Chinese
不要浪费时间，不要向下看，要向上看，让你的思想与佛法相符。 这样做，你将对自己有很大的帮助，对他人也有好处。 那时，在法主的面前，关于大圆满秘密明点的教导，作为口耳相传的指导，包括有文字的和没有文字的传承和口诀，全部在三个月内给予。 此外，一位自称是扬达温波的侄子的人顺便来了，（上师）说：“来吧。” 于是，红象鼻财神，以及象鼻财神母猴面像等全部都记在心中。 （上师）说：“在学习时，向这些祈祷。”然后，白不动明王，蓝色跪姿像，妙音天神阿Ra巴匝那（梵文：अ र प च न，梵文罗马拟音：arapachana，汉语字面意思：无垢），语狮子，金刚亥母，般若光明佛母等的经文和随许，加持等全部都给予。 此外，大悲观音如国王般的仪轨，以及所有关于大悲观音的法类，莲花生大士桑结酿觉（意为：与佛融合），以及普贤王如来等心部法类的口诀都给予了。 此外，莲师心髓修法灌顶等，大圆满任运自解脱等全部都记在心中。 与父亲一起到达桑耶寺。 那年春天，在嘉那，在成就者虚空藏的修行洞穴下，三个月内向圣救度母祈祷。 在梦中出现了加持的征兆。 在完成闭关时，在二十九那天做了一次火供。 在晴朗的天空中，在做火供的地方，出现了像彩虹帐篷一样的景象。 当时，喇嘛释迦仁钦巴在那里，（他）说：“这是一个吉祥的缘起。” 从那以后，（上师）非常关心他。 事实上，那时出现了梦中的征兆，以及对所有众生都视为父母的观念，慈爱和慈悲自然而然地生起。 那年夏天，拜见了嘉赛仁波切托美巴，（上师）将大乘修心法，以及核心三义的教导，以及所有生起次第和圆满次第的经文都记在心中。 那时，生起了强烈的慈爱、慈悲和出离心的厌世感，所以在他的面前不喝酒。
English
Do not waste time, do not look down, but look up, and make your mind conform to the Dharma. By doing so, you will be of great help to yourself and of benefit to others. At that time, in the presence of the Dharma Lord, the teachings on the Great Perfection Secret Bindu, as oral transmission instructions, including the lineages with and without texts, and all the pith instructions, were given completely within three months. Furthermore, a person who claimed to be the nephew of Yangdawenpo came by chance, and (the master) said, "Come." Then, Red Ganapati, and Ganapati with a monkey face, etc., were all kept in mind. (The master) said, "When studying, pray to these." Then, White Achala, Blue Kneeling Posture, Manjushri Arapachana (Sanskrit: अ र प च न, Sanskrit Romanization: arapachana, literal Chinese meaning: Immaculate), Simhanada, Vajravarahi, Prajna Illuminating Mother, etc., were all given the scriptures and subsequent permissions, blessings, etc. Furthermore, the Great Compassionate One, King-like Ritual, and all the Dharma classes concerning the Great Compassionate One, Padmasambhava Sangye Nyamjor (meaning: Merged with Buddha), and Kunjed Gyalpo, etc., the pith instructions of the Mind Section were given. Furthermore, Guru's Heart Sadhana empowerment, etc., Dzogchen Samantabhadra Self-Liberation, etc., were all kept in mind. Together with his father, he arrived at Samye Monastery. That spring, in Gyalna, below the practice cave of the accomplished being Namkhai Nyingpo, he prayed to Arya Saraswati for three months. In a dream, auspicious signs of blessings appeared. Upon completing the retreat, on the twenty-ninth day, he performed a fire puja. In the clear sky, above the place where the fire puja was being performed, a scene like a rainbow tent appeared. At that time, Lama Shakya Rinchenpa was there, and (he) said, "This is an auspicious coincidence." From then on, (the master) became very concerned about him. In fact, at that time, the signs of the dream appeared, and the notion of regarding all sentient beings as parents, love, and compassion arose spontaneously. That summer, he met Gyalsay Rinpoche Thokmeba, and (the master) kept in mind the Great Vehicle Mind Training, and the teachings of the Core Three Meanings, and all the scriptures of the generation stage and completion stage. At that time, intense renunciation of love, compassion, and definite emergence arose, so he did not drink alcohol in his presence.
Chinese
以及守护黑朵，不舍弃有情众生，总之，献上了身语意三门善行的细微誓言等诸多誓言。心中生起了无常之念，并且被迫缩短了思绪。心想学习对临终也无益，于是也倾心于学习。在持明者巴瓦的面前，获得了尊胜佛母、摧破金刚、护法古汝玛哈嘎拉、胜乐金刚、时轮金刚的灌顶。总之，获得了所有细微本尊的修法。在法王仁波切让炯多吉的面前，获得了大悲观世音的传承和三身介绍等诸多法要。在堪布索南仁钦巴的面前，获得了经藏和律藏的传承，以及萨迦派的圣子道次第等所有法要。在上师衮炯巴的面前，获得了三身介绍、那若六法、《贤劫经》、报答恩德经等诸多法要。在上师索巴的面前，获得了法王仁波切所著的银液精华的引导，以及所有零散的口诀。在法王班禅的面前，获得了大手印四字诀、等味丸、香擦巴的五钉法、托巴、长寿佛热琼派的修法，以及完整的灌顶仪轨。获得了猪母智慧明妃的加持和修法，以及新派的本师传记。在上师玛顿扎嘉的面前，获得了大手印俱生和合，大婆罗门萨拉哈派的大手印。获得了大圆满阿若的引导，以及大手印嘎玛等诸多法要。在上师证悟贤劫的面前，获得了大手印禅定仪轨、四身介绍、空行母秘密引导、山居法的身语、拙火身语二十法、常断、有字石子等苦行，以及精华大药瓶。之后，法王仁波切住在直贡，迎请到桑耶寺时，说如果快速开始引导
English
and protecting Dor Nag, not abandoning sentient beings. In short, I offered numerous vows, including the subtle vows of virtuous actions of body, speech, and mind. The thought of impermanence arose in my mind, and my thoughts were forcibly shortened. Thinking that learning would not benefit me at the time of death, I also devoted myself to learning. In the presence of Dzungs Kyi Palwa, I received the empowerments of Namgyal (Victorious One), Namjom (Vajravidāraṇa), Chökyong Gurmgon (Protector Mahākāla in the form of a tent), Demchok (Cakrasaṃvara), and Dükyi Khorlo (Kālacakra). In short, I received all the subtle yidam deity practices. In the presence of Chöje Rinpoche Rangjung Dorje, I received the transmission of the Great Compassionate Avalokiteśvara and the introduction to the Trikāya (three bodies of a Buddha), among many other teachings. In the presence of Khenchen Sonam Rinchenpa, I received the transmission of the Sutra Piṭaka and Vinaya Piṭaka, as well as all the teachings of the Sakya Prince's Lamdzang (Excellent Path). In the presence of Lama Künkhyenpa, I received the introduction to the Trikāya, the Six Dharmas of Nāropa, the Bhadrakalpika Sūtra (Sūtra of the Fortunate Aeon), the Sūtra on Repaying Kindness, and many other teachings. In the presence of Lama Zopa, I received the guidance on the silver essence extraction composed by Chöje Rinpoche, as well as all the scattered oral instructions. In the presence of Chöje Panchenpa, I received the Mahāmudrā Four-Letter Practice, the Equal Taste Pill, the Five Nails of Zhang Tsalpa, the Thogbab (Sudden Descent), the Amitāyus practice of the Rachung tradition, along with the complete empowerment ritual. I received the blessings and practice of the Vajravārāhī Wisdom Illuminator, as well as the Jātaka tales of the Bhagavan according to the New Tradition. In the presence of Lama Martön Drakgyal, I received the Mahāmudrā Sahajasiddhi (Coemergent Union), the Mahāmudrā of the great Brahmin Saraha's tradition. I received the great guidance of Dzogchen Aro, as well as many teachings such as the Mahāmudrā Gag Ma. In the presence of Lama Tokden Sherab Gonpo, I received the Mahāmudrā Samten Thunchok (Meditation Session), the introduction to the Four Bodies, the secret guidance of the Ḍākinīs, the Ri Chöma's body exercises, the twenty Tummo body exercises, the continuous cutting of the stream, the hardships of grain-filled pebbles, and the great elixir vase. Then, when Chöje Rinpoche was residing in Drigung, after being invited to Samye, he said that if the guidance were to begin quickly
Chinese
虎年十一月三日举行了坐床仪式，十八日，也就是十七日下午的时候圆寂了。当时，天空充满了彩虹和光芒，寝宫上搭起了彩虹的帐篷，所有显现和存在都充满了彩虹、光芒和光线，发生了多次大地震。火化遗体时，整个地面都是舍利，眼睛、舌头、心，身体、五字等等都摆在那里，让人们惊叹不已。当时，在旁边的人请求留下遗嘱，以慈悲心摄受他们。回答说，要那么多遗嘱做什么？说那个叫吉巴拉姆的女人会生下格拉巴沃色的转世灵童，虽然会这样做，但没有留下其他遗嘱。还说，如果你们有什么剩余的事情，就去找吉巴拉姆。还说了两次三次“善地在哪里？如果在，就来这里”的遗嘱，但是旁边的堪布桑多和格西昆嘎巴等人，却朝着喇嘛释迦仁钦的方向，没有把遗嘱传给我们。而且，上下游的施主、僧侣和弟子们聚集在一起商议的时候，我们自己也受到了像桑耶寺的人给予的丰厚礼物。其他人也照做了，结果大家都不明白，一片茫然。在大家都说“哑巴脓包”的时候，我自己在想，如果尊贵的法王，普贤王如来的代表，也遇到这样的事情，别人还能为我做什么呢？放弃世间的一切事务，从人群中脱离出来，去到不认识的地方，把喇嘛昆秋顶在头上当首领，口头上支持强者，背后依靠弱者，占据低下的位置，穿着破烂的衣服，像乞丐一样，不让任何人看到或感觉到，如果不认真地把一生的修行作为核心，那么别人也帮不上什么忙。现在我想到，我在这里面做什么呢？因为没有在他们中间，他们似乎认为这是错误的，所以产生了这样的想法。因为有“来我这里”的遗嘱，所以又产生了一个想法，如果
English
In the Tiger year, on the third day of the eleventh month, the enthronement ceremony was held. On the eighteenth day, which was the afternoon of the seventeenth, he passed away. At that time, the sky was filled with rainbows and light, a rainbow tent was erected over the residence, and all appearances and existences were filled with rainbows, light, and rays. Great earthquakes occurred many times. During the cremation, the entire ground was filled with relics. The eyes, tongue, heart, body, the five letters, etc., were all laid out, causing people to marvel. At that time, those who were present requested that he leave a will to embrace them with compassion. He replied, "What's the use of so many wills?" He said that the woman named Kyipa Lam would give birth to the reincarnation of Drakpa Ozer, and although he would do that, he did not leave any other will. He also said, "If you have any remaining matters, look to Kyipa Lam." He also gave the will two or three times, saying, "Where is the virtuous place? If it is there, come here." However, Khenpo Sangdor and Geshe Kunga Pal, who were present, faced towards Lama Shakya Rinchen and did not convey the will to us. Moreover, when the patrons, monks, and disciples from upper and lower regions gathered to discuss, we ourselves also received generous gifts from people like those from Samye Monastery. Others did the same, and as a result, everyone was confused and at a loss. At the time when everyone was saying "dumb pus," I myself was thinking, if the venerable Dharma King, the representative of Samantabhadra, were to encounter such a thing, what else could others do for me? Abandoning all worldly affairs, separating from the crowd, going to an unfamiliar place, carrying Lama Konchok on my head as my leader, verbally supporting the strong, relying on the weak behind my back, occupying a low position, wearing ragged clothes, like a beggar, without letting anyone see or feel me, if I do not diligently make the practice of this one lifetime the core, then others cannot help me. Now I thought, what am I doing among these people? Because I was not among them, they seemed to think that this was wrong, so this thought arose. Because there was a will saying, "Come to me," another thought arose, if
Chinese
即使违背了他们的意愿也不行。实际上，即使我去了那里，也不会为其他人服务。我只是想如果能为遗体服务就好了，所以我就去了他们那里。我这个人没有什么可以贡献的智慧和物质。如果来这里能为遗体服务，请放在心上，我这样请求后，喇嘛仁波切古汝瓦和喇嘛仁波切策本师徒二人，以及祖普地方的阿库顿巴和顿巴扎多等，总之，上下游的所有有地位的人都说要提供服务。在他们不和的时候，阿库顿巴口无遮拦地说：现在因为这种事情不和也不行。无论谁提供服务，除了加持之外，也不是什么好吃的东西，所以无论谁看这件事的合理性，他自己都是当官的料，就让他做吧。说完之后，我的身心也获得了一种得到第一块土地般的快乐。他们之间的不和变成了我的助力，我得以获准为遗体服务。因此，即使我没有朋友，也一直过得很愉快。之后，在为法王仁波切准备葬礼，各方准备茶饭的期间，我的老父亲长期患有严重的疼痛，最终没有得到任何帮助就去世了。我为他做了些善事，比如供养等，尽力做到不让人感到难堪。我从内心深处生起了出离心、悲伤和无常感，对今生的执着也消失了。在那期间，为了建造法王仁波切的内殿和佛堂等，我身语意三门毫无保留地投入，努力提供服务，因此也出现了许多罪业清净的迹象。我的身心也产生了一种对今生景象厌离的细微感受。内殿和佛堂等顺利建成。在那时，我的老母亲也患上了严重的肺病，大约六个月的时间里，她一直是个瘦弱虚弱的病人。之后，有七个月的时间她都卧床不起，无法动弹，除了偶尔喝一口掺了面粉的肉汤外，什么也吃不下。