English
Only made requests. The abbot of Lupu Monastery and the abbot of Lhunding Monastery, etc., also made various requests according to their own wishes. Similarly, the guidance of Mahamaya, the guidance of the heart essence of the horn tip of Vajrabhairava, etc., many kinds of guidance, transmission, and permission naturally took place. The patrons were divided into groups, so four longevity empowerments and hundred offerings were needed. It was possible to build a colored powder mandala of the thirteen-deity Vajrabhairava and Chakrasamvara. The others were accomplished on painted cloth. Once, I went to Kyewo Khagtang to visit the stupa of Sakya Pandita. While praying at the stupa, everyone witnessed a great rain of flowers falling. By the way, I also visited Jampa Buddha (Maitreya). I used to be very lenient with the empowerment of the Black Tradition of Chakrasamvara. For a while, there was a sign that it should be strictly restricted, so it was almost strictly restricted. However, during that time, it had to be done a lot, which damaged the experience of clarity and bliss-emptiness. Therefore, giving the profound teachings of Vajrayana to anyone at will is of no benefit to oneself or others. Secretly transmitting it to those who are destined is the key to bringing unprecedented benefits to oneself and others. Shabdrung offered a good Seu-ma headdress as an offering and said that he wanted to write a guide to Mahamaya, so he immediately started writing. Shabdrung liked Dharma terms and was open-minded, so he also wrote down some oral instructions and offered them. In this way, in two and a half months, I completed what those arrogant people who called themselves Vajra Acharyas and thought they were proficient in the exoteric and esoteric doctrines could not finish even in a year. In general, there is not even the benefit of leaving an impression by teaching the Dharma to those who are not destined. There are also many examples and faults of too many empowerments and too many broken vows. It is better not to teach the Dharma, teaching the Dharma will become famous, that is our fate. Those who break their vows will be born in hell for a while, and later the cycle of existence will be endless, which is worse than others. At that time, Shabdrung gave a pure copper bell and a horn as an offering, and sent them off through Kunga Palsang. He narrated the biography of Ngorchen Kunga Zangpo in detail.
Chinese
由于必须创作一部作品的命令非常紧迫，而且还有很多人先后催促，因此，从二十九岁到三十岁过渡的期间，在嘉月（藏历的月份）中写完了以上的内容。后来稍微增加了一些词语。吉祥！ শুভম্（藏文，梵文天城体，梵文罗马拟音，善哉）。
English
Due to the pressing command to compose a work and the many who urged me on, I wrote the above during the transition from my twenty-ninth to thirtieth year, in the month of Gya (a Tibetan month). Later, I added a few words. Auspicious! Shubham (藏文，梵文天城体，梵文罗马拟音，Good!).
Chinese
也没有领会他的意图。拉孜宗（Lhatse Dzong）的宗本聚集了后藏政府的大批军队，驻扎在觉囊派的十多处宗教产业上。起初，北方军队溃散，发生了强盗事件，有一个传言说，与纳摩本多拉（Nagmo Pontola）商议后，会有军队前来，这被真正付诸实践。他们放火烧毁房屋，砍伐树木。之后，对于征收赋税和供养的村庄，禁止他们与觉囊派交往，收集誓言和印章，甚至拆毁房屋，凡是能想到的都付诸行动。这时的拉孜宗宗本是艾达波（E Dagpo），诺杰巴（Norgyepa）是策瓦哲玛（Tsewa Trema）时期。那年虽然是灾荒之年，但觉囊派中新来的弟子很多，新出家的僧人也很多。建立誓言和摧毁教法之间的一切，都没有受到障碍的影响，反而比以前更加兴盛。觉囊派的修行僧团自身，在军队明天来后天来的恐吓声中，我们自己是在库本寺（Kumbum Monastery）的金刚座（Vajrasana）居住的时候，投入到誓言物甘露丸的修法中。毫无差错地做着那些事情，口中精进地念诵修法的咒语，有一天，心中非常沮丧。现在即使占据着这座寺院，对整个佛法也没有任何益处。因此，一旦对这些琐事做出决断，就把所有执掌和管理这些寺院的人都抛弃，前往无人居住的荒野，只做不与世俗八法混杂的修行，心中这样想着的时候，突然，似乎是自己最初在金刚座居住时，见到的一切智智者的塑像，变成了真实的身躯，面容有些灰白，似乎带着些许白色的笑容，眼神专注，头戴帽子，身穿僧衣，坐在座位上，等等，所有这些都非常清晰地显现出来，立刻，之前的善行力量更加强大，变得平等。之前出现的些许不适也从根本上消失，心中感到无比的喜悦和舒适。从他的口中说出：如果对我的教法有所助益，难道不应该去做吗？从现在开始会变得更好，所以要生起欢喜。之后几年也没有发生什么特别的事情，似乎是在考虑之后会逐渐到来，但就在那之后的晚上
English
Nor did he comprehend his intention. The Dzongpon of Lhatse Dzong gathered a large army from the Tsang government and stationed them at more than ten religious estates of the Jonangpa. Initially, there was a rumor that the northern armies had scattered and robberies had occurred, and that after consulting with Nagmo Pontola, an army would come, which was actually put into practice. They set fire to houses and cut down trees. Afterwards, for the villages that collected taxes and offerings, they forbade them from interacting with the Jonangpa, collected oaths and seals, and even demolished houses, doing everything they could think of. The Dzongpon of Lhatse Dzong at this time was E Dagpo, and Norgyepa was during the time of Tsewa Trema. Although that year was a year of famine, there were many new disciples in the Jonangpa, and many new monks were ordained. Everything between establishing vows and destroying the Dharma was not affected by obstacles, but became even more prosperous than before. The Jonangpa monastic community itself, amidst the threats of the army coming tomorrow or the day after, we ourselves were residing at the Vajrasana of Kumbum Monastery, engaging in the practice of the sacramental nectar pills. Doing those things without error, and diligently reciting the mantras of practice, one day, the mind was very depressed. Now, even if we occupy this monastery, it is of no benefit to the entire Dharma. Therefore, once a decision is made about these trivial matters, we will abandon all those who hold and manage these monasteries, and go to uninhabited wilderness, only doing practice that is not mixed with the eight worldly dharmas, when such thoughts were in mind, suddenly, it seemed that the statue of the Omniscient Great One that I had first seen at Vajrasana, transformed into a real body, with a slightly pale face, seemingly with a slight white smile, with focused eyes, wearing a hat, wearing monastic robes, sitting on a seat, etc., all of which appeared very clearly, and immediately, the power of previous virtuous deeds became even stronger and became equal. The slight discomfort that had appeared before also disappeared from the root, and the mind felt immense joy and comfort. From his mouth came the words: If there is benefit to my Dharma, should it not be done? From now on it will become better, so generate joy. After that, nothing special happened for several years, it seemed that he was considering that it would gradually come later, but on the night after that
Chinese
我向一切智者祈祷。一位具有菩萨法相，看似符合经文记载的天神降临，说道：所立之法与立者，一切所立皆是虚妄。显现于心中的皆是错觉，与真实义毫无关联。听到此话，我仅凭此便领悟了全知者的他空宗见解的精髓，断除了所有的疑惑和误解，获得了开启一切法门之大钥匙。此外，我心中常常想到，在此传承的加持传承中，我直接从全知者那里获得了加持的意义传承，我与传承的距离很近。但在梦中，有人说传承无远近，心融入于心性之中。这使我先前自以为是的执着也消散于法界。此时，七天过去后，圣物发出巨大的声音，降下甘露等。出关后，我以证悟的讲述方式，写下了他空宗中观庄严的偈颂及其引证。当时正值后藏和前藏关系密切之时。但卦象和缘起都不太好。虽然有稍微补救的方法，但由于双方都没有委托，所以我保持沉默。此时，地主仁波切以供养施主之间良好关系的手段劝说，但他没有采纳。为了这件事，法主衮洛巴特意来和我商议。之后，我向地主仁波切请辞。仲囊巴和布勒巴家族的争端，在后藏和前藏两位代表在场的情况下进行了裁决。在这些时候，在度母像那里，后藏地区出现了旗帜。许多看似与我们亲近的人说，度母像的旗帜，以前只在仲囊巴堪布们去世时出现过，其他时候没有出现过。这次你们供养施主，是因为施主地位显赫，法事中的僧众、巫师、驱魔师等重要人物众多，所以无论如何都要做好法事。他们口头上说是真心话，但实际上却是在搅乱人心，制造恐吓，看起来像是同谋，而且与他人不熟悉。
English
I prayed to the Omniscient One. A deity with the appearance of a Bodhisattva, seemingly in accordance with scriptural accounts, descended and said: The object to be established and the establisher, all establishments are false. Appearances in the mind are delusions, with no connection to the true meaning. Upon hearing this, I understood the essence of the Omniscient One's Shentong view merely from this, cutting off all doubts and misunderstandings, and obtaining the great key to open all Dharma doors. Furthermore, I often thought in my mind that in this lineage of blessing transmission, I had directly received the meaning transmission of blessing from the Omniscient One, and that I was very close to the lineage. But in a dream, someone said that there is no distance in lineage, and that mind dissolves into mindness. This caused my previous self-righteous clinging to also dissolve into the Dharmadhatu. At this time, after seven days had passed, the sacred substances emitted a great sound and nectar fell, etc. After the retreat, I wrote down the verses of the Ornament of the Shentong Madhyamaka and its citations in the manner of an account of realization. At that time, it was when Upper Tsang and Lower Tsang were closely connected. But the omens and auspicious connections were not good at all. Although there was a slight way to remedy it, I remained silent because neither side entrusted me with it. At this time, Lord Rinpoché advised with the means of a good relationship between the patron and the benefactor, but he did not adopt it. For this matter, Dharma Lord Konloba specially came to consult with me. Afterwards, I resigned to Lord Rinpoché himself. The dispute between the Jonangpa and Bulekpa families was judged in the presence of two representatives from Upper and Lower Tsang. During these times, flags appeared in Tsang at the Tara statue. Many people who seemed close to us said that the flags of the Tara statue had only appeared when the Jonangpa Khenpos had passed away in the past, and had not appeared at other times. This time you are making offerings to the patron because the patron is prominent, and there are many important figures in the ritual, such as monks, sorcerers, exorcists, etc., so you must do the ritual well in every way. They said they were speaking from the heart, but in reality, they were stirring up people's hearts, creating intimidation, and seemed to be in collusion, and were unfamiliar with others.
Chinese
再者，由于那些怀有贪嗔之心的人，通常将我贬低为非人，并且因为我取得了一些名声和利益，他们便心生嫉妒，从而进行各种诽谤和恶语中伤。基于这些原因，他们对我极度怀疑，甚至发出诅咒和恐吓，声称我会立即死去。然而，我心中没有丝毫的动摇、谄媚或骄傲自满。一般来说，上师或地方首领等大多数人都会受到这种恐吓。无论对谁，他们都以轻蔑的眼光进行恐吓，认为我和他们一样。此外，还有很多人试图以此类方式进行试探。但我从一开始就是成就的瑜伽士多罗那他。我永远不会像那些腐朽、恶臭、不清不楚的喇嘛一样。即使到了年老体衰的时候，那些只追随他人言论的人也应该反思自己的思想。我从小就有些自卑。噶孜仁波切说，他们也应该帮助那些人，并给予了重要的指示。当派人去邀请时，他们却没有来。昆桑仲巴尊者对此进行了严厉的斥责。因为我取得了一些微小的成就，他们便说我是在与夏玛巴（红帽系）竞争，并以此为借口，说了很多不中听的话。依靠亲近的新朋友的支持，以及当来自达隆巴·索南（སྟག་ལོ་པ་སྣམ་）的人来的时候，包括赞丹巴（བཟང་ལྡན་པ་）、色多坚巴（གསེར་མདོག་ཅན་པ་）和东嘎的仆人等十五匹马，他们都对此表示不满。然而，在我看来，现在那些发表各种言论的人似乎很快就会显露出他们的真实面目和结果，除了感到可怜之外，我没有产生任何恶意。为了向丹增仁波切请求从杰卓秋（རྗེ་གྲོལ་མཆོག་）传承下来的十二座坛城的灌顶，我多次派遣格登洛本巴（དགེ་སྟེང་སློབ་དཔོན་པ་）。他们以需要主持新的仪轨为借口，说暂时不能来。后来，因为没有这样做，情况变得很糟糕。此外，还有各种不确定的命令传来，并且根据侍从们的来访，采取了各种行动和言论。之后，担心附近左右的人会来告发