English
After listening, at Paro Taktsang, he requested the transmission of the "Hundred Thousand Tantras" from Kathokpa Yeshe Bumpa, as well as many teachings of the Karma tradition. Learning that Ratna Lingpa was composing answers to questions, he took them and offered them to Ratna Lingpa in Lhodrak Shar. He received all of his treasure teachings, as well as the mountain practices of Yang Monastery, and the Kama oral transmission of Vajrakilaya. Then he went to Lato Jang. He requested from Gyalkhar Setonpa the cycle of the three peaceful, wrathful, and Kilaya practices, as well as many transmissions of the Mamo tantras such as Mamo South-Going, North-Going, and Gangshar, as well as Tsedak Badluk, Urmo Khatun, Yamantaka Six-Faced, Yamantaka Red, and so on, listening to all the teachings he possessed. He received the empowerment and transmission of three hundred and a half Pustis. This lama gave all three: food, clothing, and Dharma. In particular, he said that there was no lama greater than this one because he bore a great burden for the teachings. When telling the history, he would shed tears. Then he also went to see Nepal, Garsha, Nagar, Kota, and so on. In Lato Lho, he requested from Ngakchang Nam Trakpa the seven non-identical Kagye and Kama treasures, and most of the Dzogchen Aro teachings, as well as the three Karak cycles, the Mahamudra instructions, the three Doha cycles, the Drubnying Amararnasi Kara cycle, the Doha Dzö Jamyang Dorje's Dharma cycle, and so on. Then he went to Yarlung. He requested the Rong's Mandala Seven Cycles from Khrukhang Lotsawa. He requested the complete Steu teachings from Chaklo Rinchen Chögyal, and he requested many Kadampa teachings from Chöje Nam Trakpa. He requested all the Karma teachings from the Fourth Zhwa-dmar-pa, and he requested the Zhi-byed teachings from his father, the Great Bodhisattva. He requested the oral transmission of Rechungpa and so on from Tsangnyön, and he requested the teachings of the Omniscient Longchenpa from Sangye Gyaltsenpa of Zingpa Takgo. He requested the Chö practice from Dolwa Drubchenma, and all the Dharma cycles of Sangye Lingpa, such as Lama Gongdü, and he requested his own Ati teachings from Samten Lingpa, as well as Sakya Kabum, Lamdre, and so on, and Gyalwang Chöje Kunga Paljorba obtained all the Druk teachings, and Shang Aba Namkha Gyaltsenpa obtained all the Upper Druk and Aba teachings, and Jagpa obtained the Shangpa Kagyu teachings, and Kudrung Nyidawa obtained the teachings of Künkyong Lingpa, and in Ngor, Chöje
Chinese
在智仁秋处听闻了道果和众多灌顶。在夏鲁巴·衮却桑波处听闻了瑜伽和夏鲁派的大部分教法。在法主绛钦巴处听闻了从埃钦传承下来的中观引导等纳塘派的法类。在滚休，向领主的后裔和弟子们传授了娘氏教法。在新寺三丹岗巴处听闻了秋旺仁波切的伏藏法等等。总而言之，对于藏地流传的教法，几乎没有未曾听闻的，但我自己也无法尽述。之后前往扎塘，在夏鲁译师处，问道：学习声明，还是请求密集五次第的引导？回答说：请求五次第。因此，他能清楚地看到五风的各自颜色，能够控制梦境，游历众多刹土，能够无碍地看到中阴境界，拥有了知弟子和施主清净誓言者的苦乐的现量，等等诸多功德。仅仅说了一些，人们就对他进行了广泛的恭敬和供养，因为请求观察心意的人很多，他感到厌烦，心想一生要成就佛果，于是隐居起来，逃到门隅，依靠贫困的生活，使寿命和修行相等，并发誓如果出现具器弟子，将慷慨地施予佛法。在卡曲修行了七年，瑞玛迪预言说：夏鲁译师的寿命有六十一岁的障碍，如果进行金刚橛的念修，可以延寿三十年，活到九十一岁。第二天，他自己建造坛城，开始了为期九个月的修行。那时，念修金刚橛的口中闪耀着火星，他心想：如果我有敌人，就可以诛杀，但我没有敌人。还有一次，在古秋，他想起富人不偿还他寄托的布施青稞，反而给上师下毒，并在所有施主中挑拨离间，于是金刚橛跳动，火焰升腾，浓烟滚滚。他心想：我的上师的寿命能延续吗？金刚橛已经成就了。于是，他用一块干猪肉做会供，并作了食子。
English
At Drenchog, he listened to the Lamdre and many empowerments. At Zhwa lu ba Konchog Zangpo, he listened to Yoga and most of the Zhwa lu pa's Dharma teachings. At Dharma Lord Jangchenpa, he listened to the Madhyamaka instructions transmitted from 'Chim, as well as the Narthangpa Dharma cycles. In Tumshul, he gave many Nyang-style teachings to the descendants and disciples of the lord. At Ne'u Nyung Samten Gangpa, he listened to many of Chodwang Rinpoche's treasure teachings, and so on. In short, it was as if there was no Dharma that had spread in Tibet that he had not listened to, but I myself cannot express it all. Then he went to Drathang, to Zhwa lu Lotsawa, and asked, "Should I study grammar, or should I request the instructions on the Five Stages of Guhyasamaja?" He replied, "Request the Five Stages." As a result, he clearly saw the individual colors of the five winds, was able to control his dreams and travel to many Buddhafields, was able to see the bardo without obstruction, and possessed the clairvoyance to know the happiness and suffering of disciples and patrons who kept their vows pure, and so on. Because of the many qualities that arose, people gave him great reverence and offerings, and because many people asked him to examine their minds, he became annoyed and thought that he would attain Buddhahood in one lifetime, so he went into seclusion and fled to Mon country, where he relied on a poor life, making his life and practice equal, and made a vow to generously bestow the Dharma if a worthy disciple appeared. He practiced in Khar-chu for seven years. Remati prophesied that Zhwa lu Lotsawa had a life obstacle at the age of sixty-one, but if he performed the practice of Vajrakila, he could postpone it by thirty years and live to be ninety-one. The next morning, he built his own mandala and began a nine-month practice. At that time, sparks flew from the mouth of the Vajrakila during the recitation, and he thought, "If I had an enemy, I could kill him, but I have no enemy." Also, once in Guchul, he remembered that the rich man had not repaid the barley he had entrusted to him for alms, and had even poisoned the lama and stirred up trouble among all the patrons, so the Vajrakila trembled, flames blazed, and blue smoke billowed. He thought, "Will my lama's life be prolonged? The Vajrakila has been accomplished." So he made a tsok offering with a piece of dried pork from Thugdor, and made a torma.
Chinese
完全供养之后，我做了个梦。我梦见许多骑马的女人，我以为她们来自坛城，又以为她们来自闭关房，她们拿着白色的木橛，扛着许多肚子，去了斯古曲的庄园，从肚子里倒出许多血。之后，当我去见夏鲁译师时，因为没有任何供养，所以在身上摸索，找到了三十一个新鲜的阿如拉果，供养给了上师。上师非常高兴，用手接纳了。我梦见上师还给我一个，放进了我的嘴里。醒来之后，上师的寿命还在延续。我想，上师还给我的那一个，好像让我少活了一年。后来，事情真的发生了，上师活到了九十岁。之后一个月左右，斯古曲的人们得了痢疾，凡是对我们怀有恶意的人都死了。下毒的富人家都破产了。这个木橛延续了我上师的寿命，我因此堕入恶道。之后，为了平息寂怒本尊、顶髻九尊、不生本尊、一切明智本尊、无垢顶髻佛母的业障，我每年闭关一次，总共闭关了五年。上师说，大约有五六十人死亡，不知道是否超度了，但情况很糟糕。总的来说，这位上师的博学、持戒、贤善三方面，获得成就的方式，以及在闻、思、修三方面所下的功夫等等，都不是凡夫俗子所能理解的，像我这样的人也无法描述这些功德的哪怕是一小部分。我请求他写一个简短的传记，但他没有同意。他写了一份草稿，但他用神通知道后，说：“拿来。”我呈给了他。他说：“你对我很有信心，但末法时代的众生已经满足于用这种方式积累罪业了。不要因为我而增加罪业的积累。如果产生不信任，那些可怜的人会堕入地狱。不要告诉任何人我有什么功德。”说完，他就把草稿烧掉了。因为有严厉的禁令，所以我也无法说。后来，当他接近圆寂的时候，他说：“今年这场天花，我要逃到一个遥远的地方。”然后，有一段时间，他不知去向。之后，出现了天降花雨、天空出现彩虹、大地颤动、连续七天出现太阳等瑞相，以及东方传来巨大的声音等征兆。一两个弟子和施主
English
After offering completely, I had a dream. I dreamed of many horse-riding women, thinking they were from the mandala, and also thinking they were from the retreat house. They were carrying white wooden pegs and many bellies, going to the estate of Suguchul, and pouring a lot of blood from the bellies. After that, when I went to see the translator of Zhalu, because there was no offering, I groped around my body and found thirty-one fresh Arura fruits, which I offered to the Lama. The Lama was very pleased and accepted them with his hands. I dreamed that the Lama gave one back to me and put it in my mouth. When I woke up, the Lama's life was still continuing. I thought that the one the Lama gave back to me seemed to have shortened my life by one year. Later, it really happened that way, and the Lama lived to be ninety years old. After about a month, the people of Suguchul got dysentery, and all those who harbored malice towards us died. The wealthy families who poisoned people went bankrupt. This wooden peg extended the life of my Lama, and I fell into the lower realms because of it. After that, in order to purify the obscurations of the Peaceful and Wrathful Deities, the Nine-Headed Deity, the Unborn Deity, the All-Knowing Deity, and the Immaculate Ushnishachakra, I did a retreat once a year for a total of five years. The Lama said that about fifty or sixty people had died, and he didn't know if they had been liberated, but the situation was very bad. In general, this Lama's scholarship, discipline, and virtue, the way he attained accomplishment, and the efforts he put into hearing, thinking, and meditating, etc., are difficult for ordinary people to comprehend, and even a small part of these qualities cannot be described by someone like me. I asked him to write a short biography, but he didn't agree. He wrote a draft, but he knew it through his clairvoyance and said, "Bring it here." I presented it to him. He said, "You have great faith in me, but the sentient beings of the degenerate age are already satisfied with accumulating sins in this way. Don't increase the accumulation of sins because of me. If distrust arises, those poor people will fall into hell. Don't tell anyone that I have any qualities." After saying that, he burned the draft. Because there was a strict prohibition, I couldn't say anything either. Later, when he was close to passing away, he said, "This year's smallpox, I will escape to a distant place." Then, for a while, he disappeared without a trace. After that, there were auspicious signs such as a rain of flowers, rainbows in the sky, earthquakes, and the sun appearing for seven consecutive days, as well as signs such as a loud sound coming from the east. One or two disciples and patrons
Chinese
据说，那些拥有佛法修行经验的人，没有舍弃肉身就前往空行净土了吗？ 当我问起这位伟大的上师有多大年纪时，他说：“一百一十五岁左右吧，阿弥陀佛。 现在老了，记不清了。” 虽然他对所有人都这么说，但他与贡玛扎雄、杰俄洛、玛尔敦等人一同听法的时间是相同的。 似乎他在人间住了两百多年。 其他功德无需多言，但依靠金刚橛获得成就的方式，如果在这部金刚橛传承的历史中没有记载，那就不行，所以稍微写了一点。 祈请具德上师金刚持以及空行母众赐予加持，愿其不会成为我们道路和成就的障碍。 如此进入了至高神橛的门， 证悟者成就者次第显现之方式， 印度尼泊尔西藏无法计数， 如实讲述过往历史的能力， 我虽不具备那样的智慧与勇气， 即便如此，若不将自己听闻之事， 以文字形式清晰记录下来， 如今精通续部教典又有何用？ 仅仅将言语传入耳中无人理睬， 故而抛弃杂念以善良之心书写。 若有错谬祈请上师本尊宽恕。 唉玛！ 胜者之教法珍宝， 往昔在藏地弘扬极为广阔， 持教者贤哲成就者成为典范， 修行实证之人不可思议。 如今这个时代犹如黎明之星， 所有利益佛法者皆已前往他方。 即使有些想要守护密咒之人， 连眼前所需的吃喝都无法学会， 更何况是广大的续部讲解和实修？ 仅仅是持有名称和标志而已。 既没有闻思断除增益损减的智慧， 也没有将本尊修持推向极致的意愿。 装模作样如膨胀的猫头鹰般自负的， 看到这样的人，内心更加悲伤。 外表用华丽的衣着来装饰， 内心却与世俗的贪恋分不开， 背离了佛法和众生的利益。 每当见到这样的持教者，内心都感到悲哀。 从微笑的脸上说着弘扬佛法的话语， 张着嘴巴闭着眼睛说着慈悲众生的话语， 内心却……