English
First, Rza Spotho, Tshalmin Ritro, Palding's Sangye Gomkhang, Riwo Samtenling, Chölung's Drakphuk Zharmar, Yangdzong Lhanzo, Pangpo Ding, Riwo Dechen, etc., in the practice places and mountain huts of the previous lamas, wearing ragged clothes, sometimes wearing dog skin, sometimes wearing only a single cloth, relying on cloth, leaves, Tagtu Ngu (Always Weeping), nectar pills, staffs, water, etc. When not doing ascetic essence extraction, making various shapes with tsampa, pasting them on the walls, not doing exorcism rituals, abandoning stoves, etc., did a lot. In order to practice Dharma, one must spend a little on clothing. You don't do any asceticism. When listening to the Dharma, because of today's food, I can't bear too long Dharma sessions, I feel like I can't handle it. Those northerners seem clumsy. This won't work. Please say what kind of appearance is needed. From the beginning, I wanted to do asceticism, and when I saw others doing it, I developed a competitive mind. Hearing a friend say that he was making nectar pills, I also wanted to eat them. Today, wanting to test my own ability, I put a little of my own filth, inserted a wooden spoon into it, and swallowed it. He said that compared to this, it is more delicious and pleasant to mix with medicines, etc. Later, I received the transmission of essence extraction, etc. In Zhular (transliteration), I made retreat pills for the outer tantra, cutting off dependence on other foods. First I did it for six months, then I did it for four months, and it became very soft. In Jamding, I didn't cook for six months in the summer. Relying on two and a half khals of tsampa, the practice became diligent. Also in Jamding, within a year, I did the practice offerings and retreats of the five tantra sets, and a glimpse of obstacles appeared, which was grasped by the generation stage and view, and became a helper for practice, so the practice increased. He said that like this, in Jamding, adding up the earlier and later times, I stayed in retreat for four or five years, and it felt pleasant. When doing dark retreat in Tshalmin Ritro, together with Realized Chöpal, there was one outer door and different inner doors, he alone was noisy, so I was also noisy, the lama made of small stones was shaking.
Chinese
跑在墙上，石头松动了。我们俩没有摔倒，人们只是感到惊讶。此外，还说自然显现了六种结合的良好征兆。在吉祥的台阶上，阿库·扎西贝在上面的山洞里，夏天三个月依靠一小袋干糌粑，没有在柳树上放第一个七个干糌粑团。之后，每天都待在原来的地方，出现了一些体验和证悟的痕迹。感觉心也空荡荡的，夏天有树叶和干糌粑就够了。冬天可以做麦粒丸等。善行等似乎在增长。不贪图布施等的衣食，只想通过善行度过时光。在那个黑暗的岩洞里，热巴·桑西和我的两个朋友一起住。做了青稞，计算着三斗可以维持三个月，他闭关了一个月。我嚼了一小块青稞，一碗青稞还剩下很多。善行也自然而然地增长了。因为我们两个的岩棚很小，所以去取滴在水果上的水。在他的住处，也把所有东西都装在一个小袋子里，用土填满带到山脚下，然后扔到山顶上，说：‘我们这样太可怕了，你的佛法要来了，像我这样的人是不会来的。’向法王衮多瓦请求了热琼的口耳相传和拙火秘密修法的灌顶，并穿上了单衣。在山里过新年正月最冷的时候，从嘴里吐出的唾液在空中结冰，散落在地上的时候，我们三四个朋友做了热气功。我们两个变得强壮了，用体温可以忍受单衣，法王也因此感到高兴。从那以后，不执着于幻轮的练习，身体变得比以前更轻盈，出现了许多功德。后来，不执着地做了六法的内外秘密幻轮二十种，道果的事业三十二种，以及四种秘密的不死幻轮等。因为增长迅速，所以相信并乐于去做。从邦波台阶到法王巴托隆，因为有人邀请一位上师去听法，似乎有很多佛法要听，所以我也被带去当侍者。
English
Running on the wall, the stones came loose. We two didn't fall, so people were just amazed. Furthermore, it is said that good signs of the six unions naturally appeared. At the auspicious dais, Aku Tashi Pal in the cave above, for three months in the summer relied on a small bag of dry tsampa, and didn't put the first seven dry tsampa balls on the willow tree. After that, staying in the same place every day, some traces of experience and realization appeared. It felt like the mind was also empty, so leaves and dry tsampa were enough for the summer. In winter, barley grain pills etc. could be made. Virtuous deeds etc. seemed to be increasing. Without craving for food and clothing from alms etc., I just thought of spending time through virtuous deeds. In that dark rock cave, Repa Samshé and my two Dharma brothers stayed together. We made barley flour and calculated that three bre could last for three months, so he stayed in retreat for one month. I chewed a small piece of barley flour, and a bowl of barley flour still had a lot left over. Virtuous deeds also naturally increased. Because our two rock shelters were small, we went to fetch the water that dripped on the fruit. At his dwelling place, he also filled a small bag with everything, filled it with soil, carried it to the bottom of the mountain, and then threw it to the top, saying, 'We are too scared like this, your Dharma is coming, people like me won't come.' He requested the oral transmission of Rechung and the empowerment of the secret practice of Tummo from Dharma Lord Kundorwa, and wore a single cloth. In the mountains, during the coldest time of the New Year month, when saliva was thrown from the mouth, it froze in the sky and scattered on the ground, three or four of us Dharma brothers did heat yoga. We two became strong, and we were able to endure the single cloth with warmth, so Dharma Lord also became pleased. From then on, without attachment to the practice of trulkhor, the body became lighter than before, and many qualities appeared. Later, without attachment, we did twenty kinds of outer, inner, and secret trulkhor of the Six Dharmas, thirty-two kinds of activities of Lamdré, and four kinds of secret immortal trulkhor etc. Because the increase was rapid, I believed and became happy to do it. From Pangpo dais to Dharma Lord Patö Lung, because someone invited a lama to listen to the Dharma, it seemed that there was a lot of Dharma to listen to, so I was also taken to be an attendant.
Chinese
被请求后，他进入了佛法，说用基础母液浸泡过的食物是可以接受的。似乎进入佛法就必须喝基础母液的水。否则，发誓不吃一滴。我自己也有一片金叶子，还有一小袋甘露丸。去别处也做成了丸药。这两样用完后，还有朵玛和丁夏。无论如何请求带走我，他说："那么，让其他女人看着，拿走东西，你自己先走，等我。" 其他女人装作没注意到就走了。在路上挖了一个像水坑一样的地方，大约有二又二分之一的粮食。用那个做了基础母液，也吃了一点丸药，那个金子也被病人买了，做了佛法需要的，也获得了很大的佛法利益。吃丸药，因为被别人感觉到，也分给饥饿的人，所以食物也变得更多了，他说。去求法的时候，也要带着食物等吗？维持生计很困难啊。我呢，有食物衣服就带着，没有就随遇而安，从二十三岁到四十三岁，在吉祥斯丁寺建成之前，一直做流浪乞丐。能见到的喇嘛都见了，能请教的诀窍都请教了，能修持的都修持了。总之，有什么吃什么，穿粗布衣服。除此之外，依靠狗皮褥子，喇嘛们很关心我，获得很大的佛法力量，和道友们和睦相处，无论好坏远近，都不需要迁就任何人，无论住在哪里，都不需要贪恋憎恨，所以修行增长，自然快乐，他说。自从做了吉祥斯丁寺的喇嘛后，就变得难以做了，要顾及官员等好坏的心情，僧人傲慢地邪修，朋友们互相压制，亲戚仆人哭哭啼啼，施主男女来来往往，坏人欺负等等，似乎开始了不快乐的事情。求法等等，也因为喇嘛的名字太大，所以变得困难了。把喇嘛请回寺庙，或者我自己去等等，尽力而为，对僧人弟子和施主男女也有好处，顺便也做了清净的行为，他说。你们家有什么，都告诉我，那样就可以了。我的身体已经被佛法滋养了。
English
Having been requested, he entered the Dharma, saying that food soaked in the basic mother liquor was acceptable. It seems that one must drink the water of the basic mother liquor to enter the Dharma. Otherwise, he vowed not to eat a single drop. I myself also have a piece of gold leaf, and also a small bag of nectar pills. Having gone elsewhere, he also made pills. After these two are used up, there are also torma and ting shag. Having requested to be taken along no matter what, he said, "Then, let the other women watch, take the things, go ahead yourself and wait for me." The other women pretended not to notice and left. On the road, he dug a place like a puddle, which yielded about two and a half loads of grain. Using that, he made basic mother liquor, also ate a little of the pills, and that gold was also bought by the sick person, made what was needed for the Dharma, and also obtained great Dharma benefits. Eating the pills, because it was felt by others, he also gave pieces to the hungry, so the food also became more abundant, he said. When going to seek the Dharma, should one also bring food and so on? It is difficult to make a living. As for me, if I had food and clothing, I would take it; if not, I would rely on whatever came along. From the age of twenty-three to forty-three, before the glorious Sding Monastery was built, I was a wandering beggar. I met as many lamas as I could, asked for as many instructions as I could, and meditated as much as I could on what I had practiced. In short, I ate whatever I could find and wore coarse cloth. Apart from that, relying on a dog skin mat, the lamas cared about me, I obtained great Dharma power, I was harmonious with my Dharma friends, and I did not need to accommodate anyone, whether good or bad, near or far. Wherever I stayed, I did not need to be attached or hateful, so my practice increased and I was naturally happy, he said. Since becoming the lama of the glorious Sding Monastery, it has become difficult to do, having to consider the feelings of officials and others, good and bad, monks arrogantly engaging in wrong practice, friends suppressing each other, relatives and servants crying, patrons, male and female, coming and going, bad people oppressing, and so on, it seems that unhappiness has begun. Seeking the Dharma and so on has also become difficult because the lama's name is too great. Inviting the lamas back to the monastery, or myself going there, and so on, doing whatever was convenient, was also beneficial to the monks, disciples, and patrons, male and female, and incidentally, I also engaged in pure conduct, he said. Whatever you have in your family, tell me everything, that will be enough. My body has been nourished by the Dharma.
Chinese
就像伸展开一样存在着，但并没有特别的专注。之后，借用上师的名义向他人请求，需要很多的因缘条件。师徒的缘分聚集也很困难。所以，在这里可以做的是念诵，现在念诵比较好，这样说。你们不要像死尸一样躺着，早上也做一些上师瑜伽的祈请。也主要修持一个本尊，做念诵。也要对一个护法不间断地供朵玛。我们是早上修持所有上师的瑜伽总集。大圆满的甚深道上师祈请文。无垢友（བི་མ་ལའི་，Vimalamitra）的祈请文，四身祈请文，迅速使者。自己所造的祈请文。在讲解和修持从哪个传承传下来的法时，不间断地念诵那个传承的祈请文。这样上师们就会加持，身心安乐，即使只讲一点点法，障碍也会减少。弟子们对于修行者来说，也能进入他们的心田，也能产生一些利益。所以，我认为这是向上师祈请的功德。首先是古汝猛修。金刚手阿阇黎。忿怒黑尊。马头明王秘密忿怒尊。马头明王铁鬘尊等等，修持了很多忿怒本尊，所以出现了验相。对于国王等等的损害，这个猛修似乎很殊胜。所以，现在所做的驱逐等等就是这个，这样说。获得了吉祥胜乐轮的金刚灌顶和经教，之后计数念诵，然后每天念诵七字明咒十万遍。其他能念多少就念多少。长寿佛成就自在母念诵十万遍。九本尊的心咒和近心咒各念诵十万遍。能念多少陀罗尼就念多少，这样念诵后，也好像得到了加持。特别是已经七十岁了。期间生过两三次重病，但因为这些因缘，没有死去而活了下来，这都是本尊的慈悲，这样说。对于护法，也对五誓盟护法供奉会供和常供朵玛，所以自己也能得到眷属，在讲法的时候也能得到一些受用，如果发生一些损害，即使不努力，也会有一些征兆出现。通过星算，为病人做一些朵玛，也产生了利益。你们