scattered flowers of praise, possessing immeasurable qualities of the nine characteristics of a holy being, and lived to the age of seventy-nine. The fourth throne holder, Karma Tashi or Karma Chöpal Sangpo, his rebirths, in accordance with previous recollections and prophecies of others, is said to be a combined incarnation of Guhyapati Vajradharma, Kungawo, the great translator Vairotsana, Shubu Palseng, the yogi of Riwopalbar, Rigdzin Mingyur Dorje, Minling Terchen, Ganden Tripa, and Yongdzin Ngawang Chokden of the Seventh Jetsun.
Chinese
此外，他是降魔金刚的身语意之化身，佐钦果旺白玛昆卓南嘉，噶陀智美兴炯，白玉噶玛扎西三人。这是取自于持明虹身精华的伏藏授记：“从雅砻江流传下来，将出现名为噶玛者。”以及降魔伏藏授记：“我是许布的语化身，未来在噶陀附近，名为芒嘎者将建立实修传承的教法。”如是，在第十二绕迥土猴年，他诞生于持明昆桑谢拉的后裔中。他从成就自在白玛诺布处听闻了如大海般的经藏和伏藏的成熟解脱法，并铭记于心，成为唯一的法子。他和上师本人，第十三世噶玛巴降魔金刚，夏玛曲珠嘉措等人被迎请至白玉寺升座。从司徒确吉炯乃处受比丘戒。新建白玉修行院首座，以及建造佛像等，他弘扬密宗心髓教法的利生事业不可思议。伏藏授记中说：“汉地和嘉绒十三年战乱，最终由具力的咒士调伏。”如是，当汉地的赞拉饶丹国王等发动战争，众生遭受痛苦时，乾隆皇帝迎请他前往。在那里，他以目光反击苯教徒施展的石雨，以及使兵器护身结移动，且不伤害任何一方等，以诸多成就的征兆使对方的战力瓦解，从而使众生安乐。他享年六十三岁。第五任座主杰翁噶玛拉旺和竹庆噶玛敦丹二人成为确立正见的命脉。名声远扬，眷属弟子如夏日之海般增长。特别是噶玛敦丹，具有瑜伽士般舍弃一切的行持。他住在简陋的树叶小屋里，当大风吹散屋顶时，弟子们正在修补。晚上不点灯，吃饭时将碗倒扣等，如噶当巴的行持一般，只说无常之语，并让僧众专注于实修。他从敏林洛丹处学习幻化寂怒仪轨的教授等，致力于噶玛的修供。
English
Furthermore, he is the embodiment of the body, speech, and mind of Rigdzin Dudul Dorje, Dzo Wön Pema Kundrol Namgyal, Katok Drimey Zhingkyong, and Palyul Karma Tashi. This is from the terma prophecy of Rigdzin Jatsön Nyingpo: "From the Yalong River will come one named Karma." And from the Dudul terma prophecy: "I am the speech emanation of Shubu, in the future near Katok, one named Mangga will establish the practice lineage teachings." Thus, in the Earth Monkey year of the twelfth Rabjung, he was born as a descendant of Rigdzin Kunzang Sherab. From Drubwang Pema Norbu, he heard the ripening and liberation teachings of the kama and terma like an ocean, and he kept them in mind, becoming the sole heir. He and the master himself, the thirteenth Karmapa Dudul Dorje, and Zhamar Chödrub Gyatso were enthroned at the Palyul monastery. He received full ordination from Situ Chökyi Jungne. He newly established the Palyul retreat center, and building statues, etc., his activities of upholding, preserving, and spreading the teachings of the secret great essence were inconceivable. The terma prophecy says: "China and Gyarong will fight for thirteen years, and in the end, a powerful mantra practitioner will subdue them." Thus, when the Chinese Zanla Rabten Gyalpo and others started a war, and sentient beings suffered, the Qianlong Emperor invited him to come. There, he reversed the stone rain cast by the Bonpos with a glance, and the weapon protection knots moved without harming anyone, etc., with many signs of accomplishment, he weakened the enemy's forces, thus bringing happiness to sentient beings. He lived to the age of sixty-three. The fifth throne holder, Je Wön Karma Lhawang, and Tukje Karma Dondam became the lifeblood of establishing the definitive meaning. His fame spread far and wide, and his retinue of disciples grew like a summer ocean. In particular, Karma Dondam had the conduct of a renunciate yogi who abandoned everything. He lived in a simple leaf hut, and when the wind blew away the roof, the disciples were repairing it. He did not light a fire at night, and he placed his bowl upside down when eating, etc., like the conduct of the Kadamapas, he only spoke of impermanence, and he made the sangha focus solely on essential practice. He studied the instructions on the wrathful and peaceful deities' ritual from Minling Lodan, and he devoted himself to the practice offerings of the Kama.
Chinese
也稍微做了一些。 他能知晓他人心意，并说出未来之事。 虽然没有详细见到他的传记，但在一个圣物名录上写着噶玛敦丹活了一百零三岁，所以他的年龄非常高。 另外，第六世噶玛·居麦·尼顿·丹增·华桑波，出自《降魔者化身心髓》： 希日桑哈的化身，凡与之结缘皆具意义。 地方名为定或秀。 在草地、树林和山脚下。 将会出现名为噶玛·居麦之人。 左、前、后背都装饰着黑痣。 将重任托付给这位调伏众生的圣者。 见、闻、忆、触皆成一组。 五世已逝，前往现喜刹土。 如是说，他出生在饶多木虎年的美秀麦琼岗康佩。 噶玛巴降魔金刚、萨迦蒋贡旺度宁布、降魔嘉色班玛南嘉、司徒班玛尼杰等人都意见一致，认定他是噶玛·扎西的转世。 尤其是孜嘎噶举钦列南嘉说： 在金河的此岸，从那条河顺着走一天路程，父亲名为顿珠，母亲名为索南，儿子是木虎年出生，大腿上有老虎图案。 从司徒班玛尼杰处受比丘戒。 从白玉噶玛拉旺处听闻了大部分噶举和伏藏的成熟解脱法。 尤其是从噶玛敦丹处接受了甚深窍诀。 从拉孜班玛辛巴处听闻了康律大圆满灌顶，赐予密名为利增阿旺旺波。 从噶妥寺老寺的活佛处接受了降魔灌顶和传承。 从扎查玛喇嘛嘉卫纽古和佐钦第四世处听闻了龙钦宁提等法。 一生大部分时间都在闭关中度过。 亲见了金刚橛的七十五位本尊。 莲花生大师预言说绵羊年何时到来，就必须进行药修等等，有很多清净显现。 举行了盛大的十斋日法会。 由于大圆满的见解融入了心中，据说仅仅听到他的声音就能生起证悟。 他能知晓他人心意，并且能无碍地看到隐秘之事。 他以神通力掷金刚杵，能穿透三四间房屋。
English
He also did some planting. He knew the minds of others and spoke of future events. Although I have not seen his biography in detail, a list of sacred substances states that Karma Dondam lived to be one hundred and three years old, so he lived to a very old age. In addition, the sixth Karma Gyurme Ngedon Tenzin Palsangpo, from the Dudul Tulku Nyingtig: "An emanation of Shri Singha, all connections with him are meaningful. The place is called Ting or Shod. At the foot of meadows, forests, and mountains. A person named Karma Gyurme will appear. Decorated with black moles on the left, front, and back. Entrust the responsibility to this noble being who tames beings. Seeing, hearing, remembering, and touching all become a group. Five lives have passed, and he has gone to the Pure Land of Manifest Joy." As it is said, he was born in Rabdo Wood Tiger year at Me Shod Mechung Gangkhang Pe. Karma Pakshi, Sakya Jamyang Wangdu Nyingpo, Dudul Gyalsay Pema Namgyal, Situ Pema Nyinje, and others all agreed that he was the reincarnation of Karma Tashi. In particular, Dzigar Kagyu Trinley Namgyal said: On this side of the Golden River, one day's journey from that river, the father is named Dondrub, the mother is named Sonam, and the son is born in the Wood Tiger year and has a tiger pattern on his thigh. He received the Bhikshu vows from Situ Pema Nyinje. He heard most of the Kagyü and Terma ripening and liberation teachings from Pelyul Karma Lhawang. In particular, he received the profound instructions from Karma Dondam. He heard the Kham style Great Perfection empowerment from Lhatse Pema Jinpa, and was given the secret name Rigdzin Ngakgi Wangpo. He received the Dudul empowerment and transmission from the Tulku of Kathok Old Monastery. He heard Longchen Nyingtik and other teachings from Dzogchen Fourth and Dzogchen Zhima Lama Gyalwai Nyugu. He spent most of his life in retreat. He directly saw the seventy-five deities of Vajrakilaya. Guru Rinpoche prophesied that whenever the Sheep year comes, it is necessary to perform medicine practice, etc., and there were many pure visions. He held a grand tenth-day festival with elaborate offerings. Because the view of Dzogchen was integrated into his mind, it is said that enlightenment arose even from just hearing his voice. He knew the minds of others and could see hidden things without obstruction. With his supernatural power, he threw a vajra that could penetrate three or four houses.
Chinese
并且，在蒂隆察楚卡显现了足迹等各种成就的征兆。在寺庙上方建造金色的屋顶，并建造了许多非常纯净的经书、唐卡等三宝所依。五十八岁时，将所有财物积累成广大的资粮。铁猪年仲月的十二日说：“从所有方向都安乐逝去，只有身体存在，准备供品。”十三日圆寂。遗体一肘高，面容清晰，出现彩虹、云彩等许多奇妙的征兆。如此，历代所有持教者，无论先后，都精通经续、论典、文化等，但主要依靠上师，断定诀窍，以实修、虔诚的修行为核心。总的来说，佛法需要通过讲修二者来维系，但我们实修传承的维系在于证悟的教法，特别是大圆满的见修行果，比其他法门更为殊胜且难以获得，要知道就像得到宝珠时不需要依赖绳索一样，如果修持没有错误的道路，就能获得没有错误的果实，因此非常重视普贤心髓的教法。务必珍视此传承的四根本等守护誓言，因此教法的根本稳固。对于因果取舍非常谨慎，因此行为清净。对于大乘发心非常用心，因此利他之心特别强大。出家后，如果不学习经论，懒惰之人会变成信财的债务人。为了让僧众不浪费良好的所依，所有进入实修团体的人，从大圆满前行到顿超，以及气脉等圆满次第，都必须修习，这是规矩。如果没有进行念诵等，就从事密咒的事业，为了避免粗堕和金刚乘变成苯教的杂乱之语，要修持上师三身，在闭关房三年中，进行噶玛传承、伏藏传承、三根本最重要的念修，并顺便修习各自的引导次第。除非见修行经验良好，否则不做堪布的行为，也不称堪布之名。对于任何有为或无为的事务都不执着等等，所有这些都像是奇妙的特点，是所有人的行为。