English
From subtle words, all the instructions are like small branches, so it is necessary to understand the tradition. The four branches of approach and accomplishment are like the spine, so do not let them decline. All common dharmas must be based on right view. Teachings and assembly teachings should be proclaimed publicly. Instructional teachings should be shown to the lineage holders. Secret teachings should only be transmitted to those with the capacity, without breaking the lineage. Hidden teachings should be cherished publicly and privately. Disturbing teachings must be understood how to apply. Secret teachings should be compiled into oral transmissions, and it is very important to be able to recognize them. In general, the three pitakas, the six tantra classes, and the three yogas, if condensed, all are contained within Dzogchen. If raised upwards, everything is within uprightness and gentleness. Practice includes the lama, completion, and mind, these three, and is summarized into four. Supreme and common accomplishments, from large to small, are summarized as protectors, arrogant ones, and wealth deities, so like before, they become more and more. Look at examples, practice the meaning, focus on the key points. Through examples, meaning, and signs, determine samsara and nirvana. Fundamentally, the vows of individual liberation, bodhicitta, and the three vows of mantra, should never waver at any time, this is very important. Do not become examples of a bad father among lamas, a bad son among disciples, a bad brother among dharma friends, etc. If you do not keep the vows, even if you are a good person, you are a bad person, but the dharma is not a bad dharma, please consider carefully. I will do a retreat, with disciples and brothers protecting the surroundings. It is necessary like that, he said, and entered retreat. After that, according to his father's instructions, he went to see Jole Panchen Rinpoche, listened to all the teachings given, and diligently practiced. In Drakmar Lhalung Cave, he received the empowerment, transmission, and guidance of Vajra Dragpo Tsal, as well as the teaching practice stages of the Mati lineage, Drakgyal lineage, Sakya lineage, Drukpa lineage, Chegom lineage, the collected works of Cho Dzongpa, the four-volume collected works of Shang, the white and red mind training lineages of the Kyergang lineage, the Kadampa teachings, the sutras "Mindfulness Sutra", "Wise and Foolish", "Buddha's Kindness", "Samadhiraja Sutra", "Lankavatara Sutra", "Ratnakuta Sutra", and many other sutras, fourteen volumes in total, the Lama Sangdu empowerment transmission guidance, the Lama Norbu Five Dharmas, Vajrasattva Nyingthig, etc., and his practice progressed. In Solekar, he received explanations on the secret mantra path stages, and also generated realization. After that, the approach retreat of the blue Vajra Dragpo Tsal
Chinese
在完成为期三个月的念诵修行后，在百万本尊心咒的加持下，一天晚上，清楚地看到金刚猛厉尊白色身像显现在一户人家前面的墙上，这是最初的显现。之后，念诵“唉玛吙！清净法界宫殿中”等祈请文句，将自身与本尊融合为一，安住于无分别的禅定中七天，没有饮食的需要。在正行期间，体验到身体消失融入虚空等多种觉受。之后，在帕旺尸陀林，进行了为期四个月的五部财神本尊的念诵修行，在外修时，无缘大悲生起；内修时，显现世间清净显现；密修时，在面前的虚空中，亲见上师颅鬘力尊被四位空行母围绕。这种清晰的体验持续了三天。因此，念诵“那摩，清净的虚空中，莲茎光芒天尊中央”等祈请文，光芒融化成五彩光芒，融入修持的本尊像中。在密修的地方，强烈地感受到自己就是邬金莲花生大士。在梦中，看到修行房屋的山等处，堆满了装饰着骨饰的经书，从那里，虚空邬金，外修本尊的身像被众多勇士空行母围绕，在五彩光芒的帐篷中跳舞。说道：“孩子们，看啊看啊，向上看！无身之身，是身体中的至尊！”说了三遍后，融入虚空，并显现在经书的中央，以金刚跏趺坐姿安坐。之后，打算去闭关，如果直接在寺庙里拿取闭关用品，恐怕会引起怀疑，所以就向阿姐图杰请求拿取闭关用品，她给了一把豌豆，他拿着一个颅碗，一个月里，每天只吃三十粒豌豆，喝一颅碗水，除此之外，没有任何饮食，在各个山间闭关处行走，做了很多苦行。因为乔拉格班禅没有允许他去，所以他去了母寺，问他修行是否有进步，已经过去几个月了，要去山里闭关吗？先做一个简单的测试，然后展示一下你的证悟。然后给了一个装满会供品的卡多拉，通过莲师财神法本念诵一遍，做了会供轮。
English
After completing the three-month recitation practice, with the blessing of a million deity mantras, one night, the white form of Vajra Dragpo Tsal was clearly seen on the wall in front of a family's house, which was the first manifestation. After that, reciting prayers such as "Emaho! In the pure Dharmadhatu palace," merging oneself with the deity, and abiding in non-conceptual samadhi for seven days without the need for food or drink. During the main practice, various experiences such as the body disappearing into space arose. Then, in the Phawang charnel ground, a four-month recitation practice of the Five Wealth Deity Yidams was performed. During the outer practice, impartial compassion arose; during the inner practice, the phenomenal world appeared as pure appearance; during the secret practice, Lama Thod Treng Tsal surrounded by four dakinis was directly seen in the sky in front. This clear experience lasted for three days. Therefore, reciting prayers such as "Namo, in the clear sky, in the center of the lotus stem light deity," the light melted into five-colored light and dissolved into the Yidam statue of the practice. In the place of secret practice, the feeling that I am Orgyen Padmasambhava greatly increased. In a dream, the mountains of the retreat house, etc., were filled with scriptures decorated with bone ornaments, and from there, the sky Orgyen, the body of the outer practice Yidam, surrounded by many heroes and dakinis, danced in a tent of five-colored light. He said, "Children, look, look, look up! The bodiless body is the supreme of bodies!" After saying it three times, it dissolved into the sky and appeared in the center of the scriptures, sitting in the vajra posture. After that, intending to go into retreat, fearing that taking retreat supplies directly from the monastery would arouse suspicion, he asked Ache Thukje to take the retreat supplies. She gave a handful of peas, and he took a skull bowl. For a month, he ate only thirty peas and drank one skull bowl of water each day. Apart from that, he had no food or drink, and he traveled to various mountain retreat places, performing many ascetic practices. Because Jolak Panchen did not allow him to go, he went to the mother monastery and asked if his practice had improved. He was asked if it had been several months and if he was going to the mountains for retreat. He was told to do a simple test first and then show his realization. Then he was given a Kadora full of tsok offerings, and he performed the tsokhor by reciting the Lotus Garland Treasure Sadhana once.
Chinese
他们接受后，班禅说：“如果缘起好，去年修心的时候，供施的晚间朵玛的朵玛水倒掉了，所以这次生活困难就是那个缘起。这次似乎会稍微出现一些修行用具。现在请问您修行有什么体验？”于是首先献上了这首道歌：“至尊三世佛陀的自性，向邬金传承及其眷属顶礼。首先，得到这个暇满人身，具有精华，如同大地。”等等，直到“我这个疯子献上我的体验。如果符合事实，就请您放心。如果有错误，就请您消除障碍。将声空供云献给至尊。将无缘善根回向利益众生。”之间，献上了道歌。班禅说：“这些都是密法次第生起的体验，完全没有遗漏地出现了。现在还要住在上面的寺庙里修行。有时也要修习《修心》，也要像续部一样。让旺秋坚赞也做闭关的道友。我要去扎玛住几天。”之后，为了旺秋坚赞生了麻风病而进行加持，并严格地闭关，主要进行上师寂静和忿怒的修持。大约五个月后，师徒二人的衣服都用完了，也没有人送来。于是向阿尼·晋桑借了十五捆豌豆。将钟敲碎，将豌豆煮熟混合在一起，每天师徒二人都吃一份。依靠这个过了一个月，虽然有人送来了糌粑，但这位尊者只依靠苦行，首先每天只吃几颗花朵大小的糌粑丸。之后每天只吃一个豌豆大小的炒糌粑丸，这样住了八个月，朋友的麻风病也好了。之后出关，在班禅仁波切那里听了娘氏扎玛绕行、马头明王喜集、金刚手邬孜、拙火等法。那时，父亲至尊的闭关也结束了，于是去拜见了他。父亲睁大眼睛看着他，用手抓住他说：“这个孩子不做可以做的学习，疯子旺嘉和这两个人，一会儿去山上，一会儿去河边，一会儿发疯，一会儿生病。我们家族出了两个这样的人。”
English
After they accepted, Panchen said, "If the connection is good, last year during the heart practice, the offering water of the evening Torma was spilled, so this time the difficulty in living is due to that connection. This time it seems that some practice equipment will appear. Now, how has your experience in practice been?" Then, he first offered this song: "Lord, the essence of the Buddhas of the three times, I prostrate to the Ugyen lineage and its retinue. First, obtaining this leisure and endowment body, it is full of essence, like the earth." And so on, until "I, a madman, offer my experience. If it is in accordance with the truth, please be relieved. If there are mistakes, please eliminate the obstacles. I offer the sound-emptiness cloud of offerings to the Lord. I dedicate the aimless virtue for the benefit of beings." In between, he offered the song. Panchen said, "All of these experiences of the arising stages of the tantric system have appeared without any omission. Now, stay in the upper monastery and practice. Sometimes, practice Lojong, and also be like the tantras. Let Wangchuk Gyaltsen also be a friend in retreat. I will go to Drakmar for a few days." After that, he did blessing for Wangchuk Gyaltsen who had leprosy, and strictly entered retreat, mainly practicing the peaceful and wrathful practices of the Lama. After about five months, the clothes of the master and disciple were used up, and no one came to deliver them. So he borrowed fifteen bundles of peas from Ane Jinzang. He smashed the bell, mixed the cooked peas, and every day the master and disciple ate one portion each. Relying on this, a month passed, and although someone brought tsampa, this Lord relied only on asceticism, first eating only a few tsampa pills the size of flowers each day. Then, each day he ate only one roasted tsampa pill the size of a pea, and stayed like that for eight months, and his friend's leprosy was also cured. After that, he came out of retreat and listened to the Nyang style Drakmar circumambulation, Hayagriva Dechok, Vajrapani Utsi, Tummo, etc. from Panchen Rinpoche. At that time, the retreat of his father, the venerable Lord, also ended, so he went to see him. His father looked at him with wide eyes, and holding his hand, said, "This child does not do the studies that can be done, but this madman Wangyal and these two, sometimes go to the mountains, sometimes go to the rivers, sometimes go crazy, sometimes get sick. Two such people have come out of our family lineage."
Chinese
双足顿地，仰面朝天，三次掌掴面颊，并多次训斥。父亲大人仔细观察，看到尊贵的父亲化身为伟大的吉祥黑汝嘎（梵文：Vajra Heruka），一面二臂，手持金刚杵和颅碗，身着尸陀林装束，展开金刚翅膀，呈现出蓝色的光芒。身体的疼痛转化为快乐。心想如果再多一些训斥和掌掴，可能会获得成就，于是顶礼后离开。乔勒说道：你从昨天起就不闭关，无所事事，到处乱逛。不要这样，要么留在这里学习，要么去班禅大师身边，彻底学习所有的功德。之后，他在父亲绕行的墙壁上写道：顶礼！慈爱的父母恩重如山，是创造闲暇和圆满的善巧者，是给予教言和口诀的上师，是对无知者施教的慈悲者。我，一个无依无靠的疯子，日夜思念着你们。等等，写了很多偈颂，最后写道：为了弥补这次的过错，对于随心所欲的行为，我坦白并忏悔所有违背您意愿之处。等等，他把这些写在墙上，然后去拜见班禅仁波切，听取了大悲总集（梵文：Mahakarunika Yamantaka），以及轮回自解脱等教言的讲解。之后，班禅仁波切前往日喀则，会见了持明释迦桑波，回来后对弟弟勒丹扎巴说：这次去很有意义，我见到了出生地在仲波瓦，名叫释迦桑波的人，他带着这样的法。他看到（释迦桑波）带着大悲总集和持明传承祈请文，身体微微颤抖，口中无法言说，心中生起无法估量的无念之乐，于是问道：我可以去拜见他吗？（勒丹扎巴）说：你自己把纸弄好，抄写经文，抄写完毕后，请求灌顶和传承，然后一起去。之后过了十一天，他和哥哥一起去拜见释迦桑波。仅仅看到他的身体，就进入了乐空的境界。大悲总集，持明传承祈请文，大乐根本灌顶，长寿成就光芒之网。