Chinese
也曾前往许多寂静处修行，大部分时间都用于禅修，主要致力于传授甚深道的引导，期间也说法、建造佛像、修缮各地的寺庙，数量非常多。在昂仁（Ngamring）建立了寺庙，设立了讲经闻法的僧众。在那里因一场疾病而示疾，十二天内，亲眼见到了无数的佛土和本尊。仁钦丁（Rinchen Ding）的铁索桥，有一个恶鬼附身，桥的主人请求说，如果不加干预，恐怕会有危险。当发出驱魔令时，仅仅是从铁桥的这边宣告文书，对面的铁索就自行断裂，掉落在桥的这边的桥墩上，出现了许多奇异的景象。一次正值卫藏（U-Tsang）发生战事，他连续几天只讲授修心法门，赞颂忍辱。当他安住于佛法之中时，军队逼近。各种箭矢、石块、兵器向他射来，却没有丝毫损伤，他安然不动。之后，人们生起了信心，纷纷忏悔。晚年，他依次经过了努曲隆（Nub Cholung）、乌玉（U-yug）、聂摩（Nyemo）、南宗隆（Namtsong Lung）等地，特别是在拉萨住了十一个月。拜见了卫藏地区的喇嘛、堪布、格西、官员和所有民众。无论到哪里，都传授甚深道金刚瑜伽的引导，为大众传授菩提心，仅仅传授六字真言的法。在拉萨期间，仅仅通过宣告文书就能消除鬼神的侵害，因此请求文书的人每天都非常多，多的时候据说每天有数百人。他传授了七次甚深道的引导，每次听法的人数不等，有的有一百多人，有的有两百多人，有的有五十多人。最后一次传授被称为“大引导”，接受灌顶的人数达到一千八百多人。无法统计的修习甚深道的人更是数不胜数，甚至连乞丐也对佛法生起了信心，在街巷中修习三禅定，并为成千上万的人传授了至高无上的灌顶，不用说人了，就连街上的狗都显现出了获得智慧的迹象。此外，时轮的
English
He also went to many solitary places for practice. Mostly, he stayed in meditation and mainly focused on the activity of bestowing instructions on the profound path. In between, he taught the Dharma, built statues, and renovated temples in various places, which were very numerous. In Ngamring, he established a monastery and founded a monastic college for teaching and listening. There, he became ill due to a certain disease. For twelve days, he directly saw countless Buddha-fields and tutelary deities. At the iron bridge of Rinchen Ding, a malicious demon had possessed it. The owner requested, saying that if he did not intervene, there might be danger. As soon as the exorcism decree was issued, just by proclaiming the document from this side of the iron bridge, the iron rope on the opposite side broke by itself and fell onto the pier on this side of the bridge, and many miraculous signs appeared. Once, during a time when there was war in U-Tsang, he taught only the Dharma of mind training for several days, and praised patience exclusively. While he was abiding in the Dharma, the army approached. Various arrows, stones, and weapons were thrown at him, but they did not harm him in the slightest, and he remained unmoved. Then, people developed faith and offered confessions. In his later years, he successively passed through Nub Cholung, U-yug, Nyemo, Namtsong Lung, and other places. In particular, he stayed in Lhasa for eleven months. He paid respects to the feet of all the lamas, abbots, geshes, officials, and people of the U-Tsang region. Wherever he went, he taught the instructions of the profound path of Vajra Yoga, bestowed bodhicitta upon the assembly of people, and only gave the Dharma of the six-syllable mantra. During his stay in Lhasa, just by proclaiming the decree, he could eliminate the harm of evil spirits, so the requests for decrees were very numerous every day, and at times there were said to be hundreds of them. He gave the instructions of the profound path seven times, and the number of students in the earlier sessions varied, some with about a hundred, some with about two hundred, and some with about fifty. The last instruction, known as the "Great Instruction," had more than one thousand eight hundred people receiving vows. The number of practitioners of the profound path who were not counted was countless. Even beggars developed faith in the Dharma, practiced the three solitudes in the streets, and bestowed the supreme empowerment upon thousands of people. Not to mention humans, even the dogs on the streets showed signs of having received wisdom. Furthermore, the Kalachakra of
Chinese
རྒྱུད་འགྲེལ་ཆེན་མོ་一次，འབུམ་གྱི་བཤད་པ་一次，དབང་མདོར་བསྟན་两次。 ནཱ་རོ་འགྲེལ་ཆེན་和སེམས་འགྲེལ་ཆུང་བ་两次。 དབུ་མ་བསྟོད་ཚོགས་三次。 སྙིང་པོའི་མདོ་བཅུ་和ངེས་དོན་རྒྱ་མཚོ་等等说了许多。 从སྙེ་མོ་到这里进行生命运作，达到体验极限的也有两百多。 返回的时候，前来拜见的马市人市，连རྐྱང་ཐང་山岗都容不下。 之后逐渐前往ཀྱི་སྨད་、 ཡར་འབྲོག་和ཉང་སྟོད་等地，在那些地方也说了许多深道引导。 授记说在ཤམ་པོ་རྩེ་ལྔ་会涌现许多证悟如来藏的人。 虽然想和第二一切智者布顿大师进行交谈，但据说布顿大师无法辩论，这也是事实。 以前布顿大师想去看觉囊的སྐུ་འབུམ་，于是做了个梦前去，到达觉摩的时候，一切智者说了ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），醒来后就看不到了等等的故事。 无论去哪里，都会不断地进行发菩提心、请求六字真言的传承、请求成为居士男女、请求出家受比丘戒等。 之后在觉摩囊安住，接近两年的时候，示现将色身融入法界。 在七天没有解脱禅定的时候，从བར་ཕུག་到འཇད་之间的河流干涸了两倍。 解脱禅定的时候，从头顶涌出菩提心的时候，在觉摩相当于一次煮茶的时间里，河流倒流后断流。 在此期间，有些人来来往往。 在示寂前五年左右，大小便停止，很早以前拙火的乐暖升腾，日夜不断。 呈现出“不吃不饿，吃了也消化”的状态。 有时很多天不进食，有时也稍微进食。 在ནུབ་ཆོས་ལུང་为许多僧俗授八关斋戒的时候，除了每次间隔喝一口茶以外，半个月都没有吃一口饭，但身体却比平时更好。 前往མཚལ་གུང་ཐང་，住了七天。
English
He gave the Great Commentary on the Tantras once, the Explanation of the Hundred Thousand once, and the Empowerment Summary twice. He gave the Great Commentary on Nāropa and the Small Commentary on the Mind twice. He gave the Collection of Praises on Madhyamaka three times. He spoke extensively on the Ten Essential Sutras and the Ocean of Definitive Meaning, and so on. From Nyemo to here, more than two hundred people attained the ultimate level of experience through life-force practices. When he returned, the horse market and the human market that came to pay their respects were so crowded that they could not fit on the hill of Kyangtang. Then, gradually traveling to Kyi Smad, Yar-dro, and Nyangtod, he gave many profound path instructions in all those places. It was prophesied that many people would realize the Sugata-garbha at Shampo Tselnga. Although it was intended to have discussions with the Second Omniscient Buton Chenpo, it is said that Buton Chenpo was unable to debate, which is also true. In the past, when Buton Chenpo intended to see the Kumbum of Jonang, he went after having a dream. When he arrived at Jomo, the Omniscient One said Phat! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and he woke up and could not see it, and so on. Wherever he went, the generation of Bodhicitta, the request for the transmission of the Six-Syllable Mantra, the request to become male and female lay practitioners, and the request to become ordained monks and nuns were continuous. Then, after residing in Jomo Nang for nearly two years, he manifested the absorption of his Rupakaya into the Dharmadhatu. During the seven days when he did not dissolve his Samadhi, the river from Barphuk to Jad dried up twice as much. When the Bodhicitta flowed from the crown of his head at the time of dissolving his Samadhi, the river in Jomo reversed its course and stopped for the duration of a tea-making session. During that time, some people came and went. About five years before his passing, his urine and feces stopped, and from early on, the heat and bliss of Tummo arose without interruption day and night. He manifested the state of "not being hungry when not eating, and digesting even when eating." Sometimes he did not eat for many days, and sometimes he ate only a little. When he bestowed the Eight-Fold White Fasting Vows on many lay and ordained people in Nub Cholung, he did not eat even a single mouthful for half a month, except for drinking a sip of tea between each prostration, but his body was even better than usual. He went to Tsal Gungtang and stayed for seven days.
Chinese
在（用斋）饭的时候，每天前来供养热食的人多的时候有十几个，少的时候也有七八个，为了让所有这些人都心满意足，其他人也特别地祈请，所以有时候要吃二十人份的食物。而且从来没有出现过食物不够的情况。在萨迦的索嘎尔（地名）举行灌顶时，即使是外面拆墙的人听到了降临智慧的乐器声，也能获得智慧的降临。灌顶的次数越多，智慧降临的次数也越多。夏扎森等许多圣者一致预言他是持种者（Rigs ldan）的化身。赤钦·洛桑扎巴多次亲眼见到观世音菩萨的真身。近侍南喀坚赞亲眼见到文殊菩萨。许多男女通过修持薄伽梵金刚心要和清净显现，亲眼见到本尊身相圆满。等等，不可思议的奇迹显现出来。实际上，他是观世音菩萨的化身，与持种者白莲花无二无别。因此，在各位圣者的显现中也出现了这些景象。另一方面，导师正等觉佛陀在《大鼓经》和《大云经》中预言说：名为“离查威青年世间普喜”者，未来将在卡约瑞（地名）的血脉中，以导师之名出家为僧，阐明许多经部。导师之名广为人知，名为“一切智”。弟子们认为法王就是这位被预言者，这与事实相符。法王本人也以实际行动表明了这一点。因此，他的身语意和一切秘密行止，唯有如来才能了知。这位法王一切智，以其持种者的化身之名而闻名，并且作为吉祥时轮法的法主而显现，因此，当时的大多数格西，几乎没有不听闻与此法相关的各种诀窍的。完整听闻灌顶传承和诀窍的也有成千上万，灌顶和
English
During meal times, there were often ten or more people offering hot food each day, and at least seven or eight. To satisfy all of them, others would also make special requests, so sometimes he would eat the equivalent of twenty people's worth of food. Moreover, there was never a shortage of food. During the empowerment ceremony in Sakya's Sogar (place name), even people outside demolishing the wall who heard the music invoking wisdom would receive the descent of wisdom. The more empowerments given, the more wisdom descended. Many holy beings, such as Sharag Seng, unanimously prophesied that he was an emanation of the Kalki (Rigs ldan). Chims Lozang Drakpa repeatedly saw the actual form of Avalokiteśvara. The attendant Namkha Gyaltsen directly saw Mañjuśrī. Many men and women, through the practice of Bhagavan Vajrasattva and pure appearances, directly saw the complete signs and marks on the deity's body. And so on, countless miraculous signs manifested. In reality, he was an emanation of Avalokiteśvara, and of the same essence as the Kalki White Lotus. Therefore, these visions also appeared in the perceptions of various holy beings. On the other hand, the Teacher, the perfectly enlightened Buddha, prophesied in the Drum of the Great Sound Sutra and the Great Cloud Sutra: "The youth Licchavi, named 'Joy to See in All the World,' will in the future, in the lineage of Kāyori (place name), take the name of a teacher and become a monk, elucidating many sutras." The Teacher's name will be widely known as "Omniscient." The disciples believed that this Dharma Lord was the one prophesied, which corresponds to the truth. The Dharma Lord himself also demonstrated this through his actions. Therefore, his body, speech, mind, and all secret deeds are only within the realm of the Tathāgata's knowledge. This Dharma Lord Omniscient was famous as an emanation of the Kalki, and because he manifestly resided as the great lord of the Dharma of the glorious Kālacakra, most Geshes of that time had heard all sorts of instructions related to this Dharma. There were also thousands who had fully heard the empowerment lineages and instructions, empowerments and
Chinese
获得完整引导的超过数万，听闻至高灌顶，以及分别收集的引导，生起体验的，据说有数不胜数。总的来说，使教法从各个方面得到弘扬。特别的是，西藏的所有山谷都遍布金刚瑜伽的修行者，所有的讲经闻法场所，都以《心性休息大车疏》和《宝性论》为基础。不退转法轮之语，如来藏狮子吼传遍各处。如《大鼓经》所授记的那样，八十多年来，这样的传统得以延续。之后，由于出现了很多见解越来越高，特别执着于名言世俗谛，拥有名声、权势和聚集眷属的福分的人，虽然没有像以前那样显明，但即使到了末法时期的现在，修持金刚瑜伽，以及如来藏的传统也还没有完全消失，中间兴盛多次，这完全是这位圣者的恩德。此外，这位圣者最初在萨迦专注于讲经闻法时，多次讲授了四大柱、五种姓、入中论、慈氏五论后四论。先后也讲授了大约十部不同的论典。后来前往修行时，根本没有建立次第培养的讲经闻法场所。对于聚集的众多寻求意义的智者，多次讲授了慈氏五论、中观赞集、《十万颂般若经》和《心性休息大车疏》等，以及《无垢光大疏》等心性休息三论，和《灌顶略义集》喜金刚那若大疏。还讲授了《中观根本慧论》、《入菩萨行论》、《集学论》、喜金刚三续、《空行海》、《金刚鬘》、《密集金刚能显释》、《红黑怖畏金刚》等，各一两次。为了满足各自的意愿，还给予了坛城仪轨《金刚鬘》的灌顶，以及胜乐金刚、密集金刚、阎魔敌、金刚界、马头明王、普巴金刚等新旧密咒的零星灌顶。虽然也讲授了很多不同的窍诀引导方式，但主要