Chinese
因此，外在的显现全部如同幻化一般，内在的觉性如同虚空一般，无别、遍布、宽广。外在显现的部分越多，力量就越大，身上生起不可动摇的安乐，气息也进入平等运行，依靠内在声音的秘密，一切语言都变得与虚空相同，好坏高低的词语全部在平等性中显现。现在有些修行人，把自身方面的过失、死亡的秘密、腐烂的秘密以及出现问题的担忧，像山一样藏在心里，炫耀世间八法，暗地里身语意三极不清净地度日，对此我从内心生起悲悯。之前空行母誓言的障碍稍微出现了一些征兆，因此，我亲自准备了极其盛大、广大、高耸的空行母朵玛，自己也做了念诵朵玛一百遍等的仪轨，并多次连续让誓言清净的人们进行回向，从而清净了障碍，圆满出现了空行母欢喜的外内密三种征兆。这里附加了金刚的第十个住处。这里说道：无论谁在三有之中讲述佛法，百次宣说此事也甚为稀有。相比那些，一切事物和王权，自心一时转变，此事更为稀奇。之后在杰日达孜（བྱེ་རི་སྟག་རྩེར）住了一夜。从地方官员手下剪了一个小女孩的头发。在那里详细听说了斯蒙喀尔（སྨོན་མཁར）地方的所有土地都献给杰仲夏玛巴（རྗེ་དྲུང་ཞྭ་དམར་བ）的内外传言。他们自己的愿望是向受夏玛巴（ཞྭ་དམར་བ）保护的人祈求。因为希望权力能降临到他们自己身上而祈求，但看法错误，导致所有土地都被杰夏玛巴（རྗེ་ཞྭ་དམར་བ）掌握，之后感到后悔。这就是卡孜热钦（ཀ་བཞི་རས་ཆེན）失去的原因。布施虽然广大，但因为发心不清净，所以果报微小。没有被殊胜善知识引导，也常常觉得奇怪。之后在嘎莫（དགའ་མོ）向供奉的法王帕巴（ཆོས་རྒྱལ་འཕགས་པ）的佛像献上哈达、供品等。尊者玛尔巴译师（མར་པ་ལོ་ཙཱ་བ）的本尊，确定是无我天女十五尊的印度坛城，因为它在那里，所以迎请到床头，供养会供，晚上做了大量的念诵后睡觉，梦中导师
English
Therefore, all external appearances are like illusions, and the inner awareness is like the sky, indivisible, pervasive, and vast. The more external appearances there are, the greater the power, and unwavering bliss arises in the body. The breath also enters into equal flow, and relying on the secret of inner sound, all speech becomes equal to the sky, and all words of good and bad, high and low, appear in equality. Nowadays, some great meditators hide their own faults, the secret of death, the secret of decay, and the worries of problems arising, like a mountain in their hearts, and boast of the eight worldly dharmas. Secretly, they spend their days with their body, speech, and mind extremely impure, and I feel compassion for them from the bottom of my heart. Previously, there were some signs of slight obstacles to the vows of the dakinis, so I personally prepared an extremely grand, vast, and tall dakini torma, and I myself performed rituals such as reciting the torma a hundred times, and repeatedly had those with pure vows make dedications, thereby purifying the obstacles and fully manifesting the outer, inner, and secret signs of the dakinis' delight. Here, the tenth abode of the vajra is added. Here it is said: Whoever speaks of the Dharma in the three realms, it is rare to proclaim this a hundred times. Compared to those, all things and kingship, the transformation of one's own mind at once, this is even more wonderful. Then I stayed one night at Jeri Tagtser. I cut the hair of a little girl from the local official's household. There, I heard in detail the internal and external rumors that all the lands of the Smonkhar estate had been offered to Jedrung Shamarpa. Their own wish was to ask for protection from the Shamarpa. Because they hoped that power would come to them, they asked, but their view was wrong, which led to all the lands being taken over by Je Shamarpa, and they later regretted it. This is the reason for the loss of Kazhi Rechen. Although the generosity was great, the result was small because the motivation was impure. It is also often strange that one is not guided by a noble spiritual friend. Then, in Gamo, I offered khatas, offerings, etc. to the statue of Dharma King Phakpa. The yidam of the venerable Marpa Lotsawa is definitely the Indian mandala of the fifteen selflessness goddesses, because it was there, so I invited it to the head of the bed, offered a tsok feast, and did a lot of recitation at night before sleeping, and in my dream, the teacher
Chinese
据说那是那措杰和拉瓦巴两位的洞穴，是一个非常令人愉悦的岩洞，面对面地存在着。一个洞里有一个蓝绿色的女性，另一个洞里有一个红色的女性。何者从俱生而生？彼即被称为俱生。自性亦被称为俱生。一切形相皆为一总集。如是广说其义。以分别念而舍弃分别念。从“由极喜之族所生者”开始，一直到最后，伴随着舞步歌唱。一个宝瓶，一个颅骨碗，一个三角形的容器中央，有一棵树燃烧着火焰。一个装满水的容器，一朵七瓣的花，一块据说是宝珠的蓝色石头，这些都被递到了手中。理解为四灌顶等深奥的象征意义。总的来说，这种熬炼酥油的方法似乎能唤醒我们所有人的习气。之后在法座上住了大约三天，各自在僧侣和官员中忙于召唤各种各样的人。进行了一些关于怙主八尊和十二母神、尸林主赐予、普札的额外指令等接受事宜的法。去了一趟祖汝巴家族和玉昂寺，在那里，那些模仿那烂陀园的人们正在进行佛法交流。他们也向我们请求了佛法联系。在卓隆，为新建的十地金唐举行了简短的开光仪式。在伦珠宗的龙台上，会见了来自达隆的宗本。就在这一天，一个血统的后裔诞生了，他就是现在的达隆仁波切，真是个好兆头。十五日中午左右，为了三界众生的唯一怙主，特意提及其名号，抵达了南嘉饶丹，见到了至尊达隆巴大师贡噶扎西坚赞班桑波的莲足，见到了他的面容，获得了无与伦比的喜悦。此时，正如向学识渊博的导师仁波切汇报的那样，他要去觉囊，需要给予时轮金刚灌顶等，这也恰好是他手中的事务。我花了一个月左右的时间在至尊吉祥上师达隆巴大师的脚下，开始了。
English
It is said that it is the cave of Natsokye and Lawapa, a very pleasant rock cave, existing face to face. In one cave there is a blue-green woman, and in the other there is a red woman. What is born from the co-emergent? That is called co-emergent. Self-nature is also called co-emergent. All forms are one aggregate. Thus, the meaning is explained in detail. Abandoning conceptualization with conceptualization. From "those born from the race of supreme joy" to the end, singing with dance steps. A vase, a skull bowl, a tree burning with flames in the center of a triangular container. A container filled with water, a seven-petaled flower, a blue stone said to be a jewel, these were handed into the hand. Understood as the profound symbolic meaning of the four empowerments, etc. In general, this method of rendering butter seems to awaken the habitual tendencies in all of us. After that, stayed at the Dharma seat for about three days, and was busy summoning various people among the monks and officials respectively. Performed some Dharma regarding the acceptance matters such as the Eight Protectors and Twelve Mothers, the permission of the Lord of the Cemetery, and Putsa's additional instructions. Went to Zurruwa family and Yu'ang Monastery for a day, where those imitating Nalanda were engaging in Dharma exchange. They also requested a Dharma connection from us. In Drolong, a brief consecration ceremony was held for the newly built Golden Thangka of the Ten Grounds. At the Dragon Platform of Lhundrup Dzong, met with the Dzongpon from Taklung. On this very day, a descendant of one lineage was born, who is the current Taklung Rinpoche, a very auspicious sign. Around noon on the fifteenth, for the sake of the sole protector of the three realms, specifically mentioning his name, arrived at Namgyal Rabten, met the lotus feet of the venerable Taklungpa Master Kunga Tashi Gyaltsen Palsangpo, saw his face, and obtained immeasurable joy. At this time, as it was reported to the learned master Rinpoche that he was going to Jonang and needed to give the Kalachakra initiation, etc., it happened to be the matter in his hand as well. I spent about a month at the feet of the venerable and auspicious Lama Dampa Pal Taklungpa Master, and started.
Chinese
我请教了帕摩竹巴的未收录全集，以及杰·日沃切的大部分全集之传承。到达南嘉饶丹的第二天，还在央寺见到了转世灵童。也在德同峡谷见到了，为了能特别地服务于此竹巴噶举，我撰写了香巴噶举的五部本尊殊胜证悟法。我还见到了埃瓦隆巴大师的珍贵银像等埃瓦隆巴的圣物，它们聚集在达隆寺。看到《古千集》的范本，唤醒了纯正的习气。与蒙古官员萨琼和玉嘉相遇，做了一个长寿灌顶。松巴的官员阿曲也来了，他是达隆巴的后裔，但因恶劣的供养处所而肿胀，未能相遇。从那以后，我在杰喇嘛的寝宫闭关。从中午开始，每天做一次大的功课，致力于午间修行。早晚的零散时间，念诵和禅定也有所增进。由于对具足七传承的上师传记，特别是对俱生之道的追求者的多次恳请，我撰写了《胜乐轮大赞·成就之源》的大疏。起初，我只想做一部简略的注释，所以对礼拜的部分也只是照搬原文。但从那以后，由于需要解释词义、辩驳等，以及饶绛巴·嘉灿沃热说必须彻底解释，所以从忏悔开始，写成了详细的注释。从四月十日开始，到秋季的十日完成。这是我们早期著作中的主要作品。获得好评的征兆，以及特别是完成二次第共同讲解的那天晚上，我梦见南嘉饶丹东面的那座山，山面非常光滑平坦，像铺开的蓝色纸张，上面用小小的朱砂字，毫无间隙地布满了山面。山脚下还有一个很大的妇女集市。集市的首领是一个人身三眼的人，我想这一定是一位田野的瑜伽母，于是从左边回答。
English
I requested the transmissions of the uncollected complete works of Phagmo Drupa, and most of the complete works of Je Riwoche. The day after arriving at Namgyal Rabten, I also met the incarnate child at Yang Monastery. I also met in the Detong Gorge, and in order to particularly serve this Drukpa Kagyu, I composed the extraordinary realization of the five deity systems of the Shangpa Kagyu. I also saw the precious silver statue of Ewa Lhumpa and other sacred objects of Ewa Lhumpa, which were gathered at Taklung Monastery. Seeing the exemplar of the "Collection of Songs" awakened pure habitual tendencies. I met with the Mongol officials Sakyong and Yulgyal and performed a long-life initiation. The official A-cho of Stongpa also came; he is a descendant of the Taklungpa, but he was swollen from a bad offering place, so I did not meet him. From then on, I entered retreat in Je Lama's chamber. Starting from midday, I did a large session each day, dedicating myself to the midday practice. The scattered times in the morning and evening, recitation and meditation also increased. Due to the repeated requests of those seeking the biographies of the masters of the seven-fold transmission, and especially the path of co-emergence, I composed the great commentary on the "Great Praise of Chakrasamvara, Source of Accomplishments." At first, I only intended to do a brief commentary, so I simply copied the original for the prostration section. But from then on, due to the need to explain the meaning of the words, refute, etc., and because Rabjampa Gyaltsen Ozer said that a thorough explanation was necessary, I started from the confession and wrote a detailed commentary. I started on the tenth day of the fourth month and finished on the tenth day of the autumn month. This is the main work of our early writings. A sign of receiving good praise, and especially on the night after completing the common explanation of the two stages, I dreamed that the east-facing mountain of Namgyal Rabten was very smooth and flat, like a spread-out blue paper, and it was covered with small cinnabar letters, without any gaps. There was also a large women's market at the foot of the mountain. The leader of the market was a person with a human body and three eyes, and I thought that this must be a field yogini, so I answered from the left.
English
Having circumambulated three times, because according to what is said in the tantra, questions were asked with gestures and thoughts, the chief mother said, "Ri sa ha dza." (藏文) She said it three times. When asked what the letters on the cliff were and whether they could be read, she replied, "This is the great 'Collection of Vocabulary,' which has a million chapters." Moreover, this is the extent of the gathering of the Wisdom Yoginis, and you are the only one who has become a means. Therefore, first perform the wheel offering and then read it." As she spoke, among the many appearances in the feast of the wheel offering, when the activities of the feast were finally completed, when those were read, the small letters that covered the great cliff were read in an instant, and it felt as if the meanings were also in the mind. When waking up, there were also about twenty meanings that had not been understood before that were very clear. Again, once in a dream, a very large horned sinner was hung on the wall of a house, and the wind blew it and struck the face three times, and because the dream was not grasped, there was great fear. Although the dream was immediately grasped, this time the dream was not grasped, and there was great sadness in the heart, fearing that the bardo would not be grasped at some point. Then it turned into clear light and disappeared without end or center. This great realization of glorious Guhyasamaja Manjuvajra was also written following the previous one and was completed in four days. During the summer, Jetsun Taklungpa went to the north because of the teahouse and other reasons. When we returned again, we stayed one night on the way to Phodmo (普莫宗) in order to visit the great sacred site of Dromtön Gyalwai Jungne. The monastery Rinpoche also escorted us to Yar Sum (亚桑). There, the Mani transmission and the generation of bodhicitta were given to the people, and the monastery's Zhabdrung (夏仲) also listened, and this was the beginning of the Dharma connection. On that day, when we arrived at Rawatreng (热振寺), we also offered gold water to the statues such as Jowo Jamyang Dorje (降央多吉), and we were able to offer white butter lamps and khatas before and after. The pilgrimage based on the Barkhor was also done very carefully. Dharma was also taught at the Dharma assembly, and a type of Dharma was taught at each place. In particular, at the foot of the Potala Mountain, someone said that it was necessary to give a Dharma teaching on the throne of Jetsun Tsongkhapa.