English
It seemed that I had grasped the knack of recognizing conceptual thoughts, but I was unable to receive the pointing-out instruction. On top of that, in the Wood Mouse year, I requested the Six Dharmas of Niguma from Kyagöpa Chökyi Gyaltsen, and all the instructions on the Three Transmissions of Pacification from Dingriwa Lodrö Tenpa. In particular, I practiced the So Instructions and the path of accumulation from among the five paths. In the Fire Tiger year, when Chökyi Gyaltsen returned to the monastery, I requested the Great Seal Gha'u Ma instructions and diligently practiced in retreat, and a slight experience of calm abiding arose. At the end of that year, together with Chökyi Gyaltsen, I received the complete mother and son instructions on the Great Compassionate Avalokiteśvara Dezhin Kundü from the venerable Lama. In particular, I exerted myself in the root instructions and meditated on them. By grasping the key points of the Vajra Body of the Completion Stage, the channels, winds, and bindus were purified into the central channel through the binding action. As it is said, the appearance of emptiness-form arises as the play of bliss and emptiness. By relying on the key points of the three immovables, various appearances arose accordingly. Although I did not attain an experience of being completely immersed in the realization that emptiness-form, which is complete in all aspects, is inseparable from self-awareness, I gained a firm understanding of the key points of the Completion Stage: the nature of self-awareness, primordial purity, is unchanging, free from elaboration, and its display, the play of all phenomena, is undifferentiated, like an illusion, and unceasing. It was only necessary to diligently suppress the clinging to the truth of self-arisen appearances, and the arising of objectless compassion, drawn from that, towards sentient beings who experience suffering like an illusion in the illusory samsara, also seemed to arise intermittently depending on conditions. Although it was difficult to have a decisive experience and realization beyond mere understanding, I was somewhat certain of the manner of acceptance and rejection, due to the key point that the three, view, meditation, and action, will not delay in becoming the cause of unsurpassed enlightenment. Later, I also received the profound instructions of the Kama and Terma, such as the Two Nyingthigs, Künzang Gongdü, Ati Zabdon Nyingpo, the Mother and Son instructions of Vajrasattva, Longdé Dorje Zampa, Do Gyü Dongtruk, and the Wrathful Black Cho Instructions from the venerable Lama.
Chinese
在其中获得，并且决心从每一个开始努力修习，因此生起了一点与自心相符的进步。除此之外，从成就自在智胜幢处获得了六支法的指摄日夜瑜伽的略微修习指导，也实践了压制命脉，但生起的情况是自己的能力非常强大。总之，因为自己不够精进，导致禅修与人分离，但由于至尊上师们的恩德，稍微获得了通达深道要点的定解。同样，如来所说的仪轨一样，自身果位的差别在于咒语力量的能力，本体是融乐的乐空自性，作用是清净、圆满、成熟三者齐全，即四种殊胜圆满的生起次第的要点。也像生起少许理解一样，以信解禅修来修习道位，并且与其座间瑜伽相关的念诵。在木阳狗年，于空行大乐洲闭关五个多月，圆满了善逝总集的内外密三种修持，并且从那以后，外修的常念诵也未曾间断过千遍，总数是前行皈依七万遍，发心六万九千遍，百字明十六万五千遍，曼扎七万九千遍，七支供和祈请六万四千九百遍等。以及十个字的语念诵八亿六千八十万遍，意念诵超过五万三千遍左右。马头明王和度母各自八十一万遍，眷属咒二十二万遍，加持摄集六万九千遍，与外修结合的金刚念诵二十八万七千遍。同样，修持明点的百字明前行六万五百多遍，外修念诵一百四十六万九千遍，幻化寂静一印父续母续的咒语各自六万二千遍，总咒六万五千遍，集经的总咒十六万遍，玛吉派系的白文殊五十四万遍。
English
Within that, I received and resolved to diligently practice from each one, thus generating a slight increase in progress that aligned with my own mind. Apart from that, from the accomplished master Lodrö Gyaltsen, I received a brief experiential instruction on the Six Yogas' finger-seal day and night yoga, and I also practiced suppressing the life-force channels, but the arising situation was that my own abilities were very strong. In short, because I was not diligent enough, meditation and the individual became separated, but due to the kindness of the supreme lamas, I gained a slight certainty of understanding the key points of the profound path. Similarly, just as the ritual spoken by the Victorious Ones, the distinction of one's own fruition lies in the power of mantra's ability, the essence is the self-nature of bliss-emptiness of melting bliss, and the function is the completeness of purification, completion, and maturation, that is, the key points of the generation stage with fourfold excellence. I also practiced the path of learning with faith-aspiration meditation, as if generating a mere understanding, and also the recitations associated with the yoga in between sessions. In the Wood Male Dog year, I secluded myself for more than five months in the Land of Dakini Great Bliss, and perfected the outer, inner, and secret practices of the Union of All Sugatas, and from then on, the continuous recitation of the outer practice has not been interrupted even by a thousand times. The total number is 70,000 preliminary refuge recitations, 69,000 bodhicitta recitations, 160,500 Vajrasattva mantras, 79,900 mandalas, 64,900 seven-branch prayers and supplications, etc. And the verbal recitation of the ten syllables is 86,880,000, the mental recitation is over 53,000 times. Hayagriva and Tara each have 810,000 recitations, the retinue mantra has 220,000 recitations, the blessing accumulation has 69,000 recitations, and the Vajra recitation combined with the outer practice has 287,000 recitations. Similarly, the preliminary Vajrasattva mantra of Thugthig was recited more than 65,500 times, the outer practice recitation was 1,469,000 times, the mantras of the father and mother of the Peaceful Illusion Net, the single seal, were recited 62,000 times each, the general mantra was 65,000 times, the general mantra of the Compendium of Sutras was 160,000 times, and the White Manjushri of the Mati tradition was 540,000 times.
Chinese
具足黑马铁鬘者十三俱胝以上，娘的忿怒黑尊三百万，白猪般若明照五万，白色妙音天女三百万，那落东竹的一字明咒十万。噶举主九尊和香巴噶举五部续也略作念诵。这些从木鸡年以前因事务散乱而中断，现在直到水蛇年六月初十以前，不间断念诵的数量，如先前的大悲观音一样。此外，噶当长寿无量寿佛的外修念诵三十二万三千，长寿无量寿佛命精总集念诵一百零四万，上师猛厉尊圆满三百万。金刚萨埵六字明咒三百万和百字明六万，息解道次第念诵一百一十万，苦行二万，后行和等味各一百万，解脱厌胜八万左右，以及略念死主摧灭的四句咒等，将略摄的间断和常念不中断作为规矩，在阿赖耶识中稍微留下白色业的习气。此外，在兔年，由于出现气脉衰竭的死亡预兆，念诵金刚萨埵心咒三百三十万，得以恢复。木鸡年，结合了胜乐金刚昆都的引导闭关，念诵金刚萨埵心咒一百七十九万，也出现了一些好的征兆。因此，每天分六座祈祷，早晨施水食子，四分白色增禄，百供，四方，三分，地主和坚牢食子，以及卡瓦尔玛白色的食子等。之后，以中观宗的见解发菩提心，受持咒律仪，念诵破戒忏悔等各种经文，轮流宣讲长寿经。做完朵玛供养后，白天观察写作，讲闻等随力行持佛法。早晚不间断的常念仪轨，以及随时间要点观修的气脉等善行。晚上，护法总供后，特别供养猛厉五部，明咒护法，大天，尸林空行母等的朵玛。此外，还有六臂尊，阿阇黎，食肉母，坚牢母，空行总集
English
Including more than thirteen million recitations of the Black Horse Iron Garland, three million of Nyang's Wrathful Black One, fifty thousand of White Pig Prajna Illuminator, three million of White Saraswati, one hundred thousand of the one-syllable mantra of Naraka Dongtruk. Also, reciting a little of each of the Nine Principal Deities of the Eight Commands and the Five Classes of Tantras of the Shangpa Kagyu tradition. These were interrupted by distractions of work from before the Wood Bird year. Now, up to the tenth day of the sixth month of the Water Snake year, the number of uninterrupted recitations is like the previous Great Compassionate One. In addition, there are 330,000 recitations of the outer practice of Kadampa Amitayus, 1,040,000 recitations of the Amitayus Yangnying Kundu, and a full 3,000,000 of Lama Drakpo. There are 3,000,000 six-syllable mantras of Vajrasattva and 60,000 hundred-syllable mantras, 1,100,000 recitations of the Zhi-byed Tsok-lam, 200,000 of asceticism, 100,000 each of the subsequent practice and equal taste, about 80,000 of liberation from aversion, and a brief recitation of the four-line mantra of the Destroyer of Death, etc. Establishing the practice of brief retreats and continuous, uninterrupted recitations as a rule, leaving a slight imprint of white karma on the alaya consciousness. Furthermore, in the Year of the Rabbit, when a clear sign of death due to wind disorder appeared, reciting 3,300,000 Vajrasattva mantras resulted in recovery. In the Wood Bird year, combining it with the guidance retreat of Desheg Kundu, reciting 1,790,000 Vajrasattva mantras also resulted in good signs. Therefore, offering six sessions of prayers each day and night, offering water tormas in the morning, four portions of white Zambala, the Hundred Offerings, the Four Elements, the Three Portions, the Landlords and the Firm Tormas, and the tormas of Kawa Karma White, etc. After that, generating bodhicitta according to the Madhyamaka view, taking the mantra vows, reciting various scriptures such as the Downfall Confession, and alternately reciting the Long Life Sutra. After making the torma offering, observing and writing during the day, and practicing Dharma such as teaching and listening as much as possible. The continuous recitation rituals without interruption in the morning and afternoon, and the virtuous practices such as wind exercises that are appropriate for the time and purpose. At night, in addition to the general protector offering with followers, especially offering tormas to the Five Fierce Ones, Mantra Protectors, Great Gods, and Cemetery Mothers. Furthermore, there are the Six-Armed One, Acharya, Flesh-Eating Mother, Firm Mother, and General Assembly of Dakinis.
Chinese
包括朵玛仪轨和朵玛供养次第，以及白供和赎死之目的。无论白天黑夜，睡眠或起床，都应将有相和无相瑜伽练习得心应手。总之，尽可能长时间地安住于不作意之智慧自性降临的禅定状态中。如果不能如此，则应将无缘大悲的力量显现为本尊，并时而安住于此状态中，尽力修持。在后得智慧的阶段，始终以正念觉知，主要依靠作为一切皈依之总集的上师，尽力承办上师的心意，以绝不违背上师教言的誓言，努力增进以往所知的思所生功德，不以善言回避旧友，不寻求新的交往，尽力对自他宗派和善知识修持清净观，不作分别的贪嗔，不执着于今生的现象，以不间断的精进等顺缘来辅助。即使是画一幅小唐卡，也要被敦促去画，不要舍弃必要的细微工艺，满足于随遇而安的生活。对于僧众和施主，要避免亲疏的偏袒，安住于中道。对于个人的琐事，不要过多地参与如鲁噶忏悔和讲述圆满次第等事务。与僧团相关的学校管理等事务，虽然因自身能力不足而难以胜任，但要以良好的发心劝勉一切众生，尽力而为。对于供养和布施等，无论用于何种目的，都要以清净的意乐尽力支持，避免因自己懒惰而负债。如此行持后，从木狗年开始，无需努力就能获得额外的资具。如果这不是天魔的迷惑，而是三宝的加持，那就令人感到满足。第五，与自身能力相结合。
English
Including the Torma ritual and the order of Torma offerings, as well as the purpose of white offerings and death ransom. Whether day or night, sleeping or waking, one should become proficient in both with-form and formless yoga practices. In short, one should remain in the state of Samadhi, where the wisdom of non-conceptualization naturally descends, for as long as possible. If one cannot do so, one should manifest the power of impartial great compassion as a deity and occasionally remain in that state, practicing as appropriate. In the post-meditation phase, one should always maintain mindfulness and awareness, relying primarily on the Lama, who is the embodiment of all refuges, striving to fulfill the Lama's intentions and never transgressing the Lama's instructions with vows. One should diligently strive to increase the qualities of thought-born wisdom that one already possesses, not avoid old friends with kind words, not seek many new acquaintances, cultivate pure perception towards all schools and spiritual friends, avoid partiality and attachment, and not be overly attached to the appearances of this life. One should maintain continuous effort and other conducive conditions. Even being urged to draw a small Thangka, one should not abandon necessary minor crafts, and be content with whatever arises. Towards the Sangha and benefactors, one should avoid partiality and stay on the Middle Way. One should not engage in too many activities such as the Rugal confession and explaining the completion stage for personal matters. Although one's own abilities are insufficient to manage school discipline and other matters related to the Sangha, one should encourage all beings with good intentions and do whatever one can. For offerings and donations, whatever the purpose, one should support it with pure intention and effort, avoiding becoming indebted due to one's own laziness. Having done so, from the Wood Dog year onwards, additional resources have been gathered effortlessly. If this is not the deception of the son of gods (Mara), but the grace of the Three Jewels, then it seems fulfilling. Fifth, combined with one's own abilities.