Chinese
阿若·益西炯乃的历史 阿若·益西炯乃的历史 阿若·益西炯乃的历史。顶礼至尊上师们！阿若·益西炯乃的历史有三部分：第一，讲述其血统；第二，讲述其事业；第三，讲述其最终的转变。其中，第一部分讲述其血统：卓若·桑嘎尔佐库地区的人们，因为阿若·益西炯乃大师拥有神通，能够回忆起前世，所以他们请教大师：“请问大师您能回忆起多少前世？”大师回答说：“轮回没有开始和结束，我的血统怎么会有开始和结束呢？”“但是，自从我把握住道路的开端以来，已经经历了大约五世。”他们请求大师讲述这些经历。大师说：“第一世，我出生在印度东部，成为一个名叫‘迅速行动’的婆罗门之子。那时，我努力修习大乘佛法，获得了对佛法坚定信念的忍耐力。那时，我把握住了道路的开端。”大师说：“然后，我去世后转生到三十三天，成为名叫‘根嘎宁布’的天子。那时，我不执着于天界的享乐，而是向天帝听法，并专注于天界的禅定。”大师说：“然后，我去世后转生到印度，成为一个名叫‘增加’的婆罗门之子，名叫‘比丘脱离束缚的青年’。我向印度的智者们听闻了所有的三藏佛法，并用智慧理解和掌握了它们的含义。”大师说：“然后，我去世后转生到噶尔·格洛，成为一个名叫‘比丘小虫鱼’的儿子。那时，我遇到了莲花生大师前往桑耶并驻锡在那里，我听闻了深奥的密法，独自一人住在那里，专注于禅修。”大师说：“然后，我去世后转生到多康，成为阿若·尼雅波和索摩·华丹之子，名叫阿若·益西炯乃。”大师说，他就是这个人。像这样一位圣人，出现了五种奇妙的征兆：前世
English
The History of Aro Yeshe Jungne The History of Aro Yeshe Jungne The History of Aro Yeshe Jungne is present. Homage to the noble lamas! The history of Aro Yeshe Jungne has three parts: first, the teaching of his lineage; second, the teaching of his deeds; and third, the teaching of his ultimate transformation. Among these, the first is the teaching of his lineage: The people of the area of Chokro Zangkar Dzokhul, because the master Aro Yeshe Jungne possesses clairvoyance and remembers his previous lives, requested the master, saying, "Please tell us how many previous lives you remember?" The master replied, "Since samsara has no beginning or end, how could my lineage have a beginning or end?" "However, since I grasped the beginning of the path, I have passed through about five lives." They requested him to tell them about these. The master said, "First, I was born in eastern India as the son of a Brahmin named 'Quick Action'. At that time, I diligently practiced the Dharma of the Great Vehicle, and I obtained the forbearance of firmly believing in the Dharma. At that time, I grasped the beginning of the path." The master said, "Then, after I died, I was reborn in the realm of the Thirty-Three as the son of a god named 'Kunga Nyingpo'. At that time, I was not attached to the pleasures of the gods, but I listened to the Dharma from the lord of the gods and meditated on the contemplation of the gods." The master said, "Then, after I died, I was reborn in India as the son of a Brahmin named 'Addition', named 'Bhikshu Youth Liberated from Extremes'. I listened to all the Dharma of the Tripitaka from the scholars of India, and I understood and mastered their meaning with wisdom." The master said, "Then, after I died, I was reborn in Gar Gelod as the son of a man named 'Bhikshu Worm Fish'. At that time, I met the master Padmasambhava who had gone to Samye and was residing there, and I listened to the profound Dharma of the secret mantras, and I stayed alone and diligently practiced meditation." The master said, "Then, after I died, I was reborn in Dokham as the son of Aro Nyakpo and Somo Paldron, named Aro Yeshe Jungne." The master said that this is who he is. Such a holy person, five wonderful signs appeared: previous life
Chinese
作为母亲具有法性体验传承之征兆，在母亲腹中时，发出三次“阿”的声音。同样，为了表明此生也具有法性体验的传承，出生时，神识也沉浸在禅定之中。为了表明不贪恋欲望的功德，出现了一种没有食物和衣服概念的状态。为了报答母亲的恩情，出现了一种能够回答母亲提问的神识。作为化身的征兆，出现了一种与他人不同的、非常迅速的生起和圆满次第。以上是最初讲述的出生传承。中间讲述的功业是，总共有九个要点。第一，从伟大的善知识僧伽王之子，以及更早的益西雍仲尊前，业和习气如何觉醒呢？那时，父母两人看到了孩子许多奇异的行为，但不知道究竟是怎么回事，于是带着孩子去拜见两位善知识，问道：‘我们的孩子出现了这样的奇异征兆，这到底是怎么回事？’善知识回答说：‘我们会观察他的行为，把孩子留在这里，你们回去吧。’父母回去后，把孩子留下了。那个孩子用专注的眼神凝视着两位善知识。两位善知识的加持融入孩子，生起了特殊的禅定体验。那个孩子也模仿他们的行为，进行禅修，于是过去世的闻思和禅修的习气都在那时觉醒了。之后，他前往安琼央宗寺修行，七年七个月后，证悟了法性，亲眼目睹了显现无自性的体验，用手触摸石头，留下了清晰的痕迹。脚踩在岩石上，就像踩在泥土上一样。获得了光蕴身，日夜没有区别，一切都变成了光明。因为了知一切缘起的显现都是无实的，所以生起了昏沉和飘忽的体验。’据说如此。他也不想在那里停留，而是前往康区的顶端，隆寺。
English
As a sign that the mother possessed the lineage of experiencing the Dharma nature, the sound of "A" occurred three times while in the mother's womb. Similarly, to indicate that this life also possesses the lineage of experiencing the Dharma nature, at the time of birth, consciousness was also immersed in meditative absorption. To indicate the absence of attachment to the merits of desire, a state of having no concept of food and clothing arose. To repay the kindness of the mother, a consciousness that could answer the mother's questions arose. As a sign of being an emanation body, a particularly rapid arising and completion stage, unlike others, occurred. The above is the initial explanation of the lineage of birth. The explanation of the deeds in the middle is that there are nine main points in general. First, how did karma and habitual tendencies awaken from the great virtuous friend Senge Gyalwai Se, and also from the presence of Gong Yeshe Yungdrung? At that time, the two parents saw many extraordinary behaviors of the child, but not knowing what was actually happening, they took the child to see the two virtuous friends and asked, 'Our child has shown such extraordinary signs, what kind of child is this?' The virtuous friends replied, 'We will observe his behavior. Leave the child here and you go back.' After the parents returned, they left the child there. That child gazed intently at the two virtuous friends with focused eyes. The blessings of the two virtuous friends entered the child, and a special experience of meditative absorption arose. That child also imitated their actions and meditated, and all the habitual tendencies of hearing, thinking, and meditating from previous lives awakened at that time. After that, he went to Anchung Yangdzong Monastery to practice, and after seven years and seven months, he realized the Dharma nature, directly witnessing the experience of seeing appearances as devoid of inherent existence. When he touched a stone with his hand, clear marks were left. When he placed his foot on a rock, it was as if he were stepping on clay. He attained the light body, and there was no difference between day and night, everything became light. Because he knew that all appearances of dependent origination were unreal, experiences of dullness and vagueness arose.' It is said. He also did not want to stay there, but went to the top of Kham, Long Monastery.
Chinese
之后，他在那里住了一年零一个月。他获得了对神通和禅定的控制，能够将大的变成小的，将小的变成大的，使存在的变得不可见，使不存在的显现，行走时看起来像坐着，坐着时看起来像行走等等，能够控制所有的神通。之后，他前往曲科隆塘卓玛的地方，做了那样的错误行为。他住在一个佛塔旁，每天用从口中吸出的酥油水来代替洗浴。每晚，他都用门闩挡住住所的门睡觉。这些都是象征性的教导：住在佛塔旁意味着不背对三宝才能安乐。在体内洗浴意味着必须净化内心的烦恼。晚上用门闩挡住门睡觉意味着保护住在住所中的修行者免受障碍。还有，一天晚上，当他用门闩挡住门睡觉时，一位住持说：“喂，你过来”，然后打了他一下。他说：“喂，喂，这是智慧的来源”。之后，他想向僧侣们展示神通。他把所有砍柴的工具都丢了回来。他们以为他把斧头和工具都扔进了悬崖。他唱了这首歌：轮回涅槃皆是心的游戏，执着实有毫无意义。认识自己的本性时，六道众生无惧悬崖。从轮回的险谷悬崖中，找到了涅槃的广阔平原。据说，当他说完这些话时，所有的险谷和悬崖都变成了平地。所有的僧侣都感到惊讶。还有一次，他去取水，把所有取水的工具都打碎了。他们以为他要放弃取水了。他说：轮回的海洋深不可测，没有从五毒泥潭中解脱之时。生老病死的河流，用智慧之火烧干才能止渴。据说，当他说完这些话时，所有的水都消失了，整个山谷都干涸了。僧侣们再次感到非常惊讶。他做了许多诸如此类的令人惊奇的神通行为。之后，他没有再在那里停留就离开了。
English
After that, he stayed there for one year and one month. He gained control over magical powers and samadhi, being able to transform the large into small, the small into large, making the existent invisible, making the non-existent appear, appearing to sit when walking, and appearing to walk when sitting, and so on, able to control all kinds of magical powers. After that, he went to the place of Chokor Longtang Dronma and performed such wrong actions. He stayed near a stupa, and every day he used melted butter water sucked from his mouth as a substitute for bathing. Every night, he slept with the door of the residence barred. These were all symbolic teachings: staying near the stupa means that one can be at ease if one does not turn one's back on the Three Jewels. Bathing inside means that one must purify the inner defilements. Sleeping with the door barred at night means protecting the Sangha who reside in the place from obstacles. Also, one night, when he was sleeping with the door barred, a resident elder said, "Hey, come here," and hit him once. He said, "Hey, hey, this is the source of wisdom." After that, he wanted to show magical powers to the monks. He lost all the tools for cutting wood and came back. They thought he had thrown the axe and tools into the cliff. He sang this song: Samsara and nirvana are the play of the mind, Holding onto things as real is meaningless. When one knows one's own nature, The six realms of beings have no fear of the cliff. From the dangerous valley and cliff of samsara, The vast plain of nirvana is found. It is said that when he said these words, all the dangerous valleys and cliffs became level ground. All the monks were amazed. Also, another time, he went to fetch water and broke all the tools for fetching water. They thought he was going to give up fetching water. He said: The ocean of samsara is deep and immeasurable, There is no time to escape from the mud of the five poisons. The stream of birth, old age, sickness, and death, Can be dried up by the fire of wisdom. It is said that when he said these words, all the water disappeared and the whole valley became dry. The monks were again greatly amazed. He performed many such amazing magical acts. After that, he left without staying there any longer.
Chinese
拜见堪布拉钦贡巴饶赛后，拉钦说：“不要做这种疯狂的行为，也要学习佛法，出家后也要守护戒律。”于是说：雪山的白狮子和，村里的家犬，发出自己的声音虽然相似，但威慑力却大不相同。山腰间飞舞的小鸟和，斩断虚空的雄鹰，扇动翅膀虽然相似，但斩断虚空却大不相同。我执着于无自性，你心胸狭隘执着于言辞，成就殊胜意义虽然相似，但获得果实却大不相同。说完之后，拉钦感到非常惊讶，说：“你真是个特殊的人，必须利益众生。因此，为了让众生生起信心，并避免不良行为和不善之业，你必须出家，所以你出家吧！为了通过密宗的途径利益众生，需要灌顶才能引导弟子进入坛城，所以请接受灌顶！为了让其他人相信，必须听闻佛法，所以请在堪布们面前听闻佛法并交流思想。”说完后，又说了之前的偈颂，拉钦非常惊讶。上师考虑到要以特殊的方式利益众生，所以在拉钦贡巴赛的面前出家，圆满了比丘戒，并被赐名为格隆益西炯内。之后，向上师娘嘉纳古玛拉圆满地请求了灌顶，并被赐予密名为多杰尼波。之后，听闻了上师巴廓贝若扎纳、喀切益西多杰、娘钦华扬等众多智者的教诲，并交流了思想。虽然在措辞和表达方式上略有不同，但在正确的意义上却是一致的，从而达成了一致的理解，并被赐名为谢饶坚让炯吉益西。上师贝若扎纳说：“这是化身。”娘嘉纳说：“这是镇压八地的菩萨。”
English
After meeting Khenpo Lachen Gongpa Rabsal, Lachen said, "Do not engage in such mad behavior, but also study the Dharma and uphold the vows after ordaining." Then he said: The white snow lion of the mountains and, the village dog, although similar in making their own sounds, their power to overwhelm is very different. The small bird flitting through the mountain ridges and, the great garuda cutting through the sky, although similar in flapping their wings, their ability to cut through the sky is very different. My clinging to selflessness and, your narrow-minded clinging to words, although similar in accomplishing supreme meaning, their attainment of results is very different. After saying this, Lachen was very surprised and said, "You are truly a special person, and you must benefit sentient beings. Therefore, in order to inspire faith in sentient beings and to avoid bad deeds and non-virtuous actions, you must ordain, so please ordain! In order to benefit sentient beings through the path of tantra, empowerment is necessary to guide disciples into the mandala, so please receive empowerment! In order to make others believe, it is necessary to listen to the Dharma, so please listen to the Dharma in the presence of the Khenpos and exchange ideas." After saying this, he also recited the previous verses, and Lachen was very surprised. The master, considering the need to benefit sentient beings in a special way, ordained in the presence of Lachen Gongpa Sal, completed the Bhikshu vows, and was given the name Gelong Yeshe Jungne. After that, he fully requested empowerments from the great master Nyak Jñana Kumara and was given the secret name Dorje Nyönpo. After that, he listened to the teachings of many wise men such as the great master Pakor Vairotsana, Khache Yeshe Dorje, and Nyenchen Pal Yang, and exchanged ideas. Although there were slight differences in wording and expression, they were consistent in their correct meaning, thus reaching a unified understanding, and he was given the name Sherabchen Rangjung gi Yeshe. Master Vairotsana said, "This is an emanation body." Nyak Jñana said, "This is a Bodhisattva who has suppressed the eighth ground."