Chinese
据说，娘钦巴央说，他是初地见真菩萨。拉钦衮巴萨说，他是圣龙树的化身。喀切益西多吉说，他是金刚萨埵的化身。另一些人认为他是圣文殊的化身。之后，他去了像苦行者敦巴一样的山上，在那里亲眼见到了吉祥金刚萨埵，并得到了预言。他还得到了很好地观察金刚萨埵心意的口诀等等。之后，他被预言说：“你不要住在这里，赶快去泰普古达摩寺，汇集所有经续的意义，利益众生。”之后，他按照预言去了泰普古达摩寺，住在那里，所有经续的意义都在他心中显现。之后，导师根据上、中、下三种根器，以外显的经藏为基础，为了下等根器的人，做了外轮的法。以内在的密咒为基础，为了中等根器的人，做了内轮的法。以秘密的心灵体验为基础，为了上等根器的人，做了秘密轮的法。之后，向哪些弟子传授了哪些口诀，以及传承的目录的历史是：大导师阿若益西炯内首先向亚孜本顿传授了包括王位总集灌顶在内的，首先是觉性力的灌顶。之后，在那种状态下，传授了以觉性嬉戏安住的诀窍。之后，传授了像剃刀一样彻底斩断分别念的诀窍。之后，传授了使未生起的自生智慧生起的诀窍。之后，传授了使之证悟的见解的诀窍。之后，传授了认识智慧。之后，传授了不破菩提心。之后，传授了珍宝体验的诀窍。之后，为了断除那些困难，传授了八个问答的诀窍，以及通过七种方式证悟的方法，以及珍宝断难的诀窍，以及珍宝正直的诀窍，以及珍宝精炼的诀窍，以及中阴的诀窍等等。另外，还有一套小口诀，智慧
English
It is said that Nyanchen Payang said that he was a Bodhisattva who had seen the truth of the first ground. Lachen Gonpa Sal said that he was an incarnation of the holy Nagarjuna. Khache Yeshe Dorje said that he was an incarnation of Vajrasattva. Some others consider him to be an incarnation of the holy Manjushri. After that, he went to a mountain like the ascetic Tumpa, and there he directly saw the face of glorious Vajrasattva and was shown the prophecy. He also gave the oral instructions on how to observe the mind of Vajrasattva well, etc. After that, he was prophesied, "Do not stay here, but hurry to Thepku Takmo Monastery, gather the meaning of all the sutras and tantras, and benefit sentient beings." After that, according to the prophecy, he went to Thepku Takmo Monastery and stayed there, and the meaning of all the sutras and tantras appeared in his mind. After that, the teacher, in accordance with the three faculties of superior, medium, and inferior, based on the outer Sutra Pitaka, performed the outer round of Dharma for the benefit of the inferior faculties. Based on the inner secret mantra, he performed the inner round of Dharma for the benefit of the medium faculties. Based on the secret experience of the mind, he performed the secret round of Dharma for the benefit of the superior faculties. After that, the history of which disciples were given which oral instructions and the lineage record is: The great teacher Aro Yeshe Jungne first gave Yazi Bonton the empowerment of the general collection of royal power, including the empowerment of the power of awareness. After that, in that state, he gave the secret instruction of abiding in the play of awareness. After that, he gave the secret instruction like a razor that completely cuts off conceptual thoughts. After that, he gave the secret instruction that causes the unarisen self-born wisdom to arise. After that, he gave the secret instruction of the view that causes realization. After that, he gave the recognition of wisdom. After that, he gave the unbroken Bodhicitta. After that, he gave the secret instruction of the precious experience. After that, in order to cut off those difficulties, he gave the oral instructions of eight questions and answers, and the method of realizing through seven methods, and the oral instructions of precious difficulty cutting, and the oral instructions of precious uprightness, and the oral instructions of precious refining, and the oral instructions of Bardo, etc. In addition, there is a small set of oral instructions, wisdom.
Chinese
开示进入轮回之门。以四佛之口诀，开示将法性转化为道之次第。以四智慧之口诀，开示见地。以智慧生于心之口诀，开示心之功德。以确定的答复，通过理性的禅定，消除疑惑的障碍。以不让菩提心受制于因缘之口诀，开示痛苦即是法性。以如雨宝降临之口诀，开示此生即是成佛之意。这些如星辰般不相混杂，如河流般连绵不断地存在。之后，如何给予了让·列贝谢饶（Rngog Legs pa'i shes rab）的教导呢？将让·列贝之灯与口诀结合，堆积起来，这是外在的方式。内在的方式是，通过轮回的出入，确定了显有、有寂轮回涅槃之法。珍宝要诀之灯，开示了使一个人成佛之法。珍宝自在之心的口诀，开示了口诀艰难之处的险境。以三个把握地基，介绍三身。以口诀金刚语来复诵。以三十二个小字，生起证悟的把握。如何教导仲辛·谢饶门兰（Drun shing shes rab smon lam）的历史是：首先给予了十八个空性诀窍的教导。对于显有如何产生，给予了显有产生方式的部类。为了确定宗派，给予了十七显现的部类。为了确定错觉，给予了八量度的部类。为了证明心与五大无别，给予了六大计算的部类。为了确定见、修、行三者，给予了六比喻意义的部类。五个集合的部类里有：五个脉轮，五种阿赖耶识的部类，五蕴之身，五种中阴的部类，五种心之体验，以及五种印封的部类。四个集合的部类里有：四灯，四福德的部类。三个集合的部类里有：确定三门，三种方便法，以及开示三身的部类。两个集合的部类里有：两个刹那，区分心与心髓，心髓显现方式的部类，区分实有显现的部类，以及二十一个微细的教导。
English
Showing the door to enter cyclic existence. Showing the order of transforming the nature of reality into the path through the instructions of the four Buddhas. Showing the view through the instructions of the four wisdoms. Showing the qualities of the mind through the instructions of wisdom arising from the mind. Removing the obstacles of doubt through definitive answers and intellectual meditation. Showing suffering as the nature of reality through the instructions of not letting bodhicitta be subject to conditions. Showing the intention of enlightenment in this life through the instructions of the precious rain falling. These remain unmixed like stars, and uninterrupted like rivers. Then, how were the instructions given to Rngog Legs pa'i shes rab? Combining the lamp of Rngog Legs pa with instructions and piling them up is the external way. The internal way is establishing the phenomena of appearance and existence, samsara and nirvana, through the coming and going of cyclic existence. The lamp of precious essential points shows the dharma of one person becoming a Buddha. The instructions of the precious, self-existing mind show the dangers of the difficult places of instructions. Introducing the three bodies through the three grasped grounds. Reciting the mantra Vajra Speech. Generating confidence in realization through the thirty-two small letters. The history of how Drun shing shes rab smon lam was taught is: First, giving the instructions of eighteen emptiness insights. Regarding how appearance and existence arose, giving the category of how appearance and existence arose. In order to establish tenets, giving the category of seventeen appearances. In order to establish delusion, giving the category of eight valid cognitions. In order to prove that mind and the elements are not different, giving the category of calculating the six elements. In order to establish the three of view, meditation, and conduct, giving the category of six examples and meanings. In the category of five collections, there are: five channels, the category of five alayas, the five aggregates of the body, the category of five bardos, five mind experiences, and the category of five seals. In the category of four collections, there are: four lamps, the category of four merits. In the category of three collections, there are: establishing the three doors, three kinds of skillful means, and showing the category of the three bodies. In the category of two collections, there are: two moments, distinguishing mind and essence, the category of how essence appears, the category of distinguishing real appearance, and twenty-one subtle instructions.
Chinese
是存在的。卓若·桑嘎如何传授教法的历史是：为了确立基础、道、果，给予了基础的小册子七个，道的小册子七个，果的小册子七个。为了确立错误，给予了根除错误的教法。为了指示意境歧途的关键，揭示了十四个难题的意境。为了在见、修、行三方面揭示入门，揭示了词义明晰的意境。为了通过见、禅定、行三者确立，揭示了木钉关键显现的教法。为了确立见、禅修、行、果四者，揭示了无字的口耳相传。对于认为存在禅修的情况，揭示了木钉六法。对于认为不存在禅修的情况，揭示了幻化文字四转。为了断除道中阴，揭示了中阴四石的教法。为了以法性象征，揭示了巨身界幻化之钥。为了指示轮回出入的关键，揭示了秘密仪轨太阳灯。为了断除烦恼障，揭示了觉性单运的口诀。为了断除所知障，揭示了见解之钥等等。以上是揭示了如何分别传授各自的差别。下面是揭示如何传授共同总体的传授方式：一般来说，文字类的教法归纳为四类：广大的心部之类，适时取用的禅定之部，深奥的窍诀之部，困难的断法灯之部。心部之类是通过十八心部以下十八个注释来确立的，以及通过六大要害灯的六个注释来确立的。修持的禅定之部有：大乘瑜伽，心性三类，经文口诀总集，阿底瑜伽口诀总集的禅定，融入一切境的禅定，珍宝堆积的禅定，禅修经文三者的禅定，请问取舍来源的禅定等等。深奥的窍诀之类有：幻轮窍诀的根本释和注释，见、禅修、行三者的中心，关键阻碍黄金之钥，区分九乘的钥匙，巨身界幻化之钥
English
It exists. The history of how Chokro Sangye transmitted the teachings is: In order to establish the ground, path, and fruit, he gave seven small books on the ground, seven small books on the path, and seven small books on the fruit. In order to establish errors, he gave the teaching of eradicating errors. In order to point out the key to the defilement of the mind, he revealed the meaning of the fourteen difficulties. In order to reveal the entrance in terms of view, meditation, and action, he revealed the meaning of clarifying words and meanings. In order to establish through view, meditation, and action, he revealed the teaching of the key arising from the peg. In order to establish the four: view, meditation, action, and fruit, he revealed the oral transmission without words. For those who believe that there is meditation, he revealed the six pegs. For those who believe that there is no meditation, he revealed the four cycles of illusory letters. In order to cut through the intermediate state of the path, he revealed the teaching of the four intermediate stones. In order to symbolize the nature of reality, he revealed the key of the illusory realm of the giant body. In order to point out the key to entering and leaving samsara, he revealed the secret ritual sun lamp. In order to cut through the obscurations of afflictions, he revealed the oral instruction of the single application of awareness. In order to cut through the obscurations of knowledge, he revealed the key of view, and so on. The above reveals how to transmit each of the differences separately. The following reveals the method of transmitting the common generalities: In general, the teachings of the letter type are summarized into four
Chinese
等等。关于断除黑暗之灯，有譬喻、意义、三者的灯，以及见解宝灯，心之除暗灯，救度身像之灯，遣除邪魔之灯，秘密方式之太阳灯等等。那么，在那期间，他驻世的寿命有多长呢？据说他驻世的时间大约是三个中等寿命。一般来说，因为他已获得寿命的自在，所以无论驻世多久都可以。据说，他何时、在何处示寂也都是自由的。而且，上师曾说：‘要从内心深处生起对我的法的信心！’如此，通过信心来继承传承的弟子们，也愿他们能掌握寿命，愿他们在年老时也能结果实！’据说，他是这样说的，并作了祈愿。后来的弟子们也像他所说和祈愿的那样。这就是那期间的作为。最后，关于圆寂的传记，他是如何、在哪里示寂的呢？亚孜本顿等康地的弟子们说，他在康地的楞达山洞中，没有留下遗骸，在普贤王如来无分别的境界中成佛。藏嘎佐库说，在我的‘念珠岩洞’中，没有留下遗骸，与金刚萨埵无二无别地成佛，至今仍以化身利益着各种众生。上师自己说：‘对于智慧如仲辛和荣雷巴的人，我从这里去世后，将在极喜世界中，以现在的世俗之名，即近取名为智慧生处光的地方成佛。’据说他是这么说的。因此，弟子们各自的所见不同，所以看到的也不同，但相续没有差别，只是化身显现不同而已，所以在哪里见到都没有矛盾，因为实际上是在法性平等性的境界中成佛的。不像如祥钦那样真实显现在持明者的境界中，也不像如莲花生那样带有遗骸。这是上师阿若耶谢雍仲的大传记。
English
Etc. Regarding the lamp of cutting through darkness, there are the lamp of example, meaning, and the three, as well as the lamp of precious view, the lamp of dispelling the darkness of the mind, the lamp of saving the body, the lamp of dispelling demons, and the lamp of the secret method sun, etc. So, during that time, how long did he live? It is said that he lived for about three medium lifespans. In general, since he has attained mastery over his lifespan, he can live as long as he wants. It is said that he is free to choose when and where he passes away. Moreover, the master said, 'Generate deep faith in my Dharma from the bottom of your hearts!' Thus, may those disciples who inherit the lineage through faith also have mastery over their lives, and may they bear fruit even in old age!' It is said that he said this and made a prayer. Later disciples also acted as he said and prayed. This is what he did during that time. Finally, regarding the biography of his passing, how and where did he pass away? Yazi Bonton and other disciples from Kham said that he attained Buddhahood in the cave of Lengda in Kham, without leaving any remains, in the non-dual state of Samantabhadra. Zang Ka Zokhur said that in my 'Rosary Cave,' he attained Buddhahood without leaving any remains, inseparable from Vajrasattva, and is still benefiting various beings with emanations. The master himself said, 'For those with wisdom like Drungshing and Rong Legpa, after I die and pass away from here, I will attain Buddhahood in the realm of Great Joy, with the present conventional name, namely, the place near the source of wisdom light.' It is said that he said this. Therefore, the disciples' individual perceptions differ, so what they see also differs, but the continuum is not different, only the emanations appear differently, so there is no contradiction in seeing him anywhere, because in reality he attained Buddhahood in the realm of the equality of Dharmata. He did not appear directly in the realm of vidyadharas like Ru Xiangchen, nor did he have remains like Padmasambhava. This is the great biography of Master Aro Yeshe Yungdrung.