English
After that, he regularly made Torma offerings. From the age of nine, he began to partake of the food offered to the Sangha. Everyone praised him for his intelligence and wisdom. He studied many Chinese, Tibetan, and Treasure texts, as well as White Calculation, Black Calculation, astrology, geomancy, and ritual practices. He also studied Torma Repulsion, Fulfillment rituals, and fierce mantras. Painting, sculpture, divination, dance, and melodies, empowerments, consecrations, fire offerings, and methods of accomplishment, Chinese sounds, Tibetan sounds, methods of recitation, and so on, he engaged with all kinds of major and minor arts and sciences. This is the biography of his clear mind and sharp faculties. Although his knowledge was vast, it was like a collection of stars, without mastering any single one, which is regrettable. From his father onwards, up to his sons, he received empowerments, guidance, and instructions from more than thirty connected Lamas of the Drukpa Kagyu, Kathok, Nyingma, and Gelug schools in their respective contexts. The small books, measured in size, amounted to about fifty. These were not just receiving transmissions, but he was able to practice them himself and also explain them to others. This is the biography of relying on wise and accomplished Lamas. Not having met the Rainbow Body essence is regrettable. At the age of eleven, he practiced the Kunrig for a month. He heard the scent of incense and the sound of musical instruments. From then on, he consistently practiced every year, every month, every two months, every three or four months. Except when going to U-Tsang, he engaged in retreat and practice. Until he reached the age of thirty-seven, he completed hundreds of major and minor practices. According to their respective texts, some dream signs appeared. But without actual accomplishment, it is regrettable. At the age of five, he went to the Drukpa Kagyu monastery. Although he couldn't understand the teachings, he clearly perceived the changes in the environment. At the age of seven, he read the "Hundred Thousand Songs of Milarepa." He spent a long time in a state of peaceful abiding and non-memory. At the age of eleven, his father used the changes of location. At the age of sixteen, he received the great instructions of Drungpa. In order not to forget, he constantly practiced the changes of location. But without progress for a long time, it is regrettable. At the age of nineteen, he offered his hair. At twenty, he took the vows of a novice monk and a fully ordained monk. Having received the three vows, he believed in himself by protecting the root vows like his life. He diligently confessed and restored subtle transgressions. Now he boasts of being a Vajra Holder with the three trainings. This is the biography of pure vows and commitments. However, for millions of commitments, etc., a rain of subtle transgressions fell, which is regrettable. Going to the monastery to collude, secretly at dawn
Chinese
做了烟供。 稍微睡了一下，梦见赞喀纳森龙神和地方神白神，化现为卫藏地区的商人模样，骑着白色的石头出现我面前。 那时，梦中从锅台上，田主夫妇向上出现，我被母亲的灰屁股压着，生起了乐空交融的良好定。 在集会大门那里，梦中见到了非常清晰的自生女王。 在龙女的国度里，做了圣母的小会供。 梦中出现各种颜色的彩虹，像是手金刚秘密教法的例子，很好地加持了我，梦兆吉祥。 去热振寺朝拜时，非常害怕蒙古人，追赶着赛马的足迹跑，长途跋涉，脚上有伤，非常疲惫，虽然不能走，但那天却和马一样快，心想这是圣地的加持，信心倍增。 白天玩骰子的人晚上就睡觉了，今天和彩虹赛跑，和驴子一样，朋友和供养官说我是个骗子，受到了责备，心里很难过。 朝拜桑耶寺时，马头明王像，像是刚从珊瑚酥油里拿出来一样，鼻尖上好像要滴下酥油，我看到了。 问了所有的朋友，他们都说没看见，这是朝拜卫藏地区大概情况的传记。 没有朝拜桑布扎日，心里很难过，刚住在寺庙里，一天晚上睡觉时，生起一个恶劣的烦恼念头，刚睡着就听到无形的声音说：导师和弟子们，虽然这位一切智者是弥勒佛亲自降世，但现在你们这些调伏对象的相续中却出现这样的想法。听了之后，比那些外面的执法者还要害怕，心想导师和弟子们都在看着我，非常羞愧，没有丝毫违背规矩，明白规矩和戒律是为了自己，对所有僧众修习无量清净观，认为自己是所有人的下等者，仁波切和小学的两位老师，几乎总是保持四条腿的姿势，长期担任执事和中等官员，也恭敬地听闻执事教典的教言，认为没有单独的引导，按照仪轨念诵药师佛仪轨等所有法事，坚持独自念诵。
English
I made a smoke offering. I slept for a while and dreamed of Zangkhar Lutsen and the local deity White God, appearing in the form of a merchant from the U-Tsang region, riding a white stone in front of me. At that time, in the dream, from the top of the stove, the farmer couple appeared upwards, and I was pressed by the mother's gray buttocks, giving rise to a good samadhi of bliss and emptiness. At the gate of the assembly hall, in the dream, I saw the very clear Self-Arisen Queen. In the kingdom of the Dragon Goddess, I made a small Ganachakra offering to the Holy Mother. In the dream, rainbows of various colors appeared, like examples from the secret tantra of Vajrapani, blessing me well, the dream omen was auspicious. When I went to Reting Monastery for pilgrimage, I was very afraid of the Mongols, chasing after the footprints of the horse race, traveling a long distance, with wounds on my feet, and very tired. Although I couldn't walk, I was as fast as a horse that day. I thought it was the blessing of the holy place, and my faith increased. The person who played dice during the day went to sleep at night. Today, running with the rainbow is like a donkey. Friends and offering officials said I was a liar, and I was blamed, and I felt very sad. When I went to Samye Monastery for pilgrimage, the statue of Hayagriva looked like it had just been taken out of coral butter. A drop of butter seemed about to drip from the tip of his nose. I saw it. I asked all my friends, and they all said they didn't see it. This is a biography of the general situation of visiting the U-Tsang region. I was very sad that I didn't visit Zambu Tsari. As soon as I stayed in the monastery, one night when I was sleeping, a bad disturbing thought arose. As soon as I fell asleep, I heard an invisible voice saying: "Teachers and disciples, although this omniscient one is Maitreya Buddha himself descended into the world, now such thoughts are arising in the minds of you disciples." After hearing this, I was even more afraid than those external law enforcers. I thought the teachers and disciples were watching me, and I was very ashamed. I did not violate the rules in the slightest, and I understood that the rules and regulations were for my own benefit. I practiced immeasurable pure perception towards all the Sangha, and I thought of myself as the lowest of all. The two teachers, Rinpoche and the elementary school teacher, almost always maintained a four-legged posture, and served as stewards and middle-ranking officials for a long time. I also respectfully listened to the teachings of the steward's scriptures, thinking that there was no separate guidance. According to the ritual, I recited all the Dharma practices such as the Medicine Buddha ritual, and insisted on reciting them alone.
Chinese
在取水的时候，自己的修法大多轮流停止。 对于文化如海，文殊菩萨的两种观点，从头开始背诵了几页重要的内容。 在后藏的法会上，上师和经师等在中央，从头到尾背诵内容没有遗漏。 考取格西学位的人和守护者一起站立的时候，白文殊赐予辩论获胜的窍诀。 他虽然聪明，但我获得了胜利。 在后藏禁语期间，白天禁语，修持红文殊的智慧丸。 年轻的僧人们争夺着拿走，谁得到的丸多，似乎智慧就大。 对于总义和支分，生起了更大的理解。 《解脱庄严论》也几乎要学完了。 对于《中观小论》和《释论·义明》等，进行模仿学习，并学习了一些总义和支分。 这是僧人们和合相处的传记。 因为居住时间短，没有获得智者的名号。 没有学习的机会，感到遗憾。 在一切智者面前接受大手印的引导。 《修心二颂》和《菩提道次第摄颂》，以及 猪母的两个灌顶，胜乐金刚的四个灌顶， 度母、药师佛、慈氏法和道次第等， 第十世嘉瓦仁波切的上师瑜伽，以及 大手印的介绍和慈悲的修法传承。 因为学习得好，觉得自己很有福报。 这是事业顺利、福德广大的传记。 然而，因为上师和学僧更换了地方，感到遗憾。 阿里持律师的堪布仁增·堆哲，以及 色拉的叔叔无意义地造成了损害。 不久之后，发疯和急躁而死。 另外有些人也因为嫉妒而造成损害。 损害的大小与不悦相等。 这是祖先护法轮回的传记。 我虽然没有怀着恶意和害心， 但因为我而损害了他人，感到遗憾。 老喇嘛仲仁·嘉绒巴， 仲仁·衮培和耶巴·塔钦， 秘密地献上了一些宁玛派的灌顶和传承。 仲仁·衮培、仲仁·彭措，以及 格西·央西、噶玛旺波，以及 仲仁·西饶和年长的曼洛， 向他们传授了一些汉地的算法。 将康区的功德传播到卫藏的寺院。 这是将功德向上积累的传记。 因为微小的名声，不被大家重视。 看到哑巴高兴的样子，感到遗憾。
English
While fetching water, most of my own Dharma practices were suspended in turn. Regarding the ocean of culture, the two views of Manjushri, I memorized several important pages from the beginning. In the assembly in Tsang, the abbot and preceptor, etc., in the center, recited the content from beginning to end without omission. When those taking the Geshe degree and the protectors stood together, White Manjushri bestowed the key to winning debates. Although he was clever, I achieved victory. During the period of silence in Tsang, I observed silence during the day and practiced the wisdom pills of Red Manjushri. The young monks competed to take them away, and whoever got more pills seemed to have greater wisdom. A greater understanding arose for the general meaning and the branches. The "Ornament of Liberation" was also almost finished. For the "Madhyamaka Small Treatise" and the "Commentary: Meaning Clear," etc., I imitated and learned, and learned some general meanings and branches. This is the biography of the monks living together harmoniously. Because of the short time of residence, I did not receive the name of a wise person. I did not have the opportunity to study, and I felt regret. I received the guidance of Mahamudra from the presence of the All-Knowing One. The "Two Verses on Mind Training" and the "Compendium of the Stages of the Bodhi Path," as well as The two empowerments of Vajravarahi, the four empowerments of Chakrasamvara, Tara, Medicine Buddha, Maitreya's Dharma, and the stages of the path, etc., The Guru Yoga of the Tenth Gyalwang Rinpoche, and The introduction to Mahamudra and the compassionate practice lineage. Because I learned well, I felt fortunate. This is the biography of successful activities and great merit. However, because the abbot and the students changed places, I felt regret. The abbot of Ngari, Tsultrim, Khenpo Rinchen Duldral, and The uncle of Sera caused meaningless harm. Soon after, he died mad and agitated. In addition, some others caused harm because of jealousy. The size of the harm was equal to the displeasure. This is the biography of the ancestors' Dharma protectors' cycle. Although I did not harbor malice or harmful thoughts, I regret that others were harmed because of me. The old lama Drungram Gyal Rongwa, Drungram Kunpel and Yerpa Tachen, Secretly offered some Nyingma empowerments and transmissions. Drungram Kunpel, Drungram Puntsok, and Geshe Yangshe, Karma Wangpo, and Drungram Sherab and the elder Menlo, Taught them some Chinese calculation methods. Spread the qualities of Kham to the monasteries of U-Tsang. This is the biography of accumulating merit upwards. Because of my small reputation, I am not valued by everyone. Seeing the happy face of the mute, I felt regret.