Chinese
变成了一个那巴，左旋后融入大吉祥中，由管家玛觉顿坚亲眼所见。名为具名佐莫俄本者也融入了大吉祥的心中。如此，善逝佐波切释迦炯乃多次赐予弟子们大会灌顶和诀窍。特别是将见解之精华传授给了佐琼西饶扎巴。简述一下这位上师的传记：佐钦上师本人从大上师处受比丘戒后，只进行清修，没有传衍后嗣。佐波切的父亲佐阿阇黎西饶炯乃有四个儿子：长子西饶桑波，其次是佐波切，再次是敦巴益宁，最小的是佐贡钦，佐琼巴是佐贡钦的儿子。佐琼巴出生在卫茹藏的塔江，在日拉孜莫山前的嘉巴东地方。父亲佐贡钦和母亲玛觉西饶吉怀孕时，做了五个梦。第一个梦是梦见在虚空中架起了一座桥。第二个梦是梦见右肩升起太阳，左肩升起月亮。第三个梦是梦见听到声音说“内巴桑吉巴的导师来了”，声音响彻四方。第四个梦是梦见说“西藏的破晓，教法的太阳升起了”。第五个梦是梦见说“魔和外道的教法衰落了，内巴桑吉巴的教法兴盛了，证悟了轮回涅槃无别，一切都安住在平等性中”，听到声音，虚空中充满了声音和光芒。他告诉了父亲，父亲说：“如果我们生了一个儿子，他将会利益桑吉巴的教法。”正如梦中所见，佐琼巴诞生了。七岁时，他精通书写和阅读。九岁时，他精通息增怀诛的事业等父亲的法事仪轨。十一岁时，他娶了一位觉姆。遇到佛法的因缘是十三岁时，朋友卡隆巴那里走失了一只麝香鹿。他正在卧室里看书，觉姆过来告诉他：“田里走失了一只麝香鹿。你睡在那里可以吗？”他拿起一双新鞋，没有穿上，拿着棍子就去渡河。
English
Having become a napa, it revolved counterclockwise and dissolved into the Great Glorious One, which was seen by the caretaker Majo Donyon. The one named Tsenden Zurmo O'bum also dissolved into the heart of the Great Glorious One. Thus, the Sugata Zurpoche Shakya Jungne repeatedly bestowed the empowerment and instructions of the Great Assembly upon his disciples. In particular, he spoke the essence of his view to Zurchung Sherab Drak. To briefly recount the biography of this lama: The lama Zurchen himself, having taken the full ordination from the Great Lama, remained only in pure meditation and did not propagate descendants. Zurpoche's father, Zur Acharya Sherab Jungne, had four sons: the eldest, Sherab Zangpo; then Zurpoche; then Tonpa Yignyen; and then Zur Gomchen. Zurchungpa was the son of Zur Gomchen. He was born in Tagyang of Yeru Tsang, in a place called Gyabar Dong in front of Rila Zemo Mountain. When his father, Zur Gomchen, and mother, Majo Sherab Kyi, conceived him, five dreams occurred. The first dream was of a bridge being built in the realm of space. The second dream was of the sun rising on the right shoulder and the moon on the left. The third dream was of hearing a sound proclaiming, "The teacher of the Inner Buddha has come," the sound resounding everywhere. The fourth dream was of saying, "The dawn of Tibet, the sun of the teachings has risen." The fifth dream was of saying, "The teachings of demons and heretics have declined, the teachings of the Inner Buddha have flourished, and having realized that samsara and nirvana are inseparable, everything abides in the state of equality," hearing the sound, the entire space was filled with sound and light. He told his father, who said, "If we have a son, he will benefit the teachings of the Inner Buddha." As seen in the dreams, Zurchungpa was born. At the age of seven, he knew how to write and read. At nine, he knew the ritual procedures of his father's dharma, such as the activities of pacifying, increasing, subduing, and wrathful deeds. At the age of eleven, he took a Jomo (nun) and lived with her. The circumstance of encountering the Dharma was when he was thirteen years old, a musk deer was lost in the field of his friend Kharlungpa. He was looking at a book in his bedroom when the Jomo came and told him, "A musk deer has been lost in the field. Is it okay for you to sleep there?" He picked up a new pair of shoes, but without putting them on, he took a stick and went to cross the river.
Chinese
挡住之后，女主人说：“把眼睛和嘴巴都弄脏了的围裙，连留着都不留着，而是让水冲走了。”就争吵起来。他说：“我不扔掉，如果扔掉围裙，那就在那里。”然后扔掉围裙挡住了她。她说：“要么不换围裙，要么扔掉送人，我比你先。”说完就逃回了自己的家乡。祖尔琼巴回到家里，对轮回感到厌倦。从今生的景象中退却，看着房子，看到柱子的洞里有她的旧身体。看到后，他说：“你现在看吧。”送了话。她心里想：“是叫我回去吗？”就坐在那里。然后把旧东西递给她，说：“男人拿男人的财产，女人拿女人的财产。你的女人的财产留在这里了，拿走吧。”说完递给了她。她也灰心丧气地回到了自己的家乡。在那里，祖尔琼巴也没有问父亲的意见，也没有从母亲那里拿干粮，也没有看朋友的脸色，带着一件羊皮袄，前往枭鸟谷，去见他的叔叔祖尔波切·释迦炯乃。在路上，遇到了两个带着绿松石和铜的黑马牧民，以及一个从香地带着盔甲和羊皮袄的人，他们结伴同行，献上了礼物。祖尔钦的近侍对他说：“看看他们是否对轮回感到厌倦，给他们每人端一碗糌粑，像第一次见面就呕吐一样。”端上来之后，两个牧民说：“父母和孩子一辈子都没吃过这样的东西。”就没有吃。香地人吃了三小口。祖尔琼巴心领神会，把自己的那份吃得一干二净。其他人也每人吃了一口。上师说：“羊皮袄和盔甲的主人留下，绿松石和铜的主人离开。”牧民说：“这是不看猴子的眼睛，不给哑巴钱的例子。不看礼物，就是不教我们佛法的征兆。其他上师也有。”说完就走了。在那里，上师问祖尔琼巴的姓氏和名字等。因为担心说自己是上师的侄子会引起竞争，所以他说：“我姓祖尔琼琼。”他说：“我叫西饶扎。”上师说：“那么，就叫你祖琼·西饶扎吧。”然后收留了他，长期进行了许多学习。幻化大瑜伽有十八部续部。
English
After blocking, the mistress said, "The apron that has been made with dirty eyes and mouth, you don't even keep it, but let the water wash it away." They quarreled. He said, "I won't throw it away. If I throw away the apron, it's there." Then he threw away the apron and blocked her. She said, "Either don't change the apron, or throw it away and give it away. I'm earlier than you." After saying that, she fled back to her hometown. Zur Chungpa returned home and became weary of samsara. Retreating from the appearances of this life, he looked at the house and saw her old body in the hole of the pillar. After seeing it, he said, "Look now." He sent a message. She thought in her heart, "Is he telling me to come back?" She sat there. Then he handed her the old things and said, "Men take men's property, and women take women's property. Your woman's property is left here, take it." After saying that, he handed it to her. She also returned to her hometown in disappointment. There, Zur Chungpa also didn't ask his father's opinion, didn't take provisions from his mother, and didn't look at his friends' faces. He took a sheepskin coat and went to Owl Valley to see his uncle Zurpoche Shakya Jungne. On the way, he met two black horse nomads carrying turquoise and copper, and a person from Shang carrying armor and a sheepskin coat. They traveled together and offered gifts. Zurchen's attendant said to him, "See if they are weary of samsara. Serve each of them a bowl of tsampa, like vomiting at the first meeting." After it was served, the two nomads said, "Our parents and children have never eaten such a thing in their lives." They didn't eat it. The Shang person ate three small bites. Zur Chungpa understood the hint and ate his portion completely. The others also ate a bite each. The lama said, "The owner of the sheepskin coat and armor stay, and the owners of the turquoise and copper leave." The nomad said, "This is like not looking at a monkey's eyes and not giving money to a mute. Not looking at the gifts is a sign that you won't teach us the Dharma. There are other lamas too." After saying that, he left. There, the lama asked Zur Chungpa's clan and name, etc. Because he was worried that saying he was the lama's nephew would cause competition, he said, "My clan is Zur Chungchung." He said, "My name is Sherab Drak." The lama said, "Then, you will be called Zur Chung Sherab Drak." Then he took him in and engaged in many studies for a long time. The Mahayoga of Illusion has eighteen tantras.
Chinese
听到后，证悟从内心升起，舍弃了贪嗔，将实相证悟为法身，显现解脱为法身，轮涅无别，自性显现。自性光明中生起无偏的慈悲等等，当诸多修持体验显现时，生活断绝，上师将抛弃的朵玛全部取来做成糌粑酒食用。道友们都说：他自己煮酒喝，嘴里发出酸臭味，酒也不敬献上师，也不分给道友，这样向上师禀告后，上师说：今天让小祖古自己烧柴吧。之后让僧人们为小祖古搭个茅棚，搭好后，其他用品什么也没有，在一个破旧的袋子下面放着满满一嘎巴拉的糌粑酒，僧人们也相信了，上师对小祖古说生活断绝就来找我们。我发誓说沾染了上师的财物，进行了无数的苦行并安住。一天，上师带着一个装满九个金币的嘎乌盒来问你有没有酒给我喝？请求糌粑酒后，喝了那个容器的酒，还说再拿来，又喝了一容器的酒，问现在还有吗？回答说还有一捧左右，上师说现在没有了，如果没有，你的福报会大到西藏都装不下，但是还会有更大的福报，给了三袋粮食，还说这些用完之前不要卖东西，事情正如上师所说的那样发生了。因为前世的串习和化身，获得了不可思议的证悟，成为了见解的顶峰，也培养了弟子。那时，小祖古得到了三种授记，第一，地主觉沃仲喀修行者显现为一只灰白色的海螺，说：您在九峰山顶修行吧，但他认为是错觉，没有特意执着。第二，空行母授记，一位名叫玛久敏玛，头发蓬乱，穿着灰色衣服，摇着手鼓跳舞的空行母显现，说：兄弟，您在九峰山顶修行吧！自他二利都能成办，说完就消失了。去拉孜姆后，拉孜姆的基
English
Upon hearing this, realization arose from within, abandoning attachment and aversion. The true nature was realized as the Dharmakaya, and appearances were liberated as the Dharmakaya. Samsara and Nirvana became indistinguishable, and one's own nature was manifested. Compassion without bias arose in the radiance of self, and when many such experiences of spiritual practice manifested, his livelihood was cut off. The Lama took all the discarded tormas and made them into tsampa beer, which he consumed. All the Dharma brothers said, "He brews and drinks the beer himself, his mouth smells sour and foul. He doesn't offer the beer to the Lama, nor does he share it with his Dharma brothers." When they reported this to the Lama, the Lama said, "Today, let Zur Chungpa gather firewood himself." After that, he told the monks to build a hut for Zur Chungpa. When they built it, there were no other belongings. Underneath an old sack, there was a kapala full of tsampa beer. The monks were convinced, and the Lama told Zur Chungpa, "If your livelihood is cut off, come to us for help." I swore that I had defiled the Lama's property and engaged in immeasurable austerities and remained there. One day, the Lama came with a gau box filled with nine gold coins and asked, "Do you have any beer to give me?" After requesting tsampa beer, he drank from that vessel. He said, "Bring more," and drank another vessel. He asked, "Is there any more?" He replied, "There is about a handful left." The Lama said, "There is none left now. If there were, your merit would be so great that Tibet could not contain it. However, even greater merit will come." He gave three loads of grain and said, "Do not sell anything until these are used up." And it happened as the Lama had said. Because of his previous training and being an emanation body, he attained inconceivable experiences and realizations. He became the pinnacle of view and contemplation and also trained disciples. At that time, Zur Chungpa received three prophecies. First, the local deity Jowo Drok Khar Naljorpa appeared as a gray conch shell and said, "Meditate on the summit of Ribo Gu-du!" But he thought it was an illusion and did not cling to it. Second, a prophecy from a Dakini, a Dakini named Majo Minma, with disheveled hair, wearing a gray robe, shaking a damaru and dancing, appeared and said, "Brother, meditate on the summit of Ribo Gu-du! The benefit of both self and others will be accomplished." Then she disappeared. After going to Lha Zemo, the base of Zemo
Chinese
我拉隆生为白人白马戴绸帽，做了很多绕行。即使请求前往九峰山顶，也没有允许，而是留在了那里。国王月的十五日晚上，天空布满了天神的伞、胜幢、旗帜等，大地布满了非人。在那些之中，出现了五个十六岁左右、以骨饰和丝绸装饰的空行母，右手拿着手鼓，左手变换舞姿，她们用手和脚触碰我的头顶，说道：‘哦，兄弟，你在九峰山修行吧，你我双方的利益都能实现。’这是第三个预言。当时我在想那是哪座山呢？五个空行母同时用手指指向岩石巨人，那里是九峰山，九眼泉，九药洲，这是教法九乘圆满于法界的象征。请在那里修行吧，我这样祈请。就这样，由于出现了前后三次的预言，我前往了岩石巨人。到达九峰山顶变得难以忍受，岩石巨人的地主，哥哥是魔王黑赞，地赞黄赞，龙赞红赞，妹妹是蛙头血眼的龙女等等，无法承受上师的威力，变得非常凶猛残暴。上师意识到他们非常害怕罪恶，于是调来了黑罪的军队，几乎布满了大地，当罪恶想要攀登身体时，抓住罪恶的双角，忏悔了罪恶和不善，像开玩笑一样，将罪恶的身体劈成两半，扔到身后，出现了罪恶的尸体。这时，出现了一个像皮球大小的罪恶军队首领，从背后爬上来，从头顶下来，到了脸前，做了大威德金刚的姿势，吞进了嘴里。侍者说：上师，哪里有比这里更好的寺庙和施主呢？留在这里只会危害您的寿命，请不要留在这里。即使上师没有同意，我说我也会遇到障碍的，但上师没有听从，而是留了下来。又调来了蚂蚁的军队，蚂蚁大如拇指，布满了大地。