Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【处理错误】 [ { "chinese_translation": "目录 分发", "english_translation": "Table of Contents Distribution" }, { "original_tibetan": "འཚོལ་བཤེར་གདམས་ཀ", "chinese_translation": "搜索选项", "english_translation": "Search Options" }, { "english_translation": "previous Dzeng Dharma Bodhi's Biography next" }, { "english_translation": "Dzeng Dharma Bodhi's Biography" }, { "chinese_translation": "འཛེང་དྷརྨ་བོ་དྷིའི་ལོ་རྒྱུས་正文。顶礼 गुरु！འཛེང་དྷརྨ་བོ་དྷིའི་ལོ་རྒྱུས་是：种姓是工布的孜西。因为是内部的འཛེང་，父亲是扎西云仲，母亲是擦莫措嘎。父亲通过金刚橛获得成就后，见到了金刚童子的面容。也显现了八十四五。去世后火化遗体，出现了金刚童子的身像和许多舍利。他འཛེང་在土龙年秋季首月的初七，出生在隆之泉，在擦古隆由舅舅照看。九岁时，父亲迎请了འཛེང་བཙད་བཅང་，请求了金刚手王的回遮法。向父亲请求了金刚橛乌尔南和三种回遮法，然后进行了修持。十六七岁时，在拉多金嘎见到了丹巴。给予了意义传承的诀窍，做了表示。在藏努绒地方给予了一些缘起和许多密咒的要点。之后在嘉绒擦玛地方，给予了六字真言的诀窍，通过修持，出现了非凡的加持，据说。之后想要去卫地，丹巴知道后说：“你要去吗？”回答说：“是的。”丹巴以秘密行表示虱子的方式，用手合拢，在头上碰了三次，说：“什么也不是，转变处所。处所转变没有二取。”说了之后也做了加持的转移。预言说：“这条大河的东方有一片旃檀树林，那里有你的上师。”到了卫地后，向阿库阿觉贝巴献了田地，请求了血供和白色的秘密修法，据说。向努香波切请求了作密（梵文：Kriyā，天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：行）的修法和卡巴玛的大食子。他让把供品送到藏地的瓦日。也请求了前三个法类的传承。请求了文殊和琼的修法。向格西巴拉请求了宁玛五传承。之后从昂雪向上到了洛布，在普沃切见到了巴贡。那年饥荒严重，正在为乞丐积累会供时，འཛེང་用木", "english_translation": "Dzeng Dharma Bodhi's Biography. Homage to the Guru! Dzeng Dharma Bodhi's Biography: His lineage is Zimshi of Gungpo. Because he is an inner Dzeng, his father is Tashi Yungdrung, and his mother is Tsarmo Tso Kar. His father attained accomplishment through the Kīla, and saw the face of Vajrakumāra. Eighty-four or five also appeared. After he passed away and his body was cremated, the form of Vajrakumāra and many relics appeared. He, Dzeng, was born in the Iron Dragon year, on the seventh day of the first month of autumn, at the Well of Lung, and stayed with his uncle in Tsar Gu Long. When he was nine years old, his father invited Dzeng Tsé Chang and requested the turning back practice of Vajrapāṇi King. He requested the Kīla Urnan and the three turning back practices from his father, and then practiced them. When he was sixteen or seventeen, he met Dampa at Serkha in La Dol. He gave the pith instructions of the meaning lineage and made signs. In Tsang Nub Rong, he gave some auspicious connections and many key points of mantras. Then, in Jiarong Tsama, he gave the pith instructions of the six-syllable mantra, and through practice, extraordinary blessings arose, it is said. Then, when he thought of going to Ü, Dampa knew and said, \"Are you going?\" He replied, \"Yes.\" Dampa, in a secret act symbolizing lice, closed his hands together and touched his head three times, saying, \"Nothing at all, transform the place. In the transformation of place, there is no dualistic grasping.\" After saying this, he also transferred blessings. He prophesied, \"To the east of this great river, there is a sandalwood forest. There is your lama there.\" After arriving in Ü, he offered fields to Aku Ajo Pelbar and requested the blood offering and the secret practice of White. He requested the Kriyā (藏文，梵文天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：行) practice and the great Torma of Kha Barma from Nub Shangpoche. He sent offerings to Bari in Tsang. He also requested the transmissions of the first three Dharma classes. He requested the practices of Mañjuśrī and Garuda. He requested the five early translations from Geshe Bala. Then, from Ngamshö, he went up to Lombo, and met Ba Gom at Pukpoche. In that year, there was a great famine, and while he was accumulating a feast for beggars, Dzeng used wood" } ] ============================================================
Chinese
（他）通过聚集水供奉使之欢喜，（上师）说“明天给，冬天来”，说完就走了。做了三次禅修方法的仪式，给予了全部剩余的金刚桥法。向阿底峡尊者请教了波罗蜜多的道次第引导，国王拉玛帕拉的教诲，以及时轮金刚的六支瑜伽。之后去了卫藏，向康巴隆巴请教了八座法。向聂邬祖尔巴的一个弟子请教了三个观修要点，以及会主的修法，和治愈疾病的教诲。又去了普沃切，导师惹贡给予了甘露精华。他说：“我姐妹很多，没有机会做这个，这个你来做吧。”给予了金刚桥的修行团体，说书写没有完成。之后又去了后藏，向香卓雄请教了空行母四字法。向名叫觉尊索波的人讲述了金刚桥法。在娘堆向索年丹巴请教了观看的后盾和灯供仪轨。之后拜见了喇嘛扎颇瓦，请教了甘露三句的口诀，喇嘛说：“佛陀具有智慧的觉性，那是明分。众生具有心识，那是执分。如果执分清净于内，就转为内智慧的觉性；如果执分清净于外，就转为外智慧的觉性。”他说对这个生起了很大的定解。在日琼隆琼巴，请教了耳传三句和五句义。在拉堆拜见了菩提萨埵根嘎，请教了卡亚的口诀和阿布吉的修法。当时，阿杂惹丹巴的行为是，努力地从他的手中拉着跳入藏布江，结果渡到了对岸，他说“他是天神”。在后藏，与瑜伽士达香坚，或者乌堆萨姆图嘎巴尔，或者喇嘛卓雍，或者香卓雄，或者很多人交往，他说那些都是证悟者成就者。我说我对索芒坚施予了大手印，他说（他）超越了常人，错觉清净，仅仅显现为智慧的景象。我对堆米嘉勒施予了四字法和圆满次第的口诀，他说出现了一个超越常人的老妇。在后藏住了七年之后下来了，又来到普沃切，导师惹贡说要给予一个稀有的口诀。
English
Having pleased him by offering gathered water, (the teacher) said, "Give it tomorrow, come in winter," and then left. He performed the ritual of the method of meditation three times. He gave the complete remaining Vajra Bridge teachings. He requested from Jowo Je the Paramita Lamdre guide and the teachings of King Rama Pala, and the six yogas of Kalachakra. Then he went to Uru and requested the eight-session practice from Khampa Lungpa. He requested three points of focus from a student of Neu Zurpa, as well as the practice method of the Lord of Assemblies, and the teachings for curing diseases. Again, when he went to Pukpoche, the teacher Rba Gom gave the essence of nectar. He said, "I have many sisters, so I didn't have the opportunity to do this. You do this." He gave the Vajra Bridge practice community. He said that the writing was not completed. Then he went to Tsang again. He requested the Dakini Four Letters from Zhang Dro Nyon. He explained the Vajra Bridge to a person named Jo Tsun Sogpo. In Nyangto, he requested the support for viewing and the lamp offering ritual from So Nyun Dampa. Then he met Lama Dza Powa. When he requested the nectar three-word instruction, the Lama said, "Buddha has the wisdom of knowledge, which is clarity. Sentient beings have awareness, which is grasping. If that grasping is purified internally, it becomes the inner wisdom of knowledge; if it is purified externally, it becomes the outer wisdom of knowledge." He said that great certainty arose from this. In Ritro Lungchungpa, he requested the oral transmission of three words and the five-meaning words. In Lato, he met Bodhisattva Kunga and requested the Kaya instructions and the Abji practice method. At that time, the behavior of Acharya Dampa was to forcefully pull him from his hand and jump into the Tsangpo River, and he crossed to the other side. He said, "He is a god." In Tsang, he associated with the yogi Tagshamchen, or Udep Samthukabar, or Lama Dro Yong, or Zhang Dro Nyon, or many others. He said that those were realized siddhas. I said that I gave Mahamudra to So Mangchen, and he said that he had transcended ordinary people, his delusions were purified, and only the appearance of wisdom arose. I gave the Four Letters and the Dzogchen instructions to Dulmi Gyalle, and he said that an extraordinary old woman appeared who had transcended ordinary people. He stayed in Tsang for seven years and then came down. When he came to Pukpoche again, the teacher Rba Gom said that he would give a wonderful instruction.
Chinese
然后，给予了耳传三句。让这个虚空融入你的心中。他说，如果认识到它是无根的，就会击中无修之义的大钉。生起了非同寻常的定解。总的来说，我生起了一种想法，觉得导师惹贡巴就是佛。之后，住在达波。那个僧团被他弄得非常混乱。对上师的口头教诲进行侍奉和恭敬。请求了四位古汝，七个任运自成部类，以及意修的教诲。他说，从格西许布译师那里听取了《小释》和《大释》。他说，从格西卓贡那里请求了那若六法。他说，向外讲述金刚桥时，生起了定解。与冈波巴大师见面后，讲述了六字真言和生圆次第的问答。将冈波巴视为佛。依止那些上师后，苦行的经历是：请求金刚桥后，在普沃切进行甘露的苦行，逐渐产生了无畏。在努香波切尊者面前，作为上师的侍者进行苦行，无论走到哪里，都能被上师记在心中。在印度圣者面前，进行思虑的苦行，对任何法都精通，因此获得了成就。在吉孔中，进行金刚橛的念诵苦行，获得了世间神鬼说什么都能听到的成就。在噶当派的地方，进行寂静调伏的苦行，无论走到哪里，都能获得人们喜爱的成就。对四个字进行不居住三处的苦行，身体上生起了温暖，裸体五年。他说，对此生起定解后，在帕姆显现处进行修行，在古莫的西边，至尊母显现，给予了很多暗示。在努荣地方，通过修习梦境而精通，在一切显现中都能认出是梦境。有一次，和两位觉姆一起去捡柴，找到了一大捆柴，背着走的时候，快到一个很大的边缘时，心想这是在梦里，就跳了下去。他说，就像鸟儿落到玛吉茹一样。觉姆扎姆说：上师，你只有一个不正常的地方。圣印度也总是被记起。
English
Then, he gave the three words of the ear-whispered lineage. Make this sky penetrate your mind. He said that if you realize it is without a basis, you will hit the great nail of the meaning of no meditation. He said that a unique certainty arose. In general, I had a thought that the teacher Rwa Gompa was the Buddha himself. After that, he stayed in Dagpo. He made that community into a great mess. After serving and respecting the oral instructions of the lama, he requested the four Gurus, the seven spontaneously accomplished sections, and the instructions for the mind practice. He said that he listened to the Small Commentary and the Great Commentary from Geshe Shupu Lotsawa. He said that he requested the methods of Naropa from Geshe Drolgom. He said that certainty arose from explaining the Vajra Bridge to others. After meeting the great Gampopa, he spoke about the six-syllable mantra and the questions and answers of the generation and completion stages. He saw Gampopa as the Buddha. The story of practicing asceticism after relying on those lamas is: After requesting the Vajra Bridge, he practiced the asceticism of nectar in Pukpoche, and gradually fearlessness arose. In the presence of Nub Shangpoche, he practiced asceticism as a servant of the lama, and wherever he went, he was held in the lama's heart. In the presence of the Indian saint, he practiced the asceticism of contemplation, and he became proficient in any dharma, so he attained accomplishment. In Kyikhung, he practiced the asceticism of reciting the phurba, and he attained the accomplishment of hearing whatever the worldly gods and demons said. In the place of the Kadampa, he practiced the asceticism of peace and tranquility, and wherever he went, he attained the accomplishment of being loved by people. He practiced the asceticism of not staying in three places for four letters, and warmth arose in his body, and he remained naked for five years. He said that after certainty arose from this, he practiced in Phagmo Ngonjung, and in the west of Gurmo, the Jetsunma appeared and gave many signs. In Nup Rong, he became proficient by practicing dream yoga, and he was able to recognize everything as a dream in all appearances. Once, when he went to collect wood with two Jomos, he found a large load of wood and carried it. When he was about to reach a great edge, he thought he was in a dream and jumped. He said that it was like a bird landing in Magi Ru. Jomo Tromo said: Lama, you only have one strange thing. The Indian saint is also always remembered.
Chinese
他说，不傲慢自大非常重要。当住在འཛིང་时，乔赛འཛེང་去拜见上师。上师住在西边佛塔脚下的一个悬崖边。后来，比如去了雪山，就没有见到上师。只有一个像光洞一样的地方。然后走到近处，就没有光了，上师住在那里。问他这是怎么回事。上师说，在入定的时候就会出现。他说，不要跟人说话。如果对那个做城镇仪式的人说这样的话，就会积累罪恶。虽然所有的老师都像佛陀一样具有功德，但他们并不像拥有功德那样行事。他说，你似乎喜欢理解这些，闭嘴。有一次，在加持的时候，丢失了头饰上的针。他说，明天晚上半夜的时候，这附近的雪会是灰色的。实际上，似乎没有白天和黑夜之分。阿乔和丹珠布得了麻风病，我为他做了念诵的帮助。因为他的麻风病没有好转，所以我亲眼见到了金刚手菩萨，他说跳金刚舞。当住在ཞུ་རུ་时，他说亲眼见到了不动明王和赞巴拉以及吉祥天母兄妹。后来，当一百零二岁的时候，上师生病了，所有的弟子都担心他会去世，上师说，因为昨晚做了一个好梦，我不会死。问他梦到了什么。他说，我住在རུའི་སོག་རའི་上面，太阳和月亮一起升起。在许多རུ་བའི་的帐篷里，有很多女人。她们说，梦见上师འཛེང་你四岁的时候来。然后所有的弟子都聚集起来，请求做一个善事。他说，不要那样做，不知道善和恶哪个更大。老头子不会死的。禅修的时间也很长。还对本尊神和空行母做了许多的修持。因为所做的一切都变成了善，所以不羡慕。根器上等的人不死成佛，中等的人临死成佛，下等的人在中阴成佛的诀窍是有的。不羡慕有为的善根。对于法性，没有取舍和间断。他说，他现在还活着，却说他没有生病就死了，不会有这样的事。在那之后，过了三年，请求做一个长寿丸。上师说，如果做长寿丸，似乎可以延长十年左右的寿命，但时运不济。