Chinese
听闻了娘氏教法。返回后，在洛沃的玛嘉秀荣的洞穴中修持胜乐金刚俱生和怙主面传，面具梵天真实显现，享用朵玛并讲述了修法之要。在名为塔觉林的地方，于空心树中修持大悲观音，又在心髓集中处亲见千佛围绕。三十三岁时，再次听闻了包含讲解的道果，胜乐金刚洛那、钟三法，时轮大疏等众多教法。三十四岁前往库堂方向。再次拜见了吉隆的圣者。从持明释迦桑波处听闻了众多的娘氏伏藏法。三十五岁时，在库堂宗的墙基洞穴中，从饶绛法王处听闻了众多教法，并且还从其他众多上师处获得了甚深教法。为了从第二金刚手杰桑吉坚处听闻八大金刚手法的传承，不畏艰辛前往冈底斯等地，听闻金刚手法的传承时，每次都出现了很多奇妙的征兆。特别是乌扎亚猛咒大灌顶时，上师化为金刚手，口中发出哈哈和嘿嘿吽吽的声音，手中的金刚杵中射出火焰，空中出现大鹏军队等景象。虽然需要等待很久才能得到传法，但还是全部听闻了。上师也多次赐予灌顶，之后返回。无论走到哪里，都广弘佛法事业。在饶绛衮秋桑珠处，完整听闻了热琼耳传的灌顶引导和诀窍。此外，还听闻了大手印、六法、邬金修法，以及扬寺的立宗法等众多教法。三十五岁时，再次前往吉隆方向，从持明释迦桑波处完整听闻了娘氏的上师寂猛法、忿怒黑尊等剩余教法，之后前往尼泊尔。三十六岁时，朝拜了尼泊尔的斯瓦扬布纳特、博达哈大佛塔、帕姆廷、加德满都等地。在加德满都拜见了印度的成就者夏瓦日巴。在尼泊尔的扬列肖住了七天。亲见了邬金大师被八大黑鲁嘎围绕的景象。从尼泊尔的上师智吉祥父子处听闻了不退转法轮、五次第、度母、瑜伽、喜金刚、金刚亥母的
English
He listened to the teachings of the Nyang tradition. Returning, in the cave of Macha Shukrung in Globo, he practiced the Heruka Hevajra Lhenkye and the face-to-face practice of Mahakala. The mask Brahma actually appeared, partook of the torma, and spoke the essentials of the practice method. In a place called Tagcho Ling, he practiced the Great Compassionate Avalokiteshvara in a hollow tree. Again, in Yangnying Düpa, he had a vision of a thousand Buddhas surrounding him. At the age of thirty-three, he again listened to the Lamdre with explanations, Hevajra Lonak, the three Dril teachings, the Kalachakra Great Commentary, and many other teachings. At thirty-four, he went to the Kuthang area. Again, he met the Arya of Kyirong. From Ngakchang Shakya Zangpo, he listened to many of the Nyang treasures. At thirty-five, in the foundation cave of the Kuthang Tsum wall, he listened to many teachings from Rabjam Chöje, and also received profound teachings from many other masters. In order to listen to the eight great Vajrapani cycles from the second Guhyapati, Je Sangye Kyab, he endured many hardships to go to Gangdes and other places. When listening to the Vajrapani cycles, many wonderful signs occurred each time. Especially during the great empowerment of the fierce mantra of Utsaya, the lama transformed into Vajrapani, and from his mouth came the sounds of haha and hihi hum hum. Flames shot out from the vajra in his hand, and a Garuda army filled the sky. Although it took a long time to wait for the teachings, he listened to them all. The lama also bestowed many empowerments, and then he returned. Wherever he went, he greatly expanded the activities of the Dharma. In the presence of Rabjam Könchok Samdrub, he fully listened to the empowerment, guidance, and instructions of the Rechung Nyengyü. In addition, he listened to Mahamudra, the Six Yogas, the Orgyen practice, and the Yanggönpa mountain Dharma, among many other teachings. At the age of thirty-five, he again went to the Kyirong area and fully listened to the remaining teachings of the Nyang tradition, such as the Peaceful and Wrathful Guru, and the Wrathful Black One, from Ngakchang Shakya Zangpo, and then went to Nepal. At thirty-six, he visited Swayambhunath, Boudhanath, Pharping, and Kathmandu in Nepal. In Kathmandu, he met the Indian siddha Shavaripa. He stayed in Yangleshö, Nepal for seven days. He had a vision of the great Orgyen surrounded by the deities of the eight practice sections. From the Nepalese lamas Jñana Shri and his son, he listened to the irreversible wheel, the five stages, Tara, Yoga, Hevajra, and Vajravarahi.
Chinese
听闻了灌顶等。依次拜见上师和圣地，以听闻和讲说度日，之后前往洛沃，又从俄千拉莫桑波处听闻了一次道果和许多甚深教法。三十七岁时，在洛沃下部的格隆进行闭关。空行母授记说他是学诚阿毗耶嘎拉的转世。从洛钦衮秋确杰处圆满听受了金刚鬘的灌顶，最初上师因为占卜而不给予灌顶时，在梦中显现了胜乐身语意坛城圆满的坛城主尊，由班禅贝玛旺嘉所作。那也是一个四面十二臂的形象。出现了一个空行母装扮的人守护着，不让进入的景象，因此感到后悔，给予了圆满的灌顶和道果红法等，并在水晶三岔路口修持了胜乐猪面母的语念诵。一座之间，将所有天地都看成了三十七尊饮血尊。三十八岁时，广泛转动了新旧教法的法轮。三十九岁时，也进行了许多听闻和思维。四十岁时，圆满了所有金刚鬘坛城的修持。以如今的鬘师们的标准来看，仅此一项也像是奇迹。四十岁时，又作为洛沃堪钦的侍者前往，听闻了许多甚深教法。通过不分新旧的灌顶、引导和诀窍，救护了许多所化众生。完成了雅杰蒋扬钦波的教言汇集。之后，由于洛沃堪钦的劝请，为了恢复卫藏地区新旧教派不分的所有衰败的法脉，想要前往。向雅杰蒋扬仁钦坚赞请求了允许。同样地，向洛沃的施主等所有人请求了告别。那时，雅杰丹巴本人也说，你留在这里也有一些必要的特殊之处，但是因为你多次中断行程，所以这次就随你便吧，这样教诲。给予了口头教导。给予了许多授记。行了告别礼，带着恢复卫藏地区珍贵的胜者教法的清净发心而前往。以上是关于阿里洛沃吉隆等地
English
He listened to empowerments and so on. He gradually met with lamas and sacred sites, spending his time listening and teaching. Then, he went to Lo-wo and again listened to the Lamdre once and many profound teachings from Ngorchen Lhachok Sangpo. At the age of thirty-seven, he practiced meditation in Gelung in Lower Lo-wo. The dakini prophesied that he was the reincarnation of Acarya Abhyakarara. When he fully received the Vajramala empowerment from Lotsawa Konchok Choskyab, initially, when the lama was making calculations not to give the empowerment, in a dream, the main deity of the complete mandala of the body, speech, and mind of Chakrasamvara appeared, made by Panchen Padma Wangyal. It was also in the form of a four-faced, twelve-armed deity. There was a vision of a dakini-like figure guarding and not letting him enter, so he felt regret and gave the complete empowerment and Lamdre Marma, etc., and at the crystal crossroads, he performed the speech recitation of Chakrasamvara with a pig face. In one session, he saw all the heavens and earth as thirty-seven blood-drinking deities. At the age of thirty-eight, he extensively turned the Dharma wheel of the new and old traditions. At the age of thirty-nine, he also did much listening and contemplation. In the evening of his fortieth year, he completed the practice of all the mandalas of the Vajramala. By the standards of today's Mala masters, this one alone seems quite amazing. At the age of forty-one, he again went as an attendant to the great Khenchen of Lo-wo and listened to many profound teachings. Through empowerments, instructions, and advice that did not discriminate between the new and old traditions, he guided many disciples. He completed the collection of the commands of Yabje Jamyang Chenpo. Then, urged by the command of the great Khenchen of Lo-wo, he intended to go to the direction of U-Tsang to revive all the declining Dharma lineages of the new and old traditions without discrimination. He asked Yabje Jamyang Rinchen Gyaltsen for permission. Similarly, when he asked for leave from all the patrons of Lo-wo, etc., Yabje Dampa himself said, "If you stay in this direction, there are some necessary special things, but since you have interrupted your journey many times, do as you please this time," and gave instructions. He gave oral instructions. He gave many prophecies. He performed the farewell ceremony and departed with a pure intention to revive the precious teachings of the Victorious Ones in the direction of U-Tsang. This is about Ngari, Lo-wo, Kyirong, etc.
Chinese
对那些有学问和有道德的人，他听取并思考神圣的佛法。最主要的是，他侍奉并听取了被称为“两张脸的文殊”的雅布杰·蒋扬·仁钦坚赞和洛沃堪钦·索南伦珠·莱贝炯内两位尊者的教诲。之后，他逐渐前往桑桑拉扎和瑞沃扎桑，进行了祈祷和朝圣。在江昂仁的地方，他在德卓寺拜见了图瑟·南喀坚赞和仲波·昂昌·释迦桑波两位。他的弟弟莱丹杰当时也在那里听取桑塔尔的教诲。四十二岁时，他和他的兄弟一起前往卫藏，在藏巴普拜见了昂昌·嘉霍多杰，听取了光明秘密循环和幻化长寿灌顶等教诲。他在仁邦到荣琼之间的藏地住了一年。四十三岁时，他前往拉萨的却科尔。他在拉萨的拉莫切、红宫等地进行了朝拜和祈祷，并渴望宁玛派和希杰派的教法，并为此祈祷。于是，杰尊玛·卓玛（度母）做出了预言。特别是在巴拉萨巴廓三圈期间，她亲自显现并进行了许多对话和预言：你已经理解了无垢见解的意义，但要思考六道众生的利益。你只需要再取一次身体。佛法是平息痛苦之源，你肯定会很快获得。对于杰·那若和麦哲的教诲，现在宁玛派的古巴大师们很擅长。关键的混合转移，过一段时间再获得。现在去贡唐地区。下定决心，不要说没有意义的话。正如她所说，他前往贡唐并进行了朝拜。之后，正如希杰派和宁玛派的起源预言再次出现一样，他和他的两个兄弟拜见了八龙·乌香·俄，并从冈巴拉山顶向政府进行了朝拜。当他到达伦巴珠时，政府的达雅莫·久汝杜索玛以迎接的方式显现。在政府的哲雄，特别是塔巴林，他从宁玛仁波切·索南丹增那里听取了宁玛派的所有教义，并下定了决心。在扎塘，他从夏鲁洛钦·却炯桑波那里听取了红阎摩敌的教诲。他前往却科尔·桑耶寺进行朝拜
English
To those learned and virtuous, he listened to and contemplated the sacred Dharma. Primarily, he attended upon and listened to the teachings of the two revered figures known as "Two-Faced Manjushri," namely Yabje Jamyang Rinchen Gyaltsen and Lovo Khenchen Sonam Lhundrup Lekpai Jungne. Thereafter, he gradually traveled to Zangzang Lhadrak and Riwoche Trazang, where he performed prayers and pilgrimages. In the area of Jang Ngamring, at the monastery of Detrol, he met with Tuksé Namkha Gyaltsen and Drangpo Ngakchang Shakya Zangpo. His younger brother Lekden Je was also there at the time, listening to Zangthal teachings. At the age of forty-two, he and his brothers traveled together to U-Tsang, where he met Ngakchang Gya-Hor Dorje at Tsangpa Puk and received teachings such as the Secret Cycle of Clear Light and the Empowerment of Illusory Longevity. He stayed in Tsang for a year, traveling from Rinpung through Rongchung. At the age of forty-three, he traveled to Lhasa's Chokhor. He performed prostrations and prayers at Lhasa Ramoche, the Red Palace, and other places, and he aspired to the Nyingma and Shije teachings, praying for them. Thereupon, Jetsunma Drolma (Tara) made a prophecy. In particular, during the three circumambulations of the Barkor in Lhasa, she actually appeared and engaged in many conversations and prophecies, saying: Although you have understood the meaning of the stainless view, contemplate the benefit of the six realms of beings. You only need to take one more body. The Dharma is the pacifier of the mass of suffering, and you will surely attain it soon. For the teachings of Je Naropa and Maitri, the Ngokton Gungba masters of the Nyingma tradition are skilled at this time. Obtain the crucial blending transference after a while. Go to the Gungtang area at this time. Make a firm decision, and do not speak meaningless words. As she said, he went to Gungtang and performed circumambulations. Thereafter, as the prophecy of the origin of the Shije and Ngok traditions reappeared, he and his two brothers met Klur Gye U-shang Ngo, and from the top of Gampala, they made prostrations to the government. When he arrived at Lhumpa Drub, the government's Da Nyamokyu Dudsolma appeared in the manner of welcoming him. In the government's Treu-shing, and especially at Tarpa Ling, he listened thoroughly to all the Ngok teachings from Ngok Rinpoche Sonam Tenzin and made a firm decision. At Dratang, he listened to the teachings on Red Yamantaka from Shalu Lochen Chokyong Zangpo. He traveled to Chokhor Samye Monastery to perform prostrations.
Chinese
朝拜圣地唤醒了往昔的诸多习气，在巴康建造了噶举德谢杜巴的坛城等众多圣物，并举行了修法供养和祈愿。为洛扎古汝瓦等传授了许多殊胜佛法。与噶托巴曲杰索南坚赞等众多善知识互赠法礼。之后前往仲普邬金曲宗，向贡钦仁波切南喀华丹嘉措听受了《喇嘛意集》等法，心意相融。又前往热宗和钦普修行，亲见了众多根本三尊。后来打算返回藏地，但应古汝曲旺的第八世转世曲吉旺波之命，在洛扎住到四十四岁，直到四十五岁。期间，他去了洛扎卡曲、桑珠德瓦钦波寺、拉卓和扎沃乔、卓沃隆等地。在娘仁波切那里，得到了邬金本尊的授记，预言说要恢复阿里班禅仁波切的法脉，这个预言应验了，他在娘的栋岗祖尔等地进行了各种自宗的听闻和讲授。他还向转世曲吉旺波听受并供养了许多佛法，进行了拉阔、装藏等仪式，并为他的护法神进行了三日显灵等许多侍奉。在洛扎，他为一个罪人迁转了意识，彩虹光芒充满了天空，彰显了宁玛法的伟大。在洛扎夏托和赞卓等地，他举行了噶举大法会，通过药修和七世利益众生。特别是，他听受了二十五次噶举德谢杜巴，后来在贡嘎尔，从成就者德谢杜巴南喀涅久那里，确立了可靠的传承，并坚定了决心，听受了《德谢杜巴》、《桑宗东楚》等众多法门，并在传记和听闻记录中对此赞叹不已。这位成就者像鸟一样在空中飞翔，不受山石的阻碍。最终，在前往净土时，显现了许多奇妙的征兆。这些都记载在班禅仁波切所著的《噶举德谢杜巴讲授法门——遣除黑暗的日月轮》中。在洛扎地区，他广泛地进行了宁玛噶玛和伏藏的讲修，之后返回格日古。