Chinese
似乎是上师，生起了不由自主的敬仰，流下了眼泪。那时出现了好的修行体验。之后，请求了幻化和梦境的总灌顶，并接受了六法的教导。修持道用的前行，自身在七天内像火焰一样燃烧，能够穿透布匹。修习幻身中品的观想，在三个晚上，本尊自然显现。我认识到那是在梦中。认识到那是幻化之后，生起了调伏、增长、转变的能力，以及境相融合的明 clarity。卫藏地区，无论大小的石头、山脉，全部都赤裸裸地显现。我将此事禀告上师，上师说：你比我修行的体验还要好，已经很好地获得了要诀指导，现在讲授六法已经足够了。我请求说：还请按照次第慢慢修持，之后继续修习，所有显现都显现为无实、幻化。晚上出现了强大的梦力（463页）。境相也能够看到一些佛的刹土。法主的开示：一天晚上，我梦见一个骑马的人用矛刺入我的心脏，我被杀死了。在那里，我觉得自己已经死了，心想这是中阴。之后很多天都持续处于中阴的状态。我将此事禀告上师，上师说：那个骑马的人是护法，他是帮助你认识中阴的。一般来说，比起梦境，认识中阴更加困难，但我却很容易地认识了中阴。我在修习幻身中品的时候，对真正的修行生起了决断。上师也说：你们两位贤善的年轻人，这样的修行体验，是根器上等的体验，你们两个在做什么呢？似乎很相配。上师非常高兴。又一天晚上，在梦中，整个天空都布满了本尊像，在那些本尊像之中，（464页）一个金刚亥母迅速出现，她拥抱我，生起了无法估量的无漏的喜乐。我将此事禀告上师，上师说：你已经获得了具格的灌顶，整个天空都变成本尊像，那是瓶灌顶的介绍。金刚亥母拥抱你，那是秘密灌顶的介绍。生起无漏的喜乐，那是智慧甘露灌顶的介绍。
English
It seemed like the Lama, and unbidden devotion arose, and tears fell. At that time, a good meditative experience occurred. After that, I requested the general empowerment of illusion and dreams and received the teachings of the Six Dharmas. Practicing the preliminary practices of the path, warmth blazed within me like fire for seven days, and I was able to penetrate cloth. Meditating on the visualization of the intermediate illusory body, deities manifested on their own on three nights. I recognized that it was in a dream. Recognizing that it was an illusion, the abilities of taming, increasing, and transforming arose, as well as clarity in which appearances and phenomena merged. In Ü-Tsang, all stones and mountains, large and small, were seen nakedly. I reported this to the Lama, and the Lama said, "Your meditative experience is better than mine. You have received the essential instructions well. Now, teaching the Six Dharmas is enough." I requested, "Please allow me to gradually cultivate them according to the stages," and continued to meditate. All appearances arose as unreal and illusory. At night, great dream power arose (page 463). I was also able to see some Buddhafields. Furthermore, the Dharma Lord said, "One night in a dream, I dreamed that a horseman stabbed me in the heart with a spear and killed me. There, I felt that I had died and thought that it was the bardo. After that, I remained in the bardo state for many days. I reported this to the Lama, and the Lama said, "That horseman is a Dharma protector. He helped you to recognize the bardo." In general, it is more difficult to recognize the bardo than dreams, but it was easy for me to recognize the bardo. During the intermediate illusory body practice, I had a decisive experience of genuine meditation. The Lama also said, "You two wise, virtuous, and youthful accomplished ones, this kind of experience is the experience of the highest faculty. What are you two doing? It seems like a good match." The Lama was very pleased. Again, one night in a dream, the entire sky was filled with deity images. Among them (page 464), a Vajravarahi swiftly appeared and embraced me, and immeasurable bliss free from defilements arose. I reported this to the Lama, and the Lama said, "You have received a qualified empowerment. The entire sky becoming deity images is the introduction to the vase empowerment. Vajravarahi embracing you is the introduction to the secret empowerment. The arising of bliss free from defilements is the introduction to the wisdom-jnana empowerment."
Chinese
是…的。据说，显现不灭，在任何地方都不成立的无分别，是第四灌顶的介绍。又，对不死心做了五个月的时间，之后祈请，据说从那以后，本尊像大多自然显现。又，在某座山里，一个夏天做了剧烈的精进，身体的肉都耗尽，变得像骨瘦如柴一样。上师说，用拙火定会有帮助的。我说我已经得到了不死的加持，赐予了身体不死的教言。修习拙火定后，几天（465）后，那个病也痊愈了。身体上也生起了特别的安乐觉受。对身体不死获得了定解。在上师面前修习拙火定时，因为安乐的能量太大，寝室里噼啪作响。现在住所也有倒塌的危险。我没见过比你的拙火定更大的安乐能量，你真是个小比尔瓦巴。后来，教给了一个同修，结果对他的修行造成了损害，所以自己修习似乎更有利。之后，请求了六法门门的灌顶，以及空行红白，还有胜乐五尊的灌顶。又请求了四大续部的灌顶和修法，以及长寿佛的灌顶和修法，还有大悲观音嘉岗巴的内外灌顶、口传、修法、事业法。大手印嘎乌玛的引导，无谬三法的引导（466）和灌顶口传。断法传承，觉受传承，幻化断法。智慧怙主六臂的灌顶和修法等。上师怙主无二别。加持四本尊的灌顶，以及苏卡玛悉地母的灌顶。自己受持三律仪的仪轨。那若巴的上乐金刚空行母。无我母的口诀引导。秘密修持脐轮幻轮。破瓦法的秘密修持。大手印分别不分别的口诀等很多。又请求了从俄巴传承下来的文殊秘密集会的灌顶和修法。卓衮桑结顿巴非常慈悲地摄受了我。请求佛法时，通过上师阿啦等人请求，上师说，你不需要别人的引荐，需要什么佛法就说，都可以。我在所有地方都说了许多赞颂之词。
English
It is... It is said that the non-conceptual, which is the unceasing appearance and is not established anywhere, is the introduction to the fourth empowerment. Also, after doing the immortal mind for five months, I requested it. It is said that from then on, the deity images mostly appeared naturally. Also, in a certain mountain, I did intense diligence for one summer, and the flesh of my body was exhausted, and I became like a skeleton. The Lama said that practicing Tummo would be helpful. I said that I had received the blessing of immortality, and gave the teachings of the immortal body. After practicing Tummo, after a few days (465), that disease also healed. A special feeling of bliss also arose in the body. I gained certainty about the immortal body. When I practiced Tummo in front of the Lama, because the energy of bliss was too great, the bedroom crackled. Now the residence is also in danger of collapsing. I have never seen a greater energy of bliss than your Tummo, you are really a small Birwapa. Later, when I taught it to a fellow practitioner, it caused damage to his practice, so it seems more beneficial to practice it myself. After that, I requested the empowerment of the six Dharmas, the red and white Dakinis, and the empowerment of the Chakrasamvara five deities. I also requested the empowerment and practice methods of the four great Tantras, as well as the empowerment and practice methods of Amitayus, and the outer and inner empowerments, oral transmissions, practice methods, and activity practices of Mahakarunika Kyer Gangpa. The guidance of the Mahamudra Gau Ma, the guidance (466) and empowerment oral transmissions of the three infallible methods. The Chod lineage, the experience lineage, the illusory Chod. The empowerment and practice methods of the six-armed Wisdom Protector. Lama Protector inseparable. The empowerment of the four blessed deities, and the empowerment of Sukasiddhi. The ritual of taking the three vows oneself. Naropa's Chakrasamvara Vajrayogini. The oral guidance of the Selfless Mother. Secret practice of the navel chakra illusory wheel. Secret practice of Vajravidharana. Many Mahamudra conceptual and non-conceptual instructions and so on were requested. I also requested the empowerment and practice methods of Manjushri Guhyasamaja, which is transmitted from Ngokpa. Drogon Sangye Tonpa was very compassionate in accepting me. When requesting the Dharma, I requested through Lama Ala and others, and the Lama said, you do not need anyone else's introduction, just say what Dharma you need, and it will be fine. I said many praises in all places.