English
Yes. Then, Lama Zurchen went to Ukpa Lung. Zurchungpa went to the Tag Retreat House and, while only practicing, he directly saw the glorious great Yangdak, the three-faced, six-armed Heruka of fruition. Looking at it carefully, he saw that Lama Zurchen himself was the embodiment of the Heruka statue being made. So, he built a temple in the Tag Retreat House and had such a Heruka statue made. However, the craftsmen did not complete it according to the scriptures, so it was demolished two or three times. He said, "Do it again." The craftsmen said, "If you give us payment, we will do it. If you don't give it, we will leave. There are other craftsmen elsewhere." Then, Zurchungpa said, "Prepare offerings today. I will pray to Lama Könchok." After that, the blessings of the Lama entered the minds of the craftsmen, and wisdom naturally arose. They created the glorious great one and the retinue deities, including the place of residence, Sgoma. The two hands and posture of the main deity were exactly as he had seen them. In this way, after the temple was completed, at the time of the consecration, the statue of the glorious great one emitted the sound of "Rulu." All the retinue deities, including Sgoma, also offered dances and songs of "Rulu," and a miracle occurred. After that, while Zurchungpa was engaged in listening and teaching, he entrusted the teaching monastery to three monks, saying, "You should uphold the teachings through listening and teaching. I am going to practice." Having said this, he went to Drak Gyapo, and in the Vajrasattva retreat room there, he practiced the mudra meditation that arises from the secret illusion, that is, he practiced relying on the Vajrasattva sadhana. He directly saw the glorious Vajrasattva, and the vision arose that all the valleys of Yaru Tag were filled with Vajrasattva. He attained the birthplace of the exhaustion of phenomena, and everything that appeared shone brightly and clearly as the nature of Vajrasattva. At that time, Zurchungpa thought, "These are also produced by the power of good thoughts, and there is no real certainty." So, in the meditation room, he remained in equipoise in the effortless state of the Great Perfection. The view of the Great Perfection, self-appearing and undifferentiated, arose, and he attained non-conceptual samadhi, as well as the samadhi of discriminating the appearances of meditation, and he was able to travel without obstruction through land, stones, mountains, and rocks.
Chinese
有一次，祖穹巴在梦中梦见从南方出现一个大湖，冲击着嘉波岩。他说：一个月内会来一个有缘分的弟子。当时，在德隆擦嘉地方，有个叫玛托香巴的人，精通佛法。他是一位伟大的名相学者。他说：我们这些有学问的出家人寺庙附近，不应该住着这些咒师。你们这些有学问的僧人，快去辩论，把他们赶走。有个小僧人说：我愿意去辩论。于是他答应后，就去了嘉波岩。当时，上师专心致志地修持空性和慈悲双运的道理，内外断绝往来，闭关房的门上，鸟的痕迹都消失了。小僧人问：您是在禅修吗？上师问：你的心专注于什么？小僧人又问：那么您是没有在禅修吗？上师问：你的意识散乱于什么？小僧人说：下来吧，我们谈谈佛法。上师说：一切佛法都是不可言说，无边无际的。上师把袍子反穿出来，走了出来。那人说：你这是邪教的标志，把袍子反穿。上师说：我的皮肤本来就是这样，所以不是反穿。既然你们说衣服和佛法颠倒了，小僧人感到羞愧，回去找堪布，堪布问：你辩倒了吗？小僧人说：辩倒了。堪布问：怎么辩倒的？小僧人说了理由。堪布说：你没有辩倒。我们明天去。于是堪布亲自去了。在那里，祖穹巴上师做了迎接。玛托香巴从很远的地方就摘掉了帽子。上师知道他是梦中出现的那头牦牛，于是就开始了佛法辩论。有一根石柱，辩论开始时，玛托香巴问：你认为这根石柱是常还是无常？祖穹巴上师说：我什么都不成立。说着，用手一挥，石柱断成了几截。他又像先前一样问关于天空的问题。上师用手指向天空，拍了一下，发出“托托”的声音。堪布玛托香巴非常信服，把头放在上师的脚下，请求摄受。说：我来世的愿望实现了。
English
Once, Zur Chungpa dreamed that a large lake appeared from the south and struck the Gyapo Rock. He said: A fortunate disciple will come within a month. At that time, in the Delong Tsa Gya area, there was a person named Mato Jangbar who was well-versed in Dharma. He was a great scholar of characteristics. He said: These mantra practitioners should not live near our monasteries of learned monks. You learned monks, hurry and debate, drive them away. A young monk said: I am willing to debate. So he agreed and went to Gyapo Rock. At that time, the Lama was single-mindedly practicing the union of emptiness and compassion, cutting off all internal and external communication. The bird tracks on the door of the retreat house had disappeared. The young monk asked: Are you meditating? The Lama asked: What is your mind focused on? The young monk asked again: Then are you not meditating? The Lama asked: What is your consciousness distracted by? The young monk said: Come down, let's talk about Dharma. The Lama said: All Dharma is inexpressible and boundless. The Lama put his robe on backwards and came out. That person said: You are showing a sign of heresy by wearing your robe backwards. The Lama said: My skin has always been like this, so it's not backwards. Since you say that clothes and Dharma are reversed, the young monk felt ashamed and went back to the Khenpo. The Khenpo asked: Did you defeat them? The young monk said: I defeated them. The Khenpo asked: How did you defeat them? The young monk explained the reasons. The Khenpo said: You did not defeat them. We will go tomorrow. So the Khenpo went personally. There, Lama Zur Chungpa made preparations to welcome him. Mato Jangbar took off his hat from afar. The Lama knew that he was the yak that appeared in his dream, so he started the Dharma debate. There was a stone pillar, and at the beginning of the debate, Mato Jangbar asked: Do you think this stone pillar is permanent or impermanent? Lama Zur Chungpa said: I don't establish anything. As he said this, he waved his hand, and the stone pillar broke into several pieces. He asked about the sky as before. The Lama pointed his hand to the sky and clapped, making a "tok tok" sound. Khenpo Mato Jangbar was very convinced, put his head at the Lama's feet, and asked for his compassion. He said: My wish for this life and the next is fulfilled.
Chinese
跳舞后，玛托诞生了舞蹈场。在那里，他的僧人们说：“那些咒师给我们的堪布灌了疯水，现在我们走了。”然后他们来到喇嘛祖琼巴的修行室，偷走了一个独眼铜锅。从房顶上，他们把许多像牦牛毛一样的东西塞进石头里，然后卷起来。当石头到达禅房顶上时，祖琼巴说所有的石头都是空的，然后敲击手鼓，所有的石头都化为灰尘消失了，僧人们没有成功就回去了。之后，玛托给予了断除轮回的灌顶和十八心部的灌顶，以及《总集经》等大圆满根本经和注释，从而摄受了他们。之后，在香布，一位富人邀请琼波扎桑和祖琼巴两人参加法会。当时，琼波因为嫉妒，说如果杀死像咒师祖琼巴这样的人，就能利益众生，并且符合菩萨的戒律。他说：“他们是两位有学问的僧人，还有你们两个雇工，你们四个人一起去驳倒祖琼巴。”这四个人询问了喇嘛祖琼巴，因为证悟非常殊胜，禅修生起的智慧爆发，变得无所畏惧。他们意识到，像这样毫不颠倒地宣讲大乘佛法，具有智慧解脱和无畏的善知识是难以寻觅的。现在如果直接去，堪布会不高兴的。所以他们约定用巧妙的方法离开上师，然后去祖琼巴那里。第二天，这四个人来了，因为摄受了他们，所以出现了四根柱子。在雅如的空行母殿，他们聚集在一起接受了《经部》的灌顶，并供养了许多令人喜悦的物品。贡布的觉顿释迦益西是心部大圆满的柱子，密名为金刚藏力。纳摩日塞的达迪觉释迦钦珠是事业部的柱子，密名为金刚成就力或成就胜力。曲桑的兰释迦桑波是幻化部的柱子，密名为金刚苗芽力。杰隆的扬杰喇嘛多是经部的柱子，密名为明点不变力。据说他们是这样，在《经部灌顶释》中也这样说。
English
After dancing, Matok established a dance arena. There, his monks said, "Those mantra practitioners have given our Khenpo mad water, now we are leaving." Then they came to Lama Zur Chungpa's hermitage and stole a one-eyed copper pot. From the roof, they stuffed many things like yak hair into the stones and rolled them up. When the stones reached the top of the meditation room, Zur Chungpa said that all the stones were empty, and then struck the hand drum, and all the stones vanished into dust, and the monks returned without success. After that, Matok bestowed the empowerment of cutting off samsara and the empowerment of the eighteen mind sections, as well as the root texts and commentaries of Dzogchen such as the Kunjed Gyalpo, thereby taking them as disciples. After that, in Shab, a wealthy man invited Kyungpo Drak Sang and Zur Chungpa to a Dharma assembly. At that time, Kyungpo, being jealous, said that killing someone like the mantra practitioner Zur Chungpa would benefit sentient beings and would be in accordance with the bodhisattva's precepts. He said, "They are two learned monks, and you two are hired workers, so the four of you should go and refute Zur Chungpa." The four of them questioned Lama Zur Chungpa, and because the realization was extremely excellent, the wisdom arising from meditation burst forth, becoming fearless. They realized that such a spiritual friend who teaches the Mahayana Dharma without any inversion, possessing wisdom, liberation, and fearlessness, is difficult to find. Now, if we go directly, the Khenpo will be displeased. So they made a vow to leave the teacher by skillful means and then go to Zur Chungpa. The next day, these four came, and because they were taken as disciples, four pillars appeared. In the Dakini Temple of Yaru, they gathered and received the empowerment of the Sutra Section and offered many pleasing items. Kyoton Shakya Yeshe of Gongbu was the pillar of the Mind Section Dzogchen, with the secret name Vajra Heart Power. Da Tig Josak Trin Drup of Nagmo Risep was the pillar of the Activity Section, with the secret name Vajra Accomplishment Power or Supreme Accomplishment Power. Lan Shakya Zangpo of Chuzang was the pillar of the Illusion Section, with the secret name Vajra Sprout Power. Yangkher Lama Do of Kyerlung was the pillar of the Sutra Section, with the secret name Bindu Immutable Power. It is said that they were like this, and it is also said in the Sutra Empowerment Explanation.
Chinese
显现清晰且随顺。四根柱子也已建成，并具备广大无边的功德。如是，喇嘛祖琼巴本打算在扎嘉崩修行二十四年，但由于出现了必须出关的四个缘由，在整整十三年零十四个月的闭关期间，证悟了深奥的法性平等之义，身体升高至七棵塔拉树的高度，安住在虚空中，能在阳光中来去自如，能化现为金刚萨埵之身等，获得了种种功德。出关的四个缘由之一是，如前所述，被任命为听闻和管理僧团的三位僧人是：果瓦嘉擦、果琼旺森、松巴旺楚。第一个说：需要一部《秘密藏续》的方便道母续，于是去往果库巴拉杰处听闻喜金刚。第二个说：幻化轮坛城显现时需要瑜伽，于是去往松巴嘉帕处听闻瑜伽。第三个说：这个幻化在基道果上需要量，于是去往达琼处学习量学。就这样，三个不明事理的人没有使教法兴盛，因此需要管理讲经院。第二个缘由是管理卓普拉康的喇嘛的足迹，虽然这样说，但卓普拉康是这位喇嘛自己建造的，所以说喇嘛的足迹似乎不太正确，需要考察。第三个缘由是担任乌巴隆的座主，并在上师处获得灌顶后，为未获得诀窍的人们传授甚深窍诀。第四个缘由是，一百零八位弟子建造了一百零八座寺庙，需要举行开光仪式等。由于这四个原因，他出关后，前往拉孜莫休息，在一位牧民处用了早饭，稍作禅修，在日色休息时，感到非常快乐，无执无念的觉受自然生起，并得到了提升。之后前往嘉波，在他之前用早饭的地方，剩余的一块食物残渣处，瞬间长出了一把伞大小的白色檀香树。因此想到，如果在这里建造一座胜者寂静殿，在五浊恶世时期将利益众生，并成为疾病和邪魔的克星。
English
It appears clearly and is in accordance. The four pillars have also been completed and are endowed with immeasurable qualities of greatness. Thus, Lama Zurchungpa intended to practice for twenty-four years at Drakgya Bong, but due to four reasons that required him to break retreat, during the full thirteen years and fourteen months of retreat, he realized the profound meaning of the equality of Dharma nature, his body rose to the height of seven Tala trees, and he resided in the sky, able to come and go freely in the sunlight, able to manifest as the body of Vajrasattva, and so on, he attained various qualities. One of the four reasons for breaking retreat was that, as mentioned above, the three monks who were appointed to listen and manage the Sangha were: Gowa Jatsa, Gochung Wang Seng, and Sumpa Wangchul. The first one said: We need a method path mother tantra for the Guhyagarbha Tantra, so he went to Gokupa Lhase to listen to Hevajra. The second one said: When manifesting the illusion wheel mandala, we need yoga, so he went to Sumpa Gyepar to listen to yoga. The third one said: This illusion needs valid cognition on the ground, path, and fruition, so he went to Darchung to study valid cognition. Thus, the three ignorant people did not make the teachings flourish, so it was necessary to manage the teaching monastery. The second reason was to manage the footprints of the lama of Dropuk Lhakhang, although it is said that, Dropuk Lhakhang was built by this lama himself, so saying the lama's footprints seems incorrect, it needs to be examined. The third reason was to serve as the abbot of Ukpa Lung, and after receiving empowerment from the guru, to teach profound instructions to those who had not received the key instructions. The fourth reason was that one hundred and eight disciples built one hundred and eight temples, and it was necessary to perform the consecration ceremony, etc. Due to these four reasons, he broke retreat and went to Lhazemo to rest, had breakfast at a shepherd's place, meditated for a while, and while resting at Rise, he felt very happy, and unattached, non-conceptual experiences arose naturally, and he was elevated. Afterwards, he went to Gyabo, and at the place where he had previously had breakfast, a white sandalwood tree the size of an umbrella instantly grew from the remains of a piece of leftover food. Therefore, he thought that if a Victorious Peaceful Temple were built here, it would benefit beings in the degenerate age and become an antidote to diseases and evil spirits.