English
At the place called Ub, Jangyön Polung, where there are many profound treasures, he temporarily resided in the meditation cave of the great teacher, engaging in the yoga of profound meaning. At the age of thirty-two, at the great sacred site of Dolpo, Sadu Bumpa, he knew that the tenets were not mixed, and understood that all the Buddha's teachings were of one unbiased intention. In order to compose new treatises, visit sacred sites, and seek profound teachings, he traveled to Lowo, Mustang, India, Zumling, and other places. At the age of thirty-two, the year of tranquility, that is, the beginning of the new year of the Earth-Bird, at the time when our teacher manifested miracles in Shravasti, during the waxing moon of the ascetic month, he resided in the retreat of the Blessed Glorious Kalachakra, and also composed some treatises. After the retreat was over, in the direction of Lhatse, he bestowed desired teachings and market empowerments upon a very large gathering of monastics and laity. In Zolung and other places, he also went solely for the sake of the Dharma, and incidentally, from Mangkar Dzong, the Tiladarpa of the Sekar lineage, Mije Norbu Paljor, and the brothers Lobsang Tashi, invited him and fulfilled their wishes for empowerments and teachings. At the request of Zolung Jetsunma Kunsang Trinley Wangmo, he sang a song of advice. After that, in order to visit the sacred objects of the sacred site of Mount Kailash, the place of accomplishment of the accomplished Thangtong Gyalpo of Latö Jang, he set out, and although the journey was extremely difficult and his body was tired, for the sake of the Dharma, with the armor of steadfast courage, he overcame all difficulties and arrived at Lhalung Döndrup Ling. There, in front of the emanation of the accomplished master Dar Phyar Ruwa Rinchen Zangpo, the Vajra Holder who possessed the three lineages of the Nyak clan, the excellent and accomplished one, the great Khyunglungpa, Pema Rigdzin Wangyi Gyalpo, he received all of the profound secret luminous Vajra Essence teachings, which are the basis of all Dharma, the rainbow body deathless body achiever, the great Mahapandita Vimalamitra's Heart Essence Instructions, one hundred and ninety profound four-fold ripening empowerments and transmissions, as well as the Karma Nyingthig transmission, the Northern Treasure Mind Accomplishment Yangtik Chetzön's profound instructions, and the entrustment of the Sutra Empowerment was also well heard. The holder of the Great Perfection teachings, the supreme holy being, gave incomparable praise and encouragement.
Chinese
心意秘密融为一体。要知道，一切安乐的根本是上师，这是经续一致宣说的。如时轮中所说：“以信敬之心悦意供养功德海之上师，殊胜与共同成就二者，于此生即可获得。”如是所说，先前从多康上部经普波之路前往西藏时，就已持守苦行者的行为。此时，依止上师大德为依怙，对所有人都供养法施，手中所有纯净美好的物品都供养上师。不贪恋上师的财物，断除一切贪婪和害心。如其意，退回赠礼，不接受任何供养和礼品。仅仅是这部分解脱事迹，他人也难以做到。此时，格桑祖古也特意前来拜见。康区隆巴钦波家族的后裔，法子的长子，转世仁波切桑昂丹增，以及多玛瓦钦波的持明者贝玛多吉，贝莫曲丁的座前等上师的眷属，佐隆持咒者南嘉巴沃，扎纳巴持咒者噶玛达沃多吉，萨迦的领主诺诺，波荣杰本南喀华桑等求法信徒，聚集了许多僧俗上下，按照各自的意愿，赐予了深奥成熟解脱的教法。逐渐在努寺住了几天。努寺的护法勒丹现在还在，因此指示格桑要努力进行供养等。格桑祖古也一同前往，在路途中也持续不断地给予教法，抵达阿里宗嘎。林嘎扎玛宗的成就处，原本的维护管理已经没有了，因此指示祖古亲自进行维护管理。据说从那时起，进行了几年的维护管理。在那里，满足了许多僧俗大众对市场灌顶等的期望。那天晚上前往日
English
Their minds and secrets became one. It is said in the scriptures that the root of all happiness and well-being is the Lama. As it is said in the Kalachakra: "If you please the Lama, the ocean of virtues, with a faithful mind, you will attain both supreme and common accomplishments in this very life." As it is said, earlier, when he traveled to Tibet from the upper part of Dokham via the Pübo route, he had already taken the vows of a renunciate. At this time, he relied on the venerable Lama Yongdzin as his refuge, and offered Dharma teachings to everyone. Whatever pure and beautiful things he had in his hands, he offered to the Lama. He did not covet the Lama's possessions, and he cut off all greed and malice. As intended, he returned the gifts, and did not accept any offerings or gifts. Even this part of his liberation story is difficult for others to accomplish. At this time, Gesang Tulku also came specifically to see him. The descendant of the Kham Lungpa Chenpo family, the eldest son of the Dharma son, the incarnate Rinpoche Sang-ngak Tenzin, as well as the great Dor Marwa, the Vidyadhara Pema Dorje, the attendants of Pemo Chöding, and other relatives of the Lama, Zolong Ngakchang Namchak Pawo, Drak Nagpa Ngakchang Karma Dawa Ö Dorje, the lord of Sakya, Nono, Pö Rong Je Dpon Namkha Palzang, and other faithful followers who sought the Dharma, gathered many monks and laypeople, high and low, and bestowed upon them the profound teachings of ripening and liberation according to their respective wishes. Gradually, he stayed at Nub Monastery for a few days. The protector of Nub Monastery, Lekden, is still there, so he instructed Gesang to make efforts to make offerings and so on. Gesang Tulku also went together, and on the way, he continued to give teachings, and arrived at Ngari Dzongkar. The place of accomplishment of Ling-nga Drakmar Dzong, the original maintenance and management was no longer there, so he instructed Tulku himself to carry out the maintenance and management. It is said that from that time on, he carried out the maintenance and management for several years. There, he fulfilled the expectations of many monks and laypeople for market empowerments and so on. That night, he went to Ri
Chinese
又，在名為「藏崗波切」的無比法王嘉稱（ཆོས་དབང་རྒྱལ་མཚན）的住所，從名為秋桑（ཆོས་བཟང་）者處，領受了由北方伏藏金剛橛灌頂，以及由伏藏師噶旺多吉寧波（གར་དབང་རྡོ་རྗེ་སྙིང་པོ་）傳承下來的近傳等一些法。賜予了他大圓滿的甚深引導。前往塔噶寺（རྟ་སྒ་དགོན་），應波榮傑翁（སྤོ་རོང་རྗེ་དབོན་）的邀請，滿足了灌頂和佛法的願望。在塔拉（རྟ་ལ་），從名為成就自在釋迦僧格（ཤཱཀྱ་སེངྒེ་）的嘉旺僧格（རྒྱལ་དབང་སེངྒེ་）的親傳弟子處，領受了由藏密嘿汝嘎（གཙང་སྨྱོན་ཧེ་རུ་ཀ）傳承下來的惹瓊耳傳新派（རས་ཆུང་སྙན་བརྒྱུད་གསར་མ）的勝樂金剛多次灌頂，以及圓滿具足的諾布郭松（ནོར་བུ་སྐོར་གསུམ）的灌頂、傳承、引導和所有部分。領受了伏藏師丹尼林巴（བསྟན་གཉིས་གླིང་པ）的大圓滿智慧解脫（ཡེ་ཤེས་མཐོང་གྲོལ）的灌頂、傳承、引導和教言。在那裡，也完成了甚深道上師瑜伽的觀修次第，蓮花鬘，以及上師修法的念誦數量。所有那個地區的寺院和僧俗大眾，都以恭敬心頂禮他的蓮足，並如意地賜予滿足他們對佛法和關係等願望的恩德。次第前往羌塘（བྱང་ཐང་）地區、阿里（མངའ་རིས་）、洛沃（གློ་བོ）地區。前往了吉祥德謝多吉（དགེས་པ་རྡོ་རྗེ）根本續第二品中授記的穆穆尼秀達（མུ་མུ་ནི་ཥོ་ཊ，梵文：Mumu Niṣoṭa）或穆昆謝達（མུ་ཁུན་ཀྵེ་ཊ，梵文：Mukuna Kṣetra），俗語中稱為穆達夏達（མུ་ཏ་ཥ་ཊ），普遍認為是內外之處，名為百泉（ཆུ་མིག་བརྒྱ་རྩ་），石頭和水中自燃火焰，空行如雲般聚集的地方，在那裡住了幾天。廣修會供和朵瑪供養。從洛沃（གློ་བོ，今木斯塘)上部的斯門塘（སྨོན་ཐང་），應被認為是夜叉之王多聞天紅色長矛者的化身，阿瑪貝（ཨ་མ་དཔལ་）家族歷代法王之首的國王阿貢丹增（ཨ་མགོན་བསྟན་འཛིན）及其父母和大臣的祈請，前往賜予了大圓滿空行心髓的灌頂、傳承和引導，以及空明空行心髓（ཀློང་གསལ་མཁའ་འགྲོ་སྙིང་ཐིག），猛厲馬頭明王、金剛手、大鵬鳥三尊，降伏魔眾的蓮花光焰的灌頂和傳承等。之前在給予瑪域（མར་ཡུལ）領主夏仲措吉彭措（མཚོ་སྐྱེས་ཕུན་ཚོགས）空行心髓圓滿一次時的勸請，以及這次應洛沃（གློ་བོ）國王和大臣們的請求，也創作了作為目標和願望的黃金鬘。斯門
English
Furthermore, at the residence of the unparalleled Chöwang Gyaltsen, known as Tsang Gang Poché, he received some of the near lineages transmitted from the Northern Treasure Vajrakīla empowerment from Chözang, and from Tertön Garwang Dorje Nyinpo. He bestowed profound instructions on Dzogchen to him. He went to Ta Ga Monastery at the invitation of Pö Rong Jey Wön, fulfilling the wishes for empowerments and Dharma. In Ta La, from the direct disciple of Gyalwang Senge, named Drubchok Shakya Senge, he received many empowerments of the Chakrasamvara of the New Raschung Ear-Whispered Lineage transmitted from Tsangnyön Heruka, and the complete empowerments, transmissions, and instructions of the Three Sets of Jewels. He received the empowerments, transmissions, instructions, and precepts of the Dzogchen Yeshe Thongdröl of Tertön Tennyi Lingpa. There, he also completed the practice of the profound path of Guru Yoga, the Garland of Lotuses, and the number of recitations for the Guru Sadhana. All the monasteries and laypeople of that region bowed respectfully at his lotus feet, and he bestowed the kindness of fulfilling their wishes for Dharma connections and so on. Gradually, he traveled to the regions of Changtang, Ngari, and Lo. He went to the place prophesied in the second chapter of the root tantra of glorious Gekye Dorje, Mumu Niṣoṭa or Mukuna Kṣetra, commonly called Muta Shata in colloquial language, considered to be both an outer and inner place, known as Hundred Springs, where stones and water spontaneously ignite with fire, and where Ḍākinīs gather like clouds, and stayed there for several days. He extensively performed tsok, tor, and offerings. From Smonthang in Upper Lo, at the invitation of King Agön Tenzin, the head of the lineage of Dharma Kings of Ama Pal, considered to be an incarnation of the Yaksha King Vaishravana with a red spear, along with his parents and ministers, he bestowed the empowerments, transmissions, and instructions of the Dzogchen Khandro Nyingthig, as well as the Longsal Khandro Nyingthig, the three wrathful deities Hayagriva, Vajrapani, and Garuda, and the empowerments and transmissions of the Lotus Flame that Subdues Demons. Previously, he had been urged to give the complete Khandro Nyingthig once to the lord of Mar Yul, Shabdrung Tso Kye Puntsok, and this time, at the request of the king and ministers of Lo, he also composed the Golden Garland as a goal and aspiration. Smon