Chinese
法施自己与法相关的行为所著的真实故事，名为《耳之甘露》。 法施自己与法相关的行为所著的真实故事，名为《耳之甘露》。 法施自己与法相关的行为所著的真实故事，名为《耳之甘露》。吉祥圆满！自己与法相关的行为所著的真实故事，名为《耳之甘露》。顶礼并皈依于总集一切皈依境之自性至尊上师莲足。无边诸佛之智慧，不执一异唯一之法主，祈以百倍之敬信，恒时供养大伏藏师上师不变金刚之莲足。愿赐予证悟，彼心不变普周金刚界，一切诸法随入法身之解脱，自明自性无别之大乐平等性。我等凡夫之愚昧行径，虽已彻底明了，然无有益之语，无中生有亦无必要，徒费言语，耗时费力。然原始本性自明界，虽有诸多显现之门不绝，然于证悟彼义之智前，如空中云消雾散，从二取之牢笼中解脱。故当不将自明无执漂游之心，置于狭隘之希疑牢笼中，于自身真实语之圣言前，无所畏惧地宣说，享用耳之甘露。于此，略述自身传记，从自身经历而言，即种姓之能力以白色之业苏醒之方式；如是苏醒后，此身诞生并成长之方式；入于教法后，以闻思修净心之方式；如何将所闻之义付诸实践；结合自身能力，略微成办利他之事；以增上意乐，祈愿二利成就之方式等六个方面。首先，自心本初之本性，自性清净，如纯金之矿藏。其上具有三乘之种姓能力。
English
The true story based on Dharma Shri's own Dharma-related actions, entitled "Nectar to the Ears." The true story based on Dharma Shri's own Dharma-related actions, entitled "Nectar to the Ears." The true story based on Dharma Shri's own Dharma-related actions, entitled "Nectar to the Ears." May it be auspicious! The true story based on one's own Dharma-related actions, entitled "Nectar to the Ears." I prostrate and take refuge in the lotus feet of the venerable and holy Lama, the essence of the union of all refuges. The wisdom of all the infinite Buddhas, the lord of the Dharma who uniquely allows non-discrimination of one and other, I constantly worship the lotus feet of the great treasure revealer Lama Immutible Vajra with a hundred faiths at the crown of my head. Grant the kindness of realizing the great bliss of equality, whose mind is the immutable, all-pervasive Vajra realm, the liberation of all phenomena following the Dharmakaya, the inseparability of self-awareness and essence. Although the foolish behaviors of those like me with limited vision have been completely understood, there is no need to fabricate something from nothing, as it is unnecessary to speak of good things. Speaking of this is a waste of time and intelligence. However, although the source of the primordial nature, self-awareness, and space has many manifestations that are uninterrupted, in the face of the wisdom that realizes its meaning, like clouds clearing in the sky, it liberates from the prison of dualistic clinging. Therefore, without placing the self-luminous, unattached, wandering mind in the narrow cage of hope and doubt, I will speak fearlessly in the face of the sacred words of my own true words, and enjoy the nectar to the ears. Here, I will briefly discuss my own biography from the perspective of my own experience, namely, how the power of the lineage itself is awakened by white deeds; how this body is born and grows up after being awakened in this way; how the mind is trained by hearing, thinking, and meditating after entering the teachings; how to put the meaning of what has been heard into practice; how to accomplish a small part of benefiting others by combining one's own abilities; and how to pray with higher intentions for the accomplishment of both goals. First, the nature of one's own mind, the primordial nature, is naturally pure, like a mine of pure gold. On top of that, there is the potential of the three vehicles.
Chinese
啊！大乘种性的力量，是由于前世稍微修习过善业，稍微具有祈愿之心而觉醒，因此在此生中，作为具有智慧之身的至尊上师，恩德无与伦比的大宝伏藏法王，以及持戒清净的大学者，诸佛之子，即上师圣者昆仲之弟而降生，从小就获得了值遇正法的福分。而且，正如至尊上师的伏藏授记中所说：“玉龙的化身名为洛丹达玛”，以及“玉龙女王的化身名为火界西日勒之名”一样，名为达玛西日，而且，妙氏的种姓元素是火，不仅如此，年份心要马的命元素也是火，就像可以结合一样。在伏藏出现历史中，获得了至尊上师亲自认定的幸运。虽然很难说是真正的化身，但似乎是认为仅仅是加持了血脉而已。而且，要加持的对象也必须是觉醒了白色种姓的人。作为其象征，为了表明前世的良好习气，据说在两三岁左右的时候，就有身体姿势的观察等类似禅定的习气，但自己并不记得。从孩提时代刚能记事起，普遍地对圣者之族，特别是对噶玛巴父子，自然而然地产生真实的信仰。后来在闻思根本续和秘密心髓时，看到像罗布的文献一样，从中获得了一些理解的线索，由此推测，他们那些学生的种姓可能对佛法留下了一些习气。无论如何，由于出生于佛法种姓，从小就具有强烈的信仰、慈悲和出离心等，并且不专注于世俗事务，因此对今生的执着自然而然地减弱，这可以被视为白色善业觉醒种性的象征。第二，这个身体从出生到成长的情况是：我们家族是咒士家族，是弥漫氏大成就者的后裔。养育这个身体的父母是：努钦的转世，父亲是妙氏尊者，伟大的秘密主，事业任运成就者钦列伦珠，以及希嘎多吉措的化身，母亲是王族拉珍央坚。
English
Ah! The power of the Mahayana lineage is awakened because of having practiced virtuous deeds slightly in previous lives and having a slight aspiration. Therefore, in this life, as the venerable Lama with the body of wisdom, the Great Treasure King of Dharma with incomparable kindness, and the great scholar with pure vows, the son of the Buddhas, that is, the younger brother of the holy Lama siblings, he was born and received the fortune of encountering the true Dharma from a young age. Moreover, as it is said in the treasure prophecy of the venerable Lama: "The incarnation of Yulong is named Lodan Dharma," and "The incarnation of Queen Yulong is named the Fire Realm Shri," so the name is Dharma Shri. Moreover, the clan element of Myos is fire, and not only that, the life element of the year essence horse is also fire, just like it can be combined. In the history of the emergence of treasures, he obtained the fortunate recognition by the venerable Lama himself. Although it is difficult to say that it is a real incarnation, it seems that it is considered only the blessing of the lineage. Moreover, the object to be blessed must also be someone who has awakened the white lineage. As a symbol of this, in order to show the good habits of the previous life, it is said that at the age of two or three, there were habits similar to meditation, such as observing the posture of the body, but I don't remember it myself. From the time I was a child and could remember things, I naturally developed a true faith in the lineage of holy beings in general, and especially in the Karma Kagyu father and son. Later, when studying the root tantra and the secret essence, I saw something like the documents of Rog, from which I gained some clues of understanding, and from this I speculate that the lineage of those students may have left some habits on the Dharma. In any case, because of being born into a Dharma lineage, from childhood, I had strong faith, compassion, renunciation, etc., and because I did not focus on worldly affairs, the attachment to this life naturally weakened, which can be regarded as a symbol of the awakening of the white virtuous lineage. Second, the way this body grows from birth is: Our family is a mantra family, a descendant of the great accomplished Mithingma Myos. The parents who raised this body are: the reincarnation of Nubchen, the father is Myos Ton Sangdak Chenpo Trinley Lhundrup, and the incarnation of Shedkar Dorje Tso, the mother is the royal lineage Lhazhen Yangchen.
Chinese
名为度母。从父母那里，以至尊喇嘛丹巴昆协为首，生有五子和二女，即七位兄弟姐妹，我是第五个。那是在木马年，出生于约波扎囊地区的昂萨，名为达杰曲林的地方。根据星相的缘起，取名为莱巴顿珠。大约三岁时，因牧童的粗俗行为而受到玷污，导致舌头不适。在铁鼠年，大部分时间住在自己的家乡寺庙和叔叔的圆形房子里。有时也去母亲仁波切的阿姨那里做客。八岁时，依附于哥哥嘉瓦仁波切，冬春两季住在彭杰巴瑞，夏季住在卫藏的圣地钦普。那时，母亲仁波切前往桑耶，一起朝拜了桑耶山脚下的神奇圣地，并祈祷。母亲返回后，在哥哥和格西勒巴那里学习阅读。家乡传来消息，为了消除障碍，需要改名。当祖古钦列南嘉前来拜访哥哥时，卡珠策确说：“现在缘起吉祥，请向祖古仁波切请求赐名，他会同意的。”于是请求赐名，被赐名为白玛钦列嘉灿。哥哥返回彭杰时，我来到桑耶山脚下送行。在马头明王洲，拜见了语化身仁波切父子。之后，我们前往祖喀的科瓦。由于没有马匹迎接，我们在扎西措杜住了两天，然后返回家乡。那时，至尊喇嘛丹巴也从藏绒本隆返回。拜见了母亲和父子一同居住的场景。语化身仁波切返回途中，住在扎西措莫雄卓，在那里献上了头发，被赐名为邬金扎巴桑波。前往恰泽去世的地方，以极大的虔诚请求旃檀的秘密圣水，并大量饮用。九岁时，在水虎年多月的二十二日，父亲至尊秘密主耶喜郭波以奇妙的征兆示现，前往清净的刹土，举行了葬礼。
English
Named Tara. From those parents, headed by the venerable Lama Dampa Kundrup, were born five sons and two daughters, making seven siblings, of whom I am the fifth. That was in the Wood Horse year, born in the place called Dar-rgyas Chos-gling in the area of Yorpö Dranang. Based on the auspicious connection of the stars, the name Lekpa Dondrup was given. Around the age of three, due to the crude behavior of shepherds, I was defiled, resulting in discomfort in the tongue. In the Iron Rat year, I mostly stayed in my own home monastery and in my uncle's round house. Sometimes I also went to Trabmo to visit Mother Rinpoche's aunt. At the age of eight, I became attached to my elder brother Gyalwa Rinpoche, spending winters and springs in Phyong-gyal Palri, and summers in Chimpu, the great sacred place of U-Tsang. At that time, Mother Rinpoche went to Samye, and together we visited the amazing sacred sites at the foot of Samye Mountain and made prayers. After Mother returned, I studied reading with my elder brother and Geshe Lekpa. A message came from home saying that in order to dispel obstacles, a name change was necessary. When Tulku Trinley Namgyal came to visit my elder brother, Ka-chu Tshe-chok said, "Now the connection is auspicious. Please ask Tulku Rinpoche for a name, he will agree." So I requested a name, and was given the name Pema Trinley Gyaltsen. When my elder brother returned to Phyong-gyas, I came to the foot of Samye to see him off. In Tamdrin Ling, I met the Speech Incarnation Rinpoche and his son. After that, we went to Kowa in Zurkhar. As no horses arrived to meet us, we stayed in Drak-phyi Tshog-du for two days and then returned home. At that time, the venerable Lama Dampa had also returned from Tsang Rong Bonlung. I saw the scene of my mother and father and son living together. On the way back, Speech Incarnation Rinpoche stayed in Trabmo Sholkhro in Drakgyu, where I offered my hair and was given the name Orgyen Drakpa Zangpo. I went to the place where Chabze passed away, and with great devotion requested the secret sandalwood holy water and drank a lot of it. At the age of nine, on the twenty-second day of the Water Tiger month, my father, the supreme secret lord Yeshe Gopö, showed wonderful signs and passed into the pure realm, and the funeral was held.
Chinese
多次前往尊贵的遗体前，多次顶礼膜拜并祈祷，似乎受到了加持。一天晚上，梦见父亲在上空中飞逝，我抓住他衣服的边缘，自己也突然被带到空中，然后就醒了。就这样，与父亲仁波切相处九年，仅仅见过他的面容。父亲去世后，哥哥仁增掘藏师从世俗方面代替父亲，从佛法方面作为具有三种恩德的上师，以慈爱的目光关怀我，摄受并好好地养育我。哥哥嘉瓦仁波切和母亲仁波切从小就没有让我走上邪路，而是为我进入佛门创造了条件。因此，从能说话开始就对佛法产生兴趣，从懂事开始就自然而然地进入神圣的佛法，获得了这样的福分，我感到非常满足。第三，进入佛门后，通过闻思修来调伏自心的过程是：十三岁时剃度，将头顶的头发献给掘藏师上师，赐名为丹增蒋扬旺波。获得了守护三皈依的居士戒。十五岁时，与哥哥嘉瓦仁波切一起步行前往布达拉宫。当时，上师本人，即第五世达赖喇嘛正在接受迪斯瑞的称号，并在举行佛法开示时，我作为侍从坐在旁边。从第五世达赖喇嘛那里受了沙弥戒，赐名为阿旺曲培，并受了沙弥戒。二十岁时，在水牛年再次前往布达拉宫，受了比丘戒。后来，根据达赖喇嘛的旨意，为了与宁玛派的教法建立联系，以及为了清净下部律仪的传承，前往喀喇克·夏拉尊者那里，因为他持戒清净，所以被劝告在那里重新受戒。因此，在二十七岁那年，铁猴年藏历新年正月十三日，太阳还剩八分，影子长度为一个半人脚的时候，上师遍知者的名号和形象遍布的乌如扎持大宫殿里，为了某种目的，如果称念他的名号，那么堪……