Chinese
现在获得了玉隆巴本人所著的《红引导》，胜乐金刚法的灌顶、现观和证悟，法王嘉赛托美巴所著的《上师瑜伽》及祈请文，金刚怖畏金刚的修法，金刚妙音天女白尊、红尊，以及擦擦的修法等等。在法王帕巴处，获得了曼荼罗供养仪轨及祈请文。在上师释迦仁波切处，获得了邬金修持、除障等，以及里措三篇等等。总之，断绝了苦行和饮水的食物，舍弃了粗布和虎皮的衣服，精进实修。在铁围山中，秘密修行一年，善行非常增上，身心安乐。在桑耶巴康睡觉时，一夜梦见自己好像在乌孜顶部的莲花上，前面的天空中有三位光明天女跳舞，唱着美妙的歌声，其中说道：“像以前的种姓之子一样！”说了三遍，像彩虹一样消失了。醒来后，身体感受到了特殊的乐空之觉受，心处于无念的状态中，长时间地安住于三摩地。去拉萨的时候，有一次，在上师释迦仁波切处，我们师徒二人在邬波仁波切的铁门前，做了上师传承和寂怒的忏悔时，从上面的栋梁缝隙中，掉下来一朵用三种颜色的绸缎交织而成，并串着一颗珍珠的花朵，自然地落在了我的头顶上。上师仁波切释迦仁波切说：“这是吉祥的缘起，是很好的征兆。”非常高兴。我自己也觉得很合适。在大堪布仁波切觉离南嘉处，获得了上师瑜伽，以及六支瑜伽的介绍，百字明的传承，以及大悲观音调伏众生的传承等等。在法王衮钦巴处，获得了上师瑜伽的介绍，以及一些杰出法王的零散语录。在大堪布达玛希热巴处
English
Now, I received the "Red Guidance" composed by Yuldrungpa himself, the empowerment, realization, and enlightenment of the Chakrasamvara system, the "Guru Yoga" composed by Dharma Lord Gyalsay Thokmeba, along with supplications, the practice method of Vajrabhairava, Vajra Saraswati White, Red, and the practice method of Tsa-tsi-ka, etc. At Dharma Lord Phakpa's place, I received the mandala offering ritual along with supplications. At the feet of Lama Shakya Rinpoche, I received the Ugyen practice, obstacle clearing, etc., and the three Ri-chos cycles, etc., extensively. In short, I cut off food for asceticism and water drinking, abandoned coarse cloth and tiger skin clothing, and diligently made practice the essence. Inside the iron fence, I spent a year in secret practice, and virtuous deeds greatly increased, and in terms of physical and mental well-being. While sleeping in Samye Barkhang, one night in a dream, I felt as if I was on the lotus at the top of U-tse. In the sky in front, three goddesses of light were dancing and singing beautiful songs, saying, "Be like the previous son of the lineage!" After saying it three times, they disappeared like a rainbow. Upon waking up, I experienced a special feeling of bliss and emptiness in my body, and my mind remained in a state of non-thought, abiding in samadhi for a long time. When I went to Lhasa, once, at the feet of Lama Shakya Rinpoche, when we, the master and disciple, were in front of the iron gate of U-bo Rinpoche, performing the confession of the lineage of gurus and the peaceful and wrathful deities, from the gaps in the beams above, a flower woven with three colors of silk and strung with a pearl fell naturally onto the crown of my head. Lama Rinpoche Shakya Rinpoche said, "This is an auspicious omen and a good sign." He was very pleased. I myself also felt that it was appropriate. At the feet of the great Khenchen Rinpoche Chokley Namgyal, I received the Guru Yoga, as well as the introduction to the six-branch yoga, the transmission of the Hundred Syllables, and the transmission of the Great Compassionate One subduing beings, etc. At the feet of Dharma Lord Kunkhyenpa, I received the introduction to Guru Yoga, as well as some scattered sayings of the eminent Dharma Lords. At the feet of Khenchen Dharmashribha
Chinese
时。修心一法之精要三义。三者，译师与空行母之手印介绍及口诀等皆赐予。苦乐转为道用。度母四曼扎。获得度母白尊内修之传承。于上师迅努多之座前。获得智慧琼之传承。获得财神阿巴ra则达之修法。此外，还获得许多断法之诀窍。于喇嘛索协巴之座前，获得山居法之甚深气四中阴诀窍。中阴菩提心之引导。普贤菩提心之引导。世俗菩提心之引导。拙火之正行引导。四印之介绍。四印之轮。扬衮巴法王之教言。拙火之二十轮等许多诀窍皆赐予。于仁波切曲英巴之座前，获得心性引导如意宝之引导。四纸卷之传承，后藏法宝之串珠。大手印之要义。香仁波切之教言集两函。黄财神。黑财神。四臂怙主。五橛及口诀等皆赐予。如是等等，依止了许多学成就之殊胜上师。品尝了口中之莲花。语中之甘露之后。于邬金埃旺。耶巴。拉萨布达拉。扎日山。降定。雅砻协卓寺。嘉那热恰措。空行母湖等寂静处，以及邬金莲师和。往昔之大成就者们加持之圣地中，树立起修行之胜幢。节衣缩食。安住于低处。穿着破烂之衣。为了不辜负普遍之佛法珍宝和特殊之大圆满，肩负重任，精进实修之时。上师本尊空行母等加持融入。依靠慈悲之摄受，身语上也会出现一些觉受和证悟，当生起欢喜和傲慢等魔障之时。依靠三宝之加持。当认识到那是魔障之时。将魔障转化为助道，从而增上善行。特别是邬金之大导师莲花生
English
Time. The essence of the one method of mind training, the three meanings. Thirdly, the introduction to the mudras of translators and dakinis, along with oral instructions, were all bestowed. Transforming happiness and suffering into the path. Tara Four Mandalas. Received the transmission for the inner practice of White Tara. In the presence of Master Zhonnu Dol. Received the transmission of Yeshe Kyung. Received the practice method of the Yaksha Aparajita. Furthermore, received many instructions on the practice of Chöd. In the presence of Lama Söshepa, received the profound Four Breaths Bardo instructions of the Mountain Dharma. Guidance on the Bardo Bodhicitta. Guidance on Samantabhadra Bodhicitta. Guidance on Conventional Bodhicitta. Guidance on the Tummo text. Introduction to the Four Mudras. The Wheel of the Four Mudras. The teachings of Dharma Lord Yang Gonpa. Many instructions such as the Twenty Wheels of Tummo were bestowed. In the presence of Rinpoche Chöyingpa, received the Mind Training Wish-Fulfilling Jewel guidance. The transmission of the Four Paper Rolls, the Rosary of Later Treasure Dharma. The essence of Mahamudra. Two volumes of the collected teachings of Zhang Rinpoche. Yellow Jambhala. Black Jambhala. Four-Armed Mahakala. The Five Daggers and oral instructions were all bestowed. Thus, and so on, relied on many accomplished and venerable masters. Having tasted the lotus of their tongues. After tasting the nectar of their speech. At Orgyen Ewam. Yerpa. Lhasa Potala. Drak Riwo. Jamding. Yarlung Sheldrak Monastery. Gyalnam Raschak Tso. Solitary places such as Khairi Tso, and. In the sacred places blessed by Orgyen Padmasambhava and. The great accomplished masters of the past, established the victory banner of practice. Cutting back on food and clothing. Occupying low places. Wearing ragged clothes. In order not to fail the precious general teachings and the special Dzogchen, bearing a great burden, when diligently practicing with earnestness. The blessings of the lama, yidam, and dakinis entered. Relying on the embrace of compassion, some experiences and realizations also arose in body and speech, when demons such as joy and pride entered. Relying on the grace of the Three Jewels. When that demon was recognized. Transforming that demon into an aid on the path, thereby increasing virtuous deeds. Especially the great master of Orgyen, Padmasambhava.
Chinese
处所。由班智达大比玛拉米扎二位为首的二十五位大成就者加持的寂静处钦浦德吾德贡大臣之喉。萨玛岩洞。在有图画的地方，蒙受恩德的仁波切光明自解脱以慈悲垂视。于足下顶礼。六年之间树立修行的胜幢。六年之间，从觉沃桑处无人供养。从悲心处无人施予，因此我自己也为了衣食。因为害怕困苦，没有做乞讨等等，以及在箭上涂油寻求欲乐等等，而是依靠泥土和不下山的苦行，以及聚集的甘露食的福分。依靠一件总是破烂、肉外露、染成白色的涅色衣服而住。那时仁波切古汝贝心中挂念，但因为担心我的财物沉重，所以糌粑、衣服等等什么也没要。认真精进修行时，出现了六种结合的障碍和虱子障碍等等。但那些全部都依靠上师三宝的慈悲和我自己的虔诚，变成了道用的资粮。由仁波切巴和喇嘛释迦仁巴、喇嘛德孜巴等人为首。祈请住在德吾的僧侣道友、施主男女等一切以慈悲垂视。依靠慈爱，阿那的修行没有增长，并且发生了杀生之事。我们道友依靠鸟水眼等等的山岩碎片。尤其是在鸟水眼居住时，大约五年之间。修行增长，幻身安乐。从自然增长经验和证悟等等方面，施主男女等等逐渐感觉到。也必须逐渐开示对心有益的教言。在那些方面，手中什么也没有的时候。做供养法王仁波切的十八供。因为没有可以给别人的东西。所以依靠我自己的高口钵和苦涩的盐巴，以及一个朵玛钵来决定供养的次序。今天施主男女们供养的受用没有浪费。为了使之有意义，每个月都这样做。
English
Place. The solitary place of Chimpu Dewu De Gong, the throat of the minister, blessed by the twenty-five great accomplished ones headed by the great Pandit Vimalamitra. Sagma Rock Cave. In the places with paintings, the kind Rinpoche Osel Rangdrol looks upon with compassion. I prostrate at his feet. For six years, I erected the victory banner of practice. For six years, no one offered from Jowo Sang. No one gave from compassion, so I myself also for the sake of food and clothing. Because I was afraid of suffering, I did not do begging and so on, and seeking sensual pleasures by applying butter to arrows, but relied on the fortune of gathering clay and not descending from the mountain, and the nectar of asceticism. I stayed relying on one Nyeser robe that was always tattered, exposing flesh, and turned white. At that time, Rinpoche Guru Bay had it in mind, but because he was worried about my heavy possessions, I did not ask for tsampa, clothes, etc., no matter what he gave. When I practiced diligently and with essence, obstacles of the six unions and louse obstacles, etc., occurred. But all of those, relying on the compassion of the Lama Konchok and my own devotion, became provisions for the path. Headed by Rinpoche Pa and Lama Shakya Rinpa, Lama Te Tsewa, etc. I request all the monks, Dharma friends, male and female patrons, etc., residing in Dewu to look upon me with compassion. Because of being kind, the practice of Ana did not increase and killing occurred. We Dharma friends relied on fragments of mountain rocks such as Bird Water Eye. Especially when living in Bird Water Eye, for about five years. Practice increased and the illusory body was comfortable. From the aspect of naturally increasing experience and realization, etc., male and female patrons, etc., gradually felt it. It was also necessary to gradually show beneficial advice to the mind. In those aspects, when there was nothing in hand. I made the eighteen offerings of Dharma Lord Rinpoche. Because there was nothing to give to others. Therefore, I decided the order of offerings relying on my own high-mouthed bowl and bitter salt, and one torma bowl. Today, the offerings offered by the male and female patrons have not been wasted. In order to make it meaningful, I do this every month.
Chinese
十八供养时，以朵玛会供来取悦空行护法，并以会供轮来取悦住在寂静处的修行者。此外，在年度的十八供养时，无论我身在何处，都各自准备供品和行列供养，以此加持力，病情略有好转。之前发生的零星小事，在桑耶寺的集会上，每年或隔年，都对如海般的僧众进行供养和尊敬。在那之上，在没有从仁波切古汝巴那里得到请求的时候，法王仁波切的心中，在吉麦等寺院里，供养僧众茶水等，心中有这样的想法，但心愿未完成就去世了。现在我自己的其他侍奉仁波切的事情没有做好，法王仁波切无垢的传统没有衰败，仲巴本人也为了完成心中所想的道路，在桑耶寺由大喇嘛主持，对如海般的僧众进行行列供养，由喇嘛扎西华为首，为钦普瓦的人们准备会供轮，在江丁、日沃觉曲米等地也准备会供轮供养，在吉麦的寺院里供养僧众茶水，在贡塘梅朵曲巴和泽塘两地供养僧众茶水，以虔诚之心布施，没有浪费。从那以后，我自己的身语意三门都致力于善行，尽力利益众生，总之，无论是上部还是下部的河流，甚至是用一个朵玛碗来利益众生。对于比自己稍微强的人，以极大的愿望来敬仰，以无比的恭敬心来观想为佛。对于和自己平等的人，也谦逊忍让，断除贪嗔嫉妒之心，只观想清净的显现，发誓要观想上师。对于比自己差的人，也断除嗔恨和轻视，以慈爱和无偏的怜悯心，尽力通过身语意三门来利益他们。总之，占据低位，穿破烂的衣服，依靠苦行和精要摄取，在各个方面
English
During the eighteen offerings, I pleased the Dakini Dharma Protectors with torma gatherings, and satisfied those residing in secluded places with the wheel of tsok. Furthermore, during the annual eighteen offerings, wherever I was, I prepared offerings and row offerings, and with this blessing, my condition improved slightly. The sporadic minor incidents that had occurred before, I would make offerings and show respect to the Sangha, which was like an ocean, every year or every other year at the Samye gathering. On top of that, at a time when I had not received a request from Rinpoche Gurupa, the Dharma King Rinpoche had in his mind to offer tea to the Sangha in the monasteries such as Kyimey, but he passed away without fulfilling his wish. Now, I have not been able to accomplish other services to Rinpoche, and the immaculate tradition of Dharma King Rinpoche has not declined. The Drungpa himself, in order to fulfill the path he had in mind, at Samye, with the great Lama presiding, made row offerings to the Sangha, which was like an ocean. With Lama Tashi Pal as the leader, he prepared the wheel of tsok for the Chimpuwas. He also prepared tsok offerings at Jangding, Riwoche Chumik, and other places. He offered tea to the Sangha in the monasteries of Kyimey. He offered tea to the Sangha at Gongtang Metok Chopa and Tsetang. He made offerings with devotion, without wasting them. From then on, my own body, speech, and mind were devoted to virtuous deeds, and I did whatever I could to benefit sentient beings. In short, whether it was the upper or lower rivers, even with just a bowl of torma, I did whatever I could to benefit sentient beings. To those who were slightly better than myself, I admired them with great aspiration, and with immeasurable reverence, I contemplated them as Buddhas. To those who were equal to myself, I was humble and tolerant, abandoning attachment, hatred, and competitive thoughts, and only contemplating pure appearances, vowing to contemplate the Guru. To those who were inferior to myself, I abandoned all hatred and contempt, and with love and impartial compassion, I did whatever I could to benefit them through body, speech, and mind. In short, I occupied a low position, wore ragged clothes, and relied on asceticism and essence extraction, in all directions.