English
Having practiced, the mind is at ease, Not ashamed before the deities and vows. Not attached to the four-session yoga, Therefore, the elements and sense bases are clear as deities and goddesses. Now, without grasping at reality, the mind is at ease, Not ashamed before vajra brothers and sisters. Having not engaged in discord, sin, falsehood, or deception, Therefore, the father and sons hold me in their hearts. Now, without regret, the mind is at ease, Not ashamed before one's own mind. Having not been two-faced regarding vows, Therefore, the blessings of the guru, deity, and dakini enter. Now, having accomplished the two benefits, the mind is at ease, Not ashamed before the view of reality. Having not made it an object of conceptual mind, Therefore, the meaning is indivisible in the mind, never changing. Now, being free from extremes, the mind is at ease, Not ashamed before aimless meditation. Not attached to various experiences, Therefore, the state of clear light is continuous. Now, being free from attachment, the mind is at ease, Not ashamed before equanimous conduct. Having not engaged in pretense or hypocrisy, Therefore, there is no grasping at objects, the equality of union. Now, without acceptance or rejection, the mind is at ease, Not ashamed before the non-dual result. Having no sectarianism of desire, Therefore, the Dharmakaya transcends space and mind. Now, without hope or doubt, the mind is at ease. Furthermore, the song of dream experience spoken at Drakmar Dzongchen: Again, later, while residing at Drakmar Dzongchen, Sengge Gyaltsen resided alone at Dza De'u. Food supplies ran out, The road was blocked by snow. The next morning, someone was supposed to come to visit, But they could not come due to the heavy snowfall. For three days there was nothing to eat, so they boiled water, added salt, and drank it. Then he said to Jampa Yeshe, "Apo is coming, send this there." He replied that he could not go today, but the master said he would come. When he came, the master said, "Come before me." The master said, "You have now run out of food supplies. I lived in Rupa, eating food made of tsampa, eating ram wheat flour and Monpa food, drinking a mixture of plums, sour dates, and sour fruits for many years. I made clothes from animal skins and confessed in the snow, and so on, I did many austerities." Yesterday evening at dawn, Rinpoche's body was radiant, Sitting with a smiling face. Showing the Dharmakaya, enjoying bliss. Having spoken these four essential instructions, he then spoke this song, Combining Dharma with emptiness and compassion.
Chinese
隆！义为引导众生至大乐之境，法之本体是具足六度之空性。义为如幻如化的显现，安住于大乐之境，法之后，以无分别之智慧，超越三轮之空性。义为因果缘起，安住于大乐之境，法之加行、正行、后行，皆是无所缘之空性。义为二取自生圆满，安住于大乐之境，心离边见为空性之见。义为无有迁变，安住于大乐之境，心安住于本然觉性为空性之修。义为无有散乱，离于贪执，安住于大乐之境，心显现与空性双融为空性之行。义为无有偏颇，平等性智，安住于大乐之境，心离常断之边为空性之果。义为任运成就，安住于大乐之境，具足四要之拙火精进之空性。义为暖相、验相、觉受、证悟，安住于大乐之境，要为修习转化梦境之空性。义为睡眠光明，安住于大乐之境，要为无有迁变之迁识法身之空性。义为色身事业，安住于大乐之境，要为三有中阴相融光明之空性。义为无有生死，安住于大乐之境，总而言之，四法、四心、四要之空性。义为四三之口诀，安住于大乐之境，此乃上师们之事业。具足信心与恭敬者定能成就，放下俗务而修持之，觉受与证悟自然生起。由此能辨别轮回与涅槃之首尾，是为成就永恒之耕耘。如是说。 འབའ་ ༈ །འབའ་རོམ་དར་མ་དབང་ཕྱུག་གི་སློབ་མའི་གཙོ་བོར་གྱུར་པ་འགྲོ་མགོན་ཏི་ཤྲཱི་སངས་རྒྱས་རས་ཆེན་གྱི་རྣམ་ཐར་ཟུར་ཙམ་ནི། དེའང་སྐུ་འཁྲུངས་ཡུལ་འདམ་ཤོད་སྣར་མོ། ཡབ་དར་ཁྲ་བོ། ཡུམ་སྐ་བཟའ་ཀླུ་ལྕམ་གཉིས་ཀྱི་སྲས་སུ་ཤིང་ཕོ་སྤྲེལ་ལོ་ལ་འཁྲུངས། གདུང་ནི་གཞོང་དང་ལྟེང་གཉིས་ལས་ལྟེང་འཛོམ་ཡིག་ཚངས་རྗེ། །ལེའུ་བོན་པོས་རྩིས་བྱས་པས་བནྡེ་བཟང་པོ་ཡོང་བར་འདུག་ཟེར། མཚན་ཧོར་གྲགས། དགུང་ལོ་བདུན་ནས་ཀློག་པ་ཚེགས་མེད་དུ་མཁྱེན། བཅུ་གསུམ་བཞེས་ཙམ་ན་བླ་མ་རིན་པོ་ཆེ་འབའ་རོམ་པའི་སྐུ་ཆེ་བའི་སྙན་པ་ཐོས་ནས་མཇལ་སྙམ་པའི་ལུས་ཀྱི་བ་སྤུ་ལྡང་བའི་མོས་གུས་འཁྲུངས། དུས་རེས་ཤིག་གི་ཚེ་བླ་མ་འབའ་རོམ་པ་མདོ་ཁམས་ཕྱོགས་ཀྱི་རྩི་བར་ན་བཞུགས་པ་ཡར་བྱོན་ཐོས་པས་མཇལ་དུ་བྱོན། དད་པ་བསམ་གྱིས་མི་ཁྱབ་པ་བྱུང༌། རུ་བར་གདན་དྲངས་ནས་ཡབ་ཀྱི་ཆིབས་བཟང་བ་ལ་ཁོང་བསྐྱོན། 哦！略述འབའ་རོམ་དར་མ་དབང་ཕྱུག་之主要弟子，འགྲོ་མགོན་ཏི་ཤྲཱི་སངས་རྒྱས་རས་ཆེན་之传记。大师出生于འདམ་ཤོད་སྣར་མོ，父亲名为དར་ཁྲ་བོ，母亲名为སྐ་བཟའ་ཀླུ་ལྕམ，于木猴年诞生。种姓为གཞོང་和ལྟེང་二者之一的ལྟེང་འཛོམ་ཡིག་ཚངས་རྗེ。 ལེའུ་བོན་པོ་占卜后说，将会出现一位贤善的僧人。起名为ཧོར་གྲགས。七岁时无碍通晓读写。十三岁左右，听闻喇嘛仁波切འབའ་རོམ་པ་之盛名，心生欲见之念，全身汗毛竖立，生起极大之敬信。一次，听闻喇嘛འབའ་རོམ་པ་从多康方向的རྩི་བར་返回，遂前去拜见，生起不可思议之信心。被迎请至རུ་བ，乘坐父亲的骏马。
English
Long! The meaning is to guide beings to the realm of great bliss, the essence of Dharma is the emptiness that possesses the six perfections. The meaning is like an illusion-like appearance, abiding in the realm of great bliss, after the Dharma, with non-conceptual wisdom, transcending the emptiness of the three wheels. The meaning is cause and effect, dependent origination, abiding in the realm of great bliss, the practice, main practice, and post-practice of Dharma are all emptiness without focus. The meaning is the spontaneous perfection of dualistic appearance, abiding in the realm of great bliss, the mind is separated from the view of emptiness. The meaning is without change, abiding in the realm of great bliss, the mind abiding in natural awareness is the practice of emptiness. The meaning is without distraction, free from attachment, abiding in the realm of great bliss, the mind's appearance and emptiness are the conduct of emptiness. The meaning is without bias, equality wisdom, abiding in the realm of great bliss, the mind is separated from the extremes of permanence and annihilation, the fruit of emptiness. The meaning is spontaneous accomplishment, abiding in the realm of great bliss, the tummo that possesses the four essentials is the emptiness of diligence. The meaning is warm signs, experiential signs, feelings, and realization, abiding in the realm of great bliss, the key is to practice and transform the emptiness of dreams. The meaning is the clear light of sleep, abiding in the realm of great bliss, the key is the transference of consciousness, the emptiness of the unchanging Dharmakaya. The meaning is the activities of the Rupakaya, abiding in the realm of great bliss, the key is the clear light of the three bardos merging. The meaning is without birth and death, abiding in the realm of great bliss, in general, the emptiness of the four Dharmas, four minds, and four essentials. The meaning is the instructions of the four threes, abiding in the realm of great bliss, this is the activity of the previous masters. Those who possess faith and respect will surely accomplish it, let go of worldly affairs and practice it, feelings and realization will naturally arise. By this, one can distinguish the beginning and end of samsara and nirvana, it is the accomplishment of eternal cultivation. Thus it is said. ༈ A brief biography of Drogön Ti Shri Sangye Rechen, the chief disciple of Ba Rom Dharma Wangchuk: He was born in Damshö Nermo, his father was Dar Trawo, and his mother was Ka Za Lu Cham. He was born in the Wood Monkey year. His lineage was either Zhong or Teng, and he was from the Teng Dzom Yik Tsang Je. Leu Bonpo predicted that a virtuous monk would appear. He was named Hor Drak. From the age of seven, he knew how to read and write without difficulty. Around the age of thirteen, he heard the great fame of Lama Rinpoche Ba Rompa, and with the thought of meeting him, the hairs on his body stood on end, and great devotion arose. Once, he heard that Lama Ba Rompa was returning from Tsibar in the Dokham region, so he went to meet him and developed unimaginable faith. He was invited to Ruwa and rode on his father's fine horse.
Chinese
于是，供养了以绸缎为首的财物。然而，未能跟随巴绒仁波切返回多康下部。十五岁时，前往擦尔拜见香仁波切。在制造争端的时候拜见了他，他说：“你需要制造我的争端。”他扔了一些弹弓和石块。他说：“从争端中获胜，无论我怎么做，都不会超出大手印的范围。”说完，立刻受到了加持，认识了自心。他给予了本尊神的生起次第，以及护法四臂的灌顶修法，并说：“这对你会有帮助。”在一次灌顶时，作为智慧尊降临的标志，显现并安住在虚空中。听闻了您所著的至高无上之道的教导等。在叶尔巴拜见了桑结贡巴，被赐名为般若僧哈。请求了拙火的教导，生起了暖相。再次返回家乡的途中，拜见了达隆塘巴仁波切，听闻了许多法会。之后，前往巴绒扎，作为学徒侍奉旺森，修持胜乐金刚和怙主，见到了乌鸦面的尊容。十八岁时，拜见了直贡仁波切绛南拉，以皈依心等次第引导的教诲摄受了他。再次轮流在香擦、桑结贡巴、敦巴摩兰沃赛三位尊者面前侍奉了六年。听闻了那若六法和大手印俱生和合、本尊修法无量，以及古尔、达、萨三根本等的讲解，以及《上师五十颂》和根本堕等誓言的法类。之后，一听到巴绒仁波切从康区返回的消息，立刻前往巴绒扎。从达玛旺秋面前听闻了大手印五次第明镜、希解等许多教法，并用祖辈们的生活资具，住在巴绒洞中，祈求了金刚亥母五尊的加持。从十五日开始，进行了百字明的开示，十八日开始了大手印的教导，二十一日见到了大手印的体性，二十四日进行了大手印的提升，二十七日大手印的证悟比以前更加增上，上师
English
Then, offerings were made, led by silk and including wealth. However, he did not accompany the precious Lama Barompa on his return to Lower Dokham. At the age of fifteen, he went to Tsal to meet Zhang Rinpoche. He met him during a time of conflict, and [Zhang Rinpoche] said, "You need to create my conflict." He threw some slingshots and stones. He said, "Victory comes from conflict, and no matter what I do, it does not go beyond the Great Seal." Immediately, blessings entered him, and he recognized his own mind. He gave the generation stage of the yidam deity and the empowerment and practice methods of the four-armed protector, saying, "This will be beneficial to you." During one empowerment, as a sign of the arrival of the wisdom being, it arose and sat in the sky. He listened to the ultimate teachings of the supreme path that you composed. He met Sangye Gompa in Yerpa and was given the name Prajnasimha. He requested the teachings on tummo, and signs of heat arose. Again, while returning to his homeland, he met Taklung Thangpa Rinpoche and attended many assemblies. Then, he went to Barom Drak and served as an attendant to Lopon Wang Seng, practicing Chakrasamvara and Mahakala. He saw the face of the raven-headed one. At the age of eighteen, he met Drikung Rinpoche Jyang Namra. He was taken in with the instructions on refuge and bodhicitta, etc. Again, he alternately served Zhang Tsal, Sangye Gompa, and Tonpa Monlam Ozer for six years. He listened to the Six Dharmas, the coemergent union of Mahamudra, limitless yidam practices, and the explanations of the three roots of Gur, Tag, and Sam, as well as the Fifty Verses on the Guru and root downfalls, etc., the Dharma teachings on vows. Then, as soon as he heard the news that Lama Barompa was returning from Kham, he immediately went to Barom Drak. From Dharma Wangchuk, he heard the fivefold mirror of Mahamudra, Zhi byed, and many other teachings. Using the livelihood provided by his ancestors, he stayed in Barom Cave and received the blessings of the five forms of Vajravarahi. From the fifteenth, he began the teachings on the initiation of the Hundred Syllable Mantra. On the eighteenth, he established the teachings on Mahamudra. On the twenty-first, he saw the nature of Mahamudra. On the twenty-fourth, he performed the extraction of Mahamudra. On the twenty-seventh, his realization of Mahamudra became even greater than before, and the Lama