English
He was very pleased by comparing realizations. He requested the lamp offering ritual and endorsement from Sonam Dampa. He requested the three nectar words from the potter. He requested the three ear-whispered words and the five meanings from Ritro Lungchungpa. He requested the Doha instructions from Lama Lung Dampa Chenpo. He requested the Chod debate from Gomma Lapdron. He requested the seven spontaneous sections from Gyalwa Baton. He requested the five Kriya dharmas and the three and fifteen dharmas of Lama Bari Lotsawa from Nub Shang Poche. He requested the eight sessions of the Kadampa from Geshe Khampa Lungpa. He requested the three aspects of focus from one of Geshe Neu Zurpa's great sons. He practiced at the monastery of the wise yogi, and he was very pleased. In general, I have heard many teachings, but this Vajra Bridge alone is important and seems to suit me, so I have been diligent in this. At Lhazur Monastery in Dakpo Zhuru, he was guided by the four symbols and became proficient in all dharmas. His realization merged like the sky. All things went to the state of purity free from elaboration. There is no need to expect "become like this" or "come here." Because of the clarity of wisdom, he saw the face of Heruka. There is no need to deliberately practice, and clairvoyance arises naturally. He said that although there is nothing to meditate on in the nature of reality, it is important for a person to associate with deities and not let the meaning sink. I, along with Acharya Tagshamchen, Lama Udé, Lama Tukapa, Lama Drojok or Lama Zhangdro Nyönpa, and the yogi Sangpo Shada of Detsana, stayed naked in Tsang for five years. Staying in the ice and jumping into the ice water caused the heat of the water to blaze, jumping off cliffs, hitting my head, hitting with weapons, etc., doing many things, and was also the most intense of practitioners. He said that he was called the warrior Dzeng Chungwa. Ritro Lungchungpa, Silver Woman Gyalle Cham, Mönkha Sermotso and other female companions, and Kongpo Tsorong and other Khampas, all turned completely to ashes. Repa Gomtak, Shö Repa, Gya Repa, Lung Repa, and the most amazing Tummo also arose. He said that some attained enlightenment and liberation simply through the teachings. Four translators who knew translation came to me. Rabjung
Chinese
而且，出现了很多大学者、瑜伽士、修行人和瑜伽母，以及自视甚高的大人物。他们想看看这个口诀是什么样的，于是说这个口诀非常深奥，因此生起了很多定解。据说他们甚至没有时间学习。他们如法地修行，而且非常精进。据说在达波，大约有十一个专门修行的人，他们第一次面临死亡时，临终时没有关键的疾病，死后尸体上出现了彩虹。据说，如果对我的口诀进行像对待羊毛一样的梳理，或者像只供养父母一样的修行，那么五年或六年内就会完全成就，肯定不会留下任何东西。据说。那位上师仁波切有时身体化为彩虹而住，有时双脚不触地而行，有时即使远距离也能瞬间往返。据说，斯布波·达热、斯布贡、吉祥天母曲巴和知道死亡之丸的人，以及其他能够了解他人心思的人，也获得了能够回忆起死亡、转世和出生的神通。据说，乔赛玛·多吉吉的儿子半夜做梦，梦见自己在汉地看到酥油差点掉进悬崖，还看到了晚上梳头的针掉进了斯布玛的身体里等等，据说这些景象日夜都清晰地显现。上师说，我说自己年纪大了，并不是我自己随便说的。吉孔的格西哈布·乔赛·蒋巴说，曾贡萨托仍然在达波。我们两个年轻时是朋友，但他比我大十五岁。现在我也九十七岁了。过了一年后，他去世了。曾上师在那之后又闭关了三年，所以他活了一百一十七岁。上师说，格西哈布所说的是真的。所谓与印度圣者见面，是因为要画一尊神匠鲁嘉丹巴的身像，但画得不像印度上师。他们问，那应该是什么样的？我说，就是这样的。
English
Moreover, many great scholars, yogis, practitioners, yoginis, and self-important big shots appeared. They wanted to see what this instruction was like, so they said this instruction was very profound, and thus many certain understandings arose. It is said that they didn't even have time to study. They practiced according to the Dharma, and were very diligent. It is said that in Dakpo, about eleven people who specialized in practice, when they first faced death, they had no critical illness at the time of death, and rainbows appeared on the corpse after death. It is said that if one practices my instruction like combing wool, or like only supporting one's parents, then one will be completely accomplished in five or six years, and certainly nothing will be left behind. It is said. That master Rinpoche sometimes stayed with his body dissolving into rainbow, sometimes walked without his feet touching the ground, and sometimes even from a long distance he could come and go in an instant. It is also said that Sburpo Darre, Sbur Gom, Palcham Chobar, and those who knew the death pill, as well as others who could understand the minds of others, also obtained the clairvoyance to recall death, rebirth, and birth. It is said that Joses Ma Dorje Kyi's son dreamed in the middle of the night that he saw himself in Han land seeing butter almost falling into a cliff, and also saw the needle for combing hair at night falling into Sburma's body, etc. It is said that these visions appeared clearly day and night. The master said, I said that I am old, but I didn't just say it myself. Geshe Hab Joses Jampal of Kyikhung said that Tseng Gom Sasto is still in Dakpo. We two were friends when we were young, but he was fifteen years older than me. Now I am also ninety-seven years old. After one year, he passed away. Tseng Lama then retreated for another three years, so he lived to be one hundred and seventeen years old. The master said that what Geshe Hab said is true. The so-called meeting with the Indian saint is because they were going to draw an image of the divine craftsman Lujia Dampa, but it didn't look like an Indian master. They asked, then what should it look like? I said, it's like this.
Chinese
然后就有了这样的议论。说之前没有说过。说我这里有诀窍，于是暗地里和拉杰尼贡两人比较证悟，他很高兴，把我的手放在他自己的心口上。然后说哪里也没有佛。让修行者们向我扛着木头走过去的人磕头。然后说没有秘密灌顶却自称有诀窍，给很多求法者一点东西。一个女人的小腿胫骨上长了疮，快要死了。这次死了的话，这个诀窍就要消失了。心想这个诀窍要特别地传授，结果疮就好了。现在我要保守这个诀窍了。如果信徒们真的想要诀窍，就带到我这里来吧。还说末法时代这个诀窍会弘扬开来。即使会弘扬开来，我也没有有缘分的儿子。是由一个有缘分的人来弘扬的。我也有一个有缘分的叫格萨托。本来修法的人，如果不是一个有自主的有缘分的人，而是那种只想骗取供养的人，那就会变得更糟，他是这么说的。宗师仁波切增钦波和宗师增觉色两人见面的历史是这样的：宗师觉色也是因为父亲是咒师的后代，所以从小就学习了文字算术。十四五岁的时候就显现了能力。之后在奥尔卡的宗师拉热巴那里听闻了幻化网等宁玛派的法类。听闻了喜金刚名号，但是没有学习理解。宗师拉热巴临终的时候说，仅仅通晓这么多的经论，临死的时候能派上用场，比阿若的七支法门更难带到其他道路上去。觉色你也不要学习经论，要努力修持诀窍。在达波，有一个叫增的你的上师，是一位有诀窍的成就者，住在那里，去那里努力修持诀窍吧。在此期间，去了一位叫宗的大圆满任运成就者的面前，住了六年春夏秋冬，但是心里没有领悟。供养了诀窍的供品，在达波向宗师增请教。在巴隆的石头
English
Then there was such a discussion. They said it hadn't been said before. Saying that I have instructions, so secretly comparing realization with Lhaje Nyi Gom, he was pleased and placed my hand on his own heart. Then he said there is no Buddha anywhere. He made the great meditators prostrate to me as I went carrying wood. Then, saying that he is an instruction holder without secret empowerment, he gave a little something to many Dharma seekers. One woman had a sore on her shin and was about to die. If she dies this time, this instruction will disappear. Thinking that this instruction should be especially imparted, she recovered from the sore. Now I will keep this instruction secret. If the faithful really want the instruction, bring them to me. It is also said that this instruction will flourish in the degenerate age. Even if it flourishes, I have no karmically connected son. It is propagated by someone with karmic connection. I also have a karmically connected one called Gesa Tok. In general, for those who practice Dharma, if it is not someone with autonomy and karmic connection, but someone who only wants to deceive offerings, then it will become worse, he said. The story of the meeting between Master Rinpoche Dzeng Chenpo and Master Dzeng José is as follows: Master José also learned writing and arithmetic from a young age because his father was a descendant of mantra practitioners. At the age of fourteen or fifteen, he showed his abilities. After that, he heard the Nyingma teachings such as the Magical Net from Master Lharipa of Olkha. He heard the Hevajra Name Mantra, but did not study to understand it. When Master Lharipa was dying, he said that just knowing this much scripture would be useful at the time of death, but it was more difficult to take to another path than these seven branches of Aro. José, you should not study scriptures, but diligently practice the instructions. In Dakpo, there is a master of yours named Dzeng, an accomplished one with instructions, living there, go there and diligently practice the instructions. In the meantime, he went to a master named Zem, a Dzogchen Lhundrup master, and stayed for six summers and winters, but there was no understanding in his mind. He offered the offerings of the instructions and asked Master Dzeng in Dakpo. The stone in Palung
Chinese
尊者做了三次扎巴。还做了上师的加持。现在你到后藏去，学习经论。我们这一族，除了熙孜之外，没有根本的咒师出现过。听说从后藏回来的时候，阿米说要拥有一座寺庙。得知上师不答应，就问这个口诀谁懂。说是扎外的吉觉萨让拉嘉巴懂。在叶的古尔波和他见面后禀告，他的书我整理在公隆，他没有从扎回来就去世了。之后又去了达波，上师说阿觉衮却好像也想要法，实际上是想要钱。如果你也适合得到一点东西，我现在没有。如果去亲戚家，他们会想你虽然想要法，但实际上是想要吃的。向他求法，他没有答应，心里想着被拒绝了。赞塘的拉杰娘昂奥尔卡的达波小地方的人都知道。赤身裸体的人也有，但不知道有什么用，你到别处去学习，如果法来了，我就给你。之后到亚秀坚如向上师吾请教，上师没有答应，说这个谁也不会，还是到达波去问清楚。又到达隆增去请教。现在你无论如何都想要的话，就必须认真对待我的这个口诀。像名相家一样用理智去分析研究，希望解脱也不是这个。像拉杰尼贡巴的六法一样，依靠方便道的努力、思考和专注而希望解脱也不是这个。像吃饱饭一样想要死后解脱的口诀也不是这个。我的这个赤裸裸的实相之义，因为不能成为意识的对象，所以没有修，所以没有智慧的对境。因为没有错乱，所以没有以符号散乱。不思不念，自然放下，所以不修不乱的觉性自然显现。不断地观察和熟悉法性、自性、实相，意义就会显现，在一生一世中就能成佛。之后，依次完整地给予了所有的口诀。
English
The venerable one performed three Zamapas. He also bestowed the blessings of the Lama's practice. Now, you should go to Tsang and study the scriptures. In our lineage, there has been no fundamental mantra practitioner other than Zhi-tse. It is said that when you return from Tsang, Ami said that he wanted to own a monastery. Hearing that the teacher did not agree, he asked who knew this instruction. It was said that Drakphyi's Kyiljo Son Zhangla Kyabpa knew it. After meeting him at Yey's Gurpo and reporting to him, I compiled his writings in Kunglung, but he died in Drak without returning. Then, when he went to Dakpo again, the teacher said that Ajo Konchok also seemed to want the Dharma, but actually wanted money. If you are also suitable to be given something, I don't have it now. If you go to relatives, they will think that although you want the Dharma, you actually want to eat. When he asked for the Dharma, he was not given it, and he thought he had been rejected. Everyone in the small Dakpo area of Lhaje Nyang-ngam Olka of Tsangtang knows this. Even naked people have it, but I don't know what it's for. You should go and study elsewhere, and if the Dharma comes, I will give it to you. Then, when he asked the teacher Ngu at Yarsho Kyamru, the teacher did not agree, saying that no one would understand this, and that he should go to Dakpo again and find out. Again, when he went to Daklung Dzin and asked, "Now, if you want it no matter what, you must be serious about this instruction of mine. Hoping for liberation by examining and analyzing with reason like a logician is not this. Hoping for liberation by relying on the effort, thought, and focus of the path of means, like the six dharmas of Lhaje Nyi Gompa, is also not this. This is not an instruction that desires liberation after death like a full meal. This, my naked meaning of reality, cannot be made an object of the mind, so there is no meditation, so there is no object of wisdom. Because there is no delusion, there is no distraction with symbols. Without thinking or focusing, naturally letting go, so without meditating or being deluded, a single awareness arises naturally. By continuously observing and familiarizing oneself with the nature of reality, the essence, the reality, the meaning will become manifest, and one will attain enlightenment in one lifetime, in one body." Then, he gradually gave all the instructions completely.