English
Having liberated the continuum, whatever is heard, thought, and meditated upon does not go outward, but can be integrated into the continuum, and one has received such kindness. Now, it is about how to receive the oral transmissions of the many instructions that guide the path of maturation and liberation in the words of the Buddhas and the commentaries on their intentions: mainly because of always holding on the crown of the head the lotus feet of the incomparable lord of kindness, the supreme master, the great treasure revealer Dharma King, one has received (these transmissions) well. Among them, the ancient Kagama tradition, the three sections of Sutra, Illusion, and Mind. In the Mind section, there are also the three categories of Mind, Space, and Instructions. And the empowerments, instructions, teachings, and pith instructions of the lineage of the Tantra section, such as Dongtruk, which are related to these, are like all the permanent residents, with many different transmission methods. In the practice section, there are common instructions and individual instructions, especially in the categories of Vajrakila and Yamantaka, there are also many internal differences. In terms of treasures, there are all the new treasures of the Lord himself. Others include the accomplished Drubthob Ngondrup, Langma, Lhetsun, Shangtrom, Nubchung, Nyang, Chokwang, Karma Lingpa, the twelve Lingpas, the three Drimed, the early and late Northern Treasures, and many other famous treasure revealers' treasure teachings, the three categories of Lama, Dzogchen, and Thuk. The Kagye common and individual categories are infinite. And the seal of the Omniscient Fifth Great, the profound pure vision teachings, etc., received many empowerments and transmissions of the ancient Nyingma Secret Mantra tradition, as well as various pith instructions. The root of all these is the complete transmission of the Nyingma Gyubum. In the New Tradition, many empowerments and subsequent permissions of Heruka, Kunrig, Akshobhya, etc. were received. And the complete teachings of empowerment, transmission, and pith instructions, represented by Narokhachod. In the Sutra section, there are also the generation stage instructions of the two traditions, etc., and the transmission of the Bodhisattva grounds, etc. In the common Sutra and Tantra teachings, the teachings of the Omniscient Longchenpa's treatises and many Tibetan and Indian treatises were also received as kindness. In addition, at the reincarnation of Dorje Drak Rigdzin, the complete empowerment of Kalachakra, the empowerment of Illusion Peaceful and Wrathful, the power empowerment of Lama Sangdu, and the planetary empowerment, etc. were received. At the feet of the Sakya Dagchen Kunga Tashi, the empowerment of the authentic Khon lineage and the transmission of the Vinaya were also received.
Chinese
在嘉瑟·白玛坚美嘉措处，接受了合修总集灌顶和菩提道次第引导。向丹日·衮邦·洛哲丹巴圆满授予了寂止前后中的所有零散灌顶、传承和引导，以及波东巴的秘密意义。在堪珠·确吉坚赞处，接受了香巴噶举的所有灌顶和口诀，以及新派无上续部总集。从热纳巴扎处接受了时轮金刚的上部灌顶和六支瑜伽的东部引导，以及智慧六尊的随许。接受了观世音菩萨帕摩法和六字真言、施身法、噶托、扬托、宁托、支分甚深意义等。在上穆塘的成就自在洛哲嘉措处，接受了时轮金刚的所有灌顶和六支瑜伽的次第观想、成熟引导六支瑜伽，以及香巴噶举的引导文。接受了觉域怖畏金刚灌顶等众多灌顶、随许和传承。在堪尊·阿旺丹增处，接受了金刚鬘灌顶等。在金刚持·根嘎丹巴达吉处，接受了密集金刚、胜乐金刚、怖畏金刚三尊，以及俄派的集密帐尊四座和摩诃摩耶，五护轮，星曜母等的灌顶。接受了红尊三法和帐尊面部的随许。在格西·绛巴彭措仁嘉处，接受了观世音菩萨狮吼音、金刚手邬遮雅，以及守护的嘎东琼仲扎托、僧众的红小橛、卓桑派的白财神长寿母、观世音菩萨帕摩法、帐尊面部等的随许。在戒勤·根嘎达吉处，接受了律藏花鬘传承、《三百颂》的根本和注释、《中观理聚》、二十颂戒律、五十颂上师、觉沃的百部小法等的传承。在通达经论的桑杰确达处，接受了《中观根本慧论》的根本和注释、《三类分别释》、律藏根本经、俱舍论、俱舍论释义明释、萨迦班智达的《能仁密意显明》、经论宝藏等的传承。在吉·根嘎丹萨处，接受了众多幻化细微法类和祖尔曹上部派的幻化仪轨的传承。在大成就者根桑确吉嘉波处，接受了饶派的名称图。在成就自在丹巴隆扬沃赛处，接受了饶派金刚橛等。果芒林
English
At Gyalse Pema Gyurme Gyatso, received the combined empowerment of the collected lineages of union and the instructions on the stages of the path to enlightenment. To Dengri Kunsang Lodro Tenpa, he fully bestowed the three empowerments, transmissions, and instructions of the Pacification Practice, including the early, middle, and later stages, along with scattered elements, and the hidden meanings of Bodongpa. At Khedrup Chokyong Gyaltsen, he received all the empowerments and instructions of the Shangpa Kagyu tradition, and the collection of tantras of the New Unexcelled teachings. From Ratnabhadra, he received the higher empowerments of the Kalachakra and the eastern instructions on the Six Yogas, the subsequent permission of the Six Deities of Wisdom, the Avalokiteshvara Palmo tradition, the Six-Syllable Mantra, Chod practice, the collections of Kator, Yangtor, Nyingtor, and the supplementary profound meaning cycles, etc. At Mutang Gongma Drubpai Wangchuk Lodro Gyatso, he received all the empowerments of the Kalachakra, the sequential contemplation of the Six Yogas, the maturing instructions on the Six Yogas, and the instructions of the Shangpa Kagyu tradition. He received many empowerments, subsequent permissions, and transmissions such as the Jowo tradition's Vajrabhairava empowerment. At Khetsun Ngawang Tenzin, he received the Vajra Garland empowerment, etc. At Dorje Dzinpa Kunga Tenpa Dargye, he received the three deities of Guhyasamaja, Chakrasamvara, and Vajrabhairava, the collected lineages of the Ngok tradition's four-faced Guhyasamaja and Mahamaya, the five protective wheels, the empowerments of the planetary mothers, the three red practices, and the subsequent permission of the face of the Guhyasamaja. From Geshe Jampa Phuntsok Rinchen Gyal, he received the Avalokiteshvara Simhanada, Vajrapani Uccarya, the protective Gaton Chungtragtog, the monastic red small dagger, the white Vaishravana Tseringma of the Drosang tradition, the Avalokiteshvara Palmo tradition, the subsequent permission of the face of the Guhyasamaja, etc. At Domtson Kunga Dargye, he received the transmission of the Vinaya Flower Garland lineage, the root and commentary of the Three Hundred Verses, the collections of Madhyamaka reasoning, the Twenty Verses on Discipline, the Fifty Verses on the Guru, and the transmissions of the hundred small teachings of Jowo. At Lung and Rigpai Wangchuk Sangye Chodar, he received the root and commentary of the Fundamental Wisdom of the Middle Way, the Three Bases Explanation, the Vinaya Root Sutra, the Abhidharmakosha, the Clear Meaning of the Small Commentary, Sakya Pandita's Elucidation of the Buddha's Intent, and the transmissions of the Treasury of Scripture and Reasoning. At Kyi Kunga Tensal, he received many cycles of subtle illusion and the transmission of some illusion texts of the Zurto Upper tradition. At Drubchen Kunsang Chokyi Gyalpo, he received the name examples of the Rogpa tradition. At Drubpai Wangchuk Dampa Longyang Osel, he received the Rogpa Vajrakila, etc. Drambu Ling.
Chinese
给喇嘛阿旺邬坚合修类集的灌顶。给夏鲁江玛仁波切桑波无垢双运的灌顶传承。给心子化身古汝多杰项链的长寿灌顶，古汝乍，马头明王极密无上的灌顶。给甘珠尔瓦竹巴多吉律经传承，《贤劫经》、《八千颂》、《了义宝藏》等，以及慈氏五论，《入行论》等许多所需之传承。给直贡化身不悦耳之长寿灌顶。给哲波化身曲吉旺波噶举派大手印俱生和合之引导，以及旺秋多吉所著引导文广释，贝哈尔修法黑云密布之传承。给巴沃化身大手印四字义分科之传承。这些都是在何时从哪位善知识处得到何种法旨的记录，因为另有记录，所以这里不再详述。第四，稍微讲述一下如何将所获得的法义融入修行：一般来说，听闻思辨断除增益之义，都是通过取舍之门来修持的。同样，思维轮回之过患，忆念无常死亡，以厌离心策励，对三宝总集之上师生起不杂染的清净信心，对业果不虚生起信赖的信心，以及希求为利他而证得无上菩提，如渴者求水般的欲乐之信心。如是，以三种信心，从渴求正法的角度，以意念武装自己，以行为投入善业的精进，不忘失善心的目标和取舍的忆念，不散乱于目标的禅定，以及了知诸法如幻的智慧，尽己所能地欢喜修持。特别是二十七岁铁猴年，与哲波化身一起，向上师求得利根心滴之口诀，并精进修持。如瀑布般念头纷飞，生不起禅修，内心狭隘，不知所措，后来才明白。
English
To Lama Ngawang Orgyen, the empowerment of the collected categories of Samputa. To Zhalu Jangma Rinpoche Sangpo, the empowerment and transmission of Immaculate Dual Union. To the heart-son incarnation, the extensive longevity empowerment of the Vajra Garland of Life Instructions, Guru Dragpo, and Hayagriva Yangsang Lamé (Extremely Secret, Unsurpassed) empowerment. To Kanjurwa Drubpa Dorje, the Vinaya transmission, the Bhadrakalpa Sutra, the Eight Thousand Verse Prajnaparamita Sutra, the Essence Treasury of Definitive Meaning, and so on, as well as the Five Treatises of Maitreya, the Bodhicharyavatara, and many other necessary transmissions. To Drikung incarnation, the longevity empowerment of Unpleasant Sound. To Zhewo incarnation Chokyi Wangpo, the instructions on the Karma Kagyu Mahamudra Co-emergent Union, the extensive instruction manual composed by Wangchuk Dorje, and the transmission of the practice method of Pehar, Thickening Black Clouds. To Pawo incarnation, the transmission of the meaning of the four-letter Mahamudra in verse form. These were all recorded separately, noting when and from which spiritual friend which Dharma teachings were received, so they are not elaborated on here. Fourth, how to slightly incorporate the meaning of what was received into practice: In general, the meanings that sever the bonds of hearing and thinking are practiced and incorporated through the gate of acceptance and rejection. Similarly, contemplating the faults of samsara, remembering impermanence and death, urged on by renunciation, without confusion, generating pure faith in the Lama, the embodiment of all the Jewels, generating trusting faith in the infallibility of karma and its results, and generating the faith of wanting to attain unsurpassed enlightenment for the sake of others, like a thirsty person longing for water. Thus, with the three faiths, from the perspective of longing for the sacred Dharma, arming oneself with intention, engaging in the diligence of engaging in virtuous deeds through action, the mindfulness of not forgetting the goal of virtuous mind and what to accept and reject, the samadhi of not being distracted from the goal, and the wisdom of knowing all phenomena to be like illusions, striving to cultivate joy in practicing as much as possible. In particular, in the Iron Monkey year, at the age of twenty-seven, together with Zhewo incarnation, I requested the oral instructions of the Rigdzin Thug Tig from the venerable Lama, and having meditated well on them, the thoughts were like a waterfall, meditation itself did not arise, the mind was narrow, and I was at a loss, but later I understood.
Chinese
似乎已经掌握了认识分别念的诀窍，但未能得到开示。在此之上，木鼠年，向嘉吾巴·曲吉坚赞请教了尼古六法，向定日巴·洛哲坚贝请教了希解噶瓦三法的全部教导，特别是修习了索传和五道中的资粮道。火虎年，曲吉坚赞再次来到寺院，我请教了大印空行母的教导，并努力闭关修行，生起少许止观的体验。那年年底，与曲吉坚赞一起在至尊上师（宗喀巴）面前，接受了大悲观音如来总集的母子传承教导。特别是，我努力修习脉络教导，通过对金刚身要点的把握，以行为束缚使脉、气、明点融入中脉，如所说，空色的显现如乐空之舞般显现，依靠三不动的强制要点，各种显现随之而生。虽然没有获得完全沉浸于证悟诸法圆满俱足的空色与自性智慧无别的体验，但对于圆满次第的要点，自性光明本净的体性不变离戏论，以及其妙用，显现诸法无别如幻化般的游舞不灭，在意义上获得了远离能所执着的坚定认识，对于显现自生的实执之缚，也仅仅是需要努力压制而已。对于如幻的轮回，以及感受如幻痛苦的众生，由之引发的无缘大悲，也依缘而生起，似乎有断断续续的生起，虽然仅仅是理解，难以获得体验和证悟上的决断，但观修行为三者不会延误成为无上菩提之因的关键，对于取舍之理稍微确定了。之后，又从至尊上师处接受了《宁提双运》、《普贤意集》、《阿底甚深义精》、《金刚萨埵》母子教导、《龙钦多杰扎巴》、《经幻心髓》、《忿怒黑文断法》等噶玛和伏藏的甚深教导。