English
. In the lower courtyard, there are a thousand Buddha statues. The Buddhas of the ten directions are the protectors of the three families. The Great Sage and the eight Bodhisattvas. The twelve deeds. The biography of Sadāprarudita. The seven Buddhas of the past. The cycle of existence, and so on, were completed. At the time of its consecration, the two Zur Chhe Chung (referring to two Buddha statues). The main deity, Vairochana, entered from the crown of the head and exited from the heart. Entering from the heart and exiting from the crown of the head, etc., all these sights were seen by everyone, and they developed reverence. The craftsmen, in order to serve the lama's temple, modeled the Trashi Gomang Stupa after the blue stupa of Samye Monastery. After that, the master and disciples did a rigorous annual retreat in Yangwen Sermo (a place name), during which the butter ran out. The attendant reported, "Lama, the butter has run out." The lama then blessed the water spring, and within seven days the water turned into butter, which could be taken endlessly. The summary meaning of these is also as stated in the empowerment catalog of the Do Wang: "The Sage and Padmasambhava prophesied Avalokiteśvara, listening to the heart's inclination, the oath-bound ones obeyed. The dakinis prophesied the construction of inner and outer temples, the signs of accomplishment, footprints, the common glory, the great glory were built." Thus it is said. There are also four peaks of disciples, one hidden peak, making five. There are also many sayings such as four peaks and eight hidden peaks. Here, according to the common and empowerment catalog, the four peaks are: The peak of view is Zur Chungpa Sherab Drak. The peak of wisdom is Shang Göchungwa of Latö Rawa. The peak of the explanation of illusion is Minyak Jung Drak of Dre. The peak of activity and meditation is Zang Gom Sherab Gyalpo of Tsonya, these four. On top of the Dharma, adding the peak of the male element of human Dharma, adding the hidden peak of Bramgyi Tseg Lama, making five. Or it is not contradictory to count Bramgyi Tseg as eight hidden peaks. The empowerment catalog says: "Zur Chung Sher Drak Dorje Lhün, Tsonya's Zang Gom Sherab Gyalpo is the Vajra Flaming Power, Shangtön Göchung of Latö Rasa is the Vajra Lhundrup Power, Minyak Jung Drak of Drepuk is the Bliss Power, Bramgyi Tseg Tön etc. are the eight hidden peaks." Therefore it is said. The eight hidden peaks are: Tseg Lama, Lo Rok, Lo Thung, Ta Rok, Sumpa Lojyal, Lo Gom Jampal.
Chinese
普顿南喀沃和八位。此外，还有：竹贡巴·巴炯，约贡巴·纳波，列贡巴·释迦嘉灿，祖贡巴·多吉炯内，玉贡巴·觉巴，以及斯贡巴等一百多位大修行者，据说有三百多部著作流传。据说一百多位大修行者都役使空行自在，能够真实地展现证悟的征象，比如领悟法性之义后在空中飞行，对四种事业没有任何阻碍。之后，又在温色莫进行讲修，共同进行食子仪轨等。起初，在事业智慧尚小时，僧侣学经者们辩论时，对懂事业的人说：“你们还懂什么？”因此，在进行食子仪轨时，他们不让懂事业的人参与。上师进行调解，以真实的寂静调伏进行劝说，争论平息，转向佛法。当被问及在四种顶峰上修持道时，什么最重要时，他们各自表达了不同的想法和禅修体验。祖钦上师非常高兴，说了这首教诲之歌：你们四个弟子听我说的心里话！在修持神圣的佛法时，有见、修、行三种。所谓“见”，如果有什么东西可以看，那就不是“见”。要看无所可看之义，将法性不可言说融入道中。所谓“修”，如果有什么东西可以修，那就不是“修”。要修无可修之义，将心无散乱融入道中。所谓“行”，如果有什么东西可以行，那就不是“行”。要做无可做之义，将不造作的自然生起融入道中。瑜伽士是我的修行！如果想走这条路，就从这里出发。如果从其他路走，路途遥远。说完，大家都生起了敬仰之心。之后，在乌巴隆聚集僧众，建立了讲经院和大型禅修院。在卓普建立了大型密宗佛学院。在讲修禅修时，上师说：在修行洞的嘉日和塔日的两座山峰中，各建一个金塔，用铁索连接两个塔顶，挂上铃铛。说完。
English
Pukton Namkha Wo and eight others. In addition, there were: Druk Gompa Ba Gyang, Yol Gompa Nakpo, Lhe Gompa Shakya Gyaltsen, Zur Gompa Dorje Jungne, Yu Gompa Jo Bhar, and Sbe Gompa, among other great meditators, totaling over a hundred, and it is said that over three hundred texts were circulated. It is said that all of the hundred or so great meditators employed Dakini Wangchuk Damchen as servants, were able to genuinely demonstrate signs of realization, such as flying in the sky after realizing the meaning of Dharmata, and had unimpeded access to the four activities. After that, he also engaged in teaching and practice at Wen Serpo, and jointly performed Torma rituals, etc. Initially, when their knowledge of activities was still limited, when the monks and students debated, they would ask those who knew about activities, "What else do you know?" Therefore, during the Torma ritual, they would not allow those who knew about activities to participate. The Lama intervened and pacified the dispute with truthful tranquility, turning the discussion towards Dharma. When asked what was most important in practicing the path on the four peaks, they each expressed different ideas and meditation experiences. Lama Zurchen was very pleased and spoke this song of instruction: You four disciples, listen to my heart's words! In practicing the sacred Dharma, there are three aspects: view, meditation, and conduct. What is called "view," if there is something to see, then it is not "view." Look at the meaning of nothing to see, and carry the inexpressible nature of reality into the path. What is called "meditation," if there is something to meditate on, then it is not "meditation." Meditate on the meaning of nothing to meditate on, and carry the mind without distraction into the path. What is called "conduct," if there is something to do, then it is not "conduct." Do the meaning of nothing to do, and carry the uncorrected, spontaneous arising into the path. The yogi is my practice! If you want to go this path, start from here. If you go from another path, the journey will be long. After he said this, everyone developed devotion. After that, he gathered the Sangha in Ukpa Lung and established a teaching college and a large meditation center. He established a large secret mantra Dharma college in Dro Puk. During the time of teaching, listening, meditating, and practicing, the Lama said: Build a golden stupa each within the two mountains, Gyari and Takri, of the practice cave, and connect the two tops with iron chains and hang a bell on them. After saying this.
Chinese
弟子们说：那么我们也可以捐献铁链、铜盘、铃铛等，这样可以吗？上师说：我要做地基仪式。做了取土的仪式。今晚做了个梦。拉日栋的地主神和塔纳的地主神是结盟的兄弟。为了不让拉日栋被纳入金塔的范围，首先出现了塔纳的地主神，变成了一个骑着黑马的黑人。供奉了一点点金粉，祈求两个金塔不会耗尽。作为供奉的信物，寺庙里需要多少佛像的金子就供奉多少，会来五个瑜伽士和三个有神通的人。问给了多少金子。回答说：在出现毒蛇、青蛙等动物的形象时就必须停止。在那之前找到多少就供奉多少。同样，拉日的地主神也请求供奉，上师亲自去了取金子的地方。在山分开的中央，打开岩石的口子，看到里面有很多金子和铜，就用嘎巴拉碗装满了带走。分开的山又合拢了。派了五个瑜伽士去仲日，他们在抬起一块石头后也找到了很多金子。之后，当出现类似动物的形象时，三个瑜伽士说现在该走了。两个人因为不懂规矩，还继续取金子，结果得了麻风病死了。三个人带着金子献给了上师。梦中献上的那一点点金粉也真的变成了纯金。就这样，毫不费力地得到了金子，于是给寺庙的所有佛像都镀了金等等。剩下的三斗金子藏在了寺庙的维修基金里。总之，祖尔波切上师本人对他的弟子们不分宗派地传授、研习、禅修和实修前译经典，因此被称为祖尔派。当时，祖尔钦上师邀请了住在扎嘉波的祖尔琼巴。上师说：我的法座由祖尔琼·西绕扎巴来主持。于是把法座交给了他。并对弟子们说：要根据他们的根器来传法，也要守护我的传承。等等，给予了各种教诲。对于各僧院也说，这位祖尔琼巴是吉祥
English
The disciples said: Then can we also collect iron chains, copper plates, bells, etc., as donations? The Lama said: I will perform the ground-breaking ceremony. He performed the ritual of taking the soil. Tonight, he had a dream. The local deity of Lhari Dong and the local deity of Tanak are sworn brothers. In order to prevent Lhari Dong from being included in the golden stupa, the local deity of Tanak first appeared, transforming into a black man riding a black horse. He offered a small amount of gold dust, praying that the two golden stupas would not be exhausted. As a token of offering, he offered as much gold as needed for the statues in the temples, and five yogis and three people with supernatural powers would come. When asked how much gold was given, he replied: When the image of animals such as poisonous snakes and frogs appears, you must stop. Offer whatever you find before that. Similarly, the local deity of Lhari also requested to make offerings, and the Lama himself went to the place to collect gold. In the center of the separated mountain, when the rock opening was opened, seeing that there was a lot of gold and copper inside, he filled a kapala bowl and took it away. The separated mountain also closed again. Five yogis were sent to Zhongri, and they also found a lot of gold under a lifted stone. After that, when an image resembling an animal appeared, three yogis said it was time to leave. Two people, not knowing the rules, continued to take gold, and as a result, they contracted leprosy and died. The three people carried the gold and offered it to the Lama. The small amount of gold dust offered in the dream also actually turned into pure gold. In this way, gold was obtained effortlessly, so all the statues in the temple were gilded, etc. The remaining three bre of gold were hidden in the temple's maintenance fund. In short, Lama Zurpoche himself imparted, studied, meditated, and practiced the early translation classics to his disciples without sectarian bias, so it became widely known as the Zur tradition. At that time, Lama Zurchhen invited Zur Chungpa, who was residing in Drak Gyapo. The Lama said: This seat of mine should be held by Zur Chung Sherab Drakpa. So he handed over the seat to him. And he said to the disciples: Teach the Dharma according to their aptitude, and also protect my lineage. Etc., he gave various teachings. To the monasteries, he also said that this Zur Chungpa is glorious.
Chinese
因为获得了遍知者的身语意的成就，他比我更好。他已被任命为你们的上师，所以不要邪视他，不要违背他的话语。不要践踏他的身影、寝处、足迹、脚印。因为他会像我一样守护你们，所以要对他充满敬意。说完后，又对施主等所有人做了亲切的嘱咐，然后在祖琼巴的座位上刻下印记后说：现在我不待在这里了，我要去萨让巴修行室。说完就去了修行室，进入了禅定。就这样，祖钦喇嘛以那一世的化机全部圆满，想要将色身的显现收摄于法界时，一天早上对近侍说：今天早上晚点生火。近侍想做个善行，就等着太阳升起。太阳升起后，心想：现在太阳也升起来了，该烧火了吧，于是就去了喇嘛那里。喇嘛正从床上起身，问：现在您要起身去哪里？喇嘛说：我要去大乐净土。我与大吉祥金刚无二无别，所以你要向本尊祈祷并生起信心。说完，手持手鼓和金刚铃，摇动着，身体化为光蕴，融入本尊大吉祥金刚的身像的心间，五色光芒三次闪耀并融入其中，人们都看到了。喇嘛融入大吉祥金刚心间的同时，许多康区来的供养者也来了。他们在路上遇到了真实的喇嘛，请求喇嘛去寺庙，喇嘛没有答应，在化身宫殿里，喇嘛亲自接受了自己的供养，做了回向和祈愿后就离开了，康区的人们都睡着了。醒来后什么也没有，疑惑地走着，在路上听到了喇嘛融入大吉祥金刚心间，化为光蕴的消息。就这样，祖钦喇嘛的真身融入的大吉祥金刚像，至今仍然为了利益众生而存在。在那之后，那尊身像有一次发出了声音，说：去迎接嘉顿释迦耶。迎接后，嘉顿释迦益西也骑着一头白母牛，戴着一顶毡帽来了，带着一个拇指大小的白色光点，由五种颜色组成。
English
Because he has attained the accomplishments of the body, speech, and mind of the Omniscient One, he is superior to me. He has been appointed as your lama, so do not view him wrongly, and do not break his words. Do not step on his shadow, sleeping place, footstool, or footprints. Because he will care for you as I have, have abundant devotion. Having said this, he also gave kind instructions to all the patrons and others, and after engraving a mark on the seat of Zur Chungpa, he said, "Now I will not stay here; I am going to the Sampar hermitage." He went to the hermitage and remained in contemplation. Thus, when Lama Zurchen had completed all the beings to be tamed in that lifetime and wished to gather the manifestation of his form body into the Dharmadhatu, one morning he said to his attendant, "Delay lighting the fire this morning." The attendant thought to do some virtuous practice and waited for the sun to rise. When the sun had risen, he thought, "Now that the sun has risen, it is time to light the fire," and went to the lama. The lama was getting up from his bed, and the attendant asked, "Where are you going now that you are getting up?" The lama said, "I am going to the Land of Great Bliss. I am inseparable from Palchenpo, so you should pray to your Yidam deity and generate faith." Having said this, he held a damaru and vajra bell in his hands, and as he played them, his body dissolved into the nature of light and merged into the heart of the form of the Yidam Palchenpo, with five-colored rays of light flashing three times and dissolving into it, which everyone saw. At the same time that the lama merged into the heart of Palchenpo, many offering carriers from Kham also arrived. They met the actual lama on the road and asked him to go to the monastery, but he did not grant their request. In the emanation palace, the lama himself accepted their offerings, made dedications and aspirations, and then departed, after which the people of Kham fell asleep. When they awoke, there was nothing there, and they went on in doubt. On the road, they heard the news that the lama had dissolved into the heart of Palchenpo as a mass of light. Thus, the image of Palchenpo into which the true body of Lama Zurchen dissolved remains undiminished to this day for the benefit of beings. After that, the image once spoke, saying, "Go and welcome Gyaton Shakya Yé." After welcoming him, Gyaton Shakya Yeshe also came riding on a white cow, wearing a felt hat, with a white light the size of a thumb, composed of five colors.