English
He had never spoken from childhood until now. In general, if all the Buddha's teachings are accepted as true, then this curse seems to have to be understood as very important. " he said. At that time, he completely transcended the behavior of ordinary children, and spent his time only by practicing deity yoga, reciting mantras, meditating, extracting profound treasures, opening the doors of sacred places, bestowing empowerments in the midst of his retinue, and teaching the Dharma. In particular, I am the monk Namkhai Nyingpo. The practice place is Lhodrak Kharchu. In addition, he freely gave many speeches of remembrance of previous lives. In actual experiences and signs, the lama dakinis bestowed blessings, and he saw many gods, demons, ghosts, non-humans, and so on. Once, when he was with some children, he also saw a white boy with a messy topknot, bestowing empowerment with a golden vase filled with nectar. Furthermore, sentient beings of the degenerate age, those with impure minds who are completely enveloped by the haze of wrong views, greatly hate, despise, and scorn those who are considered qualified holy beings, virtuous friends, and practitioners of the Dharma. Whether high or low, they consider anyone who acts unvirtuously and wrongly to be sacred, and they assume that incarnations are real when they are not, or that they are not real when they are. Such one-sided clinging and strong motivation spread and developed in all directions. At that time, many people of high, low, and intermediate status said that this master was not an emanation of the vidyadhara Padmasambhava. As stated in biographies such as the Mother and Son Path to Liberation, various slanders arose from distrust and lack of devotion. At that time, Taktsa Repa Kalzang Orgyen Tenzin, the relative of the vidyadhara, recognized him from the beginning without any doubt. The uncontested emanation of Vairotsana, the great tertön Pema Dechen Lingpa, as mentioned earlier, prophesied him before he entered the womb. In particular, at this time, he undoubtedly considered him to be an emanation of Padmasambhava, who subdues beings.
Chinese
心中思忖着除此之外还有什么希望，伴随着示现疾病的言语，莲花生（པདྨ་ཀ་ར།）委任了摄政王。祈愿力能守护佛陀教法之命脉，事业调伏众生，持有化身之智慧，祈请赐予长寿自在的吉祥。也赐予了这段祈请文。出自《日塘妙药》：此后不久，前往并居住在名为“多章”的地方时，由于见到了一些伏藏师上师的唐卡，以此为缘起，有一段时间里，某天在孩子们的游戏中，在一个剖开的青稞秸秆一半的截面里，伏藏师仁波切 仁那林巴，西波林巴，努丹多吉，隆萨娘波，达香多吉这五位成就者以队列的形式安坐，身体的形象非常清晰地显现，怎么会是现量呢？也不是如虚空之色，清晰是极其在自己心中清晰，现在观察就像是生起次第的明相显现一般，但当时并没有明相显现的缘由，总之觉得很神奇。实际上是他们加持融入的征兆吧。与以上那些一同，似乎还有其他一些，感觉模模糊糊，但无法确定忆起，所以无法述说。另外，那时大部分时间里，心中只是清晰地显现莲师（གུ་རུ་པདྨ།）的身相，特别是与莲师通常的装束相似，右手持镇地金刚杵，左手结禅定印持托巴，手肘处持有卡杖嘎的那种形象，反复地持续了大约一年左右。那也不是肉眼所能见到的，而是在没有思索的情况下，心中如现量般清晰地显现。五岁末尾时，从怙主转轮之主金刚持那里开始了学习拼读藏文，之后不需要长辈过多管教，现在这种程度的初级读写，在六岁时就毫不费力地掌握了。六岁的时候，六岁那年的春天，跟随叔叔去了克若嘉寺转了一圈，返回自己住处的时候，由于其他各种因素的影响，居无定所，从一个地方到另一个地方辗转。
English
Thinking in my heart, what other hope is there besides this? Along with the words of feigning illness, Padmakara (པདྨ་ཀ་ར།) appointed the regent. May the power of aspiration uphold the lifeblood of the Buddha's teachings, may his activities tame beings, may he hold the wisdom of the incarnate, I pray for the glory of Tshewang Norbu. He also bestowed this prayer verse. From Ritang Menchok: Not long after that, when he went to and stayed in a place called "Dogram," due to seeing the thangkas of some Tertön Lamas, as a cause, for a while, one day in the children's games, in a split half of a barley stalk, the Terton Rinpoche Ratna Lingpa, Zhipo Lingpa, Nudan Dorje, Longsal Nyingpo, Taksham Dorje, these five accomplished beings were seated in a row, and their body images appeared very clearly. How could it be direct perception? It was not like a mirage either. The clarity was extremely clear in one's own mind, and now, upon examination, it seemed like the arising of the clear appearance of the generation stage, but at that time, there was no reason for the clear appearance to arise, so in any case, it felt miraculous. In reality, it was probably a sign of their blessings entering. Along with the above, there seemed to be some others as well, appearing vaguely, but I couldn't remember them clearly, so I couldn't speak of them. Also, at that time, for the most part, only the form of Guru Padmasambhava (གུ་རུ་པདྨ།) appeared vividly in my mind, especially the image similar to the general appearance of Guru Padmasambhava, with his right hand holding the earth-pressing vajra, his left hand in the meditation mudra holding a skull cup, and a khatvanga in his elbow, appeared repeatedly for about a year. That was not something visible to the physical eye, but it appeared vividly in my mind as if it were direct perception, without thinking about it. At the end of the fifth year, from the protector, the Lord of the Wheel, Vajradhara, he began to learn to spell and read Tibetan alphabets, and after that, without much discipline from the elders, he effortlessly mastered the current level of elementary reading and writing by the time he was six years old. At the age of six, in the spring of that year, he followed his uncle to Khrogyal Monastery for a tour, and when he returned to his own place, due to the influence of various other factors, he wandered from place to place without a fixed abode.
Chinese
不得不那样做。在那些期间，也经历了各种各样的饥渴和寒热之苦。我七岁的时候，至尊法轮之主也被迎请到热科下部的索曲绒若拉姆寺。我们这些依附者也开始在那边共同居住。那时，大约七八岁的时候，念诵仪轨《大殊胜金刚橛事业次第宝鬘》，并将其作为本尊修持，以此消除障碍。起初，也显现了各种各样的成就之兆，但后来因为没有继续进行闭关实修，成就的征兆就消失了。因此，应该说从孩提时代起，就不能只修一个本尊，但我们却没有这样说的人，这是个缺点。八岁的时候，总的来说，八岁的时候，出现了一种梦境的自性，特别是今生开启或不开启邬金大师甚深伏藏之门的征兆也清晰地显现出来。在那一年的前后，这种显现也是不执著于真实的，真实和梦境无法区分，模模糊糊地显现。那时如果得到一个介绍，本来会变得非常厉害，但却没有得到。这样说。在这些时候的梦中，空行母和非人地神、鬼神、傲慢者等都恭敬地顶礼，并显示各种各样的征兆。特别是有一次在梦中骑着一个大鼓，在天空的道路上行走时，据说那是天界，地基平坦舒适，清澈凉爽，冷热适中，自然而然地产生乐明的感受，在一个非常赏心悦目的花园中央，在一个装饰精美、富丽堂皇的宝座上，坐着一位寂静调柔的比丘，他的身体闪耀着相好的光辉。他的左边坐着一位穿着国王服装、带着眷属队伍的人，据说他是天界的统治者，并向他提问。比丘的身体，除了脸不清楚外，被遮蔽所遮盖，这是个缺点。并说，比丘的本体是慈氏怙主吗？还有一次，在名叫雅古的地方居住的时候，梦境的感受……
English
It had to be done that way. During those times, I also experienced various sufferings of hunger, thirst, heat, and cold. When I was seven years old, the venerable Lord of the Wheel was also invited to Rolam Monastery in the lower part of Rekhe Sowo Chirong. We dependents also began to reside there together. At that time, around the age of seven or eight, I recited the ritual manual "Garland of Jewels, the Activity Sequence of the Great Glorious Vajrakila," and practiced it as a chosen deity, thereby eliminating obstacles. Initially, various signs of accomplishment appeared, but later, because I did not continue the retreat and practice, the signs of accomplishment disappeared. Therefore, it should be said that from childhood, one should not practice only one chosen deity, but we did not have anyone to say that to us, which was a flaw. When I was eight years old, in general, when I was eight years old, a kind of dream-like nature arose, and especially the signs of opening or not opening the door to the profound treasures of the Great Orgyen in this life also appeared clearly. Before and after that year, this appearance was also without attachment to reality, and reality and dreams could not be distinguished, appearing vaguely. If I had received an introduction at that time, I would have become very powerful, but I did not. So it is said. During these times, in dreams, dakinis and non-human earth deities, spirits, arrogant ones, and many others respectfully prostrated and showed various signs. In particular, once in a dream, I rode on a large drum and traveled on the path of the sky. It was said to be the heavenly realm, the ground was flat and comfortable, clear and cool, with a moderate temperature, and a feeling of bliss and clarity arose naturally. In the center of a very delightful garden, on a richly decorated and magnificent throne, sat a peaceful and gentle monk, whose body shone with the splendor of marks and signs. To his left sat a person dressed as a king, with a retinue, said to be the ruler of the heavenly realm, and they asked him questions. The monk's body, except for his face, which was unclear, was obscured by obscurations, which was a flaw. And it was said, "Is the essence of the monk Maitreya?" Another time, when residing in a place called Nyagu, the feeling of the dream...
Chinese
在（沃）前方的虚空中，世尊原始怙主吉祥普贤王如来，以无有形体的身相，清晰明亮地显现，发出自性的音声说：唉玛霍！普贤非他乃自明，显现本空。不执轮回涅槃各异，乃自心性。从所说的状态体验中醒来。一夜，当去往名为铜色吉祥山的山顶时，那里被云雾笼罩，呈现一片红铜色。心想必须去拜见莲花生大师，但那座山的边缘被一条大河环绕，无法渡过，随即从云层中，莲花生大师和名为措嘉的两位出现，给予加持，并做了表征意义的缘起。据说也发生了这样的事。十一岁时，在日塘曼觉（寺）中，听到至尊金刚持，由丹巴昆仁（喇嘛）呈报修行体验的情况，通过对心之安住方式的部分禅修，生起了各种各样的境界体验。十三岁时，十三岁时，在吉祥的萨嘎月（藏历四月）的吉日，以头顶礼拜了具恩、具加持、具悲悯的根本上师金刚持莲生大乐洲的莲足，领受了通往过去、现在、未来一切诸佛的唯一道路的究竟，大圆满见解的引导，以及暇满难得、死亡无常、轮回过患、解脱利益的前行引导，以及业果之引导、皈依、发心，从而具备了三士道的次第，无一遗漏。以及曼扎、金刚萨埵的观修念诵、加持上师瑜伽共同和不共同等。在给予成熟引导之后，从摄心开始，依次给予目标的转换，在完成证悟和呈报的阶段，用珍贵的铜器盛满散发香气的清凉汉茶，首先赐予精华，最后连同器皿也一并赐予，并以金刚语给予了如实认识住、动、觉三种的呼吸之法。凭借上师的加持力，没过多久，就生起了与心性相符的住、动、觉的信心和立足点，但在那年年底，伟大的持明者莲花mani的后裔仁波切。
English
In the space in front of (Wor), the Bhagavan, the primordial protector, glorious Samantabhadra himself, appeared clearly and brightly in a formless body, uttering the self-sound of speech: Emaho! Samantabhadra is not other than self-awareness, appearance is emptiness. Not grasping samsara and nirvana as separate, is one's own mind. Awakening from the state of experience of what was said. One night, when going to the summit of the mountain called Copper-Colored Glorious Mountain, it was covered in mist, appearing a coppery red. Thinking that one must go to meet Guru Rinpoche, but the edge of that mountain was surrounded by a great river, making it impossible to cross, immediately from the clouds, the great teacher and the one called Tso Gyal appeared, giving blessings and making auspicious connections of symbolic meaning. It is said that such a thing also happened. At the age of eleven, at Ritang Menchok (Monastery), upon hearing that Jetsun Dorje Chang had the Lama Dampa Kunrin report on the state of his meditative experiences, by meditating on a portion of the way of settling the mind, various kinds of experiential states arose. At the age of thirteen, at the auspicious time of the Saga month (fourth month of the Tibetan calendar), I bowed my head to the lotus feet of the kind, blessed, compassionate root guru, Dorje Chang Pema Jung Dechen Lingpa, and received the ultimate guidance on the single path traversed by all Buddhas of the past, present, and future, the preliminary instructions on the Great Perfection of the state of reality, the difficulty of finding leisure and opportunity, the impermanence of death, the faults of samsara, the benefits of liberation, the instructions on the law of karma, refuge, and bodhicitta, thereby possessing the complete stages of the three types of individuals, without omission. As well as mandala, Vajrasattva visualization and recitation, blessings, common and uncommon guru yoga, etc. After giving the ripening instructions, starting from mind-holding, the transformation of the object was given in sequence, and at the stage of completing realization and offering, a precious copper vessel was filled with fragrant, cool Chinese tea, first bestowing the essence, and finally bestowing the vessel as well, and with Vajra speech, giving the breath of recognizing the three, abiding, moving, and knowing, as they are. Through the power of the guru's blessings, before long, confidence and a foothold in the abiding, moving, and knowing, which are in accordance with the nature of mind, arose, but at the end of that year, the great vidyadhara, the descendant of Pema Mani, Rinpoche.