Chinese
听闻他精进勇猛，便以极大的慈悲心加以摄受，生起了非同寻常的信心，心想：‘这位上师是位化身’，于是向他祈请道：‘祈请，祈请，怙主化身尊，我等六道众有情，于无始无终之时起，如陷于迷乱水车的轮转般，为难以忍受的痛苦所装饰，于无解脱的漫长时日中饱受煎熬，祈请您以慈悲的铁钩将我们救拔。’在曲桑（Chuzang）地方，从大恩上师扎巴（Grakpa，名号）（公元596年）格西巴处，请受了大圆满上师教言传承、尼古六法、护法六臂怙主、空行母法类等法要。生起了不顾今生的强烈出离心。在森波日（Sinpori）地方，于导师扎巴西绕（Grakpa Sherab）处，请受了般若波罗蜜多、二观察、能断修波传承、萨迦派的单勇护法、护法森纳等法要。学习了昆瑞、利他能见等法门，以身语意三门无离的虔诚之心，献上了清净的供养。在杰增巴的堪布索西（Sonam Sherab）尊前，获得了世尊仪轨的六支瑜伽的传承，以及十七度母灌顶和仪轨、药师佛仪轨、能断单勇护法、斯梅策等法要，并蒙受了极大的慈悲摄受。于堪布阿给瓦处，请受了噶当派道次第、修心法类的灌顶、息解派的玛索康三法，以及怙主阿郭拉的随许灌顶（公元597年）。前往洛扎（Lhodrak）东部，于法主郭仓巴的转世那隆巴上师处，请受了郭仓巴的俱生和合、八大教授、缘起心要等法要，并在七个月中一心一意地进行修持。生活非常困苦，每天只能靠一碗稀粥维持，一心祈祷，生起了强烈的舍弃今生之念。前往洛扎卡曲（Lhodrak Kharchu）进行朝拜，在一些上师处仅求得了一些法缘。在拉摩囊（Lhamo Nang），于名为拉摩卡瓦的上师处，上师已八十多岁高龄，在那里住了五个月，请受了息解派的索阔法类，以及其他许多利益众生的法类。生活也一直依靠着一小撮糌粑丸维持，不返回家乡，一心一意地在上师处精进修持，此生
English
Hearing of his great diligence, he embraced him with great compassion, and an extraordinary faith arose. Thinking, 'This lama is an emanation,' he prayed: 'O, O, Protector, emanation! We sentient beings of the six realms, from beginningless time, are like a wheel turning in the cycle of delusion, adorned with unbearable suffering, tormented for a long time without liberation. Please draw us out with the hook of compassion!' In Chuzang, from the venerable Lama Drakpa (name) Geshepa (596 AD), he received the transmission of the Great Perfection Lama's instructions, the Six Yogas of Niguma, the Six-Armed Protector, and the practices of the Dakinis. He developed a strong renunciation of this life. In Sinpori, from the teacher Drakpa Sherab, he received the Prajnaparamita, the Two Examinations, the Sholpo tradition of cutting, the Sakya Single Hero Protector, and the Black Lion Protector. He learned the Kunrig, Other Benefit, and Namzig practices, and offered pure offerings with unwavering devotion of body, speech, and mind. In the presence of Khenpo Sonam Sherab of Jedingpa, he received the transmission of the Six Yogas of the Buddha's tradition, the empowerment and completion of the Seventeen Taras, the Medicine Buddha ritual, the Single Hero Protector of Cutting, and the Sme Tsek practices, and was embraced with great compassion. From Khenpo A Gewa, he received the Kadampa Lamrim, the empowerment of the Mind Training practices, the Three Practices of Zhije Ma So Kam, and the permission of Protector A Ghora (597 AD). He went to eastern Lhodrak, and in the presence of Lama Nalungpa, the reincarnation of Dharma Lord Gotsangpa, he received the Coemergent Union of Gotsangpa, the Eight Great Instructions, and the Essence of Dependent Arising, and practiced single-pointedly for seven months. His livelihood was very meager, with only a bowl of thin porridge each day, and he prayed with all his heart, developing a strong determination to abandon the desires of this life. He went on pilgrimage to Lhodrak Kharchu, and received some Dharma connections in the presence of some lamas. In Lhamo Nang, in the presence of Lama Lhamo Kharwa, who was over eighty years old, he stayed for five months and received the So Kor practices of the Zhije tradition, and many other practices for benefiting others. His livelihood was always dependent on a handful of tsampa pills, and without returning to his homeland, he devoted himself solely to practice in the presence of the lama. This life
Chinese
對於世間的願望，心中生起毫無意義的想法。同時，也覺得這聚合（598）的幻身，不知何時會捨棄。對於親戚朋友的愛戀，也生起背離的念頭，於是前往卓沃隆朝聖。拜見了瑪爾巴的法座喇嘛貢卻堅贊。請求了那若六法，在米拉山洞閉關了五個月左右。由於生起了六法的少分驗相，上師非常高興，說要把新建的寺院和地基都給你，一定要做住持。我說像我這樣的流浪乞丐，不能做上師的法座，請不要責怪。上師說：你對修行如此投入，就不要有任何困難。雖然不應該違背上師的旨意，但為了報答恩情，我會盡力修行。住在米拉山洞的時候，遇到了一位雲遊四方的苦行者。我手裡有兩份左右的察日的朝聖指南。當我閱讀這些指南（599）時，發現其中充滿了對察日殊勝功德的讚頌。我瞬間改變了主意，心想：一定要捨棄今生，前往察日。而且，指南中說察日的朝聖之門必須從拉薩開啟，必須在十一面觀音像前祈禱。於是我前往拉薩，請求寺廟的管家，祈禱了幾天。在夢中，夢見一位白色的人，像水晶一樣，給了我一顆據說是甘露丸的丸藥。我感到身語意三門都非常舒適。醒來後，在兩個晚上的時間裡，產生了遠離分別念的樂明無分別的體驗。那段時間，我繞著佛像，祈禱了幾天。後來，遇到了來自拉堆多吉嶺巴前往察日的三十多位師徒，於是與他們同行，抵達了察日寧瑪。住在嘉貢喜波建立的聖地渣赤努（600），繞著玉湖。雖然身體疲憊無力，但聽說做瑪爾堅（一種用酥油做的供品）可以消除罪障，所以做了瑪爾堅。由於經濟拮据，身語都感到非常疲憊，但我還是忍受了。以虔誠的信心和清淨的觀想，對待道友們。
English
The thought arose in my mind that worldly desires were meaningless. At the same time, I felt that this illusory body of assembly (598) might be abandoned at any moment. I also developed the desire to turn away from the affection of relatives and friends, so I went on a pilgrimage to Trowo Lung. I met Lama Konchok Gyaltsen, the abbot of Marpa's seat. I requested the Six Dharmas of Naropa and meditated in Mila Puk for about five months. Because I had some signs of accomplishment in the Six Dharmas, the Lama was very pleased and said that he would give me the newly built monastery and its land, and that I must become the abbot. I said that a wandering beggar like me could not take the seat of the Lama, and asked him not to blame me. The Lama said, "Since you are so devoted to Dharma practice, do not have any difficulties." Although I should not disobey the Lama's orders, I said that I would do my best to practice Dharma in order to repay his kindness. While I was staying in Mila Puk, I met a wandering ascetic on pilgrimage. I had two copies of the pilgrimage guide to Tsari in my hand. When I looked at them (599), I found them full of praise for the great qualities of Tsari. In an instant, I changed my mind and thought, "I must give up this life and go to Tsari." Moreover, the guide said that the pilgrimage gate of Tsari must be opened from Lhasa, and that one must pray in front of the Eleven-Faced Avalokiteśvara statue. So I went to Lhasa, asked the temple steward, and prayed for a few days. In a dream, I dreamed that a white person, like crystal, gave me a pill that he said was an amrita pill. I felt that my body, speech, and mind were very comfortable. When I woke up, for two nights, I had the experience of bliss-clarity-non-conceptuality, free from conceptualization. During that time, I circumambulated the statue and prayed for a few days. Later, I met about thirty disciples of Latö Dorje Lingpa who were going to Tsari, so I went with them and arrived at Tsari Nyima. I stayed in the hermitage of Drak Tro Nup (600), built by Gyer Gom Shipo, and circumambulated Yutso Lake. Although my body was tired and weak, I heard that making mar-gyen (a kind of offering made with ghee) has the power to purify obscurations, so I made mar-gyen. Because I was short of money, my body and speech felt very tired, but I endured it. With sincere faith and pure vision, I treated my Dharma brothers.
Tibetan
མས་མཉེས་པར་བྱས་པས། མཐོང་སྣང་ལ་སོགས་རབ་རིབ་གསལ་བ་རྣམས་ཀྱང་རང་སེམས་དག་པའི་རྟེན་འབྲེལ་ཁོ་ནར་འདུག་སྙམ་པ་དང་། རེ་གོང་པའི་དབུ་མཛད་བཟང་པོ་གཅིག་ལ་ནི་གུ་ཆོས་དྲུག་དང་། བླ་མ་མགོན་པོ་དབྱེར་མེད། བྱིན་རླབས་ཅན་གྱི་ནཱ་རོ་པའི་རྒྱན་དྲུག་ཐོད་པ་མཚན་ལྡན་རྣམས་ཨ་ཕོ་རྡོར་འཛིན་ལ་གཡར་པོ་ཞུས་ཏེ། བཀའ་དང་བཅས་པ་རྫོགས་པར་ཞུས་ནས་ཉམས་སུ་བླངས་པས། མི་རྒོད་གཏུམ་མོ་སྒོམ་དུས་རས་ཐུབ་ཙམ་བྱུང་ལ། སྒྱུ་ལུས་བདེན་མེད་ཁོང་དུ་ཆུད། །རྨི་ལམ་འདུན་པའི་ཡིད་དང་བྲལ། །བར་དོའི་ཞིང་ཁམས་མངོན་དུ་འགྱུར། །འཕོ་བ་འཕོ་བྱེད་རྟེན་དང་བྲལ། །འགྲོ་དྲུག་སྐྱེ་སྒོ་ཆོད་དམ་སྙམ། ། (༦༠༡)ངེས་པའི་ཤེས་པ་གཏིང་ནས་སྐྱེས། །དེ་དུས་ལོ་གསུམ་གྱི་དམ་བཅའ་བྱས། ལུང་ཕྲན་ན་བཞུགས་པའི་བླ་མ་འགའ་ཞིག་ལས་ཆོས་འབྲེལ་ཞུས་ཤིང་། ལོ་གསུམ་བསྡད་དུས་ལ་བར་སྐས་མགོ་བྱ་བ་ན། ཡོན་བདག་མོ་དད་པ་ཅན་རྡོར་རྒྱན་བྱ་བ་ཞིག་གིས། རྟ་རྒོད་མ་གཅིག་ཕུལ་བ་ལ་བརྟེན་ཏེ། ལག་ན་ཡོད་པའི་གཏོར་ཆ་དང་ཆས་རྣམས་གྲོགས་མཆེད་གཅིག་ལ་འཚོང་དུ་བཅུག་ནས། ཙཱ་རི་རས་པ་བརྒྱད་བརྒྱ་ལ་ཚོགས་ཀྱི་འཁོར་ལོ་བསྒྲུབས་ནས། ཆགས་ཞེན་གྱི་འཁྲིབ་བཅད། ཟང་ཟིང་རྣམས་དོན་ཡོད་པར་བྱས་ཏེ། ལུང་ཕྲན་འགའ་ཞིག་ཏུ་ཆུ་འཐུང་ཞིང་སྒྲུབ་པ་བྱས་པས། གེགས་ཆེན་པོ་བྱུང་ནས་ཆུ་དང་ཁར་མ་བྱུང་བར། ལུས་ཀྱི་ཉམས་སྟོབས་རྣམས་བྲི། ལྟ་བའི་མིག་འབྲས་ཀྱང་ཁོང་དུ་རྡིབ་ཅིང་ཡས་བཅིབས་མས་བཅིབས་གཉིས་ལ་འཇག་མའི་ཀ་བ་བཙུག་ཏེ་ཕྱེས། སྨྲ་བའི་ལྕེ་ཡང་མི་འགྱུར་བ་ལ། ལམ་རྒུད་རྩིབ་མ་རྒྱུ་མ་ལ་ཟུག །དེ་དུས་བེམས་རིག་བྲལ་བར་གྱུར་ཀྱང་འགྱོད་མེད་ངང་ལ་ཉལ་ནས་བསྡད། ཞག་བདུན་ལོན་ནས་གེགས་ (༦༠༢)སེལ་ཏེ། འཐུང་ཆུ་འོ་མ་ལྟ་བུར་གྱུར། ཆུ་སྒྲ་ཐོས་དུས་བཅུད་རྣམས་ལོན་པ་སྙམ། ལུས་ཀྱང་ཤིང་བལ་ལྟ་བུར་ཡང་། མིང་ཡང་བླ་མ་ཆུ་པར་གྲགས། དེ་ནས་བཟུང་སྟེ་གྲོགས་མཆེད་རྣམས་ལ་ཆུ་འཐུང་གི་ལུང་དང་། སྦ་བཞིའི་འཁྲུལ་འཁོར་ལ་སོགས་པ་མང་དུ་བསྟན་ཏེ་ཕན་པ་འགའ་རེ་ཙམ་གྱིས་མཉེས་པར་བྱས་སོ། །གནས་བཟང་པོ་འདིར་སྒྱུ་ལུས་མ་བོར་བ་ལ་དགེ་སྦྱོར་ཁོ་ན་ལ་བརྩོན་པ་ཆེར་བྱེད་དགོས་སྙམ་ནའང་། བླ་མ་ཁ་རག་པ་བྱ་བ་ཆོས་འབྲེལ་ཡོད་པ་ཞིག་གི་གསུང་ནས། ཅིས་ཀྱང་ཡར་ཕྱོགས་ལ་ཕྱིན་པ་འཐད་པས་འདེངས་གསུང་ནས་སྟོད་ཕྱོགས་ལ་འོངས་ཤིང་། ཆུ་བོ་རིར་བླ་མ་ཤཱཀྱ་ཤེས་རབ་སྐུ་གཤེགས་པའི་པུར་དང་མཇལ་ཙམ་གཅིག་བྱུང་། དེ་དུས་བཀ
Chinese
因此以财物使他欢喜。心想，所见景象等隐约显现，也只是自心清净的缘起而已。向热贡巴的维那善知识请借尼古玛六法，以及上师贡波无别、具加持力的那若巴六饰颅鬘等，完整地听受了口传等并加以修持。修拙火定时，勉强能抵御寒冷。幻身了达无实义，远离梦境希求之心，中阴界显现，迁识与迁识之所依分离，心想是否已断除六道之生门。（601）从内心深处生起定解。当时立下三年闭关之誓。从住在小山谷中的一些上师处求得法缘。在名叫巴嘎果的地方住了三年时，一位名叫多吉坚的具信女施主，供养了一匹劣马，依靠这匹马，便让一位道友卖掉了手中所有的朵玛和法器等。为八百名擦日瓦（Tsari Rawa）举行会供轮，断除了贪恋执着，使财物变得有意义。在一些小山谷中饮水并修行，结果出现了大障碍，没有水和食物，身体的精力和体力都衰退。视力也向内塌陷，在上眼皮和下眼皮之间插上茅草杆来支撑。说话的舌头也变得不灵活，路途艰辛，肋骨刺痛肠子。当时虽然变得像死人一样失去知觉，但还是无悔地躺着。过了七天后，消除了障碍（602），饮用水变得像牛奶一样。听到水声时，感觉获得了滋养。身体也像木棉一样轻盈。名字也变成了喇嘛曲巴。从那以后，向道友们传授饮水之法，以及斯瓦四法的幻轮等，以一些利益使他们感到满意。虽然心想，在这美好的地方，为了不舍弃幻身，应该更加努力地精进修持善法。但一位名叫喇嘛喀惹巴的有法缘的上师说：“无论如何，去上方是合适的，起来吧。”于是向上方走去，在曲沃日（Chuwori）遇到了夏迦喜饶（Shakya Sherab）上师圆寂后的遗体。当时...
English
Therefore, he pleased him with wealth. He thought that the appearances and so on, which were faintly visible, were only the interdependent causes of his own pure mind. He borrowed the Six Dharmas of Niguma from a good disciplinarian of Regongpa, as well as the Six Ornaments of Naropa with skulls, who were inseparable from the Lama Gonpo and had blessings, from Apo Dorzin. After completely receiving the oral transmissions and so on, he practiced them. When practicing fierce fire meditation, he could barely withstand the cold. He understood the illusory body as unreal, and was separated from the mind of dreams and desires. The Bardo realm became manifest, and the transference of consciousness was separated from its basis. He wondered if he had cut off the birth gate of the six realms. (601) Definite knowledge arose from the depths of his heart. At that time, he made a vow of three years of retreat. He sought Dharma connections from some Lamas who lived in small valleys. When he had lived for three years in a place called Bargago, a faithful female patron named Dorje Gyen offered a wild mare. Relying on this mare, he had a Dharma friend sell all the tormas and Dharma instruments he had in his possession. He performed a Tsogkhorlo for eight hundred Tsari Rawa, cut off attachment and clinging, and made wealth meaningful. He drank water and practiced in some small valleys, but a great obstacle arose, and there was no water or food. The strength and energy of his body declined. His eyesight also collapsed inward, and he inserted straw pillars between his upper and lower eyelids to support them. His tongue also became inflexible, the road was difficult, and his ribs pierced his intestines. At that time, although he became like a dead person, devoid of consciousness, he still lay down without regret. After seven days, the obstacle was removed (602), and the drinking water became like milk. When he heard the sound of water, he felt that he had obtained nourishment. His body also became as light as cotton. His name also became Lama Chupa. From then on, he taught the Dharma of drinking water to his Dharma friends, as well as the illusory wheels of Swa Four Dharmas, and pleased them with some benefits. Although he thought that in this beautiful place, in order not to abandon the illusory body, he should work harder to diligently practice virtue. But a Lama named Kharagpa, who had a Dharma connection, said, "In any case, it is appropriate to go upwards, get up." So he went upwards, and in Chuwori he encountered the remains of Lama Shakya Sherab after his passing away. At that time...