English
As instructed, he acted accordingly. The next day, guided by that villager, he went to a deserted place for lunch. A crow flew from the south, making various sounds, and came before him. He felt sadness and a strong devotion to the Dharma protectors, so he made a torma in the shape of food and consecrated it with mantras. The crow ate it, and he followed the path where the crow flew. The crow flew and perched not far from an arrow's distance, and he followed without hesitation, reaching the village of Lhotö, knowing that the crow was an emanation of the Protector. There, at Nyide Monastery, when the assembly of monks and ascetics gave the oral transmission of Paljor's Kanjur, he listened to the complete knowledge and sat on top of the Do Mang Chapa, and from then on, he listened to all the Do Mang etc., completing nearly fifty volumes of transmissions. His devotion to the Teacher, the Sugata, and the teachings of the Sugata, was virtuous in the beginning, middle, and end, and his devotion to the virtuous spiritual friends, such as the great Kanjur translator and the Dharma teachers, increased like a summer lake. He constantly felt that even hearing a single verse was rare. Later, at the urging of Je Great Kanjur Translator, and with the support of food provided by the Gyalwang, he listened to the complete knowledge from Ditsa Tulku Jigten Wangchuk. Later, in accordance with the command of Gyalwang Thamtad Mkhyenpa Chenpo, he listened to the Vinaya from Gelong Drubpa Dorje, and he also listened to the New Translation School's Hundred Thousand Songs from Rabjampa Chöje Rinchen Gyatso, the lecturer of Gongkar Chöde. He listened to the complete transmission of all the Gyalwa's Kanjur. From Je Dring Gungpa Chökyi Drakpa, he listened to the Dharma connection of the profound practice instructions of the View and Practice, and from Zurchen Dorje Chang Chöying Rangdröl, he listened to the Dharma connection of Guru Yoga. From Yongdzin Tulku Thubten Palzang, he listened to the Terma Gon Nyang lineage and Drakmar Phurzhapchen, etc. In short, he listened to the immeasurable kindness of the holy Dharma from many old and new Yongdzins, both before and after. Regarding how he practiced these teachings, he went into retreat at Tratsang and mainly practiced Dzogchen Sangye Nyamsjor, etc.
Chinese
因此，在原始清净任运成就之道，彻却妥噶显现的自光中，主要以修持上师意修秘密总集为主，念修事业时数圆满。与自证意义的邬金金刚持尊颜相见，说：“我上师此前的师承中，没有不依靠上师秘密总集之誓言而未见过莲师尊颜的。”此外，还圆满了大成就八教秘密总集，依靠三瑜伽坛城的修习念修一切。此外，在永布和扎仓两地，修持猛烈红色的善逝总集，以及意修降伏厉鬼的语念。在雅砻协扎，修持娘的黑忿怒母语念，对此也极为重视。此外，在桑丹林和曼隆等地，也圆满了大圆满长寿修法、扬宁总集、轮回深掘、列丹玛宁等的念修，虽然现量显现了三根本的自颜。当被问及如何生起成就验相时，引用道：“若能浓缩此修持之精华，即是行持三学庄严之成就验相，能于自他一切之显现中示现，除此之外，即使没有其他成就验相也能忍受。”如是，这位具足贤善成就之自性的，真实义的金刚持大尊，以昔日愿力之威力，以及遍主噶举巴大师的慈悲和结合之良好缘起力，为了三界众生的上师，于三有中无有能比者，圆满教法的伟大日轮，一切智者胜王，一切知者，我的堪布，为了意义而称名，名昂旺洛桑嘉措图丹朗措德，或名其他嘉瓦莲花生大士在授予萨迦派法王时，赐名多吉托美匝。总的来说，末法时代的众生因时令衰败而困顿，为了让他们的呼吸得以延续，以及为了修复不分派系的诸位胜者的教法，作为一切时方之诸位胜者合一之自性而显现。
English
Therefore, in the self-radiance of the primordial purity, spontaneously accomplished path, Trekchö Tögal, mainly practicing the Guru's Mind Accomplishment Secret Gathering, the practice and activities, time and number, were completed. Having met the face of Orgyen Vajradhara, the meaning of self-awareness, he said, "In the lineage of my guru before this, there is no one who has not seen the face of Guru Padmasambhava by relying on the samaya of the Guru's Secret Gathering." Furthermore, he completed the Great Accomplishment Eight Teachings Secret Total, relying on the mandala of the three yogas, all practices and recitations. Furthermore, in Yumbu and Tratsang, he practiced the fierce red Sugata Gathering and the speech recitation of the Mind Accomplishment Subduing the Demons. In Yarlung Sheldrak, he practiced the speech recitation of Nyang's Black Wrathful Mother, and he paid great attention to this. Furthermore, in Samten Ling and Menlung, he also completed the recitation and accomplishment of the Great Perfection Longevity Practice, Yangnying Gathering, Samsara Deep Digging, Lekden Maning, etc., and although the self-face of the Three Roots was directly manifested, when asked how the signs of accomplishment arose, he quoted, "If one can condense the essence of this practice, it is a sign of accomplishment adorned with the three trainings, which can be shown in the appearance of oneself and others. Apart from that, even if there are no other signs of accomplishment, it can be endured." Thus, this great Vajradhara, the essence of learned, virtuous, and accomplished, by the power of past aspirations, and by the power of the kindness of the all-pervading Kagyurpa master and the good connection of union, for the guru of the beings of the three realms, without equal in the three existences, the great sun of the complete teachings, the all-knowing Victorious One, the all-knowing, my Khenpo, naming for the sake of meaning, Ngawang Lobsang Gyatso Thubten Langtso De, or another name, Gyalwang Padmasambhava, when bestowing the empowerment of the master of the early translation Dharma, was named Dorje Tokme Tsal. In general, the beings of the degenerate age are exhausted by the decline of the times, and in order to revive them and to heal the divisions of all the Victorious Ones' teachings without sectarianism, he appeared as the essence of all the Victorious Ones of all times and directions.
Chinese
拉巴尊者如众生之明灯般显耀，尤其前译金刚乘教法之珍宝，因时势所迫而逐渐衰败。自方之修行者，亦不致力于闻思修行，仅以村俗仪轨和恶咒为生。另有心怀鬼胎、自诩博学之徒，将贪嗔执念散布为教法之糟粕。以诸多违背理性和教义的虚假之词著书立说，广为传播。一些心智狭隘之辈，亦被邪见之黑暗所蒙蔽，几乎无法进入佛法之门。然此位百族之王，凭借其不可思议之发心和殊胜之愿力，对具种姓传承之殊胜前译教法持有者，以世俗和胜义二理，通过慈爱等多种方式加以利益。使闻思修之行置于正道，并善加恢复和弘扬所有濒临断绝之噶玛和伏藏教法传承。教法必须通过闻思修行来维系，而这又依赖于善知识聚集之僧团。因此，这位上师尊者创建了诸多戒律严明的僧团，如： निश्चित गुप्त वज्र मण्डल (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，密咒法轮洲，邬金成熟解脱洲，胜乘广增洲，邬金法藏洲，降伏魔军洲等。并为避免其受世俗琐事干扰，而提供供养资助。对于前译之古老宗派，亦以大悲心加以护佑，使其得以兴盛。对于索、祖、努氏族转世之伏藏师，以及仅持有传承之名者，亦以四种布施加以扶持，并教导他们利益众生之法。总之，上师以其殊胜之悲心，将邬金金刚持莲花生大师及其传承之前译教法，提升至无与伦比之高度。因此，我之上师尊者，亦是种姓高贵、博闻强识、精通实修、传承清净，且具足诸多证悟功德之士。
English
Rapa shone brightly as a lamp for all beings. In particular, the precious teachings of the Early Translation Vajrayana, the teachings of the Kama and Terma, were gradually declining due to the circumstances of the times. Even those who had entered the tenets of their own side did not engage in study and practice, but subsisted on village rituals and evil mantras alone. Some self-proclaimed scholars, with the demon of other's machinations dwelling in their hearts, proclaimed attachment and hatred as the dregs of the teachings. With false pronouncements, they wrote and spread many words that contradicted the logic and connection of knowledge and the teachings. Some small-minded beings were also obscured by the darkness of wrong views, and were on the verge of being unable to enter the sphere of Dharma. However, this Lord of a Hundred Families, through the extraordinary arising of his aspiration and the power of his good prayers, benefited the holders of the Early Translation teachings, who were distinguished by their lineage and reincarnation, in many ways, such as through love and compassion, both conventionally and ultimately. He placed the practice of hearing, contemplation, and meditation on the correct ground, and also perfectly restored and propagated all the Kama and Terma Dharma lineages that were on the verge of extinction. The teachings must be upheld through study and practice, and this depends on the community of virtuous friends. Therefore, this venerable lama established many large, disciplined communities near him, such as: निश्चित गुप्त वज्र मण्डल (niścita gupta vajra maṇḍala, Certain Secret Vajra Mandala), the Secret Mantra Dharma Wheel Continent, the Orgyen Ripening Liberation Continent, the Supreme Vehicle Vast Increase Continent, the Orgyen Dharma Treasure Continent, and the Subduing the Maras' Forces Continent. And to prevent them from being distracted by worldly affairs, he provided them with the means of offerings. He also protected the ancient Nyingma lineages with great compassion, so that they might flourish. He also supported the reincarnated tertöns of the So, Zur, and Nub lineages, and those who merely held the name of the lineage, with the four kinds of generosity, and taught them how to benefit beings. In short, the master, with his extraordinary compassion, elevated the Early Translation teachings of Orgyen Vajradhara Padmasambhava and his lineage to an unparalleled height. Therefore, my venerable lama is also one who is high in lineage, has great learning and is skilled in practice, has a pure lineage, and is the master of many qualities of realization.
Chinese
观察后，被尊为上师。从普遍知名的噶玛经部、幻化部和心部这三部法类中，听受了《集经》的灌顶及其支分，幻化部寂怒尊、长寿尊三根本续部的讲解、口传和窍诀，心部大圆满噶玛经和伏藏。特别是以娘氏法王灌顶的甚深伏藏为主，接受了宁玛噶玛经和伏藏的如海般不可思议的教诲。此外，以诸佛的《甘珠尔》为首，新旧传承的一切口传和窍诀都得到了完好的听受。这位上师也从嘉瓦仁波切处重新受了圆满比丘戒，并听受了新旧传承中甚深和广大的圣法教诲。由于依止了作为引导众生之殊胜导师的种姓之主，也因此依止了众多的上师。从秋吉·德钦林巴处接受了他自己的甚深伏藏法类等一些法门；从达隆夏仲·阿旺扎西贝珠处接受了持明者杰的伏藏新法《轮回度脱虚空》等；从白日仁波切·阿旺班玛成列处接受了意甚深法类和仲波掘藏师的法类等众多法门；从夏鲁堪钦·索南秋珠处接受了三根本总集修法；从上师丹巴门嘎饶绛巴处接受了胜乐金刚、大乐金刚单坚法类，持明者杰的传承和续部总集等众多法门；从林堆堪钦·大菩萨根乔贝觉处接受了无量光佛的卧修法和法王向巴的关于尸林主尊的教言；从娘氏后裔的最后一位，即斯玛沃觉巴·昂旺丹增秋旺处接受了猛烈红黑嘿如嘎的世间万物神鬼的命脉权柄和零星口传；从色敦列珠策仁处接受了幻化部法类和六面阎魔等；从扎桑持明·色敦图秋伟巴处接受了北伏藏和曲普伏藏法类的一些法门；从祖尔氏族的昂旺平措处接受了北伏藏和策丹坚赞；从仁钦林巴等处接受了许多噶玛经和伏藏的法类；从上师根觉伦珠处接受了一些竹巴噶举传承的猛咒；从热纳后裔的埃曲杰贝觉巴处接受了热纳的伏藏法类；从杰·甘珠尔瓦钦布的侍者蒋扬嘉灿处接受了觉沃派系的白财神等；此外，新旧传承的灌
English
Having observed, he was taken as a tutor. From the well-known three categories of teachings, the Kama, Do, and Semdé, he received the empowerment of the Great Assembly Sutra along with its ancillaries, the explanation, oral transmission, and pith instructions of the peaceful and wrathful deities of illusion, the three roots tantra, the Kama and Terma of the Mind Section Great Perfection. In particular, starting with the profound treasures of Nyang Chöwang's empowerment, he received the inconceivable ocean of Nyingma Kama and Terma instructions. Furthermore, beginning with the precious Kangyur of the Buddhas, he perfectly received all the oral transmissions and pith instructions of the old and new traditions. This venerable lama also renewed his complete ordination from Gyalwang Rinpoche and received many profound and vast sacred Dharma teachings of the old and new traditions. Relying on the circumstance of being the master of the lineage of the supreme guide, he also relied on many tutors. From Chögyal Terdak Lingpa, he received some of his own profound treasure teachings, etc. From Taklung Shabdrung Ngawang Tashi Paldrub, he received the new treasure of Rigdzin Jé, the "Liberation from Samsara into the Realm of Space," etc. From Palri Tulku Rinpoche Ngawang Padma Trinley, he received many teachings such as the Mind Profound teachings and the Trengpo Tertön cycle. From Zhalu Khenchen Sonam Chokdrub, he received the Three Roots Condensed Practice. From the venerable lama Ngön Ga Rabjampa, he received the Chakrasamvara, Mahasukha single hero cycle, the lineage from Rigdzin Jé, and many tantra collections, etc. From Lingtö Khenchen Sempa Chenpo Könchok Paljor, he received the Amitabha lying meditation and the teachings of Chögyal Jangpa on the Lord of the Cemetery. From the last descendant of Nyang, the Smrawo Chokpa Ngadak Tenzin Chöwang, he received the life force empowerment and scattered oral transmissions of the fierce red and black Heruka's manifestation of existence, gods, and demons. From Setön Lekdrub Tsering, he received the illusion cycle and the six-faced Yama, etc. From Trazang Rigdzin Setön Tukchok Öbar, he received some of the Northern Treasure and Chupuk Treasure cycles. From Zur lineage Ngawang Phuntsok, he received the Northern Treasure and Tseten Gyaltsen. From Rinchen Lingpa, etc., he received many Kama and Terma Dharma cycles. From Lama Könchok Lhundrub, he received some fierce mantras of the Drikung Kagyu lineage. From Ratna's descendant E Chöjé Pelchokpa, he received the Ratna treasure cycle. From Jamyang Gyaltsen, the attendant of Jé Kangyurwa Chenpo, he received the white Jambhala of the Jowo tradition, etc. Furthermore, the empowerments of the old and new traditi