Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一页 持明大师鸠摩罗阇的传记及历史。鸠摩罗阇。 下一页 持明大师鸠摩罗阇的传记及历史。鸠摩罗阇。 持明大师鸠摩罗阇的传记及历史。嗡啊吽。 祈祷！至尊普贤佛，诸佛之主。 胜者三族，持明大师们。 诗歌传承的至上师长们。 请加持我等一切众生。 特别是，驱散我心黑暗的珍宝。 您的意念，广阔无垠，与普贤相等。 您的传记，行为高尚，是珍宝本身。 您的恩德无法回报，向恩德之主顶礼。 向本尊、天女众、以及空行母们。 祈请加持。 护法、守誓、男女，请消除障碍。 唉！像我这样的游方僧人，年轻的国王。 本不适合书写历史。 但因具信弟子的再三恳请。 略书一二，请加持。 总的来说，在娑婆世界的这个世界。 特别是在南赡部洲，犹如遍洒金沙的此地，身语意的教法珍宝得以弘扬，与导师本身无异的无数圣者曾降临。 尤其是在西藏雪域，犹如黑暗笼罩的此地。 凭借三位法王的恩德，无数化身应世，护持、弘扬、守护教法。 他们的传记，即使只言片语，也能令人心满意足，他们的事业，令人神往，难以尽书。 即使对导师和教法的次第稍有敬信，也会著书立说。 为了不让有信心者感到沮丧。 在西藏，如同金刚座般，自然形成的吉祥主寺桑耶寺附近，名为“翁”的地方，具备十德的中心地带，名为“巴萨”。 源自邬金莲花生大师的咒师种姓，名为“贡”。 父亲名为“觉色索朗巴”，以及“释迦赤贡”。 阿察尔的女儿，名为“阔擦崩美”。 我们兄弟姐妹五人中，最大的
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Table of Contents Distribution. Search Options. previous Biography and history of the great vidyadhara Kumārarāja. Kumārarāja. next Biography and history of the great vidyadhara Kumārarāja. Kumārarāja. Herein is the biography and history of the great vidyadhara Kumārarāja. Oṃ Āḥ Hūṃ. Homage! Supreme Samantabhadra Buddha, Lord of all Buddhas. Victorious Three Families, great vidyadharas. Supreme gurus of the poetic tradition. Please bless me and all beings. Especially, the precious one who dispels the darkness of my mind. Your intention, vast and boundless, is equal to Samantabhadra. Your biography, noble deeds, are precious jewels themselves. Your kindness is unforgettable, I bow to the kind one. To the yidam deities, the mother goddesses, and the ḍākinīs. I pray for blessings. Dharma protectors, oath-keepers, male and female, please dispel obstacles. Alas! A wandering monk like me, a young king. It is not appropriate to write history. But because of the repeated requests of devoted students. I will write a few words, please bless me. In general, in this world of the Sahā universe. Especially in the southern continent of Jambudvīpa, like a place strewn with gold dust, countless beings, no different from the Teacher himself, have appeared to spread the precious teachings of body, speech, and mind. Especially in Tibet, the land of snow, like a place shrouded in darkness. Through the kindness of the three Dharma Kings, countless incarnations have appeared to uphold, propagate, and protect the teachings. Their biographies, even a single verse can satisfy the mind, their deeds are captivating, and difficult to fully describe. Even if there is a slight devotion to the Teacher and the lineage of teachings, I will write. In order not to discourage those with faith. In Tibet, near the glorious, spontaneously accomplished great monastery of Samye, like Vajrasana, in a place called "Ön," in the central area possessing the ten virtues, called "Barsar." The lineage of mantra practitioners originating from Orgyen Padmasambhava, called "Ngom." The father was called "Jowo Sonam Pal," and "Shakya Trigon." The daughter of Achar, called "Khyortsa Bumme." Among us five siblings, the eldest
Chinese
是阿姐丹内。在那之后，哥哥索南崩被安排持家。他修行佛法，成了一个游方僧人，逃到了蒂斯山。在那之后是我，塔巴嘉。在那之后是弟弟措杰。在那之后是妹妹贝莫。据说我小时候很难养活。叔叔是格西（善知识）的侄子，是一位新的学者。四岁左右的时候，当剪羊毛时，我说不要脱他的衣服，我有一点信仰和同情心。六七岁左右的时候，父亲教了我几天的文字，我学会了阅读。后来我自己学会了。我拿着旧书看，学会了像写字一样。我认识一个藏文字母。后来，我依靠其他学者学习。工作时，我拿着像旧书一样的书，练习字母的笔画。我读了一些《顶髻》等小经。因为一点点男性肝脏疾病，我有一个叔叔是老师。我稍微修了一下拙火定，做了一点胜乐金刚七字明的念诵，看到了一些小小的征兆。在那里，母亲去世后，父亲带我去了工布。在哦雪的托登寺，从喇嘛嘉多那里得到了胜乐金刚和喜金刚的灌顶。之后，我们父子三人游荡在耶和贡波。我念了一个耶瓦咒师的《圣者百次》。我从一位名叫喇嘛努布的老喇嘛那里接受了马头明王四尊的灌顶。他们父子俩没有住在耶瓦，而是去了贡波上部，后来我去找他们。父亲似乎在做砌墙之类的工作。我九岁的时候，在昂寺从堪布藏布那里学习了戒律、《入行论》、《二观察》等，他是一位知识渊博的人。我做了完整的居士，并遵守了戒律。我从一位比丘老师那里接受了石头的苦行，并接受了从帕莫切出来的观音菩萨的传承。因为做了石头的苦行，虱子病很严重，而且很流行，虱子从工布的嘴里出来。因为只有一件布衣服可以遮羞，虽然有点危险，但因为只信奉佛法，所以很好。在那里去世后，出现了好兆头。我十岁的时候，必须照顾六岁的弟弟。
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It was A-je Denne. After that, my elder brother Sonam Bum was put in charge of the household. He practiced Dharma and became a wandering monk, fleeing to Mount Tise. After that, it was me, Tarpa Gyal. After that, my younger brother Tsoje. After that, my sister Bermo. It is said that when I was young, it was very difficult to raise me. My uncle was the nephew of Geshe (spiritual friend), a new scholar. When I was about four years old, when shearing sheep, I said not to take off his clothes, and I had a little faith and compassion. When I was about six or seven years old, my father taught me letters for a few days, and I learned to read. Later, I learned it myself. I looked at the old books and learned to write like writing. I knew one Tibetan letter. Later, I relied on other scholars to learn. When working, I carried a book like an old book and practiced the strokes of the letters. I recited some small sutras such as "Crown". Because of a little male liver disease, I had an uncle who was a teacher. I practiced a little Tummo, and did a little recitation of the Hevajra seven-syllable mantra, and saw some small signs. There, after my mother died, my father took me to Kongpo. In Oh-shod's Todeng Monastery, I received the Hevajra and Chakrasamvara initiations from Lama Gyedor. After that, the three of us, father and son, wandered in Yer and Gombo. I recited one hundred recitations of the "Holy One" from a Yer mantra practitioner. I received the initiation of the four deities of Hayagriva from an old lama named Lama Nub. The two of them, father and son, did not stay in Yer, but went to Upper Gombo, and I went to look for them later. My father seemed to be doing something like building a wall. When I was nine years old, I studied Vinaya, "Entering the Path of Enlightenment", "Two Examinations", etc. from Khenpo Tsangpo at Ong Monastery, who was a knowledgeable person. I became a complete layperson and observed the precepts. I received the asceticism of stones from a Bhikshu teacher, and received a little transmission of Avalokiteśvara from Pamo-che. Because I did the asceticism of stones, the louse disease was very serious and prevalent, and the lice came out of the mouth of Kongpo. Because there was only one piece of cloth to cover my shame, although it was a bit dangerous, it was good because I only believed in the Dharma. After passing away there, good omens appeared. When I was ten years old, I had to take care of my six-year-old brother.
Chinese
当时听说杰·邬金巴来到了埃纳，我独自一人去拜见他，到达了娘堆（Gnyal-stod）的一个支流的源头。我获得了一些佛法联系，住了一晚后，带着弟弟去了香波坚（Zhangpo-can）。我被一位名叫措嘉（Tsul-gyal）的上师带到了帕莫竹寺。那时我大约十二岁。我从堪布耶巴和阿阇黎昂日巴那里接受了沙弥戒。一位名叫喇嘛拉康巴的人，开启了帕莫三界四种象征的加持之门。我从仁波切扎耶巴，即尊贵的帕莫竹巴的转世那里，接受了那若巴六法的新派传承，以及曲吉·止贡巴的诞辰法和甚深法，持续了五年。在此期间，我从一位名叫喇嘛策通巴的人那里，学习了《集论》和《释论》的荣氏传承。这不是喇嘛所说的。我的证悟在生起次第和圆满次第中泛滥。如果将两者进行比较，那么一刹那的证悟就是生起次第，而其不可思议的自性则存在于圆满次第中，我这样认为，但证悟并没有生起。在那之前，当我在家乡时，小时候，我从一位名叫阿尼·洛本玛的老师那里得到了一本小册子。父亲带回来后，里面有一本名为《轮回涅槃无别》的书，我思考它时，几乎要产生一种证悟，但后来却被怀疑所阻碍。孩子们在玩耍的地方，我们比赛谁的禅定更好。当我去山谷的尽头捡柴时，我坐在一个岩洞或鸟巢般的地方，那里有一种隐居的习气。此外，我还从上师那里接受了一些喜金刚的灌顶，以及根本堕罪和《上师五十法》等。有时，我在一位名叫本桑谢的精通神灵且信仰坚定的人那里学习神灵，念诵了大量的嘛呢六字真言。我还梦见在天空（那不是天空）的地面上，在一个漂亮的房子里，我拜见了四臂观音。在此期间，我作为侍者跟随阿阇黎嘉顿。为了出家，我从喇嘛库那·释迦达那里获得了短柄金刚橛、觉母法、阎魔敌、黑敌命主的所有灌顶、传承、口诀，甚至包括事业阎魔敌的面授。我还从帕莫竹寺获得了一些恰多·热琼巴的传承。
English
At that time, having heard that Je Orgyenpa had arrived at Ena, I went alone to meet him, arriving at the source of a tributary of Gnyal-stod. I received some Dharma connection. After staying one night, I took my younger brother and went to Zhangpo-can. I was taken by a teacher named Tsul-gyal to the seat of Phagmo Dru. At that time, I was about twelve years old. I took the vows of a novice monk from Khenpo Yerpa and Acharya Ngariwa. A lama named Lhakhangpa opened the door to the blessings of the four symbols of Phagmo Khamsum. From Rinpoche Drak Yewa, the incarnation of the venerable Phagmo Drupa, I received the new tradition of the Six Dharmas of Naropa, as well as the birth Dharma and profound Dharma of Chöje Drikungpa, for five years. During that time, I studied the Compendium of Valid Cognition and its commentary according to the Ngok tradition from a lama named Tser Tongpa, just enough to understand it. It was not what the lama said. My realization was overflowing in the generation and completion stages. If the two are compared, then the realization of a moment is the generation stage, and its inconceivable nature exists in the completion stage, I thought, but realization did not arise. Before that, when I was in my homeland, as a child, I got a booklet from a teacher named Ani Lobenma. When my father brought it back, there was a book called "No Difference Between Samsara and Nirvana," and when I thought about it, a realization was about to arise, but then it was hindered by doubt. In the place where the children were playing, we competed to see who had better meditation. When I went to the end of the valley to collect firewood, I sat in a cave or bird's nest, where there was a habit of seclusion. In addition, I received some Hevajra initiations from the lama, as well as the root downfalls and the Fifty Verses on the Guru, etc. Sometimes, I learned about deities from a person named Pön Sangshé, who was skilled in deities and had great faith, and recited many mani six-syllable mantras. I also dreamed of meeting the four-armed Avalokiteśvara in a beautiful house on the ground (not in the sky). During that time, I attended on Acharya Jyatön as a servant. In order to become a monk, I received all the initiations, transmissions, and instructions of the short-handled Vajrakila, Jomo tradition, Yamāntaka, Black Enemy Lord of Life, and even the face-to-face introduction of the Karma Yamāntaka from Lama Khuytnak Shakya Dar. I also received some of the transmission of Chaky Dorje Rechongpa at Phagmo Dru.
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又在那时拜见了色索巴堪布仁波切。从名叫索本杰擦的上师那里，求得了恰罗派系的四臂怙主法。在帕摩竹，也见到了帕摩竹巴的尊容。求得了达玛玛扎布法中的修法次第和一些灌顶。据说喇嘛多吉的金刚亥母口诀非常稀有。在众多道友的帮助下求得了。求得了玛雅多吉派系的六法和白空行母法。从教主亲自指定的寺主喇嘛达玛衮那里，求得了嘉瓦嘉措和身语的介绍。从上师本波索南多吉那里，求得了昆瑞恰洛派系、药师佛仪轨、义成索和水银的窍诀，是正松雄杰所著。从上师嘉顿那里，求得了那若巴大疏的传承。从喇嘛热巴和上师堪布索南多吉那里，求得了猛厉修法和气脉窍诀的一个要点。从教主那里，求得了宝性论的传承、热琼禁行实修和多哈等众多传承。在此期间，一次去往昂地，后来一次夏天住在朗波岗，像这样两次等，在居住的七年时间里，从道果夏鲁派的引导传承，到息解索派、大手印具誓二品、口诀甘露等不动佛三法类、以及除了律藏之外的《贤者喜宴》之间都求得了。之后，住在楚布寺的时候，听到了一两次教主出生的奇闻。之后，一位名叫扎巴的息解派人士前往底斯，两位侍从在朗郭遇到了七岁的教主，并把一部内容丰富的教法开示和传记送给了他，说要送到托隆多波去。他们两人带来了传记，有些人因此产生了信仰上的动摇。我因为之前就有的强烈信仰，写在了纸上。他们两人住了三天，没有被允许留下，就被赶走了。我们看了传记，生起了强烈的信仰，做了很多奇特的梦。我自己生起了信心，去了拉堆，看到了定日朗廓。去了布塘，见到了刚刚成为比丘的格西。向两位上师，大成就者和教主，献上了喇嘛的请愿书和礼物，他们都欣然接受了。仲司瓦生病了，