Chinese
也没有意义，心想应该去冈底斯山做一个终生的修行。于是，向喇嘛邬金巴请求去止贡巴的上部山脊的台阶中修行。他说：“去不行”，没有听从他的安排。心想：“现在违背了上师的教言不行”，所以没有去冈底斯山，而是来到了吉麦，在帕恩雍地方以下的各个修行地和寺庙中安顿下来。心想应该建立联系，于是游历了娘波等帕恩雍地方的寺庙，像看戏一样。稍微建立了一些联系。也给喇嘛们每人一点上师瑜伽。按照他们各自寺庙的教法，稍微请教了一些佛法。之后，在德摩，向法王仁波切桑丹巴那里，介绍了上师瑜伽，以及成就者赤身的传记、诞生史，还有法王嘉扎巴和桑结贡巴两位的传记。之后，向一位饮水母求得了饮水的传承，到达桑耶寺时，去拜见喇嘛释迦仁钦巴，去了青普，他说：“你来得好，今年夏天就住在这里吧”，给了很好的教诲。虽然答应了住下，但我自己连一粒青稞都没有。有关系的人也都在抱怨青稞，心想他们好像是担心我向他们要。因此，我心想还不如自己喝水。又在寂静处的旧禅房里，整整三个月都喝水，水变得很充足。生起了无法估量的出离心和厌离心。看身体，也自然变得清澈、有光泽，看手，变得像外明内透一样，修行也变得非常精进，非常快乐。之后，那个冬天，按照喇嘛释迦仁波切的教诲，住在这里，在仁波切古汝巴那里，今年听法。按照教诲，在仁波切古汝那里听取了大圆满心髓，住在萨迦扎普，但因为没有太多的顺缘，觉得天气寒冷，在人群中行走，以及进行苦行食精都无法成功，所以聚集在那里。
English
It was also meaningless, and I thought I should go to Mount Kailash to do a lifetime of practice. So, I asked Lama Orgyenpa to go to the steps of the upper ridge of Drikungpa to practice. He said, "Going is not good," and did not listen to his arrangement. Thinking, "Now it is not good to disobey the guru's words," so I did not go to Mount Kailash, but came to Kyimey, and settled down in various practice places and temples below Phan Yul. Thinking that I should establish connections, I traveled to the temples of Phan Yul, such as Nyangpo, like watching a play. I established some connections. I also gave each of the lamas a little Guru Yoga. According to the teachings of their respective temples, I asked for some Dharma teachings. After that, in Demo, to Dharma Lord Rinpoche Samtenpa, I introduced Guru Yoga, as well as the biography and birth history of the naked Siddha, and the biographies of Dharma Lord Gyazakpa and Sangye Gompa. After that, I asked a water-drinking mother for the transmission of water-drinking, and when I arrived at Samye Monastery, I went to see Lama Shakya Rinchenpa, and went to Chimpu. He said, "It is good that you have come. Stay here this summer," and gave good teachings. Although I promised to stay, I myself did not even have a grain of barley. The related people were also complaining about barley, and I thought they seemed to be worried that I would ask them for it. Therefore, I thought it would be better for me to drink water myself. Again, in the old meditation room of the secluded place, I drank water for three whole months, and the water became abundant. Immeasurable renunciation and aversion arose. Looking at the body, it naturally became clear and lustrous, and looking at the hands, it became like outer clarity and inner clarity, and the practice became very diligent and very happy. After that, that winter, according to the teachings of Lama Shakya Rinpoche, I stayed here, and at Rinpoche Gurupa, I listened to the Dharma this year. According to the teachings, I listened to the Great Perfection Heart Essence at Rinpoche Guru, and stayed in Sakya Drakphuk, but because there were not many favorable conditions, I felt that the weather was cold, walking among the people, and practicing asceticism and essence extraction could not be successful, so I gathered there.
Chinese
把出现一点点碎屑的干糌粑当成主食，把每一块糌粑分成六份，这样维持了三天的生活。把会供的酒肉等都拿出来，得到了一小袋干糌粑。法会结束后，把得到的一小袋干糌粑和布施朵玛的供品积攒起来，以仅有的一小块糌粑作为依靠，心想在那里闭关修行是最好的。如果住在人群聚集的地方，看到他们互相宴请，以及为了食物而互相拜访，就像世俗人一样，又会懈怠，善行也会逐渐消失。于是，在那里闭关三个月，专心修行，善行日益增长，各种证悟也相应产生。特别是在一个夜晚的梦中，梦见许多女子拉着一根竖立起来的、用来跳果卓舞的木桩上的绳子，仿佛要把木桩拉到空中一样。在空中，我感觉看到了金刚手菩萨的身像，或者有时感觉看到了千佛的唐卡。身心生起了一种特殊的乐空体验。就在那一瞬间，我醒了过来，感到身体充满了快乐。心中所有的能取所取的念头都自然清净，岩洞充满了光明。过了一会儿，当我恢复意识时，心想：这个梦真好，内在的光明也很好。心中生起了一种喜悦的执着。就在那种状态中，那种状态本身显现为上师，心想：像阿爸您一样的人是多么稀有啊！梦中的体验片段显现，现在光明的感觉也稍微显现，我对这些都非常执着。总的来说，依靠法王上师仁波切的恩德，从法身本来清净的广阔虚空中，显现报身清净的境界，从化身无碍的自性中，无论显现什么，都无执地自然解脱，以慈爱和悲悯如母爱子般的心，广泛地利益众生。总之，我领悟到，应该时时刻刻不离地修持与三身无别的境界。
English
Taking the few crumbs of dry tsampa that remained as my main sustenance, I divided each lump of tsampa into six portions, thus sustaining myself for three days. After the tsokhor (gathering) with tsokchang (feast offerings) and everything else, I had a small bag of dry tsampa. After the Dharma teachings, I accumulated whatever dry tsampa I received and the offerings from those who distributed torma, relying on the single piece of tsampa I had. I thought it would be best to stay there in strict retreat. If I stayed in a place where people gathered, I would see them inviting each other back and forth, and exchanging visits for food and drink, just like ordinary people, and I would become lazy again, and my virtuous practice would gradually fade away. So, I stayed there in strict retreat for three months, engaging in virtuous practice. My virtuous practice increased, and various realizations arose accordingly. In particular, one night in a dream, I dreamt that many women were pulling on a rope attached to a wooden stake that was erected for the purpose of performing the Tsangpa Bro dance, as if they were pulling the stake into the sky. In the sky, I felt that I saw the form of Vajrapani, or sometimes I felt that I saw a thangka of a thousand Buddhas. A special experience of bliss and emptiness arose in my body and mind. In that instant, I woke up, and my body was filled with bliss. All thoughts of grasping and being grasped were naturally purified in my mind, and the cave was filled with radiant light. After a while, when I regained my senses, I thought: This dream is good, and this inner light is also good. A clinging of joy and elation entered my mind. In that very state, that very state arose as the lama, and I thought: How rare is someone like my father! Fragments of the dream experience arose, and now a slight appearance of radiant light has also arisen, and I am very attached to these. In general, relying on the kindness of the Dharma Lord, the precious lama, from the vast expanse of the Dharmakaya, the great Kadag (primordial purity), the appearance of the Sambhogakaya, the pure realm, and from the nature of the Nirmanakaya, the great unceasing, whatever arises is naturally liberated without grasping, and with a mind of love and compassion like a mother for her child, I will extensively benefit beings. In short, I realized that I should always practice the understanding that is inseparable from the three kayas.
Chinese
。像那样的修习，见到本尊有什么可高兴或不高兴的呢？总的来说，快乐是显现，轮回和涅槃都显现为光明，这就是快乐。所显现的一切都见到是三身，这就是快乐。心想无法报答上师仁波切的恩德，因此，也生起了对上师无与伦比的虔诚。现在无论做什么都是佛法。所显现的一切都是道，轮回和涅槃都显现为上师，通过领悟这样的意义，也生起了一种特殊的证悟，觉得无论做什么都很安乐。之后，在第二天早晨的一个梦中，梦见天亮了，太阳从山顶升起，天空中下着淅淅沥沥的谷物雨。那一刻，在心中出现了一种快乐的感觉，似乎它的本质是快乐显现的觉性。即使在那时醒来，也有一种快乐的感觉。因此，在那一刻，我没有意识到快乐和不快乐的魔鬼已经入侵。在这种状态下，即使是无意义的快乐和不快乐的魔鬼，又有什么关系呢？无论做什么都是佛法。所显现的一切都是道。当轮回和涅槃都显现为上师时，无论发生什么快乐或痛苦，都没有丝毫的差别。确信一切都是普贤王如来的游戏。之后，在那之后无论发生什么都是一样的。明白太阳升起暂时是消除罪业的征兆。谷物雨降落是果实成为道的征兆。也生起了一种虔诚和渴望，心想这是至尊上师们的恩德。从那以后六年间，在法王仁波切古汝瓦的庇护下，善行增长，感到快乐。不与任何人交往等等，占据低下的位置，像破布一样对待身体，区分外在的装饰和内在修行的衣服，那期间的生活，都向会供和小型集会请求。在无法满足的间隙里，依靠水银的精炼和常啼二者的精炼等等来度日。我自己的快乐善行增长，外表上看起来像是慈悲的对象和可怜的人。在那时，不做其他人的领头人等等，这样做的时候，也受到了上师仁波切古汝瓦的责备和上师扎巴瓦
English
. What need is there for joy or sorrow upon seeing a deity of such practice? In general, happiness is the appearance, samsara and nirvana both appear as clear light, this is happiness. Whatever appears is seen as the three kayas, this is happiness. Thinking that there is no way to repay the kindness of the precious lama, immeasurable devotion to the lama also arose. Now, whatever is done is Dharma. Whatever appears is the path, samsara and nirvana appear as the lama, through realizing such meaning, a special realization also arose, feeling that whatever is done is comfortable. Then, in a dream on the following morning, I dreamed that it was dawn, the sun was rising from the peak, and a drizzle of grain rain was falling from the sky. At that moment, a feeling of happiness arose in my mind, as if its essence was the awareness of happiness appearing. Even upon waking up at that moment, there was a similar feeling of happiness. Therefore, at that moment, I did not realize that the demons of joy and sorrow had invaded. In that state, what does it matter if it is a meaningless demon of joy and sorrow? Whatever is done is Dharma. Whatever appears is the path. When samsara and nirvana appear as the lama, no matter what happiness or suffering occurs, there is not the slightest difference. Be confident that everything is the play of Samantabhadra. After that, whatever happens after that is the same. Understand that the rising sun is temporarily a sign of the purification of sins. The falling grain rain is a sign that the fruit becomes the path. A devotion and longing also arose, thinking that it was the kindness of the supreme lamas. From then on, for six years, under the grace of Dharma Lord Rinpoche Guruwa, virtuous deeds increased and I felt happy. Without any acquaintance with anyone, etc., occupying a low position, treating the body like rags, distinguishing between outer adornments and inner practice clothes, the livelihood during that time was requested from tsokhor and small gatherings. In the intervals when that was not enough, I relied on the essence of mercury and the essence of both Tagtu Ngu, etc. My own happy virtuous deeds increased, and outwardly I appeared to be an object of compassion and a pitiful person. At that time, when I did not act as the leader of others, etc., I was also rebuked by Lama Rinpoche Guruwa and Lama Tashi Palwa.
Chinese
等等这些，说“用这些低劣的八法做什么”，虽然受到了斥责，但我自己的善行却因此增长，所以觉得这样很好。之后在日莫坚、大臣果斯、嘉乌拉康等等地方也进行苦行，认真努力地修行时，梦境体验、觉受体验、显现体验等陆续出现，这些要记录在其他纸上。之后，从洛扎来了仁波切祖古，去拜见他，因为仁波切古汝巴来了，所以去服侍他。在仁波切古汝巴那里，也请求了以无上秘密的心髓为主的灌顶传承，殊胜上师的意修长寿法等邬金的许多伏藏法，并铭记于心。在仁波切祖古那里，也铭记了甚深空行心髓、金刚手经续、金刚手忿怒血流、法王仁波切的零散语录等许多内容。我的后世上师和今世的父亲一样，以慈悲心像儿子一样养育我。那时，上师仁波切达仓巴来到钦普时，法王也传授了扬寺派的俱生和合、拙火七日引导、法金刚的秘密解释、包含中阴窍诀加持、大悲观音的红引导、包含十尊本尊灌顶和修法等，以及其他山居法的组成部分等许多大手印法。从上师日琼巴嘉扎瓦那里，得到了外续部的介绍，以及以教言达擦为首的，包含所有组成部分的外续部的经文传承和口头教导。从法王仁波切索南坚赞那里担任了堪布，从阿阇黎曼殊师利巴那里担任了阿阇黎，从堪钦扎桑巴那里担任了秘密师。十八岁时获得了比丘戒。此外，在法王仁波切那里，学习了吉祥时轮金刚、集密二品、胜乐金刚、桑布扎、集经根本释、六支瑜伽、仲巴自己所著的圆满引导文、五金刚道果四瑜伽、极简等。
English
Etc., saying, "What are you doing with these inferior eight worldly concerns?" Although I was reprimanded, my own virtuous conduct increased, so I felt it was good. Then, in Rimochen, Minister Gos, Jha'uk Lhakhang, etc., I also practiced asceticism. When I earnestly and diligently practiced, dream experiences, experiential insights, and appearance experiences occurred one after another, and these should be recorded on other paper. Then, Rinpoche Tulku came from Lhodrak and I went to meet him. Because Rinpoche Gurupa had come, I went to serve him. At Rinpoche Gurupa's place, I also requested the empowerment transmission that begins with the innermost essence of the secret, unsurpassed Heart Drop, the longevity practice of the Great Guru's Mind Accomplishment, and many other treasures of Orgyen, and kept them in mind. At Rinpoche Tulku's place, I also kept in mind the Profound Dakini Heart Drop, the Vajrapani Sutra system, the Wrathful Vajrapani Blood Stream, and many scattered sayings of Dharma Lord Rinpoche. My future lama and this world treated me like a father, and nurtured me with compassion like a son. At that time, when Lama Rinpoche Taktsangpa came to Chimphu, Dharma Lord also taught the Coemergent Union of the Yang Monastery tradition, the Seven-Day Tummo Guidance, the Secret Explanation of Dharma Vajra, including the blessings of the Bardo Key Points, the Red Guidance of Great Compassion, including the empowerment and practice methods of the Ten Deities, and many Mahamudra teachings, including the components of mountain dharma. From Lama Ritropa Jadzawa, I received the introduction to the Outer Tantras, beginning with the instructions of Dharma Tsak, and the scriptural transmission and oral instructions of the Outer Tantras with all their components. From Dharma Lord Rinpoche Sonam Gyaltsen, I served as Khenpo, from Acharya Manjushripa, I served as Acharya, and from Khenchen Trasangpa, I served as the secret master. At the age of eighteen, I received full ordination. Furthermore, at Dharma Lord Rinpoche's place, I studied the Glorious Kalachakra, the Two Sections of the Condensed Wisdom Sutra, the Guhyasamaja, the Sambhuti, the Root and Commentary of the Condensed Sutra, the Six-Branched Yoga, the complete guidance manual written by Drungpa himself, the Five Nails, the Four Yogas of the Path and Result, and the Extremely Simple.